With the view, which he has mentioned, he published his "Historical and Literary Account of the Formularies "or Confessions of Faith, or symbolic Books of the Roman "Catholic, Greek, and principal Protestant Churches," 8vo.

Various circumstances rendered it of importance to the Reminiscent, to obtain an accurate notion of the creeds of the principal churches, which, during the century that followed the reformation, separated themselves from the church of Rome. The continent abounds with works, of every size, which contain historical documents of this description; but the writer is not aware that such a work has yet appeared in England. Whether his own attempt be successfully executed, the readers of it must determine. He believes it to be written with moderation, and that it was preceded by adequate researches.

He added to it "Four Dissertations;" a short mention of them now follows.

XVII.

HISTORICAL ACCOUNT OF THE MONASTIC ORDERS OF THE CHURCH OF ROME.

THIS was the title and subject of the first of the four dissertations, which the Reminiscent annexed to his "Confessions of Faith." In his early years, he had seen much of religious orders, and felt for them a respect. which never quitted him. Speaking generally, the lives of all the members of them were blameless; and it is universally allowed that among them many were eminently useful. Had the Reminiscent been indulged in an inclination early conceived and long persisted in, he himself might, perhaps, have been aggregated to one of them it is difficult for a person, who has inclinations

:

towards piety and study, to behold, indifferent and unmoved, establishments so excellently calculated for both. The Reminiscent has mentioned, in several parts of his Historical Memoirs, the services which they rendered to religion, literature, and society in general, during the middle ages. These, since the revival of letters, have been equally edifying to use the strong expression of Mr. Gibbon, the shelves of our libraries groan under the labour of the Benedictine monks.

In the same work, and in another, afterward noticed in these pages, he has given some account of the Society of Jesus. It has been said that he has painted them en beau-Be it so,-still, as they have been so often painted en noir, to exhibit for once the fair side of their character was but an act of justice. But the Reminiscent is not sensible that he has exaggerated their praise: most certainly what he said was dictated neither by partiality or interest. No one can be more independent of the order, less connected with it or its members, or have fewer calls to advocate their cause: but,

"Pleased to spread friendships, and to cover heats."

Pope.

he had great pleasure in writing their eulogy.-In the execution of the task it was a great satisfaction to him to pay a tribute to the memory of sir Alexander Strachan, a distinguished member of the order,-the friend, the instructor of his youth, and never out of his remembrance.

Surely no one, who professes to be a friend of religious liberty, can, consistently with his professed principles, persecute the Jesuits, or interfere with their religious observances. But real and enlightened friends.

either of civil or of religious liberty, are not so common. as the general profession of friendship to both would render probable. This Mr. Fox observed to the Reminiscent; "but," he said, "you may always depend "on Fitzwilliam and Petty."

The true spirit of civil and religious liberty is expressed at the end of the address of the English Catholics in 1817.-"We have solemnly protested," they say, "and we again solemnly protest against all intemperate "language, all rancorous and illiberal invective, all "harsh and insulting expressions. We bear no ani"mosity to individuals of any communion, sect, or party. "We embrace all our countrymen and fellow subjects, as "friends and brethren; and most sincerely do we wish to see all united in the participation of every right and every blessing, which we solicit for ourselves."

66

XVIII.

ESSAY ON THE DISCIPLINE OF THE CHURCH OF ROME THE GENERAL PERUSAL OF THE SCRIP

RESPECTING

TURES IN THE VULGAR TONGUE BY THE LAITY.

THIS publication was owing to certain harsh pamphlets, published about the time when it made its appearance, in which the principles and practice of the Catholics in this article of the discipline of their church had been greatly misrepresented,-their restrictions on the perusal of the Bible immoderately exaggerated, and some violent but groundless attacks made on a society of Catholics then engaged in the publication of a new edition of Dr. Challoner's version of the New Testament, and of books of devotion for the use of poor Catholics.

This leads to a consideration of the Bible societies : a difference of opinion respecting them, is known to prevail among Protestants; but much of it seems to depend on the manner, in which the question on their merit is stated. If it be asked, whether Christianity is best taught to a child, or to persons generally uneducated, by a good catechism and good instruction; or by the mere perusal of the Bible, without either? it must, in the opinion of the Reminiscent, be answered,—by the catechism and instruction.

He presumes, absit invidia verbo,-to assert, that, taking a Protestant boy of the age of ten years, who has read the Bible, in the manner in which it is usually read before that age in England, and a Catholic boy of the same age, who has been taught the French parochial catechism, and Fleury's Historical Catechism, in the manner in which these were usually taught even to the poorest French children, the latter will be found to have a fuller and a clearer knowledge of the history, the morality, and the religion of the Old and New Testaments than the former. On the other hand, if it be asked, whether, in cases where a Bible can be procured, but no other instruction can be obtained, it is better that children and persons uneducated should have, than be without the Bible,--does it not appear quite monstrous to say, that the Bible should be withheld from them? These are extreme cases,-the application of them to the mesne is not very difficult.

In the writer's humble opinion, wherever full catechetical and other proper instruction is given, the circulation of the Bible in the vernacular language, among the uninformed laity, is not to be encouraged; but in the absence of other instruction, the circulation of such a Bible is very desirable. Some things in the sacred

volume are hard to be understood; but it contains a multitude that edify, that instruct, that inculcate true morality, that excite true devotion.

In a rescript addressed by his holiness Pius the se venth, to the vicars apostolic of Great Britain, dated the 8th of April, 1820, his holiness exhorts them to take care that "the faithful abstain from reading the wicked "books, in which, in these calamitous times, our reli"gion is worthlessly attacked from all sides; and that "they should be strengthened in faith and good works, "by the reading of pious books, and particularly the "holy scriptures, in editions approved by the church ;~~~ "you preceding them by word and example.”—“ Ut à “perversorum librorum lectione, quibus calamitosissimis "hisce temporibus sancta nostra religio undique impetitur, “abstineant; ut piorum librorum, præsertim sacrarum "scripturarum lectione, in editionibus ab ecclesià appro"batis, in fide et in bonis operibus, vobis verbo et exem"plo præeuntibus, confortentur."

Cardinal Baussêt observes, in his interesting life of Bossuet,* that, upon the revocation of the edict of Nantes, government, at the suggestion of that prelate, printed, at the public expense, 50,000 copies of the translation of the New Testament by father Amelotte, and distributed them in the provinces.

"CIPLES

IN REFERENCE TO GOD AND THE KING,

66 PUBLISHED IN 1680."

THIS work has always been considered by learned and impartial Catholics, to exhibit a just and accuraté

* Vol. iv. p. 83.