chaplain of the French discovery ship, the corvette Uranie, M. Freycinet, commander, and received the communion in England, and on board the Blonde. So far as we have information, he is a sincere friend to Christianity and practical piety, and is without reproach in his moral character, though once exceedingly dissipated. We had a most interesting religious interview with him and his brother Karaimoku, this evening, and cannot but hope that the last, who was also baptized by the Romish priest, has, in this emphatically the eleventh hour of his life, been baptized of the Holy Ghost. It is now six months since, according to his own statement, he forsook all sin, and has lived the life and indulged the hope of a Christian. After a long and most pleasant conversation on his own case, his words were, "you tell me what the belief and the feelings of a real Christian arè, and my thought is, that I now am one-but I do not know: look you at my life and actions, and tell me whether I live, as well as think and feel, rightly; watch me in my life and then tell me what your thought is." The confessions he made of his former habits and sins, were a shocking testimony to the pollutions of the heathen, and would have crimsoned the cheeks, and for ever silenced the tongues and pens of those who are so enthusiastic in their encomiums on the purity, simplicity, and innocence of untutored nature, and so lavish of their censure, and so bitter in their crimination of those who attempt to interrupt their primeval felicity, and destroy their purity and peace, by the precepts of Christianity and the doctrines of salvation!

26th. The prospect of an absence of some weeks from Oahu; will lead me, my dear sister, to close this journal with the present month, that I may leave the islands by an opportunity expected to offer in the course of a fortnight. The physi

cians have recomp

ended

short

voyage and change of air, as most likely to benefit Harriet's health, and lord Byron has most kindly assigned us accommodations in the Blonde, for a trip to the harbour of Waiaked at Hido on Hawaii, where he is going for a month to refit and explore the windward of that island, with the intention of returning to this port again. It is uncertain on what day she may sail, though probably in the course of a week.

I will not close this at present, lest something of interest and moment should occur before the commencement of the coming month.

Sabbath evening, 29th. It is possible the frigate may sail before the return of the Sabbath. Designing to leave both the children at this place, with Betsey, and a native nurse, we therefore thought it advisable to have our little daughter baptized to-day. It being impracticable for Harriet to go to the chapel, she was removed to a sofa in the front room of our little cottage, immediately after the English service in the morning: the members of the mission, joined by the British consul's family, and two or three gentlemen of the Blonde, who had permission of absence from worship on board ship, assembled to witness the solemnity. Mr. Bingham administered the ordinance, and by the name of Harriet Bradford, consecrated to the service, and commended to the guardianship and salvation of our covenant God, the sweet germ of immortality committed to our arms. May she inherit the prayers and the piety of the ancestor whose name she bears, and if spared to years of maturity, may her praise, like his, be in all the churches. The very critical state of the mother made the scene tenderly interesting. It is not improbable that this may be the last, as it is the first act of duty and piety she may ever be permitted to exercise, towards the innocent and helpless object of her love.

(To be continued.)

PRACTICAL AND INTERNAL EVIDENCE AGAINST CATHOLICISM, WITH OCCASIONAL STRICTURES ON MR. BUT

LER'S BOOK OF THE ROMAN CATHOLICK CHURCH: In six Letters, addressed to the impartial among the Roman Catholicks of Great Britain and Ireland. By the Rev. Joseph Blanco White, M.A. B.D. in the University of Seville; Licentiate of Divinity in the University of Osuna; formerly Chaplain Magistral (Preacher) to the King of Spain, in the Royal Chapel at Seville; Fellow, and once Rector, of the College of St. Mary a Jesu of the same town; Synodal Examiner of the Diocess of Cadiz; Member of the Royal Academy of Belle-Lettres, of Seville, &c. &c.; now a Clergyman of the Church of England:-Author of Doblado's Letters from Spain. Ea dicam, quæ mihi sunt in promptu; quod ista ipsa de re multum-et diu cogitavi. Cicero. First American edition. Georgetown, D. C. Printed and published by James C. Dunn. 1826.—pp. 315.

