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to confess to the priest, it also binds the priest to confess to you? We are to confess to one another. The precept relates to offences among brethren, and it inculcates a spirit of humility and mutual forgiveness. Confession is a powerful moral engine to reform the heart, but then it must be made to the offended party. If that party be God, and if he only be cognizant of the deed, let it be confessed and lamented before him in secret. If the fault has been committed against our neighbour, we must not be too proud to own it; for it is the open and candid avowal of our sins that humbles and purifies the heart. Now, what is secret confession to a priest but an expedient for pacifying the conscience, without any mortification of our pride, or reparation for the injuries we have inflicted? I admit that money is sometimes restored at the confessional, and is made the occasion of much puffing on the part of the priests and their friends. On such occasions, there is a tacit, but most unwarranted, insinuation, that Protestants never restore stolen property, and that even the Roman Catholics would not do it were it not for confession. Now, I think it would not be difficult to show that this very practice of making restitution through the priest is really one of the most powerful causes of dishonesty. Many a man, placed in a scene of temptation, flatters himself with the hope of restoring the property, or its equivalent, at some future time, which he knows he can do without any disgrace. This hope operates as an opiate to the conscience. Thus with a fatal facility he swerves from his integrity, and even pleases himself with the thought, that in the act of restitution he will be doing God service, by magnifying the virtue of the confessional. Is it not true that Roman Catholics are more given to petty theft than other people? This is fully accounted for by the secrecy of confession, and the doctrine of venial sins. For theft is a mortal sin only "when the thing stolen is of considerable value." What a convenient standard of morality! In Protestant countries, the inhabitants scarcely ever use locks except in the large towns, and yet their property is perfectly secure. This is especially the case in New England. There are no restitutions trumpeted through the press of that country. Why? Because no thefts are committed. They are guided by a principle of integrity and restrained by the infamy which attaches to dishonesty.

But suppose all stolen property were fully restored by Roman Catholics through the medium of confession, why, that would be no more than a farthing in the pound of the injury that may be done to our neighbours. Are unjust bargains nothing? Are false weights and measures nothing? Are contempt and insult nothing? Is it nothing to blight with the foul breath of slander a neighbour's character ? Can you make restitution for that? Such a restitution, of all others most important to the injured party, can never be made through the medium of confession, where names are suppressed, and murdered characters entombed.

I am constrained to state, as the result of my experience and reading, that the institution of auricular confession is wholly inefficient as an instrument of

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AURICULAR CONFESSION.-INTERCESSION OF CHRIST, &c. moral improvement; that it benefits neither the individual nor the community; that its natural tendency is to harden the sinner's heart, and to turn away his attention from the "fountain open for sin and for uncleanness," to "a broken cistern that can hold no water." Or if it hold any (unlike the water which the Redeemer gives), whosoever drinks of it "shall thirst again." It may deaden the sense of guilt and damp the energy of passion for a moment, but it is only to enhance their power. The absolution of the priest is not a well of water springing up into everlasting life. Like the fetid contents of the stagnant pool, it serves but to increase the defilement it was intended to remove. Indeed, the attempt to cancel our guilt in any other than by way faith in the blood of Jesus-by any penance or priestly absolutions-is the most perilous enterprise to which an accusing conscience can instigate the sinner. The confessional, instead of affording protection, may bring destruction to him who has fled to it for refuge.

"The umbrageous oak, with pomp outspread,

When storms the welkin rend,

Draws down the lightning on the head

It promised to defend !"

LETTER XIV.

MY DEAR FRIEND,-In discussing what has been called the sacrifice of the mass, I was led to advert to the Priesthood of Christ in connexion with the atonement. Of course my limits permitted only a very brief examination of this important subject, and the interesting doctrines that emanate from it, like sunbeams from the fountain of light. On satisfaction for sin, justification by faith, confession and pardon, I have slightly touched already. Permit me now to claim your attention while I offer a few remarks on the intercession of Christ, which is an important part of his priestly office.

