Popery? Merely nominal Protestants, like Mr. T. are already Papists at heart; and, as it is to be feared, the number of such is not small, in both England and Scotland, we have reason to fear that whenever it shall become necessary for every man to take a side, the Church of Rome will muster on her side the greater part, if not all those who do not particularly interest themselves in religious matters. Such persons look upon the care of their souls as a painful drudgery; and they are very willing to pay a reasonable commission to any man who will take the work off their hands, and be answerable for them. The Romish priests offer their services for this very purpose. They make themselves responsible for the salvation of every soul that confides in their spiritual powers. By their sacrament, they can regenerate, and even absolve the vilest sinners, without putting them to the painful necessity of hating sin, and loving holiness. Now, this is such a convenient system of religion, that every unregenerate man who can prevail upon himself to believe in the power of the priests, will most heartily embrace it; and, therefore, as I have often said, whenever Popery shall become fashionable and popular, the greater part of our fashionable population will fall into it. ་་ secrated with high mass at Manchester. After consecration there was a public dinner; when, among other toasts, were drank, Our Protestant friends, who have so liberally and generously contributed to the erection of St. Augustin's chapel,' Then, The Protestant visitors who attended St. Augustin's, and those who now honour us with their presence.'" And, we are told, that a "Mr. Wm, Townend (perhaps a misprint for Townsend) in a very appropriate manner, returned thanks on behalf of himself and the other Protestants alluded to; and, with the liberality worthy of a Christian, whose faith is built on rational principles, gave credit to those whose mode of faith was different, though drawn from the same source. It was a gratification to him to have witnessed the sight which had occupied his attention this day; and he hoped that the difference in the modes of faith would never be a barrier to prevent Catholics and Protestants stepping forward to promote the welfare of a fellow creature." Such it seems is the state of favour with which Papists are regarded in Manchester, that Protestants contribute to build their chapels, grace their consecration by their presence, and then honour the triumph of Popery by attending a commemorative dinner, where they receive compliments from the Jesuits for their liberality, and express the gratification which the superstitious and idolatrous consecration of a Popish chapel has afforded them. The Jesuits would, no doubt, affect to be greatly delighted with such an effusion of Protestant liberality as the above; but they would despise both the speech and the speaker in their hearts. They are acute enough to perceive, that he is not truly a Protestant who can speak of his own faith, and that of Rome, as drawn from the same source, and "built upon rational principles:" and, in their own minds, they would set him down as belonging to the infidel school, though they would profess to regard him as an enlightened and liberal Christian. I am far from saying or insinuating that Protestant principles are irrational, though they have neither their origin nor foundation in reason, but in divine revelation; but, while Popery sets all sense and reason at defiance, and does so openly and avowedly in some of her fundamental doctrines, the Jesuits could not, without gross hypocrisy, acquiesce in the very liberal declaration of Mr. Townsend. "While such sentiments as this gentleman avows, prevail among Protestants, who would not be alarmed by the increase of * That his faith cannot be wrong whose life is in the right, is undoubtedly true, though not in the sense intended by the poet. He meant to represent a man's faith, or "mode of faith," as of little importance, provided his life were good, which he supposed it might be, whatever might be his faith, which is a great and dangerous error. For a man's life to be right, requires entire submission of heart and conduct to the will of God; now, this is his will, that we believe on him whom he hath sent. Without this, a man's life cannot be right, however blameless, or even benevolent it may appear before the world; for he is destitute of the principle from which alone obedience, acceptable to God, can proceed; but, with this faith in Christ, both a man's heart and life will be right before God; and his conduct be fore men will make it appear that his faith is genuine. "Mr. Townsend seems to have been put forward, or to have thrust himself forward, on this occasion, as the organ of Manchester Protestants; and, if it be lawful to use the language of merchants on so gravé a subject, I would say, if such be the sample, what must be the state and character of the stock? Mr. T. speaks of the difference between his own religion and that of Papists, as only different modes of faith: By He "gave credit to those whose mode of faith was