magistrate, he should, before the whole people, be murdered by the Papists."

A recent historian adds to the picture'; "Every where," he says, "justices were busied in searching houses and seizing papers. All the gaols were filled with Papists. London had the aspect of a city in a state of siege. The trainbands were under arms all night. Preparations were made for barricading the great thoroughfares. Patrols marched up and down the streets. Cannon were placed round Whitehall. No citizen thought himself safe, unless he carried under his coat a small flail loaded with lead to brain the Popish assassins."

The Parliament kept pace with the people; a solemn fast was voted, and a form of prayer drawn up; five Catholic peers were committed to the Tower on charge of high treason; a member of the Commons, who in private society spoke strongly against the defenders of the plot, was expelled the House; and both Houses, Lords and Commons, voted, almost in the form of a dogmatic decree, "that there is, and hath been, a damnable and hellish plot, contrived and carried on by the Popish recusants, for assassinating the king, for subverting the Government, and for rooting-out and destroying the Protestant succession." Titus Oates was called the Saviour of his country; was lodged in Whitehall, protected by guards, and rewarded with a pension of 1200l. a year.

I will not pursue the history of this remarkable frenzy into its deeds of blood, into the hangings, and embowellings, and the other horrors of which innocent Catholics were in due course the victims. Well had it been, had the pretended plot ended with the worldly

1 Macaulay, History, vol. i. p. 235.

promotion of its wretched fabricators, whom at this day all the world gives up to reprobation and infamy. Oates and Bedloe were the Maria Monk, the Jeffreys, the Teodore, the Achilli, of their hour, on a larger field; they spoke then as Protestant champions speak now, to the prejudices of the people; they equalled our own slanderers in falsehood and assurance, in success they surpassed them.

We live in a happier age than our forefathers; at least let us trust that the habits of society and the selfinterest of classes and of sects will render it impossible that blind prejudice and brute passion should ever make innocence and helplessness their sport and their prey, as they did in the seventeenth century.

[Lectures on the Present Position of Catholicism in England, by the Rev. J. H. NEWMAN, D.D.]

LECTURE VII.

ASSUMED PRINCIPLES THE INTELLECTUAL INSTRUMENT OF THE PROTESTANT VIEW.

THERE is a great and a growing class in the community, who wish to be fair to us, who see how cruelly we are dealt with, who are indignant at the clamour, and see through the calumnies, and despise the prejudice, which are directed against us, who feel themselves to be superior to the multitude in their feelings and their judgments, who aim at thinking well of all men, all persuasions, all schools of thought, and of Catholics in the number, and to like each for what is good in it, though they may not follow it themselves. Being thus candid, and, in a certain sense, unbiassed, they readily acknowledge the grandeur of the Catholic religion, both in history and in philosophy; they wish to be good friends with it; they delight to contemplate the great Catholic heroes; they recognize, perhaps with almost enthusiastic admiration, the genius and other gifts of the intellect, which in every age have been so profusely found among

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its adherents. They know and they like individual Catholics; they have every desire to like us in all respects; they set their minds to like us, our principles, our doctrines, our worship, and our ways. As far as can be said of men, they really have no prejudice. In this interesting and excellent state of mind, they take up one of our books, sincerely wishing to get on with it; alas, they are flung back at once; they see so much, which they cannot abide at all, do what they will. They are annoyed at themselves, and at us; but there is no help for it; they discover, they feel that between them and us there is a gulf. So they turn from the subject in disgust, and for a time perhaps are in bad humour with religion altogether, and have a strong temptation to believe nothing at all. Time passes; they get over the annoyance, and perhaps make a second attempt to adjust their own feelings with our doctrines, but with no better success. They had hoped to have found some middle term, some mode of reconciliation; they did not expect agreement, but at least peace; not coincidence, but at least a sort of good understanding and concurrence ;-whereas they find antagonism. No! it is impossible; it is melancholy, as they feel, to say it, but it is no use disguising the truth from themselves; they cannot get over this or that doctrine or practice; nay, to be honest, there is no part they can acquiesce in; each separate portion is part of a whole. They are disappointed, but they never can believe, they never can even approve; if the Catholic system be true, faith in it must be a gift, for reason does not bear it out.

What are the things which so offend the candid and kindly disposed persons in question? So many, that they do not know where to begin, nor where to end. It

is the whole system of Catholicism; our miracles, and our relics, and our legends of saints; and then our doctrine of indulgences, and our purgatory; and our views of sin, and of the merit of celibacy; and our strange formalities in worship; in a word, all is extravagant, strained, unnatural, where it is not directly offensive, or substantially impossible. They never could receive any part of it, they are sure; they would find it as hard to receive one part as the whole. They must lose their moral identity, and wake up with a new stock of thoughts, principles, and argumentative methods, ere they could even endure it.

If such is the feeling of even candid and kind men, what will be the impression produced by Catholicism on the prejudiced? You see it is a cause of shrinking from us quite independent of prejudice, for it exists among those who are not prejudiced; but it may be joined with prejudice, and then the aversion and abhorrence entertained towards us will be intense indeed. In that case, reason (that is, what the person in question takes to be such)—reason and passion will go together.

Further, consider that it is not individuals merely, here and there, but vast multitudes who are affected precisely in the same way at hearing our doctrines ; millions, whole nations. Each member of them bears witness to the rest; there is the consent, intimate, minute, exact, absolute, of all classes, all ranks, all ages, all dispositions. All this is a fact, we see it before us: do we require any more to account for the position we hold in a Protestant country? So strong does the persuasion become, that Catholicism is indefensible, that our opponents become aggressive; they not only spurn our creed, and our worship themselves, but they are (as they