We Protestants believe that, according to the language of the Apostle Paul (1 Tim. ii. 5), “There is but one Mediator between God and men, the man Christ Jesus." We feel assured, moreover, that no other being is qualified to sustain the office of advocate before God the Father. His deity gives him the power of prevailing with Him that sits upon the throne. His interest in the court of heaven is unlimited. The Father heareth him always. He is God over all, blessed for ever; and to him is committed all power in heaven and earth. He therefore knows all our wants, and his means of removing them are inexhaustible.

But, perhaps, while admitting all this, you will argue that the Redeemer is too great, too highly exalted in glory, to attend to the sublunary scene on which we act our little parts, and pass away, like summer insects, to oblivion. To justify the reasoning of your manuals of controversy, you must assert that

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the Saviour is so absorbed in the contemplation of his own excellence-that he has so faint a perception of the various cases of his people, and is so inattentive to their interests, as to require his repose to be broken, and his sensibilities awakened, by the importunity of saints and angels more intimately conversant with the affairs of the Church which he redeemed with his own blood, and for which we are told "He ever liveth to make intercession!" This, it is said, is reasonable, and is favoured by analogies in human life. Dear friend, you seem to think "that God is altogether such a one as thyself." He is pleased, in condescension to our ignorance, to set forth his own inconceivable majesty by allusions to the courts of earthly monarchs. But to infer from this accommodation to our weakness any real analogy would be as unreasonable as to attribute to the great omnipresent Spirit hands, and eyes, and ears, because these things are ascribed to him figuratively in the Bible. Has he not told us that his ways are not our ways, ?

nor our ways as his

ways

But what if all appeals to intermediate advocates were strictly prohibited under the severest penalties? Would it then be proper or prudent to apply to them? If it were ordained that every candidate for favour should bring his case personally before the individual by whom, and through whom, that favour was to be conferred, then every application to a third party would not only be a slight and an insult to him, but it would be a violation of law, involving serious guilt, and ending in utter disappointment.

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This, dear friend, is the true state of the question between the sinner and his God. That blessed Being is so glorious in holiness," the splendour of his throne is so overpowering, the thunder of his voice so terrific, the lightning of his eye so appalling to the guilty heart, that no sinner could dare to approach him without a Mediator. Therefore, God was manifested in the flesh-his glory was shaded and softened by the veil of humanity, so that we may come near and look upon it without being consumed. The convicted sinner needs encouragement; he is prone to shrink from the Divine presence. However powerful, therefore, the Redeemer might be, were he destitute of compassion and human sympathy, he would not be qualified for the work of bringing us to God. He could not enter into our case; he would not be alive to our wants. But look at the character of Jesus-reflect

on the whole tenor of his life, his discourses and actions, and his social habits. Do they not all breathe the tenderest compassion, the liveliest sensibility, the most encouraging condescension?

The objections of Roman Catholics on this point are entirely obviated by the language of Scripture. Take, for instance, the passage referred to at the commencement of this letter. "There is but one Mediator between God and

men, the MAN Christ Jesus." He is a man, and nothing that concerns humanity is foreign to him! * "Wherefore in all things it behoved him to be

*How appropriately might he adopt the words of the poet, and say-" Homo nil a me alienum puto!"

sum, humani

CHRIST OUR ADVOCATE.-INTERCESSION OF SAINTS.

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made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people. For, in that he himself hath suffered, being tempted, he is able to succour them that are tempted. For we have not an High Priest which cannot be touched with a feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us, therefore, come boldly to the throne of grace, that we ma obtain mercy and find grace to help in time of need"—Heb. ii. 17, 18, and iv. 15, 16.

