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priests the Bible is held to be a prohibited book.

In our own country, under peculiar circumstances, the rule may be relaxed; but the exceptions are so rare, and the effects of the liberty granted so carefully foreseen and guarded, that they do but prove the overwhelming authority of the rule. It would be somewhat curious to the mind of a Romanist endowed with the ordinary share of intelligence, if he suffers himself to reflect at all, that while the sun-light of God's revelation is virtually withdrawn from his eyes, that his vision should be lavishly supplied with the glare of man's feeble and uncertain lamps. The revelation of God and the traditions of man are apparently made by Rome to run side by side, as of co-equal value and authority; but it is rather singular, that while man is not suffered to search and examine into the revelation of God, he is supplied and encouraged to swallow with a miraculous credulity the traditions and writings of

man.

It has lately fallen to our lot to speak with a pervert on the faith he has embraced and the causes leading to the change, and we found that with him this very principle of credulity in man, had assumed the throne of his now prostrated reason. He left our own Church, and Protestantism itself, for want of a definite authority to pronounce on matters of faith and practice; inspired writers in the Bible,

-as well in the Protestant as in the Catholic, or rather Romanist version,-failed to satisfy him, and he has found that certainty of interpretation in the councils and traditions of fallible men, which he sought for in vain from the perfect harmony of the word of God.

"Having their eyes blinded," is one of the Scripture characteristics of those who turn from the truth "to believe a lie;" and we never have been so impressed with the perfect reality of this description, as upon conversing with this pervert. The ready reception of any or every doctrine and fable presented by the Church of Rome to its converts, proves that the light of God has been quenched with

in them, and that they have surrendered every sense, God's own gifts, to believe the very contrary to the teaching of right reason and of God.

Drive a pervert to the plain and palpable teaching, even of the Douay Bible and the Rhemish Testament; prove to him from those sources, as unquestionably it can be done, that his new creed is false and cannot even thereby be defended; he flies from his own word of God, and betakes himself to the figment of Church authority, and the perfect Babel of contradictions it presents to that book from which it professes to derive its claims. This one fact is fatal to the pretensions of Rome; but equally fatal is the result, when that Church is tried by history, for all the records of the early Church utterly ignore the monstrous errors, corruptions, and assumptions of the Papacy, and do but prove that the Church of Rome is not in any sense the true Church, but that it is that "departure from the faith," that apostacy foretold in Scripture and fulfilled by the gradual rise of a system, which has from time to time embodied all the marks of "falling away "that was there predicted. Pin either a pervert or a Romanist to Scripture, and to the real history of the early Church, and you will find that what Romish controversialists unblushingly treat as irrefragable truths are baseless assertions, for the proof of which he flies himself, and would drag you after him, to the heap of muddy and ever-shifting traditions and doctrines of progressive development, canonized and made infallible only by the system they vainly attempt to support.

Let not those who come in contact with Romanists suffer themselves to be diverted from the points of the first importance in the controversy, -the proofs of the Church of Rome to be the true Church of Christ, and its supremacy over every Church in virtue of the supremacy of Peter. Let the Protestant make the Romanist give him clear and convincing arguments of the truth of these, if he can, as we have said, from Scripture or history, and there will be little need

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[The Editors are not responsible for every statement or opinion of their correspondents; at the same time, their object is to open the pages of their Magazine to those only, who seek the real good of that Protestant Church with which it is in connexion.]

THE PRIZE ESSAY.

To the Editor of the Christian Guardian. DEAR SIR,- Whatever may be the result of the advertisement on the cover of your last number, one thing is certain, that the proposers of the Prize Essay are amply justified by the state of the Church, in seeking for information and suggestions as to its prospects and wants. Your list of subjects is certainly sufficiently full and definite, but it may well be questioned how any essayist can, in a moderately sized volume, deal with materials which will grow into startling magnitude before a mind well informed as to facts, and properly impressed with the sense of bringing them fully before the public.

Now, sir, as I gather from the advertisement that the proposal is at present rather a preliminary announcement, than something sent forth to be immediately acted on, it has occurred to me that the proposers might advantageously break up their subjects into three distinct portions, and that they might offer three prizes for three separate essays. Without much alteration of their words, I would suggest the division to be as follows:

1. The source and management of the revenues of the Church; the question of patronage; cathedral and collegiate churches.

2. The christian ministry; the episcopate, its status, and numerical adaptation to the wants of the Church;

the clergy, their character as a separate body, their ministerial work, and their relative position to the laity, the mode of their appointment, and their remuneration; position, duties, rights, and responsibilities of the laity.

3. The laws, standards, and discipline of the Church; question of the Canons, their character,-how far now binding upon the clergy, and in what way affecting the laity; the Ritual,-the absolute necessity for its revision, the safe mode of attempting its amendment in order to ensure the rights of conscience, harmony of action, and for securing a more perfect comprehension in the Church of good men, differing in shades of opinion, but one in all the essentials of Christianity.

It may so happen, that one writer may be able to take up all the three divisions, but the probabilities are the other way, and that there may be found those who have thought more, and be able to write with more power and effect, essays upon the subjects as here separated.

