FEAR OF MAN.—DANGEROUS COMPANION.

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nineteenth century that entertain such an obsolete notion, at least beyond those little coteries that fatten on the property of the public.”

“Still, my dear friend, I replied, it seems not quite just to pass such a sweeping censure on the Bible without examining it. It might turn out, after all, not so worthless or so pernicious a book as we are willing to think. We are condemning it, you know, unheard; and that is unjust as regards the Bible, and foolish as regards ourselves. What if this book should be found to be indeed the Word of God! I confess that this reflection gives me considerable uneasiness. This may be weakness, and such I am sure it appears to you; but it may more probably be the beginning of wisdom. “However,” I continued with an air of cheerfulness, “you need not fear that I am about to do anything injurious to my character. I shall return this book because it is dangerous to keep it; but I cannot but lament the tyranny of publie opinion, to which even you and I, freethinkers as we are, are compelled to bow."

My friend, of course, did not betray my secret, and it extended no farther until I had an opportunity of restoring the Bible.

Well, I was ashamed of this blessed book! I was disconcerted and confused when it was discovered in my possession! Alas! how blind, how foolish is man: Here was a volume which revealed the will of my Creator —which unfolded the character of God, the condition of man, the awful doom that awaits the sinner, and the means by which that doom may be averted; but, instead of joyfully receiving this glorious revelation—instead of studying with avidity this charter of salvation, and earnestly appropriating its blessings—I was actually ashamed of it, and wished to cast it from me, as the viper was cast from the hand of Paul. “O God! what is man that Thou art mindful of him, and the son of man that Thou dost consider him !” When I had stated to my reverend friend, on my next visit, that I found it impossible to conceal the Bible, and that were it generally known that I had such a thing, without the sanction of the priest, my character would be ruined, I thought that, as a matter of course, I should get free from the presence of my troublesome companion. But, No! Mr. N-had a nice little pocket Testament, with a silver clasp, which might be carried about with perfect secrecy. It was a keepsake, and I must take care of it, and return it again in the course of some months; and it was further interesting, as containing some remarks by the owner in the margin, the more important passages being, moreover, underlined with a pencil, so as to strike the attention more readily! I must, therefore, take this as a token of his friendship, and he prayed that God might bless it to my soul.

Oh, how important to me in its consequences was the kind importunity of this zealous clergyman! Were it not for him I might have wandered in ways of darkness all my life, and gone down to the blackness of darkness for ever. He put into my reluctant hand the Lamp of Truth, “ a light to shine upon the road that leads me to the Lamb." May he escape all the

curses, and enjoy all the blessings, recorded in that book! Yet he was but an instrument, and had he swerved from his duty, another would be found.

"God moves in a mysterious way

His wonders to perform"

"Deep in unfathomable mines

Of never-failing skill,

He treasures up His bright designs,
And works His sovereign will."

He is not dependent on this instrument or the other, for He can raise up suitable means at His pleasure. He that sent Philip to the Eunuch, and Peter to Cornelius, will not be wanting in a proper agency when He designs to bring a soul from darkness to light, and from the power of Satan unto God. This fact, however, should not abate anything of our gratitude towards those devoted individuals who may have laboured for the salvation of our souls.

I took the Testament cheerfully, and read it attentively. Many an hour I spent poring over its pages, as I wandered on the beach, or walked along a lonely road, or reclined under the shade of some spreading tree, or sat on a bank where the evening sun still lingered on the clover blossoms, and the stillness of the scene wooed the mind to solemn meditations. I studied the passages that were marked. The more I read, the more I was interested. A new light seemed to emanate from the pages of a book so long despised. I was convinced that it was inspired by God, that it condemned the peculiarities of Romanism, and that it inculcated a religion that was rational and spiritual. My heart was now relieved from much anxiety. I felt a resting place for my faith. In answer to the question, "What is truth?" I could now appeal to this blessed volume, and exclaim, with all the joy of the ancient philosopher, "I have found it!”

