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May He who led His chosen few

Safe home to Canaan's land, Direct us all our journey through,

And all our foes withstand.

'Till in the realms of light and love,

Where earthly troubles cease, We join the ransom'd hosts above

In never failing peace.

W. B., a Protestant Operative.


"PRAY WITHOUT CEASING."—1 Thess.v. 17.

The Jesuits.—" Switzerland, Morat. According to official report, the institution of Jesuits of this town has been frequented in the course of this year by 637 students, viz., 37 theologians, 153 philosopes, 384? French collegians, and 83 Germans. Compared with preceding years, the number of Poles, Spaniards, and Dutch has increased; many alsoof the students have been from Havannah, Smyrna, and Constantinople."—L'Esperance, Oct. 3, 1843.

Privileges of the Church."Rome. We said in a former number, that the sentence of death pronounced against an ecclesiastic, convicted of the murder of Achila, his own nephew, would be carried into execution, notwithstanding the character of priest with which the condemned was clothed; but we are now obliged to announce, after all the information to the contrary which had reached us, that the ancient maxim of Rome, not to deliver up a priest, is again to prevail. The Pope himself ought, it is true, to have decided that justice should take its course; but the numerous objections which have been made in favour of a principle by which it is hoped the wicked Abbe may profit, are likely to retard the sentence indefinitely, so that the affair may be gradually forgotten." —Ibid.

The Archbishop of York, the Bishop of Ripon, and the Bishop of Hereford, have liberally contributed to the fund for the erection of a testimonial in the parish church at Halifax, to the memory of Robert Ferror,

Bishop of St . David's, the martyr who was burnt at the Cross of Carmarthen in 1555, for maintaining the faith of the Reformed Church against the errors of the Church of Rome. Halifax was the birth-place of that zealous churchman.

A crowded and respectable meeting of the Peckham and Camberwell Operative Association was held in the Lecture Room, Hillstreet, Peckham, in September last. The Rev. J. R. Barber in the chair. The speakers were the Rev. J. Irons, and Messrs. Allen, Binden, and Rigby.

The City of London Operative Association held a meeting on Monday, October 16th, in the British Institution, Cowper-strPet, Cityroad. Mr. C. Sibley in the chair. Speakers, the Revs. J. R. Barber, and W. Duggan, and Messrs. Binden, Archer, Callow, and Allen.

The Annual Sermon of the Marylebone Association (commemorative of the Gunpowder Plot) will be preached (d.v.) in Fitzroy Chapel, (Rev. Dr. Holloway's,) Londonstreet, Tottenham-court-road, on Wednesday Evening, November 8; and that of the Tower Hamlets Association on the same Evening, in St. Thomas' Church, Arboursquare, Commercial-road East.

Lambeth.—A course of Lectures will be delivered in connection with this Association during the months of November, December, and January, in the School Room attached to St, Paul's Episcopal Chapel, (Rev. J. R. Barber's,) Vauxhall. A similar course will be delivered (d.v.) in connection with the Tower Hamlets Operative Association in the School Room attached to St. George's Wesleyan Chapel, St. George's East, about the same time. A course of Lectures is in contemplation in connection with the City of London Association.

British Critic.—It is announced that the current number will be the last under the present superintendence. It is stated that the Editor and all his friends are to withdraw, and it will henceforth be conducted on other principles.—We shall see.

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"If they speak not according to this word, it is because there is no light in them."—Isaiah viii. 20.

No. 45.


Vol. IV.



(Concluded from p. 82.)

'We have now to examine the charge of his being "a man whose grand object was, not to advance the cause of religion [popery], but to flatter the heterodox."—p. 6. The Bishop says, " In my Pastoral I had complained that some of our controvertists had begun to apply certain reproachful terms, such as heretics, to our separated brethren, and to write in a style of asperity and harshness. As far as I could discover, the fault found with this passage by my accusers, was not that there is anything incorrect in it, but that it indicates an undue leaning to my heterodox countrymen, whom I am accused of wishing to flatter, and that it departs from the language employed by the Church in her public documents, to which class a Bishop's pastoral must be supposed to belong. In such documents the word heretic is frequently employed to designate all who are separated from the Catholic Church by merely holding erroneous tenets, or who belong, however inculpable, to heretical sects."

