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THE CHURCH OF ENGLAND MAGAZINE.

extension of its general objects, a special fund is opened for the support of the Home, and Mrs. Daniel Wilson Islington, will thankfully receive the names of annual subscribers.

Subscriptions may also be paid into the bank of Messrs. Robarts and Co., Lombard-street, to the account of the rev. Daniel Wilson.

The Cabinet.

GOD THE FOUNTAIN OF HONOUR.-God is the fountain of honour; and the conduit by which he conveys it to the sons of men are virtuous and generous practices. That which makes the clergy glorious is to be knowing in their profession, unspotted in their lives, active and laborious in their charges, bold and resolute in opposing seducers, and daring to look vice in the face, though never so potent and illustrious; and, lastly, to be gentle, courteous, and compassionate to all. These are our robes and our maces, our escutcheons and highest titles of honour; for by all these things God is honoured, who has declared this as the eternal rule and standard of honour derivable upon men, that those who honour him shall be honoured by him.-Dr. South.

Poetry.

HYMNS FOR THE SUNDAYS IN THE YEAR. BY JOSEPH FEARN.

(SUGGESTED BY SOME PORTION OF THE SERVICE FOR THE DAY).

(For the Church of England Magazine).
FIRST SUNDAY AFTER TRINITY.

"Perfect love casteth out fear."-1 JOHN iv. 18.

WHEN called to pass beneath the cloud,
And all around seems dark and drear,
How precious are the hallowed words,
That "
'perfect love shall cast out fear"!
For much there is, below the skies,
To draw the sigh and start the tear,
And much to make the timid quail;
But "
perfect love doth cast out fear."

The soul that's justified by grace
Is kept in peace when storms appear,
And shows a tempest-driven world
That "perfect love has cast out fear."

For even as a little child

Dreads not, but loves a father dear, So doth a pardoned sinner feel, When "perfect love has cast out fear."

O may this blessedness be mine,

What time the tempter doth appear;
That I may boldly face the fiend,
Since "perfect love hath cast out fear."

And, when remembrance of my sins
Suggests despair, may Christ be near,
Who lov'd me with a perfect love;

And "perfect love shall cast out fear."
Thus, in the gloomy vale of death,

My every doubt shall disappear: "His rod and staff shall comfort me,"

And "perfect love shall cast out fear."

And, when the last great day shall come,
And thunders roll from sphere to sphere,
E'er then his blessed words declare,
That "perfect love shall cast out fear."

LAYS OF A PILGRIM.

BY MRS. H. W. RICHter. (For the Church of England Magazine.)

No. LXVII.

THE RESURRECTION.

stone, and setting a watch."-MATT. xxvii. 66.
"So they went, and made the sepulchre sure, sealing

THE watch is set, the stone is seal'd,
And, through the dewy night,
Wan stars their lustre have reveal'd
In the blue concave's height,
Shining above earth's misery

With their unearthly light.

No sound breaks on the tranquil hour;
But, in that garden lone,

All dimly on each tree and flower
The hue of night is thrown;
And silence reigns, the watch is set,
And the wild crowd are gone.

And they, with measured step, before
The rocky tomb pass by;
They tread the dusky pathway o'er,
Gloomily, silently;

For still they see the sealed stone,
Unmoved, unbroken, lie.

Why do the strong ones turn so pale,
And to the earth fall down?

While awe and fear their spirits quail,
The tomb is open thrown,

And, all too bright to gaze upon,

Is one beside the stone.

His face as heaven's own lightning gleams,
And whiter far than snow

The floating robe around him seems;
No form of earth, they know,
Is the all-radiant being there;
And to the earth they bow.

Away! and tell your fearful tale
To the proud rulers' ear,
Ere the first streak of morning pale
Is breaking on the air:
Away! and tell an angel stands,
And watches for you there.

"O, grave, where is thy victory!"
No more thy terrors bring;
Her buried Saviour faith can see
Rise on immortal wing—
The first-fruits of a countless throng-
And death has now no sting.

