In comparing the situation of a convert to Catholicism in the latter days of Elizabeth or the early days of James I., with one in the reign of Victoria, we are met on the threshold with the fact that terrible bodily pains, and even death itself, threatened the former, while the latter is exposed to no danger of either for his religion. In the matter of legal fines and forfeitures, again, the persecution of the first was enormous, whereas the second suffers none. But of these pains and penalties I shall treat presently. Just in passing I may remark that many a convert now living has reason for doubting whether any of his forerunners in the times of Elizabeth or James I. suffered more pecuniary loss than he. One parent or uncle, by altering a will, can cause a Romish recusant more loss than a whole army of pursuivants. Looking at the positions of converts at the two periods from a social point of view, we find very different conditions. Instead of being regarded, as he is now, in the light of a fool who, in an age of light, reason, and emancipation from error, has wilfully retrograded into the grossest of all forms of superstition, the convert, in the reigns of Elizabeth and James, was known to be returning to the faith professed by his fathers, one, two, or, at most, three generations before him. It was not then considered a case of "turning Roman Catholic," but of returning to the old religion, and even by people who cared little, if at all, about such matters, he was rather respected than otherwise. Now it is different. During the two last generations, so many conversions have apparently been the result of what is known as the Oxford Movement, or of Ritualism, that converts are much associated in men's minds with ex-clergymen, or with clerical families; and to tell the truth, at least a considerable minority of Anglicans of good position, while they tolerate, invite to dinner, and patronise their parsons, in their inmost hearts look down upon and rather dislike the clergy and the clergy-begotten. At present, again, a prejudice is felt in England against an old Catholic, _prima facie_, on the ground that he is probably either an Irishman, of Irish extraction, or of an ancient Catholic English family rendered effete by idleness, owing to religious disabilities, or by a long succession of intermarriages. It would be easy to prove that these prejudices, if not altogether without foundation in fact, are immensely and unwarrantably exaggerated, but my object, at present, is merely to state that they exist. Three hundred years ago, whatever may have been the prejudices against Catholics, old or new, they cannot have arisen on such grounds as these, and if Protestants attributed the tenacity of the former and the determined return of the latter to their ancient faith rather to pride than to piety, there is no doubt which motive would be most respected in the fashionable world.