"I met with no one in Rome who disputed the accuracy of my doctrine, or pretended to justify the use of such language as I had reproved; but to satisfy all who

might be pleased to think me too civil, or not sufficiently pastoral, I declared, that in objecting to the term heretics being indiscriminately applied to Protestants, I did not mean to deny that the term may be applied in a correct theological sense to the members of any sect which denies the articles of the Christian Faith, and is separated from the centre of Catholic unity [Rome]; but only to assert that some individuals, who err invincibly and without obstinacy, are not heretics in the strict and formal sense of the term, and that harsh appellations, however true, ought to be refrained from, as more likely to repel men from the truth [Church of Rome], than allure them to it. As to the charge of wishing to flatter Protestants, I referred to a passage in my Pastoral in which I compare the Anglican clergy to the pagan priesthood."—pp. 13, 14.

This is a rather long quotation, but its importance justifies its being inserted at length. For by the constant interchange of the terms heretic and Protestant, and by the very clear definition of the term heretic, there cannot be the shadow of a doubt, that whenever the Church of Rome speaks of heretics, she means Protestants. And yet, how constantly is this denied by Papists, and how little is it believed or thought of by Protestants.

Those Protestants who are accustomed to

treat these reproachful terms as tales of feudal times, as the idle rant of musty antiquity, as dead letters, obsolete phrases, used only, if used at all, to give eloquence and harmony to Papal documents, will be somewhat surprised to find such a devoted servant of Rome put upon his trial for being "too civil or not sufficiently pastoral," by speaking of Protestants as separated brethren, instead of spurning them as "heretics."'— Indeed, we have heard the soft language of the Pastoral so often reiterated, that but for this trial, and the letter by which it is exposed, it would have passed into obscurity without being noticed by us. Rome, however, is too eagle-eyed to allow of this, too well aware of the potency of a word, and having now her agents in power, resting securely on the fatal bill of 1829, she thinks it time to assert that those who were treated as heretics in the reign of Mary, would be so dealt with in that of Victoria, had she [Rome] but the same plenitude of power.

The Dr. must admit that "the term, heretic, is theologically" [i.e. ecclesiastically, not scripturally] "correct as applied to Protestants, but he thinks it premature to begin to apply it just now; it is likely to repel them from our chapels and from aiding us in building our cathedrals, schools, and nunneries. True the sectaries are heretics, but as it was by their help we gained our emancipation, so by their help we may also obtain government stipends for our priesthood. Father Mathew also has to try his plan of wheedling the Protestant [heretical] tee-total societies to join the Catholic ranks upon the novel ground of freedom from sect or party—to call them heretics before these objects are secured would be to repel them from lending us their aid.

The Anglican establishment is still a barrier to our full power to chastise heretics. Strong as the Tractarian party is, and growing as their attachment is to our church, it would be unwise to treat them as heretics, and repel their yearning affection towards us. No one can suspect me of wishing to flatter her clergy, for "I compare them to the pagan priesthood." By referring to p. 8 of the Pastoral, they will find that "I allude to them only as exhibiting a similar hostility to the Catholic religion, and as opposing it by similar means." Those who are favourable to Rome therefore, will pereeive that they are not included in this reproach.

The last of the charges named in this letter is, that the Bishop "sought to curry favour with the government," our government, of course.—Letter, p. 8.

We turn to the Pastoral, and find the following truly christian statement and exhortation, pp. 6, 7,—" We have witnessed, with excessive grief, the events that have recently taken place in this district, and we have not ceased to pray that God would give wisdom to our rulers to avert the evils that threaten us. In the mean time, one subject has afforded us inexpressible consolation. It is, that none of our beloved flock have been involved in these rebellious proceedings."

"The early Christians, though frequently doomed to shed their own blood in testimony of the truth, were never found to shed the blood of others, either in defence of their civil or religious rights."

"Do you, my beloved children, continue to act upon these wise and sublime principles. Never attempt to correct human laws by violating the divine." "Never listen to those wicked or deluded men, who would urge you to break the laws of your country, and offend God, for any purpose whatsoever"

Had any Protestant charged the Dr. with attempting to curry favour with the government, he would have had to bear a torrent of reproach from Papists, and he would have had to bear it almost alone, so very few of his brethren would have sympathised with him. But as the plaintiffs are Papists, and as far as we can ascertain, members of the Propaganda, and nothing less than a solemn trial before the Pontiff would satisfy them, and who, in the Dr.'s own words, " manifested extraordinary anxiety that I should be condemned, and when acquitted, that I should be considered guilty." It is evident that Rome has no wish to see Papists obey our rulers, or rather our laws—except so far as it suits her purpose. Her old assumption of power to release the subjects from their allegiance to their sovereign, appears to be the cloven foot upon which this charge rests.

