of Dublin; or the smooth harangues of its political demagogues, who, amidst their fiercest declamations, take care to praise the meekness, mildness, tolerance, and sweet temper of their church. She is forsooth the friend of reform, of liberty, of free inquiry; she abhors tithes, church rates, and national ecclesiastical establishments, as inconsistent with her exalted idea of spiritual and civil freedom; and though nothing can be more obvious than that she only wishes to pervert all other systems that she may build her own upon their ruins, our Protestant ecclesiastical and political agitators hail her as their friend and ally; so that to vote for a Papist to sit in parliament, is held forth as a pledge on the side of all that is charitable and liberal.

This modern notion has caused many evangelical Protestant dissenters to make common cause with popery in public measures, in hopes to subserve their own ends-though they would find themselves among its first victims, should it gain power to oppress them. Statesmen also court its influence, or are afraid to contend with its power. We salary its bishops and priests in our colonies; we allow it to wrangle with us for its right to appoint chaplains at the public expense in our jails and hospitals; and as for Ireland, Queen Victoria is permitted to exercise power only by the connivance of the bishop of Rome; for no secret is made that an act of the British legislature would be of no avail, except so far as it was enforced at the point of the bayonet, if the Romanist priesthood prohibited their "subjects," as they call them, from obeying it.

And while on the one hand the most tyrannical of all systems is obtaining suffrages from those who profess to be the most zealous advocates for "civil and religious liberty all over the world;" it is gaining favour in an opposite direction from the revival within the pale of our own church of those very principles upon which it is mainly founded. True it is that the Oxford Tract sect are loud in their declamations against what they call "the errors of the church of Rome," though not so loud as in their denunciations of the fundamental tenets of the churches of the Reformation, under the unfair epithet of ultra-protestantism;-but amidst all their foil-fencing with popery, they manage never to put in a mortal thrust; there may be dust, and noise, and a little superficial wounding, but its vitality is safe at their hands; it plumes itself upon their aid; it boasts that they advocate its leading principles: and wherever the Oxford Tracts have produced any effect, popery has risen in estimation. It is not indeed immaculate;-that is not pretended-but it is much more estimable than Protestant slander has accounted it; and much is it lamented that the Anglican and Romanist churches do not better understand each others' good qualities, and make common cause against the incursions of that direful monster-Protestantism.

Under these altered circumstances with regard to the public aspect of popery, which well knows how to trim its sails to every wind, it surely is not pusillanimous to fear that true religion is in danger from its advances.

(5.) There is danger also in the false security of Protestants. How often had we heard that popery had fallen, never to rise again. It received, it was said, a death-stroke in Great Britain in the revolution of 1688; it was decapitated in France at the revolution of 1792; and so also in Spain, in Portugal, in the Western colonies of papal

States, and even in Italy itself, it has been often described as mortally enfeebled by the political and ecclesiastical vicissitudes of the nineteenth century. Above all, the schoolmaster, it was predicted, would prove too much for it; popery could never resist the popular extension of "useful knowledge." But have these surmises been realised? They have not; and least of all has the last; except so far as secular instruction, unsanctified by religion, has generated infidelity, and thus wounded Romanism through the sides of Christianity. And what has been the issue in such cases? The present condition of France is a reply to the question. The Church of Rome watches its opportunity when the heartless, hopeless gloom of infidelity has awakened aspirings in many hearts for something to fill the aching void; and then comes with its plausible panacea; and men rush to its embraces blindfold, to stifle the agonies of a disturbed conscience.

The duty of Protestants in sight of these dangers is not to dally with this inveterate enemy of the faith once delivered to the saints; but to oppose it with "the meekness of wisdom," and with faith, zeal, and perseverance. We did not include the circulation of the Sacred Scriptures among those means which have proved abortive; for to the extent to which they have been received and used, they have been signally blessed; and most unjust is it to exclaim, as some have done, What have all your Bibles effected among Papists? A medicine is of no efficacy if it be not made use of; and the strong efforts made in papal bulls and by priestly terrorism to keep the people from becoming acquainted with the word of God, shew that the leaders of Ro. manism dread its influence among their flocks; and their alarms suggest our duties. Nor are we to relax in our warnings to the members of that corrupt communion to come out from her lest they be partakers of her plagues, because there are many discouragements. It may be, as many interpret the prophecies, that the Papal Antichrist is yet to have another transient triumph; but be this as it may, it is the duty of those who hold the true faith to be clear of the blood of those who perish in unrighteousness; and the predicted ultimate issue is a powerful encouragement to do so; for sooner or later, we know, upon infallible authority, that the mystical Babylon shall be destroyed.

