that has not been accomplished. Indeed, in both points of view, the College has done a world of harm. The priests are decidedly worse educated than before, if education be regarded as not merely the giving of theological knowledge, but the whole training and accomplishment of the intellect, and the expanding and direction of the affections; and they are more than ever looked up to by the people as leaders in political agitation.

One would think that, when such is so undeniably the case, Government would, even from merely political considerations, at once withdraw the grant. It has failed to accomplish the object originally intended-nay, it has produced results altogether the reverse of those which were wished for and expected. Why, then, should it be continued? Yet, strange to say, the present Government, so far from withdrawing, as our readers doubtless are aware, are about largely to increase the grant! Viewed as a piece of policy, we cannot but regard such a proceed ing as signally foolish and infatuated-as marked by a total disregard of all the lessons of experience, and calculated to increase tenfold the evils which

it is professedly intended to avert. But, viewed in other and more serious aspects, as a public recognition and encouragement of Antichrist, the Man of Sin-as showing the influence which he exerts over the legislative councils of this Protestant land, and as connected with the prospects of Protestant Christianity throughout the world; viewed in these aspects, the proposed measure is one which cannot but excite the deepest anxiety and alarm among the friends of Christ.

I. Viewed, first, as a public recognition and encouragement of Antichrist, how monstrous does the proposed measure appear! In the eloquent words of the Rev. Baptist Noel,

"Protestant senators know full well that the sacrifice of the mass is taught by the Roman Church, which impairs the glory and darkens the efficacy of the only one great sacrifice which the Lord Jesus has made for sinners; and yet they would pay men for learning the doctrine first, and promulgating it to their fellow-men afterwards. They know full well that the Roman Catholic Church will teach men to bow down to statues and pictures of saints. Protestant senators know full well, that the Roman Catholic Church teaches the necessity of priestly absolution, a doctrine calculated to interfere with that great truth, that the penitent sinner is pardoned fully, freely, and for ever, by the exercise of faith in the atoning sacrifice of Christ. Protestant senators know full well, that the Roman Catholic Church teaches the doctrine, that a man must confess his sins to his priest; and this resigns the laity of Christendom into the hands of those who may institute a universal espionage, which at this moment is exercising a most fearful influence in Italy, as well as in other countries. Protestant senators know well, that where the Roman Catholic religion remains unchecked, there may be seen the majestic figure of Mary bearing a crown upon her head, and the Saviour as a little baby in her arms; both manifesting the place, as I cannot but fear, each of those persons has in the Roman Catholic system-the one the majestic queen of the universal Church, and the other the baby which she fondles in her arms. Protestant senators know well, that Roman Catholics will teach the adherents

whom they instruct, that after this life there is a purgatorial fire in which sins may be yet refined-a doctrine of which Protestants know well the effect; I do not say the intended effect, but what, alas! is, in fact, the effect which follows from this doctrinethat men can live and die more quietly in their unpardoned sins. For if there is another state of probation, another state in which yet the defective spirit may provide for final bliss, why should men be anxious to be converted now, or now to follow the will of God? Protestant senators know full well, that to confirm all these superstitions in the minds of her adherents, the Roman Catholic Church forbids the use of the Scriptures by the laity in the vulgar tongue, without the sanction of the priest. Protestant senators know well, that the Roman Catholic Church teaches that there is ordinarily no salvation out of the Holy Catholic Church, and that the Holy Catholic Church is the Church of Rome; and it has in past times delivered such as were out of its pale over to the secular arm. These dogmas are unrepealed; they have never been recalled by that Church; and this makes that Church-and I think I do not libel it when I say so-the greatest body of sectarianism in the world. It excommunicates a great body of Christ's Church on earth, a large company of those whom he recognises. If this indeed be the amount of error, and if these are the dogmas encouraged and avowed by the Church, which none but very ignorant persons will attempt to deny, how is it that Protestant senators can with a good conscience vote away the public money for the promulgation and continuance of those tenets in our land?"

This is the grand feature of the measure which makes us recoil from it. It involves the sanction, by a Protestant Legislature, of the Popish system-the expenditure of the national money for the propagation of soul-destroying errors. And in this there is committed a high sin against God-the sin of boldly and influentially patronising a system which he has declared he will yet "consume with the breath of his mouth, and destroy with the brightness of his coming" —a sin fitted to call down upon our land his righ- |· teous displeasure and indignation.

