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in preventing the acquirement of just sentiments, but in giving positive encouragement to falsehood, is incalculable. It were to be wished, that the leaders, or those who profess to be the leaders, of opinion in the religious world, would condescend to affix a more definite meaning to their words, or, at least, employ words less liable to mis

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denote a steady and progressive advance. Against the existence of such a progression, all history testifies, Where now are the illustrious empires of antiquity? Where the glorious republics of Greece, glorious at once in arts and in arms? Where the proud city, whose dominion extended to the ends of the earth? Where even the followers of those primitive churches which were at To check the growth of error of once most pure and most numerous in every kind, political or religious, many the apostolic age? Are we not compersons affect to rely solely on what pelled to say with echo, "where are they term the "march of the public they?" The art of printing will, doubtmind." This phrase, which at best is less, be alleged as a ground for inof dubious meaning, is rendered totally dulging more favourable anticipations Judicrous by the unsparing use made of of the future condition of man; and, it by shallow declaimers, who wish to we are disposed to give all due weight pass for philosophers, Is there a to this argument. It must yet be grievance unredressed at home, or an borne in mind, that this art, though it aggression of power abroad-is a papal may give permanence to truth, cannot, bull fulminated against the Bible, or unaided, infuse just sentiments into the emancipation refused to Papists minds of the people. To do this, two The march of public opinion is the ex- other requisites must be found-agepected flood that must sweep before it neral extension of education, enabling every evil incident to humanity. Pro- even the poorest classes to avail thembably, the visionaries, who have con- selves of its benefits; and, what is of stantly in their mouths this summary most importance, though least conof their political knowledge, would be sidered, a general taste for reading, somewhat disconcerted, were we to To inspire this, will be found exceeddemand from them a definition of their ingly difficult; since most men, even terms, or a reason for believing either of the educated classes, are unwilling in the unity, or the irresistible force of to incur the labour of abstract thought, public opinion. Does the experience of There is (as we have shown) even a past ages warrant us to expect a uni- danger arising from the partial cultiversal agreement of mankind in truth? vation of mind-a danger of which Does it not rather give us reason to the Jesuits know how to avail themfear, that error may prove predomi- selves. It is their practice, in edunant? "Public opinion" must mean cating the youth of their community, the opinion of a great majority; that to occupy the imagination almost solely. majority consists of individual men, With this view, the young scholar is and these individuals form their opi- made perfectly conversant with the nions as much from views of interest, Latin poets, and is encouraged to pracas from a love of truth, naked and un- tise the art himself, while he is directed adorned. In politics, this is every day totally to neglect the historians, the exemplified; even the doctrines of uni- philosophers, and moralists of antiversal equality, have obtained the as-quity. The Greek language, too, from sent of a majority. Let us allow, that men may have a general agreement in just sentiments; we cannot thence conclude that they will act energetically according to their convictions, or that their acts will be successful. The systematic union of a few has, in all ages, been found more than a counterpoise for the desultory and divided efforts of the many. It must ever be so; and, therefore, we are disposed to lay very little stress on the march of public opinion. What, indeed, is this march? If of any signification at all, it must

the study of which may be acquired greater vigour of thought, justness of sentiment, and clearness of conception, than from almost any other, is thrown entirely into the back ground, if not wholly prohibited. The object of these precautions is evident. It is to prevent enquiry, to introduce an effeminacy of soul that shall disqualify their students for the investigation of truth, or for conducting a continued train of reasoning. Their art is successful; by this diabolical mutilation of the mind, more hurtful far than any injury done to the

in their taste, vaccillating in their pursuits, and subject entirely to the controul of feeling. How ill qualified persons possessed of such dispositions are for shaking off their yoke, every one at all acquainted with man is able to judge. The success of the Jesuits ought to suggest to those who desire to oppose their aims, many useful hints in conducting their schemes of general education. Let these plans be, as much as possible, adapted to call forth the reasoning powers; let them check any undue excitement of feeling or imagination; let them effect, what Professor Stewart entitles, the highest excellence of a philosophical education, a complete development of all the faculties in that relative degree of force, which gives to their combination its utmost efficiency.