For more than a century past, the controversy between Papists and Protestants has been but little agitated-little, in comparison with what had taken place in the two preceding centuries. The cause of this cessation of arguing on the points litigated so ardently by the Protestant reformers and their opponents, is not obscure-Argument on both sides had been exhausted, and proselytes, in any considerable numbers, could no longer be made. The habits of education had generally fixed both Protestants and Papists in the faith of their fathers; and the influence of both was so bounded, not only by moral causes, but also by the character, and establishments, and enactments of states and kingdoms, that any such changes

as were witnessed in the time of Luther, and Calvin, and Cranmer, and Knox, were no longer to be expected.

Within a few years, however, the great and interesting changes which have had such a mighty influence on the political state of the civilized world, and which have materially altered the whole aspect of society in a great part of Europe and America, have already given some animation, and are likely, ere long, to give much more, to the long dormant controversy. Popery has received a rude shock both in the old world and the new; and it is now mustering all its force, and putting forth all its energies, and all its artifice, to recover the ground it has lost; and it is so favoured and fostered by secular power in Europe, as to assume an appearance truly formidable. The present occupant of the papal throne, with talents superior to many of his predecessors, seems to possess a full share of their spirit and zeal. He has renewed the order of the Jesuits, denounced Bible societies, encouraged and patronized a most splendid jubilee, with all its mummery of pardons and indulgences, exerted all his influence to stimulate the exertion of his agents even in Protestant states, and has already sent a pretty large sum of money to the United States, to support missionaries and to aid in maintaining popish institutions.

In these circumstances, it certainly behoves Protestants to look warily about them; to observe attentively the posture and manœuvres of their adversaries; to see that their arms of defence are in good order; and to be in all respects prepared for a new conflict. That conflict, we do verily believe, is at hand. To speak without a figure, we are fully persuaded that the Popish controversy must, and

will be speedily renewed, not only in Europe, but in our own country; and that our young Theologians will need to study no subject of controversy more carefully than this, and our churches and people to be warned of no danger, more than of that to which they will be exposed from popish artifice and seduction.

It is our happiness to live in a land which admits of no religious establishment, nor of any persecution, of a civil kind, for conscience sake. In this we do most unfeignedly rejoice. If by a wish we could impose civil disabilities, or restrictions of any kind, on the Roman Catholicks, or on any other sect, that wish should not be formed. We believe it to be as contrary to the spirit of true Christianity as to the civil liberty which is the glory of our land, that any one form of religious faith should be more favoured than another by secular authority. Truth has the best chance for a triumph, when she is left to the exercise of her own weapons-reason, argument, and experience. In our humble judgment, the Roman Catholick Religion would drop all its frowning aspect on the peace of society in Britain, if there were no established church in that country. The author of the work before us, does indeed assert it to be an "indubitable fact, that sincere Roman Catholicks cannot conscientiously be tolerant ;" and it therefore might be argued, that we ought to guard by law, against their obtaining an ascendancy in the United States; lest, in that event, they should destroy the religious freedom which we so highly prize. But we have really no apprehensions on this subject. Suppose it to be as Mr. White asserts, (and we cannot refuse to admit that he is better acquainted with the genuine spirit of Popery than we are,) still we are satisfied, that any attempt to impose civil restrictions on the Roman Catholicks, would do infinitely more harm than

good. It would indicate that Protestants were afraid to trust their cause to the influence of truth alone. For ourselves, we have no such fear.-Give us a fair field of argument, and we ask for nothing more; and with this, we are confident that our country has nothing to dread.