London: Published for the Proprietors, by JOHN HUGHES, 12, Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country,

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ANCIENT SEPULCHRES.

(Roman Sepulchre.)

THERE is something very touching in the thoughts suggested by an ancient sepulchre. To come upon a house tenanted by bones, which the pious care of friends, long since themselves departed, arranged in the place of their repose; to mark the furniture which has been set around, the vases and such things, with useless precision; to recollect that that skeleton had once a living soul within it, and that hereafter it shall rise up to live again-thoughts like these may testify to the fading character of worldly life and enjoyments, and may point our minds onward to that which only deserves to be called life. "Thy dead men shall live, together with my dead body shall they arise. Awake and sing, ye that dwell in dust; for thy dew is as the dew of herbs; and the earth shall cast out the dead" (Isa. xxvi. 19).

Sepulchral structures have varied in various ages and nations. Some are subterraneous excavations, of which there are numerous specimens No. 949.

still subsisting in Egypt; others are raised mounds, or lofty buildings, such as the pyramids. Vast labour has been bestowed upon ancient sepulchres: they have been adorned with paintings, and costly and exquisitely-wrought articles have been deposited in them. The tombs in Egypt and Etruria prove not only the perfection which the mechanic arts had attained, but also the luxurious refinement of more remote ages.

Among the Romans the body was sometimes burnt. After the fire was extinguished, and the embers soaked with wine, the bones were gathered up by the nearest relations. Then these bones and ashes, besprinkled with rich perfumes, were put into an urn made of earth, marble, brass, silver, or gold, according to the wealth of the family. Sometimes a small glass vial full of tears, called a lachrymatory, was put into the urn, which was then solemnly deposited in th sepulchre.

When the body was not burnt it was put into a coffin, and laid in the tomb, on its back. Obla

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tions were afterwards made to the dead, and the sepulchre bespread with flowers, and covered with crowns and fillets. Before it was a little altar, on which libations were made, and incense burnt. A keeper was appointed to watch the tomb, which was frequently illuminated with lamps.

To the believer in Christ the sepulchre is a hallowed place of repose. His Redeemer lay therein, and by his glorious return from it has certified his followers of life and immortality. The friends of those who sleep in Jesus need not therefore sorrow for them as they that have no hope.

HOW SHOULD PROTESTANTS MEET THE
AGGRESSION OF ROMANISTS?

A DIALOGUE.

BY THE REV. S. HOBSON, LL.B.,
Incumbent of Butley, Suffolk.

No. XV.-PART 2.

THE TRIAL OF THE CARDINAL.

Address of Counsel for the Prosecution.

tators if they be Romanists, without any reference to the faith which purifieth the heart. “Let hic be cursed," she thunders, "who shall say that a true sacrifice is not offered (in the mass), or that it will profit only the person receiving"*. Ste likewise teaches that extreme unction is the grace of the Holy Spirit, and that the anointed party has all remains of sin taken away, so that he will escape hell, although he may have to suffer for a period the pains of purgatory↑. If, then, Romanists are taught that men, who are forced to obey the pope, and to receive at the hands of his priests what they call sacraments, will be saved, must they not, should they be kind and benevolent persons, deem it a duty and a charity to persecute and torture protestants, if by that means they ca compel them to be saved. Heretics," says t popish canon law, "are to be dragged to salva tion, even when unwilling." "It is useful f heretics to suffer what catholics usefully inflict" Hence it is evident that the tenets of popery mak: those who implicitly receive them slaves to the pope, and persecutors of all who will not obey the pope and partake of his sacraments, and, conse quently, that rigid papists must be the enemies of civil and religious liberty.