I need not press upon the attention of the proposers, both the necessity for offering properly remunerative sums for each essay; as, also, that none but men of high character and qualification be solicited to act as adjudicators.

I am not sanguine as to immediate results. We may go on with isolated attempts at piecemeal reformation;

individuals and societies may, in their limited measure, strive to supply wants and remedy evils, which the Church itself, as a whole, ought to find out and redress; but those who, as faithful servants of Christ, feel strongly the importance of purifying, enlarging, and strengthening the Church of England, will at least be thankful for the proposal now put forth, if it in any way call public at

tention to facts and suggestions that may bring into existence some wise and comprehensive measure of Church reform.

I trust that all your readers will cordially support the proposition, which it has been the humble object of this letter to render more simple

and efficient.

Yours, faithfully,

H. L.

Reviews, and Short Notices of Books.

LECTURES IN EXPOSITION OF THE BOOK OF THE PROPHET AMOS. By VINCENT WILLIAM RYAN, M.A., Principal of the Training College, Highbury. pp. 242. Seeleys.

THERE is reason to fear that the study of the minor prophets has been somewhat neglected until more recently. Yet is it from some of these that truths, more especially suitable to the present state of the Church and of the world, may be best learned. The light which they throw upon past events, and the intimations which they contain of those now apparently on the eve of fulfilment, are most striking. The view which they communicate of the evil of sin, whether in nations or individuals, and the certainty with which retributive justice or corrective chastenings are sure to follow, is most admonitory and also instructive. The predictions and warnings which the writings of these prophets convey, elucidate moreover with wonderful clearness the doctrinal statements of the New Testament; thus shewing that the entire Bible, with its different component parts, written under such varied circumstances, and at such different periods, emanates from one and the same superintending mind; that mind being none other than the mind of the Great Eternal, who foreknew the end from the beginning; and who not only foreknew, but who ordered all things according to the counsel of

His own will. The herdsman of Tekoa testifies to the same truths as the fishermen of Galilee, and the prophet Hosea blends in inspired harmony with the disciple of Gamaliel. This statement of the entire agreement which subsists between the holy fellowship of the prophets and the glorious company of the apostles, is admirably exhibited in the small Work, the title of which stands at the head of this notice, viz., “Lectures in Exposition of the Book of the Prophet Amos," by the Rev. V. W. Ryan, M. A., now Principal of the Training College at Highbury, and Sunday Evening Lecturer of the District Church of St. Stephen, Canonbury.

From this little, but full and closely printed, volume we will extract a few passages, as a proof of the harmony of the Scriptures of the Jewish Church with those of the Apostles'; and also as specimens of Mr. Ryan's ability in confirming Scripture by Scripture. We adduce first the following passage from these Lectures on Amos:

"The heinousness of their offence is expressed in verse 25. They changed the truth of God into a lie '-the method of their punishment in verse 26. For this cause God gave them up unto vile did not like to retain God in their knowaffections.' Again, in verse 28, 'they ledge,' and in consequence thereof God gave them over to a reprobate mind, to do those things which are not convenient:' then follows a long catalogue of sins

REVIEWS-LECTURES ON THE BOOK OF AMOS.

against their fellow men, which were the intermediate steps by which pain followed transgression.

"See how this is illustrated in the case of the cities mentioned in this book. The sin which had separated them from God, was their turning the truth of God into a lie,' and worshipping and serving 'the creature more than the Creator.' Given over to vile affections, they became notorious for some offence against the laws of human society, which proved to be the avenue whereby punishment, pain, and disgrace, came upon them. Every one of these heathen cities is threatened with the anger of God, because of some offence contained in the catalogue given by St. Paul. Rom. i. Damascus was 'unmerciful.' Amos i. 3. Rom. i. 31. (ανελεημονας.) Gaza was unmerciful, envious, malicious. Acts i. 6. Rom. i. 29, 31. (aveλenuwv. plovos. kakia.) Tyre is charged with covenant breaking.' Amos i. 9. Rom. i. 31. (ασπονδους.) Edom was 'without natural affection,' (αστοργους)implacable, (ασυνθετους) Amos i. 11. Rom. i. 31. Ammon was unmerciful and covetous. Amos i. 13. ανελε. ημων and πλεονεξία. Moab was despiteful and proud.

ii. 1. Rom. i. 30.

Rom. i. 29, 31.

Amos

"This method in the moral government of the world, suggests serious thoughts for communities and individuals. The 'exceeding sinfulness of sin,' consists in the fact, that it is an offence against God's holiness and majesty. In this particular feature of it, however, it is often not directly punished here, but consequences are made to result from it which are punished even here. Take the case of the Sabbath-breaker for an example. The wickedness of his sin consists in his despising God's revealed will respecting a day set apart for His special service; he overcomes scruples which, at first perhaps, are strong; conscience, often silenced, at last ceases to speak. No direct chastisement has been inflicted. But what has been going on in the soul? It has been given over more and more to the dominion of evil. That evil has developed itself in acts and words, and confirmed habits of thought, it may be, which have brought with them punishment in different ways. Want of regard for God's law has led to a course of thought and deed, which has produced infringement of human laws also the laws of kindness of social obligation

of domestic duties-of civil enactmentsand even of a penal code. The spirit of self-indulgence, which would not be reOCTOBER 1851.