different, though drawn from the same source." It really very difficult to speak of nonsense in a sensible manner; and, therefore, I may be excused, if I shall not be able to apprehend and illustrate distinctly what the speaker means. "modes of faith," I suppose is meant, if the phrase mean any thing, different ways of believing some truth or some falsehood. I know the phrase has been sanctioned, consecrated, if you will, by a Popish infidel :"For modes of faith let graceless zealots fight:His can't be wrong whose life is in the right." But Alexander Pope's faith was not founded on the word of God; and, though this celebrated aphorism of his, taken in the most favourable light, expresses a mere truism,* it is not of authority enough to impart sense to nonsense. They must be in preventing the acqu sentiments, but in giv couragement to false culable. It were to be leaders, or those who leaders, of opinion i world, would condesce definite meaning to th least, employ words le construction. 66 mar farther. Is there any man so totally possession of them. Liberty to wor A ling principle, as not to indulge his conscience, is every man's indubitable nigmatica during the mere narration right. To refuse it him is oppression:" of these enormities? If there be so and if he is forbidden to stretch forth callous a wretch, we may surely ex- his own hand in his own defence, the clude him from any connection with prohibition nullifies his right. To that religion, whose essence is kindness plead for liberty of conscience along and compassion. Every Christian, we with passive obedience, is to be guilty are bold to say, will think it no wise of self-contradiction. Yet the asserters unbecoming his profession, to indulge, of these heterogeneous sentiments, proand to declare openly, his abhorrence fess to venerate the memory of the and indignation. In so doing, he is, as reformers. Why do they so, since er think, acting justly; but he is at those reformers must have transgres the same time in principle, though not sed a divine command? It is (add in act, a man-slayer. The passion of these disputants,) not on account of anger is implanted in our nature for their having done wrong, but on ac wie purposes-when justly excited, it count of the blessings which their do is innocent, and may be even laudable; ing wrong has conferred on us; that is, but, (we repeat) it is the principle of to use the words of an eloquent writer malaughter; and if there be crim- "They are willing to sit under the inality, it must reside, not in the oct, shade of that tree of liberty, which but is the principle. If, therefore, was watered by the blood and tears of anger be not on all occasions sinful, their forefathers," while they denounce Deither is the destruction of a fellow them as criminals, for having planted Creative og all occasions sinful. The it. What generosity of sentiment! serter of passive obedience, in order What nobleness of feeling! What preserve his consistency, ought to consistency of reasoning! read of the horrid acts of the Inqui- Omitting the discussion respecti site without emotion; no curdling of extreme unction, we come next to the blood, no clenching of the hands, suitism. The author shews, by Do start of horror. Can he do so? He tracts from the Segreta Monita of this may then congratulate himself on his order, their knavery and ambition Christian admission: we envy him not Papists, we know, deny the authent Mcity of this code; but this denial fos is attainments. Even the most ignorant must know only a part of their regular system of that our deliverance from the tyranny tactics: They deny, likewise, the of the Romish priesthood, was owing curacy of Bower's Lives of the Popes, to the resistance of our brave ancestors, from which we have quoted; although to the powers that were." Yet their if that writer had intended a fraud, it ames are bad in veneration, and that, cannot be supposed that he would have , the very deeds, which, if un-done what he has, viz. given his au successful, would have branded them thorities for almost every assertion. traitors. Can success then justify They deny, too, the gunpowder plot action, which the want of success at least, they deny that it originated would have rendered criminal? Im- with them, What historical fact, in possible. The rules of morality are short, do they not deny, if it bear at t so fuctuating The action must all against the interests of their church? be in itself right, or we could not con- This part of their practice is worthy The machinations of the Jesuits satiously give our approval. We do of their whole system of fraud and farger, however, that there are imposture. same persons who applaud the event, hile they condemn the means, and have not ceased-the trick now is, to most inconsistently, acknowledge assume every appearance of liberality that without these means, the event Their object is to lull suspicion, and could not have been accomplished. they are not unsuccessful. Surely this is the drivelling of super- «The following will show the counte To check the grov every kind, political op persons affect to rely they