66

And, as to men who are naturally cruel, am bitious, licentious, covetous, &c., but who wish to follow their propensities and yet obtain heaven at last, popery makes large and tempting promises to them, on condition that they will become per prosecutors of protestants. Her canon law declares that "those who die fighting against the enemies of the church of Rome shall not be excluded from heaven"§. Hence it was very common for her pontiffs to gather men under their banners, for the purpose of exterminating heretics, by the promise of an entire remission of all their sins. objected that these promises were made on the condition that such soldiers should die truly pen tent and believing? I answer, no conditions of this sort are specified. Pope Innocent III., we are told by Matthew Paris, "enjoined prines

IF further proof be needful to satisfy you, gentle-
men, that the church of Rome breathes a spirit of
intolerance and persecution, I would refer you to a
rescript of Pius IX., dated Sept. 5, 1850. A
fessor of canon law in the university of Turin
having published a book in which he states that
"the church has only moral and religious influence,
and should not use the power of the magistrate to
carry out her views," the pope prohibited the
work "because," the papal rescript states, "he
deprives the church of its exterior jurisdiction and
coercive power, which were given to it to bring
back into the ways of justice those who stray out
of them." How friendly the pope is to religious
liberty may also be seen in the following extract
from "
an allocution" of the same pontiff, relative
to the concordat lately made with the queen of
Spain: "You will perceive that the catholic reli-
gion, with all its rights, which it enjoys by its
divine institution and the sanction of the sacred
canons, is simply, as heretofore, to flourish and be
dominant in that kingdom; and every other
worship is altogether removed and interdicted."
With such evidence before him, the learned
counsel would not surely venture to speak of
popery as a friend to civil and religious liberty,
were not his eyes and ears and feelings and under-
standing all under the potent spell of the old
magician of Rome.

* Ibid, sess. xxii. c. i. 3.
† Ibid, sess. xiv. cap. 2.

Will it be

"When in the Irish massacre," says lord Barrington terms) with their passports in their hands, they only follest "the papists murdered all the protestants (who yielded on the example of that infallible council, which most religions burnt John Huss and Jerome of Prague, notwithstand their safe-conduct. In truth, no protestant can depend for a moment on popish power, wherever lodged. Did not our pepist queen Mary promise the nation the continuance of their re gion, and declare, calling God to witness, that, though of a different faith, she would only exercise herself in private her religion, and support her protestant subjects in the rights? Did she not, when placed on the throne, pull off the mask, and did not Smithfield glow with the blaze of heretics We do not, as my learned friend insinuates, conThe papists, it is well known, prefer Jews and Mohammedan, demn popery on account of the language and has frankly owned that an inquisition in England is so abse nay, even heathens, to protestants; and Parsous, the jest deeds of individuals, but because its tenets are lutely necessary that withont that care all will slide and calculated to render all, who sincerely and without down again; and had queen Mary lived to set up an inqu hesitation receive them, persecutors and slaves.sition in England, as she designed, in all likelihood we bad Only examine a few of those tenets, and you will be convinced that such is their tendency. The Roman church teaches that none can be saved who do not submit to the pope, and receive at the hands of his priests the papal sacraments which, according to her doctrine, confer grace, ex opere operato, on the recipients*, and even on the spec

* Concil. Trid. sess. vii. can. 8,

been at this day as great popish bigots as any on the face of labour so to remain, and especially bear in mind that the God's earth. By God's blessing we are protestants; let s jesuits are attempting to get a footing in our island” (A Dsuasive against Jacobitism, 1713).

What would lord Barrington have said had he lived in the present day, when jesuits, like an army of locusts, are pettheir abominable and destructive principles? mitted to spread themselves over the land, and to inculeate

Corp. Jur. Can., Caus. xxiii, qu. v. c. 46, et qu. viii, c. 9.

