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tion of it is quite as good, because quite as fruits less, as theirs. And as for the sermon, which you recommend, p. 44, of a Rev. Somebody, who preached against calling vs Catholics, let it rest upon the shelf. But, hear me, my Lord. If you wish to be called a Catholic, be a Catholic. Then, you will not utter a falsehood, when you repeat the Apostles', Nicene, or Athanasian creed. Then, you will not have the Scriptures staring falsehood in your face, wherever they speak of the Church of Christ. For that Church is "One, Holy, Catholic, and Apostolic." -Nicene creed. She is not half Catholic here, and all Catholic there; but she keeps the unity of the spirit in the bond of peace. One body, and one spirit." One Lord, one faith, one baptism. Eph. iv, 3. She is the Church of all ages, and of all nations. Her centre and her head is Rome. By Rome, she reaches up to Peter, the rock upon which Christ built his Church (not churches). By Rome, she is the "city placed upon a mountain, she cannot be hid." By Rome, she reaches from pole to pole; by Rome, she embraces her children in one immense communion; by Rome, all nations, who know Christ, know her; by Rome, she has converted, and converts, the Pagan world; even that England, which, by your Grace's tongue, defames her, as well as this Ireland, which, by my voice, swears to her its eternal fealty. All her tenets she proves by scripture; all her dogmas sire traces to Christ and his apostles. Even that scripture, which you, my Lord, at the head of her unlearned and unstable" rebel sons, "wrest," by your private judgment, but wrest in vain, except to your own perdition," against her; even that scripture you have re ceived from her. If she be fallible, if she be corrupt," what pledge have you, that she did not err in the selection, or corrupt the copies, of that scripture ? Return, return, my Lord I

peak to your Grace, as seriously as I did to the apostate Cousins; return to her pale; out of it, you cannot have any certainty of belief; set, then, the example of conversion, as you have set the example of insult.

At all events, my Lord, let me advise you, for prudence' sake, not to utter these insults in your own name. Why can you not act, as you did with your reply to Ward's Errata, and your work against Dr. Milner's "End of Controversy?" These productions you ushered forth to the world under the name of your brother-in-law, Dr. Greer, as appears from a biographical and (I have every reason to believe) authentic sketch of your Grace, lately published by Mr. Nolan. Had you observed the same caution with regard to your Charge, your Grace would not have so soon forfeited that name, which I know not how you obtained, of the "excellent" Magee; nor would youhave run the risk of offending the Royal and peacemaking Author of your exaltation, by flinging your apple of discord, your "slough," in the face of his cherished Catholic subjects,

Taking leave of His Grace, my brethren, and recommending myself to the protection of Heaven, let me beseech you to implore the "Divine Author and Consummator of our Faith," that he may vouchsafe to grant me the strength and the light, ever to vindicate that faith, confound its enemies, edify its professors, and gather into the "one fold" the sheep who have strayed from their "one Pastor."

The subject of my next Sermon, on this day fortnight, will be "Conversion;" a subject most interestiug to both Catholics and Sectaries; for what doth it profit either, if they gain the whole world, and lose their own souls." Matt. xvi. 26.

That such may never be the fate of any, is the blessing, &c.

OF

THE REV. RICHARD HAYES.

CONVERSION.

"What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul?"St. Matthew, c. xvi. v. 26.

ANSWER, O ye Rich! the question of your Saviour. What doth it profit a son cf Adam, a daughter of Eve, to gain the whole world, if they lose their own souls? To pass a life of ease and gaity; to revel in the uncontrouled enjoyment of all that sensuality calls for, pride commands, fancy whimpers after, affluence gives, and God abhors; to live, the Cæsar, the Cleopatra of the age, wielding, in majesty, the sceptre of despotic sway; or, in private life, with Dives, clothed in purple, to gorge the luxuries of appetite, loll on the couch of pleasure, or frisk, the wanton children of the dance; ignorant of, and pitiless for, the famishing Lazarus's, who in vain erawl round their gates. Answer, O ye Rich what doth it profit you thus to gain the whole world, if, in the end, you lose your own souls? What doth it profit you

thus to enjoy (pardon, O Religion! the pro fanation of the term) a heaven of transitory comfort here, if you are to be doomed to that never-ending crush of torturing misery, which we faintly designate by the name of kell, hereafter? Answer the question of your Saviour, O ye Rich! answer it, in the terrors, in the tears, of conscious guilt and folly.

But, was it to the rich alone thou didst address it, Jesus, Saviour of all ? Ah! no. Answer it then, likewise, O ye Poor! Say, what doth it profit you to gain the worldto gain, did I say?-what doth it profit you, to lose the whole world; to live, to die, bereft of every, even the most trivial, comfort which the world affords; and, after all your sufferings, to lose your immortal souls into the bargain? To spend your days in the most toilsome labour, (happy, even when you so can spend them) and your nights in a desponding anxiety, how you shall fare on the morrow; to eat, through life, the bread of bitterness, and quaff the water of affliction; uneducated and ignorant, to know almost nothing, save the wretchedness under which you groan; in cold, hunger, filth, distemper, and nakedness, with your wives and your hapless little ones, whose future prospects are no better than your own-to drag on a miserable existence, despised, neglected, unpitied, and forlorn, till death comes to close your eye-lids; and then-and then (to fill up your cup of woe for ever to

the brim) instead of passing from labour to ease, from distress to comfort, from tears to joy, from exile to your country, from misery to happiness; in a word, instead of passing from earth to heaven-only to exchange your burthen of temporal affliction, for the eternal weight of God's eternal vengeance, which begins to wreak its fury on your devoted heads. O my brethren, the Poor! Say, speak; if it profiteth nothing to the rich, to gain the whole world, while they lose their own souls; say, speak; who can imagine the misfortune of you, O Poor, who, gaining nothing but affliction in this life, earn for yourselves the horrors of endless darkness in the next?

But, my brethren, in addressing to you this all-important question of your Redeemer, shall I consider only your high, or low station in society? or shall I not, likewise, and principally, consider the respective condition of your souls with regard to salvation? Shall I speak to you only as men, and in the order of nature?. or shall I not, likewise, and principally, speak to you as Christians, and in the order of grace? Answer me, then, O ye members of unorthodox communions, and in me, his minister, answer your Redeemer. What doth it profit you to have gained, not the whole world, (for I no longer allude to temporal prosperity) but what the whole world could not give youthe knowledge of the true God-if, nevertheless, you lose your souls for ever?

What