term the mind." This phrase, of dubious meaning, is Judicrous by the unspa it by shallow declaime pass for philosopher grievance unredressed aggression of power a bull fulminated again emancipation refuse The march of public pected flood that mu every evil incident to bably, the visionaries stantly in their mou of their political knc somewhat disconcer demand from them a terms, or a reason f in the unity, or the i public opinion. Doe past ages warrant u versal agreement of Does it not rather fear, that error m mant? "Public opi the opinion of a gr majority consists and these individu nions as much fro as from a love of tr adorned. In politic exemplified; even 1 versal equality, ha sent of a majority men may have a just sentiments; w clude that they according to their their acts will be tematic union of a been found more for the desultory the many. It m therefore, we are little stress on 1 opinion. What, If of any signifi Man can have no rights with nance which they receive from Protestants the power of maintaining them. in Manchester, in the same county:-"On him the right of maintaining the 27th of September last, a magnificent ct, to deny him the chapel, dedicated to St. Augustin, was con Popery? Merely nominal Protestants, like Mr. T. are already Papists at heart; and, as it is to be feared, the number of such is not small, in both England and Scotland, wé have reason to fear that whenever it shall become necessary for every man to take a side, the Church of Rome will muster on her side the greater part, if not all those who do not particularly interest themselves in religious matters. Such persons look upon the care of their souls as a painful drudgery; and they are very willing to pay a reasonable commission to any man who will take the work off their hands, and be answerable for them. The Romish priests offer their services for this very purpose. They make themselves responsible for the salvation of every soul that confides in their spiritual powers. By their sacrament, they can regenerate, and even absolve the vilest sinners, without putting them to the painful necessity of hating sin, and loving holiness. Now, this is such a convenient system of religion, that every unregenerate man who can prevail upon himself to believe in the power of the priests, will most heartily embrace it; and, therefore, as I have often said, whenever Popery shall become fashionable and popular, the greater part of our fashionable population will fall into it. with high mass at Manchester. consecration there was a public when, among other toasts, were Our Protestant friends, who have rally and generously contributed to ection of St. Augustin's chapel.' The Protestant visitors who atSt. Augustin's, and those who now us with their presence."" And, we , that a "Mr. Wm, Townend (permisprint for Townsend) in a very apate manner, returned thanks on bef himself and the other Protestants to; and, with the liberality worthy Christian, whose faith is built on raprinciples, gave credit to those mode of faith was different, though from the same source. It was a cation to him to have witnessed the which had occupied his attention this and he hoped that the difference in odes of faith would never be a barrier event Catholics and Protestants stepforward to promote the welfare of a creature." Such it seems is the of favour with which Papists are rded in Manchester, that Protestants ribute to build their chapels, grace r consecration by their presence, and honour the triumph of Popery by nding a commemorative dinner, where receive compliments from the Jesuits Their liberality, and express the graation which the superstitious and idoous consecration of a Popish chapel has rded them. The Jesuits would, no affect to be greatly delighted with an effusion of Protestant liberality as above; but they would despise both speech and the speaker in their hearts. ey are acute enough to perceive, that he ot truly a Protestant who can speak of He "gave credit to those whose mode of own faith, and that of Rome, as drawn faith was different, though drawn from the the same source, and "built upon same source." It is really very difficult to ional principles:" and, in their own speak of nonsense in a sensible manner; nds, they would set him down as belong- and, therefore, I may be excused, if I shall to the infidel school, though they would not be able to apprehend and illustrate rofess to regard him as an enlightened and distinctly what the speaker means. beral Christian. I am far from saying or "modes of faith," I suppose is meant, if the sinuating that Protestant principles are phrase mean any thing, different ways of rational, though they have neither their believing some truth or some falsehood. I rigin nor foundation in reason, but in know the phrase has been sanctioned, conseivine revelation; but, while Popery sets crated, if you will, by a Popish infidel :— sense and reason at defiance, and does so "For modes of faith let graceless zealots fight:openly and avowedly in some of her funda- His can't be wrong whose life is in the right." mental doctrines, the Jesuits could not, But