that there is no essential difference between Catholics and Protestants; the existing diversity of opinion arises, in most cases, from certain forms of words which admit of satisfactory erplanation, or from the ignorance or misconceptions which ancient prejudice and ill-will produce and strengthen, but which could be removed: they are pride and points of honour which keep us divided on many subjects, not a love of Christian humility, charity, and truth.' Of the twelve points enumerated here, every one, but that of the authority of the Pope, is defined by the Council of Trent with scholastic nicety; and an anathema, which, according to Dr. Murray, is the official seal of infallibility, is annexed to every definition. As a specimen, the editor inserts one or two canons respecting the mass.

• If any one shall say that there is not offered to God a true and proper sacrifice, let him be anathema.' Conc. Trid. sess. xxii. cap. 9. can. 1.

* If any one shall say, that the sacrifice of the mass is not a propitiatory sacrifice, let him be unathema. Ibid. can. 3.

• If any one say, that the mass ought not to be celebrated in an unknown tongue, let him be anathema. Ibid. can. 9.

So the council proceeds, through thirty or forty canons, pledging...........its own infallibility for every one, and passing sentence of anathema, that is, of excommunication, with all its consequences, upon those who should say, or (as it is added in many instances) those who should think, the contrary. These are the forms of words which, according to Dr. Doyle, admit of sutisfactory explanation; and would be explained, only for pride and points

of honour. Such was Dr. Doyle in May 1824. In the December of the same year, he and the other prelates of his communion published a Pastoral Address to the Roman Catholics of Ireland, in which it is declared, that the Church (of Rome), like her Divine Founder, was yesterday, is to-day, and always will be, the same, until the consummation of ages; that she has condemned all other churches, herself uncondemned ; and that those which she has condemned, are as so many withered and lifeless branches lopped from the parent tree.'

In April 1825, Dr. Doyle appeared before the Committees of both Houses, and protested that he had the highest respect and esteem for the Church of England.

In the September of the same year, he writes thus to the priests of Carlow :The church at Trent invited the heretics of the sixteenth century to plead their own cause before the council; these blind and obstinate men refused to do so, but their cause was examined fully and dispassionately; sentence at length was passed, and the matter set at rest for ever. Causa finita est. It can never be revived : it hath seemed our fathers so to determine; and there can be no re-hearing of the case; there is no higher tribunal constituted by God, no one or many to whom a new issue could be directed for trial : “Whosoever will not hear the church, let him be as a heathen and a publican." Those who are cut off on account of their obstinacy may complain, but there is no remedy for them but in submission; the church may soothe, may explain ; she may relax or alter her discipline, to favour their weakness or assist them to return, but the ONE FAITH she cannot alter ........As to the consequences of separation from the church, it is not mine to state them, or to give expression to that deep affliction which the consideration of them excites within me. I once was moved by such reflections to suggest, through an eminent individual, to one of the highest states of the realm, a proposal for seeking to bind up that which has been broken, to heal that which has been infirm, and to bring back that which has strayed; but the spirit which was once sent to seduce Ahab, has been permitted to seduce many in this empire, and the term of his seduction has not yet expired : perhaps it will yet terminate; if it should, the means of grace and conciliation are at hand; if not, it is our duty to adore the counsels of that God, whose judgments are inscrutable, and whose ways cannot be investigated.'