But while we are opposed to all persecution, we are equally opposed to indifference and a misnamed charity, in relation to this important matter. We question not that there have been, and now are, many individuals of real piety in the Roman Catholick communion; and yet we conscientiously believe that Popery is the "Man of sin," of the New Testament. Taken as a system, it is corrupt in the extreme, and dangerous to the souls of men, beyond what can easily be described. It is therefore not to be expected that those who thus regard it, should not do every thing which they lawfully may, to prevent its prevalence and to unmask its delusions. We are bound to this by every principle and every consideration, which should have influence with us as friends to "the truth as it is in Jesus." We are not to be told that this is bigotry and narrow-mindedness; and that all Christian sects would better take care of themselves, and let their neighbours alone. Will the Romanists do this? No-they will "compass sea and land to make one proselyte." And truly they cannot consistently act otherwise, while they believe, as they do, that there is no salvation out of the pale of their church. Self defence, therefore, demands from Protestants the counteraction of the efforts of Popery, and the exposure of its arts and its abominations; and still more imperiously is it demanded by a regard to the everlasting well-being of their fellow men. He is unworthy of the name of a Christian, who can witness attempts to propagate sentiments which he sincerely believes, are calculated to lead men to perdition, and not resist

such attempts, and make every exertion in his power, to prevent the adoption of such sentiments. It should indeed be always recollected that genuine Christian zeal is entirely a different thing from acrimony, reviling, and slander; and that a good cause will not gain, but lose, whenever anger, or ill temper, or exaggeration, is substituted in pleading it, for facts and arguments. We are not to hate those whom we believe to be erroneous. But it is perfectly consistent with wishing them well, nay, it is a part of benevolence itself, if rightly understood, to expose their errors, and to prevent to the utmost the mischief which they seek to effect. This, therefore, according to our ability, we are determined to do fearlessly, and yet we trust charitably-We say charitably, for true charity requires us to love our neighbour as ourselves; and we cannot do so, if, as we have said, we do not endeavour to save him from ruinous error; we cannot even love the propagators of error as we ought to love them, if we neglect, when we have opportunity, to show them distinctly wherein they are wrong wherein they are acting injuriously both to themselves and to others.

As we have intimated that those who are to be looked to as the defenders of the Protestant faith, ought to furnish themselves for the defence to which they are likely to be called, we will take the liberty of earnestly recommending to their careful perusal, Barrow's "Treatise of the Pope's Supremacy," Stillingfleet's "Irenicum," Tillotson's Sermon on "The hazard of being saved in the church of Rome," and above all, Chillingworth's "Religion of Protestants a Safe Way to Salvation." As Chillingworth had himself been once seduced into Popery, studied at Douay, and been initiated into all the doctrines of the Pa

pacy, and was moreover one of the best scholars and ablest reasoners of the day in which he lived, he was

peculiarly qualified to write in a masterly manner on the subject of Popery. He has done so, and a thorough knowledge of the facts. and reasonings which his work exhibits, will leave him who acquires it, but little more to seek for, on this polemical topick.

The work before us is the production of a man, circumstanced in much the same manner as Chillingworth was. But as we mean to extract a considerable part of the narrative which he gives of himself, we shall not anticipate his story. The volume under review, as the title states, is partly in reply to " The Book of the Roman Catholick Church, by Charles Butler, Esq. of Lincoln's Inn," a lawyer of distinction, and a zealous Roman Catholick. It was also expected to have some bearing on what has been called the Catholick question, in the British parliament; although the author, in the dedication of his work to Dr. Copleston, provost of Oriel College in the University of Oxford, declares that this was "by no means the object which he had in view while writing." His avowed object is that which is announced in the title page; and his production has certainly produced a considerable sensation in England; and its republication, as we have reason to know, has had the same effect in this country.-We have little doubt that a wish to counteract the influence of this work, was the main inducement to a recent elaborate publication, by the Catholick dignitaries in Britain; in which they profess to make known the true import of their creed, on certain litigated points.

As it is our desire to bring before our readers the whole of the subjects discussed in this interesting little volume, we shall give the table of contents entire.