Alexander Pope's faith was Without gross hypocrisy, acquiesce in the founded on the word of God; and, though ery liberal declaration of Mr. Townsend. this celebrated aphorism of his, taken in the While such sentiments as this gentleman most favourable light, expresses a mere avows, prevail among Protestants, who truism,* it is not of authority enough to imwould not be alarmed by the increase of part sense to nonsense. They must be That his faith cannot be wrong whose life is in the right, is undoubtedly true, though not in the tense intended by the poet. He meant to represent a man's faith, or "mode of faith," as of little importance, provided his life were good, which he supposed it might be, whatever might be his faith, which is a great and dangerous error. For a man's life to be right, requires entire submission of heart and conduct to the will of God; now, this is, that we believe on him whom he hath sent. Without this, a man's life cannot be right, ho world; for he is destitute of the principle but, with this faith in Christ, both a m fore men will make it appear that his "Mr. Townsend seems to have been put forward, or to have thrust himself forward, on this occasion, as the organ of Manchester Protestants; and, if it be lawful to use the language of merchants on so gravé a subject, I would say, if such be the sample, what must be the state and character of the stock? Mr. T. speaks of the difference between his own religion and that of Papists, as only different modes of faith: By not less, or even benevolent it may appear before the e obedience, acceptable to God, can proce ill be right before God; aut e condur “ graceless zealots" indeed, who fight about "modes of faith;" that is, the manner in which they should believe, without knowing what it is that they are to believe. "Now, I shall agree with our Manchester Protestants, so far as to admit, that the difference between the Protestant and answer the prayers of millions of worshippers;-how, or in what mode we shall believe that a divine power resides in holy images and holy relies ;-how, and in what mode we shall believe that what we see to one another. We have been more free in extract Popish mode of faith, is not worth disputing ing the foregoing long quotation, beabout, unless we take into account the obcause we think the passage affords a ject of faith. If, for instance, the question | very fair specimen of our author's style be, how, or in what mode we shall believe both of reasoning and writing. There that the Virgin Mary hears, and is able to is nothing indeed of more importance, in all his works, than his frequent and masterly developments of the character of modern Popery. It is impossible to withstand the evidence which be be a wafer, is the God that made us ;-how, adduces, to prove that the Romish and in what mode we shall believe that a motto semper eadem, still belongs to this fellow-creature, and one whom we know to church infallible. We acknowledge be a sinful creature, has the power of ab- ourselves to have been formerly of a solving us from our sins;-how, and in what different opinion; it is needless to add, mode we shall believe in the divine efficacy this was before we had read the "Proof the sacraments of penance and extreme nnction, so as to assure us of salvation by | testant. We have little doubt that a their means:-If, I say, the question be, similar effect has been produced on the what is the mode, or manner of our faith, minds of many, very many, of his reawith regard to these, and all such things; ders, who, like ourselves, had formed that is, whether we believe them with a their opinions rather from tradition, or great faith or a little faith; a believing the authority of the time, than from faith, or a doubting faith, I shall cheerfully personal investigation. The quality of admit that the thing is of no importance our author's style, which has most whatever-All the supposable modes of faith, about such objects, are not worth dis- tended to render his work popular, we puting about, or of being compared with believe to be the perseverance, we had almost said, the pertinacity, with which he exposes in detail, the weaknesses of the Romish system. Having fastened on a vulnerable part of his victim, he retains his hold with relentless obstiand twist, in all the agonies of torture; nacy. In vain the creature may writhe the knife is unsparingly applied, till the corrupted mass is laid bare to every eye. In this respect, but in no other, he resembles a famous, yet infamous political writer of our day. The Protestant attacks doctrines, not characters ; he exposes practices, not persons. We do not consider the alleged libel for which he was prosecuted, and even convicted, as forming any exception to his praise. Mr. Mc Gavin is undoubtedly more sinned against than sinning;" and if at any time, he is induced to speak bitterly of impostors, it is only because their imposture cannot otherwise be made evident. Men and their actions cannot easily be separated. In fact, the actions of a man constitute his identity; and we can no more detail the history of Macedon without