Church who join even a Catholic Bible Society, and requires them to oppose such a project in their respective districts-that he regards the Bible as an obscure and mysterious Book, which can no more be understood by the vulgar than the Statutes at large; and, therefore, should only be read by the learned, or by those who will submit their own opinion, upon articles of faith, to the judgment of the Holy Roman Church. We find from his statement, that the Church of Rome thinks no better now of the sixth Article of the Church of England, than she did in LUTHER'S day, and no better of the Heretics who receive it; and finally, that whether the Bible is published with notes, or without, it must still continue both an unsafe and improper book for the illiterate poor. We also find from the other learned correspondent of the Orthodox Journal, that "nine "out of ten of the Catholic body think that Christianity might have been propagated and continued, if there never "had been such a book as the Bible in the world !??..

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The whole of the above reasoning sufficiently refutes itself, and has been only adduced for the purpose of shewing that a modern Defender of the Jesuits, in opposing the Bible Society, speaks the same language, and entertains the same alarms on the subject of the dispersion of the Bible over the -united Kingdom, as the ancient and modern Church of Rome; and yet this is the writer who complains that Religion is neglected in the education of the people! Assuredly such a Religion as he would recommend, namely, a Religion which prefers Tradition to Inspiration, which can contrive to do without the Bible, and which, with power in its hands, would probably annihilate every Bible Society in the kingdom; such a Religion as this, undoubtedly, is at present neglected in the Education of the people of this country, and long may it continue to be * !!!

* No one has more forcibly inculcated the danger of putting the Scriptures into the hands of the People, than the sagacious and amiable FENELON, in his Letter to the Archbishop of Arras; which may serve to

MR. DALLAS, it appears, sees no harm in extending the tenets of Popery by countenancing" Catholic Schools" in a Protestant country. It is sufficiently well known that not only Jesuits, but every other denomination of Roman Catholics, exclude the Bible from Schools "superintended by ❝ zealous Priests," such as MR. DALLAS mentions; and yet MR. DALLAS affirms that "all such Establishments merit en

couragement, not only from members of their own commu"nion, but from all, who by influence or wealth are able to "aid them," p. 254. He is therefore not unwilling to give every possible countenance to Popish Schools, wherein the Holy Scriptures are studiously kept out of sight, and yet he is extremely apprehensive lest Protestants should be too active and too imprudent in circulating the sacred volume, whether among children or adults.

If it were possible to doubt whether modern Roman Catholics, and even those who reside in the metropolis itself, under the jurisdiction and guidance of BISHOP POYNTER (the Vicar Apostolic), do, at the present time, inculcate these sentiments of MR. DALLAS, we need only refer to a “Corre"spondence" lately published "on the Roman Catholic Bible

Society," and sold by Hatchard; which proves, beyond all controversy, the insuperable objections now entertained by the most liberal-minded Romanists in this kingdom to the free use of the Bible, even in their own version of Rheims and Douay! The truth is, that MR. GANDOLPHY, a Priest of the Spanish Chapel, near Manchester Square, threw out a challenge to the Bible Societies to publish" a Catholic Version without Notes," and promised, in the name of his Brethren, to accept and distribute it with gratitude. But the above-mentioned "Cor"respondence" proves, that no such willingness or intention in fact existed: for, when certain individuals proposed to give their

shew, that, however respectable an individual of the Catholic communion is personally, he will be straitened by his own system, and must - necessarily be influenced by its great and fatal errors.

own Catholic version to the poor, the English Catholic Board took the alarm, and the Clergy resisted this benevolent design with all their power.

So lately as the month of February, 1816, the Committee of St. Patrick's Schools in London have been extensively issuing a string of Resolutions, the main purpose of which is to prevent the poor Irish in St. Giles's from reading the English Bible at another Charity School!-See First Report of the Irish Catholic Schools, Second Edition, 1816.