Letter 1. The Author's account of him

self. Letter 2. Real and practical extent

of the authority of the Pope, according to the Roman Catholick Faith. Intolerance,

its natural consequence. Letter 3. Examination of the title to infallibility, spiritual supremacy, and exclusive salvation, claimed by the Roman Catholick Church. Internal evidence against Rome, in the use she has made of her assumed prerogative. Short method of determining the question. Letter 4. A specimen of the unity exhibited by Rome. Roman Catholick distinction be tween infallibility in doctrine and liability to misconduct. Consequences of this distinction. Roman Catholick unity and invariableness of Faith, a delusion. Scriptural unity of Faith. Letter 5. Moral character of the Roman Church. Celibacy. Nunneries. Letter 6. Rome the enemy of mental improvement: the direct tendency of her prayer-book, the breviary, to cherish credulity and adulterate Christian virtue.

Our first extract from the first letter, shall contain the author's account of his family and himself, to the time of his leaving Spain. His description of his transition from Popery to infidelity, and his solemn protestation that his own case was that of a great part of the Catholick clergy in Spain, can scarcely be read by a person of piety without horror. We have long believed that the general and dreadful infidelity of France, which was productive of such appalling scenes in that country, might fairly be traced to the belief of Roman Catholicks, early implanted and deeply rooted, that Christianity and Catholicism were the same thing.-The absurdity and falsehood of the latter having been discovered, the former was rejected and scorned at the same time. The representation of Mr. W. goes to the full confirmation of this opinion. It follows:

"I am descended from an Irish family, whose attachment to the Roman Catholick religion was often proved by their endurance of the persecution which, for a long period, afflicted the members of their persuasion in Ireland. My grandfather was the eldest of three brothers, whose voluntary banishment from their native land, rooted out my family from the county of Waterford. A considerable fortune enabled my ancestor to settle at Seville, where he was inscribed on the roll of the privileged gentry, and carried on extensive business as a merchant. But the love of his native land could not be impaired by his foreign residence; and as his eldest son (my father) could not but

grow attached to Spain, by reason of his birth, he sent him in his childhood to Ireland, that he might also cling to that country by early feelings of kindness. It was thus that my father combined in his person the two m st powerful and genuine elements of a religionist-the unbesitating faith of persecuting Spain; the impassioned belief of persecuted Ireland.

'My father was the first of his kindred that married into a Spanish family; and his early habits of exalted piety made him choose a wife whom few can equal in religious sincerity. I have hallowed the pages of another work with the character of my parents: yet affection would readily furnish me with new portraits, were I not anxious to get over this preliminary egotism. It is enough to say that such were the purity, the benevolence, the angelic piety of my father's life, that at his death, multitudes of people thronged the house to indulge a last view of the dead body. Nor was the wife of his bosom at all behind him, either in fulness of faith or sanctity of manners. The endeavours of such parents to bring up their children in conformity with their religious notions may, therefore, be fully conceived without the help of description.

ed in me to defeat or obstruct their la"No waywardness of disposition appearbours. At the age of fourteen all the seeds of devotion, which had been assiduously sown in my heart, sprung up as it were spontaneously. The pious practices, which had hitherto been a task, were now the effect of my own choice. I became a constant attendant at the Congregation of the Oratory, where pious young men, intended for the Church, generally had their spiritual directors. Dividing my time between study and devotion, I went through a course of philosophy and divinity at the University of Seville; at the end of which I received the Roman Catholick order of sub-deacon. By that time I had obtained the degrees of Master of Arts and Bachelor of Divinity. Being elected a Fellow of the College of St. Mary a Jesu of Seville, when I was not of sufficient standing for the superior degree of Licentiate of Divinity, which the Fellowship required, I took that degree at Osuna, where the statutes demand no interval between these academical honours.

A

Letters from Spain, by Don Leucadio Doblado.

Previous to the degree of Doctor of Divinity, a severe examination takes place, which gives to the Licentiate all the rights, though not the honours of Doctorship. These may be obtained by a Licentiate at any time, by the payment of some fees.