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a particular account of the Spiritual Taxes of the Papal church, and the Venal Indulgences and Pardons of the same church, I presume, from the skill and pains discoverable in his pretermissions, he has perhaps read through. Although he must be acquainted with, he has failed to notice, another publication, which originally appeared in a Quarterly periodical,—Rome's Traffic in Pardons substantiated. This I the rather regret, because it contains information respecting his own church of some importance, especially on one of the subjects handled by him, and from his own church's authors, principally from Amort, which to all appearance he has yet to acquire. If the omission were intentional it cannot be denied to be prudent. Had he ventured to give its established conclusions with any fidelity he would have had a very different tale to produce to the public. It is a right pleasant thing for a smooth, plausible priest of Rome to select from the variations of his own church a line, or collection of eminent doctors, who all teach a doctrine perfectly uniform, without a single interference of dissent or opposition, and make his humble and trustful flock believe, that this, and no other, is the doctrine of "the catholic church" — while at the very time he knows, or shame to him if he does not, that upon almost every doctrine which he esteems vital, and particularly on that of Indulgences, his great doctors are all to pieces, some differing pretty diametrically, others by shades and conundrums, but all of them in their degrees much ahout as harmonious as the tongues of the builders at the dispersion of Babel. These differences indeed did not proceed to blows; for while the fundamental point, the income from Indulgences was satisfactorily forthcoming in its season, mere words and opinions were tolerated. When the opinion of Luther touched this, matters were altered.
The first part of Mr. G.'s letter is no concern of mine, and is evidently intended, or, at least, is only fit, for his own particular adherents, who are bound to trust him for a fraction of his church's vagrant infallibility.
At p. 35 the engineer opens his battery upon the Centum Gravamina, of which any one who knows any thing will at once perceive that the assailant knows next to nothing. However, with his little lie does his best. He finds it too late in the day to repeat the bouncing experiment of instantaneous denial of facts which fair history well attests; but he flees to the convenient refuge of abuses — a name, which will throw a plausible mantle over any crime. And further, they were condemned by the Church. Just as if it were a rare thing for his church to commit and condemn the same thing; or, like a living ornament of the papal Church in Ireland, abjure with
