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be disturbed by doubts on the propriety of its most favourite notions and practices. Thirdly, it smooths away any opposition which might arise from Romanists themselves if these doctrines were pronounced essential; and facilitates their dissemination throughout the community. So that, in fine, the most highly objectionable tenets may

be universally received amongst Romanists, and yet it may be positively denied that the Roman Catholic Church teaches those tenets. It has been a chief object in these Letters to detect and expose this system, which must be considered as more ingenious than honest.

The Author is desirous to record his most settled conviction, that evils are prevalent in the Roman Communion, of a far more dangerous character, than can be found elsewhere. In the present series of Tracts, only a small portion of those evils has been detailed; but enough has been said to shew, that several doctrines of a dangerous and heretical character, and various practices which are most decidedly Idolatrous, are openly, and without censure, disseminated, sanctioned, and authorized amongst Romanists.

Setting aside those sects which are bound by their profession to reject articles of the Christian faith, there are perhaps few religious communities which would not, on the whole, contrast favourably with Romanism.

A comparison, not on insulated points, nor with any partial view, would suffice to shew, that any evils which may have arisen in connection with the Reformation, were more than counterbalanced by the evils of the opposite system; and a more accurate knowledge of that system would enable us to do more justice to the principles of the Reformers, and to feel more gratitude for the results of their labours.

It has been thought advisable to subjoin to this series of Letters, two Tracts in reply to the Rev. R. W. Sibthorp's “Answer to the question, Why have you become a Catholic,” and his “Further Answer,” &c.

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Romish arguments in support of Satisfactions from Scripture,

p. 4–12. From the Fathers, 12—17. Orthodox doctrine on

this subject, 18—25. Proved from Scripture, 25—27.

Romish doctrine refuted by the Fathers, 27—32. By the
Council of Trent, 33. By Romish practice, 34. By Romish
theologians, 35-38. Conclusions from the whole discussion,



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