and other Christian people, for the remission of their own sins," to enter into a crusade against the Albigenses (A.D. 1213). When men, therefore, are too indolent to think for themselves, and too vicious to give up their darling sins, it is no wonder that they listen to a church which promises them impunity for their evil deeds, and the inheritance of heaven at last, on such easy terms. We thus find that the most licentious and abandoned individuals have been remarkably zealous for the church of Rome. The destruction of heretics was an easy mode of removing the burden of a guilty conscience. This will account for the wholesale murders of protestants by Philip of Spain and Louis XIV. of France, and for the assassinations so awfully prevalent in Ireland, and for the apathy with which the popish peasantry look on the expiring victims, and for their readiness to screen the guilty parties from merited punishment. My learned friend intimates his dissent from my argument, and seems to deny that such principles are taught and sanctioned by his church. But has not that church fixed her infallible seal of approbation on similar enormities, by canonizing Pius V., who cursed queen Elizabeth, and instigated her subjects to revolt from her, and murder her and all her supporters? Are not her members taught that he is a saint in heaven, to whose intercession they may profitably apply? This favourite saint of the Romish church was the monster who urged Charles IX., of France, to let no entreaties prevail upon him to spare his protestant subjects. The fruits of this advice were afterwards seen in the horrible massacre of 30,000 to 40,000 French protestants. You all know how the tidings of this dreadful event were received at Rome. The pope Gregory XIII. and his cardi

• Popish writers state that there are more atrocious crimes perpetrated in protestant England than in Ireland. But, even if this were true, can those crimes be traced to the doctrines taught by the church of England? They must know, if they have ever examined into the subject, that the teaching of our church gives no sanction whatever to crime or immorality. There would be neither murders nor immorality of any kind, if men would follow the instructions of our scriptural church. But the crimes and vices of the Romanist may be distinctly traced to the doctrines of his church. See, for instance, the notes appended to the Douay and Rhemish translation of the holy scriptures, published in 1816 under the sanction of an Irish popish prelate :

Matt. xiii. 29: "Where evil men, be they heretics or other malefactors, may be punished or suppressed without disturbance or hazard of the good (i. e., of papists!) they may, and ought, by public authority, either spiritual or temporal, to be chastised or executed."

Acts xix. 19: "A Christian man is especially bound to burn and deface all heretical books; and therefore protestant bibles, prayer-books," &c.

Deut. xvii. 12: "God was pleased to give to the church guides of the Old Testament authority, without appeal, to panish with death such as proudly refused to obey their decision; and surely he has not done less for the church guides

in the New Testament."

Rev. xvii. 6: "The protestants foolishly expound this of Rome, for that they put heretics to death, and allow of their

punishment in other countries; but their blood is not called the blood of saints, no more than the blood of thieves, mankillers, and other malefactors, for the shedding of which, by order of justice, no commonwealth shall answer."

It is no wonder that after such teaching as this, agents are never wanting to carry into effect the altar-denunciations of popish priests against protestant landlords, clergymen, scripture-readers, &c. &c.

See the bull of Clement XI. A. D. 1712, and Catena and Gabutius, De vit. et. gest. Pii V.

nals went in procession to church, and gave thanks to God that so many heretics had been destroyed! As to the morality of Romanists and their reverence for religion, of which the learned counsel boasts, if this can be predicated of many of them it is certainly not owing to the principles which their church inculcates; it is rather owing to the fact that they have received higher and better instruction than she is able or willing to afford them. But, with respect to multitudes of her most devoted members, experience shows that they are neither moral nor, in the best sense of the word, religious, although they are most degradingly superstitious. "My official duties," writes a chaplain of a prison in London, "for the last fourteen years brought me much into contact with the humbler classes of Roman catholics, as a very great proportion of the inmates of our prisons come under that description; and I have almost invariably found that their ignorance of scripture, and on every subject of a spiritual nature, was most lamentable and almost incredible. Their perceptions even of moral duties are very obtuse; and the only species of knowledge in which they seem to be well instructed, and on which they place great reliance is, that they may confess their sins to a priest, and obtain absolution, and by this means remove every obstacle to their salvation. This is the only real substantial faith I have found in them; but as for the fruits of which Mr. Bennett speaks, 'self-denial, gratitude, love, or sanctity,' I look in vain for any traces of them on my memory, in my intercourse with them"*.