We hope that this extract will suffice, as a specimen both of Romish immutability and arrogance on the one hand, and of Romish duplicity and insincerity on the other. We would gladly have transcribed the greater part of the last chapter, especially so far as relates to the “ softened statements of the Papists, as furnishing abundant proofs of that Jesuitism which characterizes them, and whereby (in addition to all the unrepented crimes of former times) they seem now to be filling up the measure of their iniquities. But though we have much more to say, we fear that few of our readers will have ears to hear. At this momentous crisis, when every thing relating to the doctrines, designs, and policy of the Church of Rome has become doubly, yea, tenfold, important, on account of the nearer contact into which we are brought with her, and the increased power and influence and opportunities of doing us mischief which are given her: at this time, when many who have even advocated the late measures confess that there is no hope or safety for the Protestant cause but in the increasing earnestness, zeal, and vigilance of the ministers of our church, rousing up themselves and others to the occasion: at this time, we say, we receive daily new proofs of the dreadful, deadly apathy and indifference which prevail. As the danger increases, men lie down to sleep, and stop their ears against the warning voice which would awaken them. The events which are now taking place in Ireland prove how vain and foolish it was, to expect any good effects from such wicked concession as has been recommended and practised: but men are so resolutely blind and deaf and stupid, that even facts like these will not make them to see, or hear, or understand. What is this but judicial blindness and infatuation? We see the gathering storm, and would warn our fellow-Protestants of their sinful neglect and abuse of their duties and their privileges, and of the judgments already begun, and of the danger of yet more fearful judgments which are the consequences of their sins. But if even these awful signs are disregarded, what avails it to lift up our feeble voice? We are warned to go more frequently and humbly to Him who will always hear, and earnestly to cry to Him, for ourselves and for our country, Lighten our eyes, lest we sleep the sleep of death!

But if any one will ask us, What ought we to do in these perilous and awful times? we reply, Study the subject deeply; read the volumes before us; get real and solid information on the true nature and designs of Popery; have your own mind and heart deeply impressed with the evils and abominations of the system. This is the first point. Then seek to inform others. If a minister of Christ, preach against Antichrist. Warn your

congregation against Popery, in such a manner as to point out to them the subtle workings of this mystery of iniquity in their own hearts. Shew how the Church of England is directly opposed to Popery at every point; and let them know, both by your preaching and example, what a true Protestant and a true Church-of-England-man is. Circulate tracts upon the subject : the Prayer-Book and Homily Society and the Tract Society have both published abundance to your hand. Distribute the Homilies of our Church, the writings of the Reformers, accounts of the lives and deaths of martyrs, and whatever else may excite them at once to “ abhor that which is evil,” and “ cleave to that which is good.” If you have Protestant feeling yourself, whoever you may be, and in whatever station, seek to stir up the same feeling in others. Above all, cry earnestly to God, to arise and plead his own cause, to confound his enemies, and scatter their devices; that men may know that He, whose name alone is Jehovah, is the most high over all the earth.

To conclude: if any one will yet imagine, in spite of all we have adduced and referred to, that the Church of Rome is improving, we can only refer to one plain scriptural principle, which settles the point, and shews that such improvement is impossible ; for Thus it is

« Evil men and seducers shall war worse and worse, deceiving and being deceived.(2 Tim. iii. 13.)




(Continued from page 313.) LXXIII. CONCERNING the observance of the Christian Sabbath in the primitive church, I find in the Bible these things.

It was a day of assembly : “Upon the first day of the week, when the disciples came together.” (Acts xx. 7.)

It was a day when the Lord's Supper was celebrated : “ The disciples came together to break bread."

It was a day of preaching, or public discourses : “When the disciples came together to break bread, Paul preached unto them.”

It was not, apparently, when it could be avoided, a day of travelling : “ Paul preached unto them, ready to depart on the

It was a day when each was to lay something by, for the relief of the poor saints: “ Upon the first day of the week, let every one

of you lay by him in store.” (1 Cor. xvi. 2).—This was no local custom, but a general ordinance: “As I have given orders to the churches of Galatia, even so do ye." (ver. 1.)


It was the day when the Lord Jesus arose from the dead, and re-appeared to his disciples. (Mark xvi. 9.)

It was named accordingly; and the name has, in the original, every appearance of having been a term in common use, generally employed for the purpose. “ I was in the Spirit on the Lord's day” [εν τη κυριακη ημερα.] (Rev. 1. 10).

It was the day chosen a second time by our Lord, for a subsequent appearance to his disciples (John xx. 26).