body, they render their youth frivolous | nority of King James VI., it was in danger of being overthrown by the artifice of the Duke of Lennox, a Papist, and a creature undue ascendency over the young king. of the French court, who had acquired Through his influence, matters were beginning to assume a new appearance; and, both the national liberties, and the Protes tant religion, were in the utmost peril." "This change on the court could not fail to alarm the ministers of the church, who had received satisfactory information of the project that was on foot. Their apprehensions were confirmed by the arrival of several and by the open revolt of some who had Jesuits and seminary priests from abroad, hitherto professed the Protestant faith. They accordingly warned their hearers of the danger they apprehended, and pointed at the favourite as an emissary of the house of Guise and of Rome. Lennox, after holding a conference with some of the ministers, declared himself a convert to the Protestant doctrine, and publicly renounced the Popish religion. The jealousy of the nation was revived and inflamed by the interception of letters from Rome, granting a fess the Protestant tenets for a time, provided dispensation to the Roman Catholics to they preserved an inward attachment to the ancient faith, and embraced every opportunity of advancing it in secret. This discovery was the immediate occasion of that me morable transaction, the swearing of the national covenant." M'Crie's Life of Melpille, vol. i. p. 262.

It is to the extension of such a mode of education, rather than to the operation of any system of coercion, that we look for security from future encroachments of papal intolerance. On this point we differ from our author. Convinced, though we be, of the insidious pretences and treacherous professions of modern popery, of its entire identity of character with the ancient church of the dark ages, we yet cannot perceive the policy of coercive laws. How, in fact, do these laws operate to prevent danger? Is it not by excluding those persons alone who have the honesty to make an open profession of their attachment to Rome? But, if the representations usually given of the bad faith of Romanists, and of their pious frauds, be founded on truth, (as we believe them to be) we are at a loss to understand by what enactments a Jesuit can be prevented from insinuating himself into the highest offices. That such have been the arts of the Popish adherents, the Protestant himself testifies, by narrating the fact, that certain seminary priests went so far in the reign of Elizabeth, as to assume the character of Protestant divines, that they might have it in their power to instil their sentiments into the minds of the unsuspecting populace.

"The following," (he tells us) "is a short specimen of their intrigues in our own country. After the Reformation had been carried a considerable length in the miVOL. VIII.

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For further illustrations of the same subject, we may refer our readers to page 287. From these facts, we think it sufficiently evident, that penal laws have no other effect against this body, than to induce them to do that secretly, which they would otherwise have done in public. An open enemy is, however, more easily and safely combated, than a concealed one; and, therefore, with the full conviction that Papists are enemies, we would decline attemp ting to restrict them, by so feeble and inefficacious a barrier. Were Dissenters generally admitted to a full participation of privileges, they would form by their numbers, and especially by their zeal, a sufficient counterpoise to the power of the Papists. Unless this general admissibility of all sects could be obtained, we should most heartily join Mr. Mc Gavin in opposing "Catholic Emancipation," as a partial, unjust, and highly formidable measure; unjust, not because it would admit Catholics, but because it would exclude Protestants.

The principal subjects discussed in

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the volume before us, are, the infallibil- much, he is in danger of losing what ity of the Pope-clerical celibacy-the he had; since by discovering his weakInquisition-extreme unction, and Je- ness in one point, he runs the risk of suitism. One general remark suggests being suspected in many. itself on reading these discussions; it To what, after all, does the concesis, that there is no doctrine so absurd, sion amount? The phrase is obviously so utterly untenable, as not to com- | metaphorical, and the only rational inmand the assent of those who are in- terpretation must be, that the Christian terested in propagating, or even in be- church should owe its origin, in part at lieving it. Papal infallibility is one of least, to the exertions of Peter. When these absurdities; yet something like from this, Papists conclude, that he argument has been attempted in favour was the supreme apostle, and that his of it. The supremacy of Peter among the successors (if he has any) inherit his apostles, is the first link of the chain, powers, they evidently assume what is and it is deduced from Matthew xvi. 18. not to be found in their premises: their Thou art Peter, and upon this rock | argument is baseless. The reasoning I will build my church. It is acknow- | consists of three propositions, every ledged on all hands, that this transla- | one of which is false. ist. That Peter tion does not give the sense of the was the head of the church. 2nd, That original; we therefore subjoin Dr. the Romish Popes are his regular sucCampbell's version. .Thou art named cessors. 3rd, That being successors, "rock-and on this rock I will build they inherit his authority and infalli"my church, over which the gates of bility. The proof of the first position "hades shall not prevail." In the note must depend entirely on Scripture, traconnected with this verse, the transla- dition being of no avail, unless in the tor justly observes, that in the Eng- | absence of this authoritative guide. It lish translation, the allusion to the is unnecessary to add, that, tried by name, though specially intended by our such a standard, the assertion is not Lord, is totally lost." The question | only groundless, but false.. Were it here is, to what preceding word or even true, we may safely defy the clause do these raurn rn rerpa refer ? | Church of Rome to produce ، a particle Is it to the immediately preceding, "of evidence that Peter transmitted terpos or to the remotely preceding de- his power and authority to any man claration of Peter, "Thou art the "whatever." The early churches were Messiah ” &c. By the common rules | as different from modern Popery, in of grammatical construction, the near- their constitution, their officers, and est antecedent should be preferred, un- discipline, as day from night. They less some palpable reason be produced acknowledged no submission to the for passing it over. We have heard Bishop of Rome, until he became armthe difference of gender assigned as a ed with civil power to compel their sufficient reason; but this is rendered obedience. Of the accuracy of this null by the fact that Terpa and Tos are assertion, we subjoin the following convertible terms." Mr. Mc Gavin is | proofs. "In the time of Pius IX, correct in stating their primary signifi- | Bishop of Rome, A. D. 142. Marcion cation to be a moveable stone; but cer- having been excommunicated for detainly mistaken in attributing to either bauching a virgin, fled from his native of them that meaning in the present | city, Sinope, to Rome.” He there apinstance. Let the mere English scho- | plied to the elders of that church, enlar substitute this translation in the treating them to admit him to their common version, and he will at once communion. "We cannot" (said they) perceive its futility. For further infor- as we are all united in the same faith mation, however, we refer to Schleus- and the same sentiments, undo what ner's Lexicon of the New Testament, our holy colleague, your father, has a work of uncommon merit; which, | done.” What then becomes of Rome's upon this subject, confirms the render- | boasted supremacy ? ing of the Romish church.