I now eagerly embarked on the sea of controversy. I read in succession Ousely's "Old Christianity," M'Gavin's "Protestant" (a work which excited such intense interest, that I allowed myself little sleep until I had got through it), Blanco White's "Evidence against Catholicism," and a great number of smaller works.

The vicar of B., who had taken so much trouble with me, gave me a prayer-book. I examined it with care; and when I saw him again I gave him my opinion of it very candidly. I told him I had no objection to the Thirty-nine Articles. I thought they were Scriptural as far as I was then capable of judging. But I said there were several things in the book which I could not receive, referring at the same time to the passages which I deemed unscriptural.

To my remarks, the vicar replied in nearly the following terms :—“ Certainly," said he, "if these things were enforced by the Church, we could not find fault with the Roman Catholics without condemning ourselves. But these ordinances, if such they may be called, are, in fact, a dead letter. We do not regard them. They were admitted into the prayer-book under peculiar

circumstances. At the time of the Reformation, certain of the ceremonial observances of Romanism were still popular with a large portion of the people, who, nevertheless, received the leading doctrines of Protestantism, and joined in repudiating the usurped authority of the Pope. It was deemed desirable to meet their prejudices, and conciliate their weak minds as far as possible. Therefore, the compilers of the Liturgy, avoiding the extremes of Popery on the one hand, and Puritanism on the other, steered a middle course, which was wisely adapted to the circumstances of the times. But as the people became more enlightened, holidays and fasting days, &c., were gradually neglected; and we have followed the Bible rather than the prayerbook as our guide in the performance of religious duties.

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"If so," I observed, why did you not expunge from the prayer-book whatever could not be fairly established from Scripture. Do not these admitted discrepancies between the Common Prayer and the Bible place you in an awkward position, when you attack the unscriptural tenets of the Papal system? The causes that checked the progress of reformation have long ago ceased to operate. Why, then, did the authorities not make the necessary alterations ?"

Because," replied the vicar, "the spirit of innovation had carried some of the other Churches of the Reformation into excesses that were very injurious to the cause of truth; and as the human mind is prone to be dissatisfied with present good, and to seek in repeated changes advantages that can never be realised, and which are pursued at the risk of unsettling all things, it was thought better to suffer a few blemishes on the fair form of the Church than to remove them by measures that might organically affect her constitution, and perhaps terminate ultimately in her total dissolution.” I believe these statements satisfied me at the time. I do not recollect whether I objected then to the form of absolution in the service for the sick. To this, however, the same remarks will in some measure apply. In the morning service the words are merely declarative, announcing pardon and remission of sins to God's people, being penitent; but referring the authoritative act to Him alone as his exclusive prerogative. But it must be confessed that the form of expression in the service for the sick is far more objectionable, being essentially the same as that employed by the priest in the confessional. But the Book of Common Prayer being a human compilation, is, of course, not infallible, and may require emendation. To err is human; and to correct error, when discovered, is the highest proof of wisdom.

The most strenuous advocates of the ancient forms of the Anglican Church* not only admit, but contend, that the absolution is not judicial, but declarative, having no force whatever apart from the faith and repentance of the

*Since this was written, Puseyism has arisen in the Establishment; and, therefore, it is not

true now.

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SYSTEMATIC SLANDER.

sinner, pre-requisites which would insure pardon if there were not a priest in existence. Consequently, instead of agreeing with the Council of Trent, they are subject to its curse. For in the fourth Canon, De Penitentia, it is decreed that, If any shall say that the sacramental absolution of the priest is not a judicial act, but a mere service of declaring and pronouncing that sins are forgiven to him that confesses, let him be accursed." Thus, according to the Council, the power of loosing and binding "is not a mere ministry, either of announcing the Gospel, or of declaring that sins are forgiven, but completely a judicial act, by which, by the priest himself as by a judge, sentence is pronounced"-Conc. Trid. Sess. xiv. chap. 6. See Catechism of the Council of Trent, and the Histories of Paoli and Matthias.