Before the emancipation bill passed nothing could exceed the loyalty of the English Papists; and still many of them will contend that they owe no civil allegiance, but only spiritual reverence, to the Pope. The answer to this charge ought to undeceive both them and also the Protestant public.

"And as to the complaint that I had seemed to place myself in opposition to the Holy See, I could only regret if this happened through any fault of mine, it having ever been my intention, as it was undoubtedly my duty, to shew every deference, respect, and obedience to that supreme authority." It will be observed, that the Dr. is charged with seeking to curry favour with the government, which cannot be construed into anything but a civil or political offence: spiritual and ecclesiastical considerations are wholly out of the question. But as the charge relates to a civil offence, so must the defence by which the charge is met. Therefore, to curry favour with the government, or in other words, to teach obedience to lauiful authority, is to be in opposition to the Holy See. The deference, respect, and supreme authority referred to as due to the Pontiff must also be political; consequently as supreme authority is vested in him, and obedience to it is the duty of the priesthood, and of course of the laity also, it follows that our sovereign, Queen Victoria, cannot claim from her Popish subjects the supreme allegiance which is her due as sovereign of these realms.

Trusting that this brief notice of Dr. Baines' letter, will awaken some of our Protestant brethren to a sense of the danger in which our faith and our country are placed by Romish intrigue, and that they will never again lend themselves to forward the designs of any agent of Rome, however plausible and apparently good those designs may be, I have the honour to remain, &c.

G. J. M., A Protestant,

To the Editor of the Protestant Operative.

Mr. Editor,—If there be one reason more weighty than another, in these alarming times, why all true Christians should unite together to maintain the truth, it is the fact of there being so many professing Protestants who are unfaithful to their duty, so many calling themselves followers of Christ, who are giving the right hand of fellowship to those who are bringing in a system completely anti-christian; sanctioning, and even patronising, the introduction of the most deceitful and soul-destroying doctrines, and we may add, of many exerting themselves to the utmost, in spreading the most pernicious principles, especially amongst the poorer classes of the people; raising up in the minds of such as imbibe them, the greatest bitterness of spirit and uncharitableness towards those who may happen to differ from them. We have too, wy lately had a most lamentable proof of the apathy and indifference with which many, we may say hundreds, of those calling themselves Protestants, regard the doctrines and practices of the apostate church of Rome —in the very great deference paid to one of her priests, and the anxiety to obtain his Messing. We really grieve to think that there eould be found so many who thus

degraded themselves and their profession as to kneel before a Popish priest, and make their vows to one, who distinctly stated that he was ready to lay down his life in support of a system of idolatry and superstition, hateful to the Almighty, and ruinous to immortal souls. The great enemy of mankind is indeed busy amongst us, and it behoves every individual who loves his country and values her independence, to strive hard to disseminate the truth, and banish error, to preserve the Protestant constitution unimpaired and uninjured; but there must be more zeal displayed, or all will be lost .

In the reign of Edward VI. a large band of insurgent Romanists besieged the eity of Exeter, 'and nearly reduced the brave Protestant inhabitants either to surrender or starve. They were just upon the point of opening their gates to admit the enemy, when a bold citizen rushed before them,— "My friends," said he, "there is my house open to you; take all that I have, and divide it amongst you; as for me, I will fight with one arm and feed upon the other, before these rebels shall enter our city."— Animated afresh by the zeal of their fellowcitizen, they made a desperate attack on the besiegers, and drove them from the place.— Such zeal should be displayed in these times by every true Protestant; there should be a determination to give up everything, rather than sacrifice those great privileges gained for us by our martyred forefathers. All sincere Christians should unite together, agreeing to waive all minor and unimportant differences, and contend earnestly for that faith once delivered to the saints, that common faith written of by the apostles and evangelists, even salvation by Christ alone, to every one that believeth. May the efforts of our Protestant Associations be more and more successful in awakening all to a sense of the imminent danger to which our beloved country is exposed, by the open aggressions of Popery, and by the more subtle intrigues of Puseyism.

Yours very faithfully,
R. O.