3. But let it not be supposed that, while surveying the Eastern churches or the Latin church, we are reluctant to acknowledge that all is not safe within the Protestant pale. Here too we meet, as elsewhere, with dangers, as well as duties and encouragements. It is too large a subject to enter upon in detail; but a few cursory suggestions may be offered, in relation to the three great branches of the Protestant church, Presbyterianism, Congregationalism, and Episcopacy.

(1.) Of the Presbyterian portions of the Protestant church, the condition a few years since was very melancholy. Even in Scotland pure evangelical doctrine - the doctrine defended by Knox and Calvin, irrespective of their sectional peculiarities-was well-nigh superseded by the miserably cold metaphysical philosophy so strikingly depicted by Dr. Witherspoon in his "Characteristics." The religion of rational "Moderatism" had expelled what was considered the fanaticism of the Reformation; and the Sermons of Dr. Blair, which found their way to so many English pulpits and families, were the model of elegant modern Scottish divinity. Upon the continent of CHRIST. OBSERV. No. 38.

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Europe the Presbyterians of Germany,* Switzerland, Prussia, and Holland, with the remnants of the persecuted confessors of France, had sunk almost universally into spiritual slumber and rationalism and neology usurped the place of the saving doctrines of the Gospel ; and in some instances, as in the case of the Geneva catechism, the accredited formularies of the Reformation were mangled to suit the new opinions.

The danger to the Gospel from anti-supernaturalism, as it is called, is the more to be dreaded, as the system appeals to the pride of human intellect, and to an assumed lofty independence of mind; while it degrades Christianity to a merely moral code, from which mysteries and miracles are to be expelled as devices fitted only for dark ages, and unworthy of belief by men of well-regulated mind.

We trust that the worst has passed away. In Scotland, the revival of Scriptural doctrine, and with it of piety and spiritual fruits, has been eminently conspicuous; and in France, Holland, Germany, Prussia, and Switzerland, a powerful stand has been made against neology, rationalism, and other contortions of perverted learning; and it has pleased God signally to prosper these endeavours to restore Scriptural doctrine. England has not done all that behoved her, from her proximity and influence, to aid the rescue; and what she has endeavoured, has not always been in the best spirit. But what has been begun gives bright hopes of better days; and there are many ways in which the members of our own church, if they would lay the matter to heart, might aid the efforts of their evangelical brethren on the Continent. (2.) Of the Congregationalists we shall say little, as much that we might remark would not be favourable, and might be considered invidious. They comprise various denominations, including Socinians, Arians, and a hundred other sects; but our specific reference—confining our notice to Great Britain-is to those called "Evangelical;" chiefly Baptists and Calvinistic Dissenters. Now we sorrowfully believe that this class of Christians is in much danger itself, and is endangering religion elsewhere, by the agitationing and secular spirit which it has of late years exemplified. It had gained influence to a considerable extent, by its piety and zeal, among the middle classes of society--for the higher, whether in wealth, rank, or education, for the most part repelled it; and the lowest could not afford it, as its voluntaryism builds meeting houses and appoints pastors for those who can pay, and not for the indigent. But when, quitting this unostentatious course, it began to frequent hustings, and to engage in political strifes, and to oppose every effort to do good, which does not comport with its fond notion of "dissent upon principle:" it gave away its advantages as a communion (if we may apply that word to ropes of sand), professing to regard only spiritual advantage; and its members became exposed to the soul-debasing influences of a litigious secularity. While it opposed tithes, church-rates, and national churches, only on the alleged ground that they were unscriptural, whatever might be thought of the justice of the argument, some respect was considered due to a conscientious opinion; but when it

We may, without impropriety, include the Lutheran church in Germany and Prussia under the present head; for its consistories are in effect presby

teries. The Lutheran church in Denmark, Norway, and Sweden, is strictly episcopal.