My learned friend may call this kind of knowledge "reverence for religion" if he pleases, but he must allow others to give it a very different name. He may also think that Mr. Oakley was actuated by the deepest reverence for religion when he called upon his congregation to pray for those who called the pope antichrist, by saying five Pater nosters and five Ave Marias! But what will any one versed in holy scripture think of a congregation of reasonable beings repeating after their priest five times a Latin prayer, and five times a Latin invocation to the blessed virgin? Prayer to the divine Saviour, and invocation to a creature, in the same breath! Or what notion of religion is that which a certain young nobleman has got in his head, who, as the papers state, "has been making his round of devotional pil"Yesterday he visited the grimages" at Rome? church of St. Peter ad vincula; and at his request the chains of the apostle (?) were placed on his neck, and afterwards on that of lady --, and of the servant-man. He has ordered a silver cradle to be made for the infant statue called the Santo Bambino, in the church of Ara Coeli, in the hope that thereby an heir may be granted to perpetuate the honours of his noble house"! But let us see what "reverence for religion" and what state of morals the church of Rome has produced in her classes the popish religion is considered generally own favoured Italy. Amongst the educated as a fable. And great must have been their contempt for the credulity of the English nobleman to whose gift to the Bambino, and veneration for the chains of probably some galley-slave, I have just referred. Mr. Whiteside was present, three or four years ago, at the festival of this wooden * Letter to "The Record," April 3, 1851.

image of the infant Saviour. Afterwards, meeting an Italian gentleman of his acquaintance, he was asked how he had spent the day? "I replied, Witnessing the benediction of the Bambino.' Ah!' said he, laughing, so you have seen the Bambino-our little doctor! And what do you think of him? He is a skilful physician!' and so on, manifestly scoffing at the absurdity of the popular belief." It is the same in Naples. On asking a Neapolitan nobleman what was his belief as to the miracle of St. Januarius, "The Neapolitan," says Mr. Whiteside, "replied, without a moment's hesitation: 'I believe it to be an imposition, of course.' Does any man of your rank in Naples believe it?' 'Not one,' he replied. "Permit me then to inquire, how do you justify witnessing the imposture, and appearing to sanction what you know to be false?' He coloured slightly, and then gave a reply never to be forgotten by me: 'Signor, you are a stranger, and evidently unacquainted with the state of things in this kingdom. There exists a compact between the government and the priests, each to support the other in their abuses. The priests will sustain the government so long as it sustains them; and, when this imposture is acted, it is part of the bargain that the king and the court shall attend'."

The state of morals may easily be imagined in a country where such arts are countenanced by the church. "With respect to morals," observes this gentleman, "notwithstanding the ceremonials of religion are celebrated with frequency and splendour, Naples is admitted to be one of the most profligate capitals in Europe; and, I grieve to add, questions are sometimes put to passengers, in the streets of this brilliant city, calculated to make a man start with horror" *.

which prevails where conscience is silenced, reason fettered, and the understanding darkened. "The common plea of these men," says Dr. Croly, "is the ease of conscience in an infallible church; as well might they talk of the energy of slumber, or the vigilance of blindness. When once they steer into the trade-wind of Rome, requiring no skill in the navigation, and exciting no anxiety for the harbour, they move on over the ocean of error, shifting no sail and consulting no star, in alternate idleness and sleep, till they are, in the course of nature, consigned to the grave, and heard of no more. There is no return." Such is the indolent and dangerous tranquillity which Mr. Newman would persuade men to seek, in exchange for the labour of reading, marking, learning, and inwardly digesting those holy scriptures which are able to make men "wise to salvation through faith in Jesus Christ." But it is necessary to his "position" to speak in this way at present: yet, as he used very different language when he was nominally a member and minister of the church of England, although holding secretly, and teaching stealthily popish doctrines to his unsuspecting followers, his words will gain no credit with thinking persons.