In MR. DALLAS's further observations upon the evils likely to arise from Bible Societies, he appears to consider the knowledge of Astronomy necessary before persons can understand the Scriptures." In Theology" (says he, p. 252.) " as in natural "Philosophy, the uninformed mind cannot of itself embrace “even the most incontrovertible truths: the raising of the "dead, and the rotation of the earth, are alike incomprehen"sible; what is not immediately intelligible is not impressive; "but when once we have been taught to observe the motion of "the heavenly bodies, and are made sensible that the power "which would assign certainty of operation to Nature, must "be equal to the suspension of it, Astronomy and Reli

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gion open upon us, and we fly to Newton and the Testa"ment; and seeing truths unfold themselves, we willingly "take much on trust in both; certain that books where we "find so many demonstrations, are not intended to deceive us in any one point, and the resurrection of our Saviour "becomes sooner solved than the precession of the equinox." Now, although no one would reject, or think meanly of the collateral evidence to the truth of Revelation which natural Philosophy affords, it is worse than idle to suppose, as is done throughout the above passage, that, in order to understand the Bible, men must be more or less natural Philosophers. Does MR. DALLAS require to be informed, that many of those persons who have most firmly believed in Revelation, and have most faithfully adhered to its precepts, have been at the same time among the most illiterate of mankind, and that multi

tudes have been ornaments of the Christian faith through life, and have derived their whole consolation from it in death, who knew nothing about Newton's Principia, or Locke on the human Understanding; while perhaps others who have even edited Newton (as the Jesuits did) have been utter fools in spiritual things, and worse than children in their estimate of the distinction between right and wrong? If MR. DALLAS admits that great learning may exist, where true wisdom never had a place; and if he allows the possibility of measuring the stars, and being at the same time ignorant of God, to what purpose is the exaltation of human science as so indispensable a thing in the attainment of piety? and what necessary connexion does he discover between the sublimest mysteries of Revelation, and "the precession of the equinox?"

The Popish Court of the Inquisition condemned the Astronomer GALILEO to perpetual imprisonment as a Heretic, for having discovered and published incontestable proofs of the motion of the Earth! MR. DALLAS will not deny that the Inquisition has been in all ages the great engine employed by Papal Rome, for establishing and perpetuating her own empire of darkness and cruelty: how then can he contend in the face of such a fact as this, that science, in general, has derived any aid from Popery, or that Popery has shewn any attachment to Astronomy in particular?

In concluding his remarks on a Religious Education, Mr. DALLAS has manufactured a most elaborate eulogium upon DR. BELL, for his system of education; and Dr. Bell will no doubt feel himself highly honoured by the company in which he is placed, and for being permitted to share in the compliments which MR. DALLAS has at the same time bestowed on the Je suits, for what he calls "their admirable system of Educa ❝tion."

MR. DALLAS, in concluding his Book, takes credit for "the "sentiments of loyalty and of religion which" (he says) "have. ❝ in such a work fallen from his pen:" but it will probably require a more microscopic attention on the part of the critics,

than even they are in the habit of bestowing, to discover any peculiar instances of such sentiments, especially of the former; while less learned readers will certainly feel some doubts how far the defender of the Disloyal, can have advanced the cause of Loyalty, or how far the advocate of the Irreligious can have promoted the interests of Religion. Until that sort of attachment which the Jesuits have ever evinced for Monarchy and Laws, can justly be denominated Loyalty, and that kind of Religion which they have professed can properly be called the Religion of the Gospel, we may fairly be permitted to entertain some doubts upon the validity of the claims to Loyalty and Religion, which have been advanced by their Patron and Admirer.

MR. DALLAS, in his last paragraph, remarks farther upon "the new Conspiracy" (as he terms it) formed against the Jesuits, which he characterizes as "possessing all the malig

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nity, if not all the talent or power of the old one." How far the evidence adduced by MR. DALLAS, as to the existence either of an old or a new Conspiracy (properly so called) against the Jesuits, has established his assertions to that effect, may be safely left to the judgment of the public. That in every period of their history, the Jesuits have incessantly attracted the opposition of their own Church, of Sovereign Princes, of Parliaments, Universities, regular Governments, public Societies, and private Individuals, will be readily admitted; but MR. DALLAS, in choosing to state this point abstractedly from the fact of their having drawn down such opposition on their own heads, by their own conduct, determines only to give one view of a question, and to suppress the other: and as to his designating this opposition by the invidious name of a CONSPIRACY, it is about as just and correct an account of the matter, as if a Defender of depredators and marauders were also to entitle the opposition, which all honest men are agreed in giving to the schemes of such men, "A CONSPIRACY," With regard to the character of "malignity” which he imputes to the new Conspirators, it may be asked, how motives

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