Sidor som bilder

can be seen as they are. This will excite you to nobler deeds. A world of captive spirits implores your help. Oh, regard their cry. Seek their deliverance. Live for their salvation. Act thus, and to you this must prove a happy year. Every hour will bring its tribute to the world's Redeemer-every day will enrich his cause; and, as years roll on, his interests shall triumph. The spiritual splendours of the truth shall beam on a benighted world. "Men will be blessed in" Jesus-" all nations shall call him blessed."

And should you this year die, having so lived, you "shall never see death." Its shadow only shall rest on your couch; angels shall minister to your dying wants; and the Lord of angels and of men shall raise your happy spirit to join "the nations of the saved" in the realms of "the ransomed." And as to your body, that

"shall slumber in the ground Till the last trumpet's joyful sound; Then burst the chains with sweet surprise,

And in your Saviour's image rise."

B. E.



we are the church's enemies, and that we seek her destruction, just hear us in our own defence, and let us tell you what it is we do mean.

It is not a very easy thing to deter mine how to set about answering the charge, because the term "church" is used in so many senses by our opponents. Sometimes they use it in the sense of the building in which they meet for public worship; sometimes in the scriptural sense of "a congregation of faithful men;" sometimes of the bishops and other dignitaries of the denomination; and sometimes of the articles, creeds, canons, homilies, &c.

Now, if any of you good church people are afraid that Dissenters want to pull down the buildings called churches, you may dismiss your fears without a moment's hesitation, and rest perfectly satisfied that we desire no such thing. We have been taught to attach neither sanctity nor profanity to a mere building. Whatever may have been the delusions that have been taught in some of these buildings, we do not hold the stones and timber, or bricks and mortar, responsible for them. We should deprecate the destruction of any house that has been erected for the worship of God where it is really needed; and if churches be erected on right principles, and occupied by holy

Dissenters are not the Enemies of the and enlightened men, and employed


FELLOW CHRISTIANS,-Some of you, I know, read the PENNY MAGAZINE. That, so far as it goes, is a hopeful sign. You will thus be enabled to judge for yourselves what sort of people Dissenters really are, and what it is they are aiming at. We are often called hard names, and very hard things are said of us. Among other things, we are called "the enemies of the church;" and it is said of us, that we are "making wicked attempts to pull down the church."

As you are members of the church, and love the church, and wish to see it prosper, you are not likely to think very well of those who are supposed to hate it, and to be determined on its overthrow.

Before, however, you conclude that

for the advocacy of pure scriptural truth, we say, "the more the better." Be quite at ease, therefore, on this point; and believe us when we say, we have no wish whatever to engage in a war of architectural spoliation.

Nor is it true that we wish to extirpate Episcopalians as a section of the universal church; or that we wish to prevent the increase of your numbers, the spiritual prosperity of your members, or the success of your various voluntary religious enterprises. As Episcopacy is the established religion of this country, nothing is more common than for persons to mix the two things together, and to identify Episcopacy with the establishment principle, and then to imagine that because we oppose the State-church principle, we are declaring war against Episcopacy. Hence they come to look at the conduct of

Dissenters in no other light than that of one religious sect uncharitably opposing and endeavouring to destroy another. But the two things are quite distinct, and ought to be kept distinct in our minds; and then you would see that we may have a strong aversion to the State-church principle, and yet at the same time may love Episcopalians as brethren, and be willing to unite with them" in every good word and work." We do think that the government of the church by diocesan bishops is not the government taught and sanctioned by the Scriptures; but then we do not blame those who think otherwise for adopting it, nor do we feel any ill-will towards them for doing 80. On all such points our motto is, "Let every man be fully persuaded in his own mind." There are differences of opinion existing among ourselves; but this does not prevent us from loving one another, from fraternising with each other, or from rejoicing in each other's success. We can in the same manner love Episcopalians as Christians, and desire to do so; and if you were enjoying the spiritual independence which a church of Christ ought to enjoy, we should rejoice in your accessions and progress.

When, therefore, you hear it represented that we are the enemies of the church, that we are actuated by hatred of all its members, and that we are bent on the destruction of everything good in it, you will know that we are greatly misunderstood, or falsely accused.

What we really do wish is, to deliver your church from its bondage, and to see it in possession of the privileges which it ought never to have relinquished. If you rightly understood us, you would rank us among your best friends; and would feel that you not only owe us a debt of gratitude, but that you ought to unite with us in helping to work out your ecclesiastical emancipation. A FRIEND.

Νου. 21, 1847.

DOINGS OF THE JESUITS. THE founder of the Jesuits was a Spaniard by birth, and a soldier by profession. His name was Don Inigo Lopez

de Lecalde, generally called Ignatius Loyola. His first companions were, Le Fevre, Francis Xavier, Lainez, Salmeron, Bobadilla, and Rodriguez. They vowed implicit, blind, and unlimited submission and obedience to the pope.