66 Romanism," said Newman in 1837, "is a mis-shapen development of the truth; not the less dangerous because it retains traces of its genuine features and usurps its name, as vice borrows the name of virtue. She is a church beside herself .... crafty, obstinate, wilful, malicious, cruel, unnatural, as madmen are; or, rather, she may be said to resemble a demoniac, possessed with principles, thoughts, and tendencies not her own-in outward form and in outward powers what God has made her, but ruled within by an inexorable spirit, who is sovereign in his management over her, and most that, to deport to the colonies (!), are not dead yet, but, on the contrary (as we say in Ireland) are alive and kicking; and let him know that, when I choose to address you under the sanetion of the church, I can command you to do what I please, and that you will neither walk, nor drink, nor sing, nor dance, nelly, "can be truly a Romanist who is not so unlimitedly but according to my pleasure." "No man," says Mr. Conand without reserve. Conscience and the creed of Pius V. are contraries, contradictories. To make a consistent, congruous Roman-catholic, there must be unreasoning submission in morals as in faith. Bellarmine's inference from the Romandoctrine practically blots God out from the moral government catholic doctrine is only the inference of common sense. That of all who believe it. The church' (that is, the baptized), says Bellarmine, is inviolably bound to believe that to be morally good which the sovereign pontiff commands, and that morally bad which he forbids.' The conscience must be ready to be given up to another and for another, who is right to absolve from all individual responsibility, and held to represent Omnipotence, who is held to have the to whera obedience paid blindly is accounted the very

Mr. Whiteside also informs us that there were trials at Naples: "Five of parricide, thirty-seven of conjugicide, twenty-one of murder of relations, fifteen infanticides, nine for poisoning and attempts at poisoning, one hundred and thirty-four for premeditated homicides, forty-six attempts at murder, eighty-nine involuntary homicides, four hundred and eighty-two stabbings, many horrible crimes besides, one hundred and twenty-nine burnings of houses, seventy-five thefts, with murder, &c." All these crimes perpetrated amongst a population not exceeding that of Liverpool or Manchester! Surely, gentlemen, if fruits are the surest test of the good or bad quality of a tree, popery must be the upas-tree which produces misery and desolation wherever its malignant influence prevails. These lamentable facts are a sufficient answer to the assertion of "that learned and distinguished ornament" of the Roman church, Mr. Newman, that converts to popery "receive light for dark-highest practice of Christian virtue. Let him that desires ness, peace for warfare." Peace! gentlemen; what kind of peace? That which the crouching slave enjoys, so long as he promptly obeys every mandate of his despotic mastert: the peace

p. 85.

* Whiteside's "Italy in the Nineteenth Century," vol. iii., + The following extract from a late address to the Romanists of Liverpool, by Dr. Cahill, will illustrate the kind of slavery to which members of the church of Rome are expected to submit: "Tell him (lord John Russell), in words that cannot be mistaken, that the priests are your magistrates, and that their words are more powerful than an armed police; proclaim by your good order that the catholic (popish) bishops whom he attempted to disrobe, consume, annihilate, and, after

to grow in godliness give himself up to a learned confessor, and be obedient to him as to God. He that thus acts is safe Lord will see to it that his confessor leads him not astray' from having any account to render of all his actions. The (St. Philip Neri)."-A letter to the earl of Shrewsbury, by Pierce Connelly, M.A. (formerly chaplain to his lordship). "No man's crime," observes the same writer, "is in secret ever thoroughly applauded, or even quite forgiven; but, with another man to keep his conscience in the name of God (!), with absolution ready, or probability making absolution superfluous, or a 'director's' warrant given beforehand (), audacity becomes a part of faith, and remorse a criminal mistrust. A husband, a father, or a king, is struck down with as steady a hand as any sentenced felon. The eighteen Rs. vaillacs go forth to their task with as firm a step as any Calcraft."

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