It was a day when the disciples met, from the very first. That is, they met on the first Lord's day (John xx. 19); they met on the second (ver. 26); and so they went on; for example, a few weeks after. (Acts ii. 1. Compare Lev. xxiii. 16.)

It was the day when the Lord the Spirit first descended. (Acts ii. 1-4.)

It was the day when his gracious influences were afterwards especially imparted. (Rev. i. 10.)

Let us then keep holy this sacred day, with due reverence and solemnity, as being the Lord's (“ This is the day which the Lord hath made”); with joy of heart (“ we will rejoice and be glad in it”); expecting an especial blessing thereon (“Save now, I beseech thee, O Lord ! 'O Lord, I beseech thee, send now prosperity”); looking for our Lord's presence, especially in his house (« Blessed be he that cometh in the name of the Lord : we have blessed you out of the house of the Lord"); proclaiming his Divinity (“God is the Lord, which hath shewed us light"); trusting in his atonement (“Bind the sacrifice with cords, even unto the horns of the altar"); calling upon his holy name, with blessings and thanksgivings (“Thou art my God, and I will praise thee; thou art my God, and I will exalt thee"); and encouraging each other to this service (“O give thanks unto the Lord; for he is good; for his mercy endureth for ever").

LXXIV. When passing, at a late hour, through the streets of the metropolis, we may observe that, at particular periods, some of those who are still abroad and moving about, begin, as by a sudden impulse, to run. What is the cause of this? Is it some alarm of fire? Is there some midnight disturbance or broil ? No. The watchmen are calling the hour.

Thus they are reminded of the time of night. Probably it is later than they supposed. Their arrival is looked for with displeasure, or anxiety; they quicken their pace, and hasten home.

These persons have no new reason for increasing their speed. The night would be just as far advanced, if there were no watchmen to tell them so. Yet they hear the hour, the admonition is of service, and they profit by it.

VOL. 111.-NO. IV.

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Let not then our spiritual watchmen cease. Let them lift up the voice, and make themselves heard : and, however some may object, and complain of the disturbance, still let them go on through the night, and cry the hour.

LXXV. I believe in the holy Catholic Church. This is a kind of faith which, I fear, I have at times very little exercised. We must believe that there are Christians, and of them ;-a people created by the Lord, and by him preserved and maintained in the world, and that too, even when we see them not, or see but little of them. It is an article of faith.

LXXVI. At the hour of death, men call on Jesus.—The regular mode of Christian prayer, is to call upon the Father through the Son,

approaching, by the appointed way, through that Mediator. But sometimes we call directly upon the Lord Jesus, especially in urgent circumstances, and obtain a speedy answer. For this practice we have full example and authority in his first followers.

It may suitably be done, for instance, in times of pressing danger; “ Lord,' save us; we perish:” when we are suddenly convinced of our sins or shortcomings; “ Increase our faith : " when made strongly conscious of his greatness, and of our own insensibility, ingratitude, and unbelief; “My Lord and my God!” and when about to depart and rest in him;" Lord Jesus, receive my spirit."

If prayers addressed to the Father through the Son are not always found availing, the reason may be, that we are not properly sensible of the

dignity of the Mediator through whom we draw nigh, and who has said, “Whatsover ye shall ask in my name, that will I do, that the Father may be glorified in the Son.” He has also said, “ No man cometh unto the Father, but by me: ” “Neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him." Hence it is necessary that we should feel our dependence on him; and as Pharaoh referred the Egyptians who came to him to Joseph, so the Father refers all applicants to the Son. Hence, also, when we call

upon the Father, it may sometimes seem that we call in vain, and that there is none to answer; which is occasionally the experience even of believers. But it may be questioned if this is ever our experience, when we call on Jesus. In him we have God always nigh, and his ear always open to us. And in him is fulfilled the promise, Call upon me in the day of trouble : I will deliver thee, and thou shalt glorify me.” We call upon the name of the Lord, in calling upon Jesus Christ; are delivered from all our troubles, and glorify the Father in the Son.

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