Pope Paul III. established them by a bull, dated September 27, 1540. This bull limited the number to sixty. The same pope abrogated this limitation by another bull, dated March 14, 1543, which gave to the society unlimited extension all over the world.

It is worthy of particular attention, that at the time the Jesuits were established the power of Rome was shaken to its very base. Let us glance at the progress of the Reformation.

In 1517, Luther first attacked the system of indulgences. In 1527, the Imperialists under Colonna made the pope prisoner, and obliged him to accede to their requests. In 1530, the diet of Augsburgh published the confession known by the name of the Augsburgh Confession of Faith; in favour of which there were three electoral princes, twenty dukes and princes, twenty-four counts, four barons, and thirty-five free imperial towns. In 1532, a statute was made in England against paying first-fruits to the pope, and for consecrating bishops, though bulls were denied at Rome. In 1534, England threw off the supremacy of the pope. In 1535, that powerful antidote to popish poison-the English Bible-translated by Miles Coverdale, was completed. It was also about this time translated into German by Luther, and into the Swedish by Olaus and Lawrence. The pretensions of the pope were treated with contempt even in Italy and Spain, so that his dominions were abridged, and his revenues considerably diminished. Those countries that had furnished the largest sums of money to the popish treasury having declared in favour of the Reformation. The bulls and threats of the pope, once such objects of dread, were now despised, and papal authority was as a thing of nought in those very lands where it had been most regarded. Such was the condition of papal power at the time the Jesuits were established.

The following are some of the principles of this order, established for the revival of popish domination. Its constitution is military; the general has power little short of Omnipotence; the novices are again and again taught the necessity of unhesitating, blind, and complete obedience to the commands of their superiors. The will of the general is the law; where they are sent, there they must go without murmuring; what they are commanded to do, they must do without questioning the justice of the command. These principles are clearly laid down in their "Constitutions," from which the following extracts are made:

"As touching externals, they must be gifted with a comely presence, health, youth, and energies to sustain their bodily labours in the society." A comely presence for the edification of those with whom we have to deal!

"Defect of judgment, and remarkable pertinacity of opinion, is an impediment to admission."

"It is especially conducive to advancement, nay, even necessary, that all yield themselves to perfect obedience regarding the superior, be he who he may, as Christ the Lord."

the infamous principle that the "end justifies the means:"

"It seems good to us in the Lord, that, excepting the express vow by which the Society is bound to the pope for the time being, and the three other essential vows of poverty, chastity, and obedience, no constitutions, declarations, or any order of living, can involve an obligation to sin, mortal or venial, unless the superior command them in the name of our Lord Jesus Christ, or in virtue of holy obedience, which shall be done in those cases or persons wherein it shall be judged that it will greatly conduce to the particular good of each, or to the general advantage; and instead of the fear of offence, let the love and desire of all perfection succeed, that the greater glory and praise of Christ, our Creator and Lord, may follow."

The mingling of our precious Lord's name with this blasphemy, stamps it as the "mystery of iniquity."


The Constitutions of the Society of Jesus," from which the above taken, were never authoritatively promulgated until 1761, when the Jesuits produced them before the parliament of Paris, at the trial of MM. Lionci, and father La Valette, two of their

The following is the vow made by order, who had been guilty of fraud in those admitted to profession :

"I, N., make profession, and promise Almighty God, before his Virgin Mother, and before all the heavenly host, and before all by-standers, and you, reverend father, general of the Society of Jesus, holding the place of God, and your successors; or you, reverend father, vice-general of the Society of Jesus, and of his successors, holding the place of God, perpetual poverty, chastity, and obedience, and therein peculiar care in the education of boys according to the form of living contained in the apostolic letters of the Society of Jesus, and in its constitutions. Moreover, I promise special obedience to the pope in missions, as is contained in the same apostolic letters and constitutions, at Rome, or elsewhere, on such a day, month, and year, and in such a church."

The atrocious and awful character of the following constitution, from cap. 5, needs no comment; it is founded on

certain commercial transactions. In 1764 the Jesuits were banished from France, their colleges were seized, and their effects confiscated.

Protestants of England! this infamous society, whose accumulated iniquity was beyond endurance, even in papal states, is now REORGANIZED IN ENGLAND! Yes, Jesuits of "comely presence, health, youth, and energies," are in our land; men who display no "remarkable pertinacity of opinion;" and who, in accordance with their oath, are manifesting "peculiar care in the education of boys." To those who are acquainted with the principles and workings of the Jesuits, especially in the days of Charles II. and James II., the source of the Tractarian heresy will be manifest. PROTESTANTS OF ENGLAND, BEWARE OF THE JESUITS!

[blocks in formation]

D. Perhaps I may not understand your question. You speak of "such a set as Dissenters." What sort of a set do you think them to be?