Even the catalogue of errors given by Mr Noel, as taught at Maynooth-long and black as it is-is incomplete. And we solicit the special attention of our readers, while we lay before them, a few extracts from the authorized class-books of the College, i containing, we believe, doctrines more revolting than many of them conceive even Rome to be capable of inculcating.

Nothing is more fashionable with Papists now-adays than to deny that their Church approves of religious persecution; and even when one points to Madeira, where persons are actually sentenced to death for daring to become Protestants, the answer is ready-that for that the Church is not responsible. || But what can be said to the following? One of the books which every student at Maynooth is obliged to study, is the Commentary of Menochius, and in the exposition which it gives of that part of the parable of the wheat and the tares in which directions are given not to root up the tares, the following sentence occurs :

"In this place Christ does not forbid heretics (or Protestants) to be taken away and put to death; on which point, Maldonatus on this place is to be consulted."

And in referring to Maldonatus, we find him writing thus:

"There are some who abuse this place, by trying to prove that heretics are not to be punished or put to death, which they who do seem to be anxious about themselves. First, indeed, it does not refer only to heretics, but to men who are children of the devil, as opposed to the children of the kingdom, among whom heretics are the chief species, but not the only kind. Therefore, they who deny that heretics are to be put to death, ought much rather to deny that thieves, much rather that murderers, ought to be put to death; for heretics are so much the more pernicious than thieves and murderers, as it is a greater crime to steal and slay the souls of men than their bodies."

Again, in the works of Cardinal Bellarmine, who is well known as one of their standard and most esteemed authors, the following very plain passage occurs. Speaking of putting heretics to death, he

states:

"Experience teaches us that there is no other remedy; for the Church has advanced by degrees, and tried every remedy. At first she only excommunicated, then she added fines in money, then exile-at last she was compelled to have recourse to death. For heretics despise excommunication, and say that it is a bratum fulmen. If you threaten them with pecuniary fines, they neither fear God nor regard man; well knowing that fools will not be wanting who will believe them, and by whom they will be supported. If you throw them into prison, or send them into exile, they corrupt their neighbours by their language, and those who are at a distance by their books; therefore the only remedy is, to send them speedily to their proper place."

And he goes on to say :

"It is an act of kindness to obstinate heretics to take them out of this life; for the longer they live the more errors they invent, the more men do they pervert, and the greater damnation do they acquire unto themselves."

And nowhere, perhaps, is the diabolical policy of Rome, on this point, more plainly and truthfully stated than in a passage by the same Cardinal Bellarmine:

"If, indeed," says he, "it can be done, HERETICS ARE UNDOUBTEDLY TO BE EXTIRPATED; but if they cannot, either because they are not sufficiently known, and there is danger lest the innocent should suffer for the guilty, or if they are stronger than we are, and there is danger, if we attack them in war, that more of us would fall than of them, then we are to keep quiet."

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Again, it is a well-known doctrine of the Romish Church, that no priest is at liberty to divulge, in any case, the secrets of the confessional, even should it be to save a man's life, or to prevent a revolution. So well understood is this, that a converted Popish priest (the Rev. L. J. Nolan), stated some years ago that, through the confessional, he had been frequently apprised of intended assassinations and most diabolical conspiracies; but had been prevented, by what is called "the seal of confession," from giving the slightest intimation to the marked-out victims of slaughter-although in one instance he met in the public streets a man whom he knew it was intended

to murder!

But that our readers may have some idea of the lengths to which Romish doctrine and practice go in this matter, we solicit their attention to the following passage from "Dens' Theology," one of the Maynooth class-books, also used in many of the Roman Catholic colleges:—

"What ought a confessor to answer, being interrogated concerning truth, which he has known through sacramental confession alone?-He ought to answer that HE DOES NOT KNOW IT; AND, IF NECESSARY, CONFIRM THE SAME BY AN OATH.

"It is objected-It is in no case lawful to tell a falsehood; but the confessor would tell a falsehood, because he knows the truth; therefore, &c.

"Answer. I deny the minor, that is, that the confessor would lie, because such confessor is interrogated as a man, and replies as a man; but now he does not know that truth as a man, though HE KNOWS IT AS GOD, and that sense is naturally inherent in the reply, for when he is interrogated or replies out of confession, he is considered as a man.

whether he knows a particular thing by sacramental "What if it be directly inquired of the confessor, confession?-It is replied, In this case he ought to answer nothing; so think Steyaert and Sylvius. But the interrogation is to be rejected as impious; or he can say absolutely, not in relation to the question, I KNOW NOTHING,' because the word 'I' restricts to knowledge acquired by him as a man.”