libelling Alexander, than we can the progress of Popery in Glasgow, without Speaking evil of Mr. Scott. But, if the question be with regard to any matter of divine revelation,such, for instance, as the divine testimony about Jesus Christ, as the only Saviour of sinners, I think there is no room for "modes of faith" in relation to it. Those to whom the truth is presented in the Bible, either believe it or they do not. If they believe it, they become Christians in the Bible sense of the word; if they do not believe it, they are not Christians; that is, they have no interest in Christ; but continue in their sins, though they may be called by his name. This is the order which Christ himself has established :—" He that believeth on the Son hath everlasting life; he that believeth not the Son, shall not see life, but the wrath of God abideth on him." John iii. ult. And there can be nothing more just and proper, than that one who does not believe a message of good news should derive no benefit from it, especially when his disbelief implies a malignant rejection of the good thing contained in the message. This good thing is the gospel, which is a faithful saying, and worthy of all acceptation; and, though there is no merit in the belief of it, it is the established order in the divine administration, that he who believes it shall be saved. Now, we read nothing in the Bible, of different modes of believing, or “ modes of faith, which is the same thing. 66 D. W. The Pleasures of Home, and other Poems.ternal fireside, he dilates with much BY R. PORTER, second edition, 12mo. of the feeling of one that knows their pp. 128. London: Baldwin, Cradock, value from happy experience; and at and Joy; and Longman, Hurst, Rees, the same time with a considerably porOrme, and Brown, Paternoster Row, tion of the poet's pathos and fire. Our 1821. pr. 4s. bds. space and time will allow us to make few quotations; indeed, we should not thus like to forestal the sale of a work, that we think deserving the patronage of the wise and the good. We must, however, indulge our readers with a specimen or two of the author's style In contemplating the productions of the poets of the present age, though we see much to admire in the sublimity of the thoughts, and the felicity of the execution; yet we have often felt regret and disappointment in the subjects of which they treat. We are sensible, while reading them, that though there is that which delights our fancy and our taste; yet with few exceptions, there is little that suits our every-day-feelings; and that, by representing life as it really is, or as it would be under the influence of correct principles, is adapted to improve our hearts, as well as to polish our minds. We are, alternately, dazzled with the splendour of the warrior's triumph, and struck with horror at the carnage and 'misery, that mark his progress; our minds are kept on the stretch by the description of the deep-laid plots of villany, and we wait, in awful suspense for their development; one while our feelings are racked with the most pathetic descriptions of the perils of highborn damsels; anon we are astonished by the chivalrous exploits of the knights of "olden times;" but when we sink from our rapture, our suspense, and our extacy, into a state of sober reflection, we feel that we have very little concern in all that has thus wrought up our passions to a state of tumult and confusion. Like the observer of nature, while viewing her in all the gaudiness of her tropical dress, we sigh for some softer scene, on which to rest our aching sight; and, to use the words that we once remember to have heard drop from the mouth of a living author of great genius, we long to look upon "the green of life." Mr. Porter has our thanks for leading us to a scene of this kind; and if there are those, who cannot feel interested in the domestic delights he has described, we pity them sincerely. The author divides his subject into four parts, according to the four ages of human life, viz. Childhood, Youth, Manhood, and Old Age; on the pleasures of which, in connection with our native land, our kindred family, and our pa The following description of the power of the love of one's country, has, we think, few superiors. Not in fair Albion's temp'rate clime alone Does the sweet flow'r of natal love unfold Its blushing beauties; no! in ev'ry land, Either where solid icebergs brave the main, And where the sun, for two long ling'ring months Above their dim horizon; or where twice Though pinch'd and shiv'ring, still prefers bis shed, Which fires the concave o'er his fev'rish head, Loves his own Afric wilds: he envies not Yes! there's a magic tint that mem'ry sheds 7 While gazing, glistens with a half-shed tear; Trifles these seem, but trifling as they are, How often have they glow'd in British hearts, The treachery and baseness of the arts of seduction, are pourtayed with a pathos and abhorrence, that does honour both to the author's genius and his heart. Purer beyond compare their joys, than his, Let detestation raise on virtue's cheek Bleed for the baseness of a fellow inau, |