LETTER. VIL

MY DEAR FRIEND,-There was a young man, who was most highly esteemed, and deservedly so, by all who knew him. He was a person of finely-cultivated mind, and had written poetry which was greatly admired. His moral character was every way amiable, and entirely unblemished. He went over to the Methodists. When the news of his conversion arrived, I was conversing with the Rev. Mr. F., who was his particular friend, and whom I had often heard speaking of him in terms of the warmest praise. He seemed thunderstruck with the intelligence.

"Mr. B.," said I, "is a person of sound judgment, extensive information, and irreproachable character; how unaccountable, therefore, is this proceeding!"

The priest shook his head, and after a thoughtful pause, merely ejaculated, 66 Infatuated young man!" and then diverted the conversation to some more grateful subject.

But this young man was brutally assaulted by a mob, and compelled to fly for his life from his lodgings, and was also treated with the most virulent abuse by his former friends. A similar storm, I foresaw, would burst on my own head; but this was nothing compared with the infamy that would attach to my name the moment my desertion from the ranks of the Church would be known. But wherefore this infamy? I am aware that there is always some disgrace incurred by a change of religion, but it is peculiarly aggravated in Ireland. Here the Protestant religion has arrayed against it, not only the religious prejudices of a superstitious, but the national antipathy and vindictive hostility of a conquered and degraded, people. The man who becomes a Protestant is regarded not only as an apostate from his religion, but as a traitor to his country. Were I asked, therefore, what obstacle I felt most difficulty in surmounting, in the public avowal of my change of principles--what objection acted with most power on my mind

POLITICAL PREJUDICES. THE CONVERT'S TRIALS.

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what prejudice was most painfully eradicated-I would answer, at once, those which arose from the fact, that I was forsaking a religion which had long been a badge of inferiority, and a bar to political preferment, in order to adopt one in whose hand were riches and honours. I merely state the impressions which were then on my mind, and against which all sincere inquirers have to struggle in adopting the course which I adopted. I know how Roman Catholics feel on this subject; I give expression to their feelings, not to record my approval of them, but to show that, though they are natural, and may be in some measure excused, yet they are pernicious, and should be strenuously resisted. Thus the very things which Roman Catholics suppose to operate as inducements to conformity present the greatest obstacles which the convert has to encounter. I remembered, however, that the Church of Rome had always been, when she could, an Established Church—that her ministers were ever the most lordly of human beings-that their oppressions and persecutions were unparalleled in the history of the world—and that they cried out for toleration and liberty of conscience only when they themselves were coerced. Are you not aware, my dear friend, that an establishment is a mere accident of religion, which, however it may incidentally interfere with the efficiency of its ministrations, or the extent and purity of its influence, does not affect the nature of its doctrines, or the evidence on which they rest, The disagreeable accompaniments, which some think more or less involved in a State connexion, you may modify or totally remove, and yet leave the religion with all its doctrines, sacraments, and ceremonies, essentially the same. In what does Catholicism in Ireland differ from Catholicism in those countries where the host is borne in public procession, and where even Protestant soldiers are compelled to do homage to it by firing a salute? Why, in the one, the priesthood are rioting in the power and luxury of an establishment; in the other, they live more modestly on voluntary contributions, and are, therefore, compelled to pay more attention to public opinion. I shall never forget one night, when retiring alone to my room, my heart was torn with the most violent conflicting feelings.

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Would to God," I cried, "that the Protestants were poor and persecuted! Then I could avow my principles without dishonour-I could put my sincerity to the test. But now, though I expect no earthly advantage from my change of creed, the companions of my youth, the partners of my joys and sorrows, whose suspicion or contempt would be agony to my soul, will ascribe to my conduct the basest of motives! But it shall not be ! (here I cast myself on my knees in a state of almost phrensied excitement). It shall not be! I solemnly vow that I never will stain my character by apostacy! No; rather let me live in communion with a fallen Church."

Pride having thus abruptly and sternly silenced the remonstrances of conscience, I endeavoured to dismiss the distressing subject from my mind. And I know well that many intelligent members of the Church of Rome come to this point, and are stopped by the considerations to which I have