We might go over several other doctrines taught to the students at Maynooth, and afterwards, of course, taught by them as priests to the Irish people, but our limits forbid; and enough has been stated to show how extreme-how fearfully blasphemous and intolerant a thing that Maynooth Popery is, which our Government is so ready to patronize.

II. Viewed as a proof of the influence which the Vatican exercises over the legislative councils of our land, the proposed measure may well fill us with alarm; for we cannot doubt that Rome herself is at the bottom of the whole matter. She has her agents it and all directed by the consummate craft of Jeeverywhere-all at work, if not above ground, under suitism. And so well have her plans been laid, and so vigorously have they been followed out, that at this moment she may be said to govern most of the Governments of Europe. France is at her feet-the royal family there being among the most active of her servants. Not long ago Spain, while Espartero was regent, was at war with Rome, and confiscated a large proportion of the immense property held by her ecclesiastics. Now, however, Espartero being driven from the kingdom-(may it not have been by

Popish intrigue?)-the property is restored, and she has resumed her sway. In Portugal, her influence is sufficient to get laws passed declaring it death for a Portuguese to turn Protestant. And with most of the Governments of the Continent her will is law; as a recent proof of which it may be mentioned, that in Austria and Bavaria it has been declared illegal for any one to join the German Catholic Church which has sprung from the movement of John Ronge. These are facts sad and startling enough. But what shall we say when we find that even this is not all; but that, worse than all, Rome is also so influential with the Government of our own Protestant land, as to procure from it a large sum annually for the education of priests, whom she may disperse over the whole country with the view of seducing the people from their Protestantism, and again bringing in her own dark and despotic reign? We need scarcely further remark that,

III. The proposed measure is alarming and discouraging, when viewed in connection with the prospects of Protestantism. These are at present anything but promising. Popery has not only the majority of the Governments of Europe on her side, and is not only working through them, she is availing herself of every means within her power which may assist her in the attainment of her object. Swarms of priests are at work-the Jesuits are at work-her missionaries are at work-the press is at work, tracts being distributed in hundreds of thousands-and all is under the direction of a master-hand. Enormous sums are annually raised to carry on the warfare, so that her coffers are never empty. And what is Protestantism doing all the while? What plans are devised-what steps are taken wherewith to meet the enemy, and batile him? Why, the first thing that now stares us in the face, as an answer to such question, is the fact, that the chief Protestant Government of the world is doing what ?—is actually helping Rome with influence and money to secure that ascendency after which she is straining! And what are the Protestant Churches doing? In our own land, the Church of England has more than enough to do with a mass of Papists among her own clergy, all actively engaged in spreading Popish principles within her borders, under the guise of Protestant truths. And the other Churches, it may be said, are doing nothing, at least nothing aggressive. They have their missionaries to the heathen, and it is well they should double them; but when they see Rome making such rapid strides to supremacy, that the world is "wondering after the Beast," what are they doing to withstand her? when they see whole kingdoms already under her withering sway, and others likely 300n to be in the same position, what are they doing to save them? when the enemy is coming in like a flood, where is the standard which they ought to lift against him?-where are their missionaries to Popish countries? Is it said these are shut against them? It is not so with them all. France is open; and how miserably inadequate are the means adopted for leading the many millions of her people to the truth as it is in Jesus! Several of the kingdoms of the Continent are open, and what is

done for them? If we do not avail ourselves of the openings which are before us, how can we expect the Lord to open up other fields which are now inaccessible? In France, on the Continent, and in Ireland, little has been done; and on that little such a blessing has been vouchsafed as may well fill our hearts with hope that if greater efforts were madeefforts more commensurate with the necessity-thewindows of heaven would be opened, and the lands which are now iron-bound and barren under the blight of Rome, would receive such a shower of the Spirit's blessing as might convert them into gardens of the Lord. When will the Churches be awakened to a sense of their duty in this matter? and when will they perform it? When, casting aside the quarrels which subsist among themselves, will they, as one man, go forth to put to flight the armies of the aliens? Much is said in our day about Christian union; but not too much, if more were felt. The strength of Rome is in her union. In action, she is not divided, but brings a united strength to bear upon the accomplishment of all her objects, and therefore she succeeds. Protestantism "is divided against herself," and how can she expect to stand? Her weakness is in her divisions-her strength would return were these but healed.