465

strained by the sanctity of the Lord's day, has disregarded other barriers which afterwards crossed its path, and has often led its victim to a violent death by the sentence of human justice. What a fearful impression of the terrors of the Divine government of the world is produced by the reflection, that instead of summoning them to His presence by an absolute act of sovereignty, God permits the consequences of sinners' violation of His laws to hunt the offender and to hurry him into His immediate pre

sence.

"So again with states and nations. The plainest declarations of God's holy word may be disregarded, and the truth which He has revealed perverted. Immediately, perhaps, no punishment follows.

But the tone of religious thought and feeling is debased, the tone of morals, domestic-social-political is debased also. Neglect of the revealed will of God is followed by violation of the natural rights of man, and thus vengeance slumbers not, and punishment is only for a time delayed."

As an exhibition of Mr. Ryan's power of spiritual and practical application, we would refer to p. 28, where, remarking upon the present desolation of the once famous cities of the Philistines, he makes this improvement of his subject,

"The history of the Philistines suggests distinctly a practical question of great importance. 'What kind of an instrument am I in doing what God will have done?' When Joshua utterly destroys-because of God's command-he is commended and blessed when Philistines take away captive a whole captivity, indulging bad passions of their own, they are cursed and doomed. The purposes of God were fulfilled in cach case.

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"How impressive is the solemn lesson conveyed in these words, to those who direct the affairs of great and powerful nations. The violation of a treaty made with another state may seem to bring with it advantage at some critical period, and may appear perfectly safe because of the weakness to which that state has been brought. But the sure word of God, pointing to a prosperous maritime power which had wantonly trampled on a weakened inland neighbour, bids us see fire coming from God out of heaven to destroy it. And history tells us how Nebuchadnezzar and his captains did the work-how Alexander the Great afterwards inflicted degradation and suffering on the proud and wealthy sons of Tyre."

And then appends this note at foot, "The Spanish ulcer destroyed me,' was the testimony of him who so proudly disregarded the faith of treaties at Bayonne."

Another instance of the way in which the author would fain convey lessons of a political character, appears in his remarks on the prophecies against Moab. He writes,

"Whatever may be the duty of the rulers of a people, with reference to national defences, one thing is sure, that no defence can stand, no precautions prove of any avail, when sin opens a way for God's judgments. Look at Damascus, with its inland fortresses, bars and towers, broken by Divine anger, using the agency of man, See Tyre, on the sea, with its ships, its strength, its apparent security by reason of natural advantages, yet destroyed by the effects of the same anger because of sin. Consider

Edom, with its lofty rocks, its almost inaccessible approaches, yet brought down to the dust by the arm of the Lord. And then listen to the despairing cry of the armed soldiers of Moab, unable to ward off the attacks of a foe sent by the righ teous retribution of God. And in all these events you will have specimens of the manner in which, at sundry times, and in divers places, God has made manifest to all the world how weak is human strength, and how unavailing the protection which man devises, against anger from heaven bringing punishment for sin.

"Such proofs of God's sovereignty exercised amongst other people in ancient and modern times, should lead us to believing and grateful acknowledgments of

the mercy which has exempted us from falling before the assaults of an invading foe, and should quicken us to pray for the spirit of repentance and integrity before God, and that this people, as a nation, may be sound in God's statutes; should lead us to be thankful that public acts of mercy have been performed; such as the abolition of the traffic in men ; that nations subject to our rule are more happy and flourishing than they were before they became tributary to us.

"And, above all, when we see how 'error in religion' led to vice and abominations in social and political relations among men, we should guard against the 'damnable heresies' of a superstitious and idolatrous system, which is seeking once more to raise its head among us, and which would soon corrupt the fountains of religion and morality, and so prepare the way, by that series of events which we have noticed, for heavy punishment, and dreadful calamities upon ourselves.

"The woe denounced against Ammon for covetousness and injustice, admonishes us to seek to do justly.' The fearful consequences of Edom's cruelty tell us 'to love mercy,' and Moab's pride and fall teach with power the lesson that man is required to walk humbly with his God.'"

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Again, in reference to the use of wealth, national or individual:

"I. The real security of wealth is justice in its acquisition and liberality in its use. Where there is much wealth, unjustly gotten or unmercifully stored up, there an object for Divine punishment exists. Such wealth will be spoiled by enemies from within or from without. And here, one acquainted only with the testimony which the voice of history gives to the character of British merchants, cannot but feel thankful that honour and uprightness are so intimately blended with it. The legal reservation of a provision for the poor in this land, and the numerous institutions which exist for purposes of benevolence; for the relief of want, temporal and spiritual, at home and abroad, also imply the wide diffusion of a spirit, very different from that which would selfishly hoard up the property which has been acquired. So plain are these facts, that they at once suggest a contrast to the description given in verse 10-a contrast which should call forth our feelings of gratitude to God that it is so.

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