What can be more encouraging than this language? Does it leave room for a single cavil? What more can the sinner want? Is Jesus not able to deliver? Is he not willing? Is he not always present, attentive to our wants, our dangers, our desires, our sighs and tears? How cheering to the broken spirit are the gracious words which proceed out of his mouth !—“ If any man thirst, let him come unto ME and drink." Come unto ME all ye that labour and are heavy laden, and I will give you rest.” "Learn of ME,

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for I am meek and lowly in heart, and ye shall find rest unto your souls." Behold, I stand at the door and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him and he with me.” The whole of our Lord's intercourse with his disciples was an incessant illustration of this language. Now, let me ask you, is it possible to conceive of condescension more gracious, of friendship more tender, of familiarity more endearing? Can you turn away from such an Advocate, in search of some creature to intercede for you? Surely, my friend, this is a work of supererogation! If "Jesus ready stands to save you"-if He is waiting to be gracious to your soul, what more can you want? The Prince stands at the door, waiting to lead you into the presence-chamber; will you reject his proffered hand, that you may obtain an introduction from some menial of the palace? Will you turn away from incarnate mercy Himself, in order to solicit the favour of some of those offenders whom He has freely pardoned, and who are engaged in unremitting adoration before the throne of Him who was slain, and has redeemed them to God by his blood, out of every kindred, and tongue, and people, and nation?

These remarks proceed on the supposition that all the saints of the calendar are in heaven. But it might be easily shown that many of them, like the heathen demigods, were the most worthless or the most vicious of mankind; canonised for superstition so drivelling, so fantastic, and so disgusting, as to fit them only for bedlam; or for zeal so intolerant, so cruel, and so impious, as to bring them to the scaffold, had not common sense and justice been banished from the high places of authority.

But granting, for argument sake, that all the saints in the calendar are in heaven, and that those who have entered into their rest are permitted to pray for the Church on earth, still the practice of praying to them would be absurd and useless-for this simple reason, that they cannot hear us. Had each saint a particular city or district to patronise and protect, there would

be some reason in the homage of its inhabitants as a body, for to their public proceedings the departed soul might possibly attend. But even in such a case, individual supplications would be foolish, unless the votary received some indications of the presence of the tutelary power.

This, however, is not the doctrine of your Church, which teaches the duty of praying to, and venerating, all the saints, as binding on all her children in every part of the world at the same time. This is, in effect, to attribute omnipresence and omniscience to these personages; and as these are essential attributes of deity, it follows that the saints must be gods; and thus the Church of Rome is convicted of teaching polytheism, or a plurality of gods, which is nothing less than the old system of heathenism baptised, and decked out in the drapery of Christianity. This change, so slight as scarcely to deserve the name of metamorphosis, is fitly symbolised by what occurred to the statue of Jupiter in Rome. The thunderbolt was removed from his hands, and the keys placed in their stead, and then his godship was dubbed St. Peter.

Have angels and saints an intuitive perception of every change of heart that takes place on earth? If so, they are gods. They "search the hearts and try the reins of the children of men.” Grant this, and one of the most conclusive arguments by which JEHOVAH establishes his own exclusive deity loses all its force. He can no longer say, "I am HE that searcheth the heart." This prerogative is not divine: it is shared by all the host of heaven! Such are the awful consequences resulting, of necessity, from the logic of Roman Catholic divines. If you ask, how then do they become acquainted with individual cases of conversion? I answer, that the intelligence is borne to the courts above by those heavenly messengers that God sends forth, from time to time, to minister to the heirs of salvation (Heb. i. 14.); or it is communicated to the adoring throng by God himself. This mode of accounting for the knowledge attributed to angels is perfectly satisfactory. To ascribe it to a faculty which is tantamount to omniscience is, therefore, a gratuitous assumption, leading to consequences not only blasphemous, but atheistical. I say, atheistical-because, if there is a God at all, he must be God alone; and besides Him there can be no other. With regard to angels—if one of them happened to be present he might indeed hear our prayers; but as that is a bare possibility, the practice of supplicating them, even were it lawful, would be merely "beating the air."

As to the "prayers of the saints," mentioned in the book of Revelation, v. 8 and viii. 4, a few remarks will, I hope, satisfy your mind on that point. You have read Bishop Walmsly's celebrated book Pastorini, and you have also read Dr. Doyle's remarks on it addressed to the Roman Catholics of this country, when they were agitated about the fulfilment of its prophecies in the destruction of the Protestant "locusts." From both writers you have learned that the whole book of the Apocalypse, excepting the first three chapters, is a continued series of symbols, in which are darkly shadowed