"The Lord reigneth; let the earth rejoice." This is the comfort of all the true people of God in the midst of trouble, or in the prospect of it. And it ought to be our comfort now, as it shows us where lies our strength. But let us not look for results without using means. Let us be much in prayer to him that he would arise and plead his own cause-that he would show his servants what they ought to do, and give them grace and strength to do it. "The Lord reigneth; let the earth tremble." These are words which seal the doom of Rome. The time is coming when she shall be made to drink "the wine of astonishment," and shall fall before the judgments with which the Lord shall visit her. But let not such a consideration make us lukewarm in the work. How many immortal souls is she now keeping in darkness and in bondage!

SUDDEN DEATH.

[THE remarkable circumstance this Poem records | happened while a party of friends were debating which might be the most happy death.] Which is the happiest death to die?

"Oh!" said one, "if I might choose, Long at the gate of bliss would I lie, And feast my spirit ere I fly

With bright celestial views.
Mine were a lingering death without pain-
A death which all might love to see,
And mark how bright and sweet would be
The victory I should gain.

"Fain would I catch a hymn of love From the angel-harps that ring above And sing it as my parting breath Quivered and expired in death;

So that those on earth may hear
The harp-notes of another sphere,
And mark, when nature faints and dies, i
What springs of heavenly light arise."

"No," said another, "no not I;
Sudden as thought is the death I would die;
I would suddenly throw my shackles by,
Nor bear a single pang at parting,
Nor see the tear of sorrow starting,
Nor hear the quivering lips that bless me,
Nor feel the hands of love that press me,
Nor the frame with mortal terror shaking,
Nor the heart where love's soft bands are breaking;
So would I die!

All bliss without a pang to cloud it!
All joy without a pain to shroud it!
Not slain, but caught up, as it were,
To meet my Saviour in the air!
So would I die!

ON THE MUTUAL DUTIES OF MASTERS AND SERVANTS IN RELATION TO THE SABBATH.

BY THE REV. DAVID KING, LL.D., GLASGOW.

HAVING, in a former paper, considered the duties of masters and servants in private families, I now proceed to speak of the relationship as exemplified in public works.

Under this phraseology I include those who are employed in shops and offices, as well as in mills, warehouses, and various kinds of large manufacturing establishments.

We cannot be explicit in saying how much employers have here in their power. It would be easy to say to them: "Give moderate work and plenty of wages, and you will thus promote the moral improvement, as well as the temporal comfort of your workmen, and put them into a position exceedingly favourable to Sabbath-day observance." This is easily said, but not so easily done. The master's system is moulded to a vast extent by influences external to him

self, and over which he has but secondary control. Traffic has its place in the appointed constitution of the world, and by the excellence of that constitution, has much of self-correcting tendency, if left to its native, and, I may say, its divine operation. But if a blinded policy has opposed itself to a beneficent Providence, no master can annul national impediments by his solitary fiat, or act in the face of them, as if they had no existence. I make these remarks merely to draw a line of demarcation, and show what may be reasonably asked of masters individually. No doubt, federal grievances should be redressed, and such legislation adopted as would place commerce on an enlightened footing, and thus facilitate the keeping of all God's commandments. But, on the duty of the State, or the subjects in relation to the State, I do not here enter-first, Because it would take me too far away from the immediate subject which I proposed to consider; second, Because the discussion would assume too much of a political aspect for a religious publication; and, third, Because I would be in danger of relinquishing the common ground of fraternal co-operation; for, while all will admit that the powers of masters and servants to fulfil adequately the duties of their stations must be greatly affected by the shape and complexion which law has given to trade, all are not agreed what the law should be, and how it may be amended. Conceding, then, that masters and servants cannot, as such, put everything to right which affects the Sabbath injuriously, and leaving the best legislative means of making the relationship happy and profitable, to the distinctive province of the political economist, I shall content myself with offering some suggestions, strictly religious in their character, and such as all whom they concern may carry into practice.

1. Beginning in this case, as in the former, with Masters, there is cause for congratulation in seeing so general a cessation from business on the Sabbath, throughout this country. We may still know the day by its indications, and read in a prevalent tranquillity, that it is a day of rest. But there are exceptions to this admission. One of a gloomy character has been lately added to the number. A great national undertaking has been made the occasion of shocking the sacred impressions of religious society, and coercing the servants of a powerful company into unwarrantable and desecrating labours. I am aware how all opposition to railway travelling on Sabbath is jeered at by numbers, and especially by interested parties, who maintain the innovation, as they introduced it with a high hand, and with uncompromising contempt of wounded conviction. But we are not to be deterred, in this manner, from speaking honestly on an important question. If the matter were "settled," as some say, there might be little good in fruitless attempts to disturb its settlement. But the evil lamented is only