The following is a translation of a printed list of relics which is hung up in the church of Santa-Croee in Jerusalemme at Rome.— It was furnished to a member of the Committee by a correspondent, who was lately travelling in Italy, and who was informed by a priest at Rome that they were the best authenticated of any relios there. The priest however added, that though he for one believed in their authenticity, it was not required that all persons should do so.

"The Popish writers themselves," as Dr. Conyers Middleton observes, "are forced to allow that many both of their reliques and their miracles, have been forged by the craft of priests, for the sake of money and lure."#— And surely such are some of the relics enumerated below. It is surprising, until the dark and corrupt state of Italy, and of the system which broods over it and perpetuates that darkness and corruption, is considered, that such evidence of the "frauds of Romish monks and priests "f should be allowed to exist . The perusal of it must produce in the mind of every Protestant a fearful feeling of disgust. It should also excite within us pity for the deluded followers of the Roman church, and a hearty and thankful desire to walk worthy of our calling, "Turned to God from idols, to serve the true and living God, and to wait for his Son from heaven."

1. Piece of wood from the holy cross, brought by Constantine.

2. The inscription over the cross of our Saviour Jesus Christ.

3. One of the sacred nails.

4. Two thorns from the crown of our Saviour Jesus Christ.

5. The finger of St. Thomas which touched the most holy side of the risen Lord.

[The above are exposed on Good Friday, on the Feast of the finding of the most holy Cross, and on the 4th Sunday in Lent.]

6. The transverse piece of the cross of the penitent thief.

7. One of the pieces of money for which it is believed Judas betrayed Christ.

9. The sponge.

10. A great part of the garment of our Saviour.

11. A great part of the holy veil and of the hair of the Blessed Virgin, and coat of St. John the Baptist.

12. The upper part of the arms of St . Peter and St. Paul.

13. A heap of cinders and ashes united in the form of bread with the fat of St . Lorenzo.

14. The heart of St. Vincenzo.

[The above are under the altar of the chapel of St. Elena.]

15. Under the pavement of the chapel of St. Elena, a considerable quantity of earth

* Letter from Rome, showing an exact conformity between Popery and Paganism, p. 213, 8vo. 1740.

t Many examples, probably now no longer existing, are detailed in letters published under the above title, London, 1704.

of Mount Calvary, sprinkled with the precious blood of our Saviour Jesus Christ.

16. Still further a phial of the precious blood of our Saviour Jesus Christ.

17. Another containing the milk of the Blessed Virgin.

18. A fragment of the sepulchre of our Saviour Jesus Christ .

19. A fragment of Mount Calvary.

20. A stone from the birth-place of Christ.

21. The stone on which the angel stood, who announced the great mystery of the incarnation to the most Blessed Virgin.

22. A stone from the house of the most Blessed Virgin.

23. A small piece of stone on which Jesus sat when he pardoned the sins of Mary Magdalene.

24. A small piece of the stone where Christ sat after his temptation.

25. A piece of the rock on which the Lord wrote the tables of the law given to Moses on Mount Sinai.

26. Ditto from the place where Christ ascended into heaven.

27. Ditto from the place where the cross of our Saviour Jesus Christ was found.

28. Ditto from the tombs of St . Peter and St . Paul.

29. Ditto of the vessel which received the precious blood of our Saviour Jesus Christ .

30. Ditto of the manna with which God fed the Israelites in the wilderness.

31. Ditto of Aaron's rod which budded in the wilderness.

32. Relics of the eleven Prophets.

33. Relics of the head of St . John the Baptist.

34. Relics of the head of St . Clement, Pope.

35. Relics of the head of St . Preseda.

36. Part of the skin and hair of St . Catharine of Sienna.

37. A tooth of St. Peter the Apostle.

38. A tooth of St. Gordian.

39. Bones of St. John the Baptist.

40. Bones of St. Bartholomew the Apostle.

41. Bones of the Holy Innocents.

42. Relics of St. Peter and St. Paul and of St . James.

43. A part of the rib of St. Lorenzo.

44. Bones of St. Fabian and St. Sebastian, martyrs.

45. Bones of St. Hyppolita and several other martyrs (naming them).

46. Bones of St . Thomas, Archbishop of Canterbury.

47. Relics of twelve Saints, Popes, and Bishops (these enumerated).

48. A piece of stone from the house of St. Peter.

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