C. Why, Dissenters are anything and everything. There's no telling what they are. There's all kind of heresy and schism amongst them. There are Methodists, and Quakers, and Socinians, and Socialists, and Baptists, and Independents, and Deists, and Atheists, and Infidels of all sorts. As to their sects, there's no end to them. There may be a few good people among them, but they must be very much in the dark to mix themselves up with such a set of folks of all religions and no religion. Does not the Scripture say we are to "avoid the appearance of evil;" and to "come out from the wicked, and be separate ?" How, then, my dear friend, can you, who are a wellmeaning man, and, I believe, a good Christian, reconcile it to your conscience to remain among such people?

D. Don't be alarmed, my good sir; I am no more a Dissenter than yourself!

C. How is it, then, that you don't attend the parish-church? I was certainly told that you went to the Independent chapel.

D. What church?

C. Why, my church-the parishchurch!

D. And you, then, are as much a Dissenter for not coming to mine. If you call me a Dissenter because I dissent from you, why, have I not an equal right to call you a Dissenter because you dissent from me?

C. Ah, but my church is the church, and all who do not belong to it must be Dissenters.

D. What do you mean by the church?

C. The true church, to be sure-the scriptural church.

D. That is, the church you think to be true and scriptural. Pray, are you

[blocks in formation]

D. Then you know that one of the chief principles of Protestantism is that every one has a right to judge for himself in matters of religion. If yours is the true church, because, exercising this right of private judgment, you believe it to be true, my church is to me the true church because I believe it to be so. I am as conscientiously persuaded that my church is more scriptural than yours, as you are that yours is superior to mine. I may, therefore, say that you are a dissenter from the true church just as reasonably as you can bring the same charge against me. And I have as much right to ask why you dissent from me, as you to ask why I dissent from you. In truth, I'm not fond of the word dissenter at all.

C. Why not?

D. It seems to assume a prior claim

D. You are quite correct-I do go to to be possessed by some one party over

the Independent chapel.

C. Then you are a Dissenter!
D. No more than yourself!

C. How so? I am no Dissenter! I thank God my father before me and all my family are strict church-goers. I wouldn't be a Dissenter for all the world.

D. Yet, my dear friend, you are a Dissenter just as much as I am. What makes me a Dissenter?

all others, is an invidious distinction in society, and often causes persons of totally different principles to be classed together as if resembling each other. You just now spoke of dissent being an evil thing, because of the number of sects it contains, and because it includes many parties of very erroneous as well as of infidel principles. This is unfair. I am an Independent; Mr. A. is a Socinian; Mr. B. is a Socialist, and dis

C. Why you don't come to church, believes the Bible altogether; but are to be sure!

we, therefore, alike, just because we

don't attend your church? I might just as rationally say, "My dear Mr. C., I am sorry you mix yourself up with such a mongrel set! I think your religious views are, on the whole, correct; but why continue to be mixed up with Unitarians, and Infidels, and a thousand sects?"

C. But I'm not mixed up with them at all!

D. Yes, you are, as much as I. Neither you nor Mr. A. the Socinian, nor Mr. B. the Socialist, attend my church: all three of you are dissenters from me. Oh Mr. C., why do you continue in such company? Be an Independent, and then you will be safe, and we shall know what you are; but while you dissent from us, you can't avoid being mixed up with all sorts of different sects. Once leave the Independents, and there's no end to divisions!

C. But your mode of speaking is very unfair! I am an Episcopalian; and though I dissent from you, I am not responsible for the opinions of Socinians, Infidels, and others, just because they as well as myself are not Independents!

D. Exactly so; and for the same reason, I, being an Independent, am not responsible for the opinions and practices of other people who only resemble me in not being Episcopalians. You see, my dear friend, how unfair it is to class together under one name all who do not quite agree with ourselves, and how apt it is to mislead. For you know very well that we two much more resemble one another in our religious views than either of us resembles very many of those we might class together as dissenters from us. Therefore it is I dislike the term dissenter.


The Letter Box.





THE letters already received on the subject of the BRITISH BANNER, in the shape of congratulation, "Orders," and suggestions, from correspondents of both sexes and of all classes, and particularly from ministers of the Gospel of various denominations, if printed, would form a large and curious volume. The most moderate are expressed in terms of high approval; most are full of enthusiastic sympathy and promises of the most zealous co-operation. So far, appearances are full of hope; but encouragement does not end here. There is reason to expect the cordial support of the most influential portion of the Monthly Nonconformist Press. The most ancient, and, from its vast circulation and other circumstances, by far the most potent member of it, the Evangelical Magazine, has already spoken out, with an emphasis not to be mistaken, with a magnanimity in harmony with its established character, and with a generosity which has laid the projectors of the new Journal, with its conductor, under very deep obligations, and for which they are most sincerely grateful. Instead, therefore, of publishing even a small selection from the aforementioned letters, according to the method adopted at the establishment of both our Magazines, in order to illustrate the average of expressed opinion-a task of some difficulty, and not wholly without invidiousness, for where all is excellent, the grounds of preference are not always observable-we shall, therefore, not

« FöregåendeFortsätt »