In surrendering this contested point, we are convinced the "Protestant" would have shown more wisdom than in the efforts he makes to sustain his own assertion. By grasping at too

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"Victor, whose government of the Romish Church, began A. D. 192. attempted to impose upon all the churches, the Roman custom of observing Easter: he even threatened to cut off from his com munion, Polycrates, one of the most

eminent men in the church, unless he complied with the practice." Upon receiving a refusal, Victor proceeded to execute his threat, and sent information to the other Bishops, of what he had done. What was then their conduct? They all joined, says Eusebius, in sharply censuring and rebuking him as a disturber of the peace of the church." In reward for this attempt to extend her authority, the Church of Rome has placed Victor among her saints. We have room for only one example more of the total independence of churches in the early ages. A. D. 253, a dispute arose on the question, whether baptism, administered by heretics, was valid? Stephen, then Bishop of Rome, affirmed that it was not, and wrote to the Bishops of Africa, a letter remarkable for pride and arrogance. He begins with the dignity of his See, and his pretended succession to St. Peter: he attempts to confute the arguments of his opponent; he then proceeds to commands and menaces, threatening to cut off from the communion of the church, all who should re-baptize heretics, and concludes with a bitter invective against Cyprian. The latter, in reply, charges Stephen with pride and impertinence, with self contradiction and ignorance, with indiscretion, obstinacy, and childishness. A council was summoned to decide the controversy, consisting of 85 Bishops, a great number of Presbyters, and Deacons, and a considerable part of the people. Cyprian, in his opening discourse, uses these words, "Let none of us set up for the Bishop of Bishop's; let none of us presume to reduce our colleagues by a tyrannical fear, to the necessity of obeying." The discourse being finished, each Bishop delivered his opinion, all approving the baptising of heretics. As might be expected from his zeal for spiritual dominion, Stephen is a saint of the Romish calen dar: his body was buried A. D. 257. in ecemetery of Callistus, whence it was translated about the year 762, by Paul I. to a monastery of Greek Monks, which that Pope had built at Rome. How it got from thence to Teiani, in Apulia, nobody knows, but from that city it was conveyed, with great pomp, in 1682, to Pisa, in Tuscany, where it is still worshipped in a church bearing the pretended saint's name." Bower's Lives of the Popes. The same author,

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very pithily sums up the argument against Papal infallibility, in these words, "Who can believe in the Pope's infallibility, when he reads of a Liberius admitting and signing the Arian creed, declared heretical by all his successors; of an Honorius condemned by the fathers of the sixth oecumenical council, as an organ of the devil, for holding the heresy of the Monothelites; of John XXII. propagating both by his missionaries and legales a latere, a doctrine which he himself retracted on his death-bed; of seven Popes cursing all who denied that the Franciscan Friars had no property, and another Pope as heartily cursing all who maintained this tenet; and even recurring to the ultima ratio of the later Popes, the faggot, in order to root out of the church (these are his very words) so pestilential, erroneous, heretical, and blasphemous a doctrine!""

