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proach to it. No Protestant church in America could long preserve itself from decay, if such a course were commonly pursued by its clergy.

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It is said that the Episcopalians number in their body a greater proportion of the fashionable than the Presbyterians; the reason for which is stated to be, that they are less particular as to dress, and other similar matters. bably the organs in the Churches of the former allure some. I do not know that the Presbyterians absolutely proscribe them, but I do not recollect having seen one in any of their Churches. On the contrary, the Episcopal Churches are generally furnished with them, where the congregations are sufficiently rich to purchase them. Another cause may be, that concealed and avowed Deists, though for what reason I cannot state, seem generally to prefer the Episcopalians to any other body of Christians. This is well known to be the case in England, and excites no wonder, as it is natural that they should lean to that body which is supported by the most distinguished persons in the land. But in America, where no Church has any legal pre-eminence, and where a Methodist or a Baptist is regarded with as much respect as any other professor, we might suppose that a Deist would as

readily filiate himself with one denomination as another, except where extravagancies in conduct or language take the place of moderation. The friends of the Episcopal Church will probably urge this deistical preference as a proof of its adaptation to its purposes, since persons hostile to Christianity relinquish their opposition when they enter within its walls its enemies on the contrary will represent the same preference, as indicating that its doctrines and discipline are so little consonant to the strictness of Christianity, that those make alliance with it who would scornfully spurn a purer system. Whatever may be the cause, the fact is I believe undisputed and indisputable.

CHAPTER XIV.

THE CATHOLICS.

THE State of Maryland being first settled by Catholics, it has a larger proportion of them than most of the other States. Taking the whole country into consideration, their numbers are probably not a tenth of the population. But in no part are they viewed with any jealousy. The people have no more fear of losing their liberties by admitting them to places of profit and trust in the judicial or administrative departments of the government, or by electing them to seats in the legislature, than from an invading army packed and paid by the Pope himself. The American Catholics are as warm friends to rational liberty, and as averse to persecution as the Presbyterians or Episcopalians; and it is as unjust to charge them with the crimes of their ancestors, as either of the other bodies. It is well known that the Presbyterians who fled from persecution in England, became themselves persecutors in America. In consequence of this, and from some charges of a similar kind that can be brought against them in Scotland, Holland and Switzerland, a recent

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controversialist in New Jersey has endeavoured to convince his readers that persecution is, if not a constituent part of the Presbyterian creed, at least, a natural result of it. The Episcopal Church of England has shown itself a persecuting Church in various periods of its history. Yet I presume that no candid person would charge denomination of Protestants at the present day, as wishing either secretly or openly to abet persecution. Why then should the Catholics be viewed with suspicion and hatred? Because, it is said, they have a persecuting creed, and have shown themselves at all times when in power, the friends of tyranny, priestcraft and intolerance. Whatever may be their creed, certain it is that enlightened Catholics have no more wish to tread in the bloody footsteps of their ancestors, than Protestants to kneel at the elevation of the host. And the history of various Catholic countries shows that religious liberty may be enjoyed under them as well as under Protestants. Fenelon and other Catholic prelates have testified as strongly against persecution as their Protestant opponents. Contrast his character with Laud's, and how superior in this respect does it appear!

The Americans finding that no evils arise

from placing all religious parties on a level as it concerns government, are often puzzled to ascertain the opposition made by the English Dissenters to the admittance of the Catholics into power. They can conceive that Churchmen from some fear for their temporalities, may easily be persuaded to think that such a change would be dangerous; but it appears to them unaccountable, that the Dissenters who have nothing to lose and every thing to gain, and who profess themselves the friends of civil and religious liberty, should object to a measure so inseparably in accordance with their professed principles. Whenever I was questioned on this point, I was obliged to confess that it arose from prejudice, and from a little of the old Popish spirit which they charge upon the present Catholics. In countries where there is an equality of rights, there can be no more danger from the Catholics than any other class. The experience of America abundantly proves this; and it is to be hoped will shame intolerant Dissenters (for happily all are not intolerant) into more liberality and justice.

The boast of the Catholics, that their Church is both unchangeable and unchanged, is like other boasts, more than is true. Formerly it was a

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