came to be indignantly argued that the neighbourhood of a State Church blights the laurels of Dissenters; that it causes a man who rides in his carriage to his green-baize pew to feel exceedingly uncomfortable when he meets his conformist neighbour walking to church, with a prayer-book under his arm; that a clergyman from Oxford or Cambridge is often arrogantly placed above his brother from Homerton or Hoxton; with much more to the same purpose, as is set forth in the manifestoes of Dissenting grievances; the public began to impute to pride much which had hitherto passed for principle; and many who took part with the conscientious seceder shewed that they had no indulgence for the proud and envious sectarian. The chafing, therefore, of spirit has continued; and is exhausting the very vitals of piety among those who live under its irritation; and the strifes thus engendered are perilling our common Christianity. Such men as Owen, and Howe, and Baxter, quitted the Church of England not because it was established, but because there were some things in its doctrines or discipline which they disapproved; they sought what they believed to be its purity, not its destruction. But did they oppose the national worship of God? Would they have striven to prevent any aid being devoted from the public purse towards building churches and providing sacred ordinances for the destitute population of our overgrown parishes? Would they have striven to precipitate the legislature upon a godless scheme of education, just to shew their opinion that nations and legislatures, as such, have nothing to do with God? The Dissenters failed, it is true, in this last matter; but by their banefully exerted influence they have defeated or crippled many wise and large measures which might otherwise have been devised and carried into effect. We are not disposed to undervalue the actual good which evangelical Dissenters have been the instruments of effecting; but if we must weigh contending good and evil, after Mr. Binney's manner, we must say that what they so unhappily endeavour to obstruct is of immeasurably greater moment than all that they have achieved. It is in our view a very serious injury to the extension of national religion, that every year young men of dissenting families, often utterly destitute of the piety of their parents, are coming forth as the determined opposers of national churches; and set themselves everywhere to thwart the best interests of the community as a people fearing God, and anxious, in their aggregate, as well as sole, capacity, to maintain His worship.

The duty of the members of the Church of England,'in regard to these matters, is calmly to persist in well-doing, with as little of altercation as may be ; and they may discern, even amidst these unfavourable symptoms, omens for good even in the camp of the seceders. Many pious Dissenters are beginning to lament the secularising spirit which has diffused itself among them, and which is bringing leanness into their souls, and converting houses of prayer into arenas of political agitation. They lament also the breach between themselves and those of their brethren of the church whose piety and zeal they believe to be owned and honoured by their divine Master. We may add also among these favourable indications, that the revival of religion in the Church of England, and the rapid multiplication of churches and sacred ordinances, are bringing back to her fold many pious and candid Dissenters, who, either from education or the want of church accommodation and pastoral offices, had been estranged from her; and this

process is sometimes quickened by the disapprobation which Dissenters of this class feel in regard to the unhappy spirit which we have been describing.

(3.) Last, not least, we are to refer to that body of Christians to which we ourselves belong. Of our duties and encouragements we will say little; because we have often and recently dilated upon them. We will only remark that if God requires much of the Anglican communion, He has also graciously bestowed an abundant increase upon its labours. In no church-we speak it with gratitude and humility, not in boasting-has there been in these our days a more marked and widely-diffused outpouring of His grace and benediction. We of course include Ireland in our statement; for we are a “United" Church. We should also add our sister or daughter communions in America and elsewhere, the revival and enlargement of which have been very remarkable. The duty incumbent upon the Episcopal Church, as an institution appointed by God, and bound to do all things for His glory, is, everywhere to labour abundantly in the work of the Lord; at home and abroad; in churches and in houses; in schools and parishes ; from the pulpit and the press; with Bibles and with Prayer-books; with the heart and the purse; with faith and with prayer; and from her central precincts to the ends of the earth.

But we are not insensible that there are dangers in this part of the Lord's vineyard also. A brief reference to the history of our church will show that there have always been wide differences of opinion among our divines; and this internal schism is fraught with evils; and is a formidable impediment to the progress of religion in the land, and wherever the influence of the English episcopate extends; for our daughter church in the United States of America, and the branches of our church in the colonies, adopt and repeat our controversies, and stumble at the same rocks of offence with ourselves.

The prominent opinions which divide our church, may be classified under three heads.

There was first the school of the Reformers. This comprised the Cranmers, Ridleys, Latimers, Hoopers, Jewels, and Hookers, of the days of Edward VI. and Queen Elizabeth. The divines of this school regarded the word of God as the sole authoritative rule of faith and practice; they considered Rome to be Antichrist; and though persuaded that episcopacy is of divine institution, and zealously attached to it both upon principle and by experience, they yet cordially embraced the Lutheran and Reformed churches as sisterly communions. Their tenets were clearly set forth in the Thirty-nine Articles, and more largely unfolded in the Homilies; and that which gave special life and efficacy to them, was that fundamental doctrine of grace which Rome had repudiated, Justification by faith; with which, after the example of St. Paul and St. James, they connected all other scriptural doctrines, with their blessed fruits in the heart and life.

Towards the close of the reign of Elizabeth, and in the beginning of that of James I., there sprang up a new school, widely differing from that of the Reformers, and the tenets of which at length acquired the coherence of a system; and, under the influence of Archbishop Laud, in the reign of Charles II., became widely prevalent. At the Restoration they were resuscitated by the surviving divines of Laud's