Of the Inquisition, so much has been written, that we think it unnecessary to dwell upon its history. The mere recital of its horrid deeds, must be sufficient to produce in every unprejudiced mind, unmixed horror and detestation. Our author seems to be of the same opinion, as he confines himself to a detail of atrocities. Of these, if there be any more dreadful than the rest, they are those practised upon the Waldenses, about the end of the twelfth century. "We are informed by Lim-, borch, &c. page 158, "all who are accused, and put to this trial, a few excepted, were condemned to the flames," page 159. By continued extracts from Jones's History of the Waldenses, the "Protestant" prolongs his tale of sorrow, and, at length leaves the subject, not from want of authentic materials, but from very disgust and weariness.

Had we not already over-stepped our limits, we might here, from very strong ground, impugn the absurd doctrine of passive obedience. If that doctrine be true, the Waldenses had no right of resistance; they sinned against him who made them, in opposing those that would destroy them. They raised their arms in rebellion against heaven, in using them to prevent the merciless slaughter of their wives and little ones. Can there be a greater absurdity than such an accusation-an assertion so fraught with the direst consequences to humanity?

We will carry the argument a step

farther. Is there any man so totally bereft of feeling, so dead to every ennobling principle, as not to indulge his indignation during the mere narration of these enormities? If there be so callous a wretch, we may surely exclude him from any connection with that religion, whose essence is kindness and compassion. Every Christian, we are bold to say, will think it no wise unbecoming his profession, to indulge, and to declare openly, his abhorrence and indignation. In so doing, he is, as we think, acting justly; but he is at the same time in principle, though not in act, a man-slayer. The passion of anger is implanted in our nature for wise purposes-when justly excited, it is innocent, and may be even laudable; but,' (we repeat) it is the principle of manslaughter; and if there be criminality, it must reside, not in the act, but in the principle. If, therefore, anger be not on all occasions sinful, neither is the destruction of a fellow creature on all occasions sinful. The asserter of passive obedience, in order to preserve his consistency, ought to read of the horrid acts of the Inquisition without emotion; no curdling of the blood, no clenching of the hands, no start of horror. Can he do so? He may then congratulate himself on his Christian submission: we envy him not his attainments.

possession of them. Liberty to wor ship his Maker, according to his own conscience, is every man's indubitable right. To refuse it him is oppression : and if he is forbidden to stretch forth his own hand in his own defence, the prohibition nullifies his right. Το plead for liberty of conscience along with passive obedience, is to be guilty of self-contradiction. Yet the asserters of these heterogeneous sentiments, profess to venerate the memory of the reformers. Why do they so, since those reformers must have transgressed a divine command? It is (add these disputants,) not on account of their having done wrong, but on account of the blessings which their do ing wrong has conferred on us; that is, to use the words of an eloquent writer, "They are willing to sit under the shade of that tree of liberty, which was watered by the blood and tears of their forefathers," while they denounce them as criminals, for having planted it. What generosity of sentiment! What nobleness of feeling! What consistency of reasoning!

Omitting the discussion respecting extreme unction, we come next to Jesuitism. The author shews, by extracts from the Sesreta Monita of this order, their knavery and ambition. Papists, we know, deny the authenticity of this code; but this denial forms only a part of their regular system of tactics: They deny, likewise, the accuracy of Bower's Lives of the Popes, from which we have quoted; although, if that writer had intended a fraud, it cannot be supposed that he would have done what he has, viz. given his authorities for almost every assertion. They deny, too, the gunpowder plot; at least, they deny that it originated with them. What historical fact, in short, do they not deny, if it bear at all against the interests of their church? This part of their practice is worthy of their whole system of fraud and imposture.

Even the most ignorant must know that our deliverance from the tyranny of the Romish priesthood, was owing to the resistance of our brave ancestors, to the "powers that were." Yet their names are had in veneration, and that, too, for the very deeds, which, if unsuccessful, would have branded them as traitors. Can success then justify an action, which the want of success would have rendered criminal? Impossible. The rules of morality are not so fluctuating. The action must be in itself right, or we could not conscientiously give our approval. We do not forget, however, that there are some persons who applaud the event, while they condemn the means, and yet, most inconsistently, acknowledge that without these means, the event could not have been accomplished. Surely this is the drivelling of superstition. Man can have no rights with-nance which they receive from Protestants "The following will show the counteout the power of maintaining them. in Manchester, in the same county:-" On To deny him the right of maintaining the 27th of September last, a magnificent his rights is, in fact, to deny him the chapel, dedicated to St. Augustin, was con

The machinations of the Jesuits have not ceased-the trick now is, to assume every appearance of liberality— Their object is to lull suspicion, and they are not unsuccessful.

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