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+The Project Gutenberg eBook, Popery, by Edward Hoare
+
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+
+
+
+Title: Popery
+       The Accommodation of Christianity to the Natural Heart
+
+
+Author: Edward Hoare
+
+
+
+Release Date: March 9, 2013  [eBook #42280]
+
+Language: English
+
+Character set encoding: UTF-8
+
+
+***START OF THE PROJECT GUTENBERG EBOOK POPERY***
+
+
+Transcribed from the 1848 J. H. Jackson edition by David Price, email
+ccx074@pglaf.org  Many thanks to Ramsgate Library for allowing their copy
+to be used for this transcription.
+
+
+
+
+
+                                  POPERY
+                                   THE
+                      ACCOMMODATION OF CHRISTIANITY
+                                  TO THE
+                              NATURAL HEART.
+
+
+                                * * * * *
+
+                                A LECTURE,
+           DELIVERED BEFORE THE ISLINGTON PROTESTANT INSTITUTE,
+                       ON MONDAY, 26TH JUNE, 1848.
+
+                                * * * * *
+
+                                  BY THE
+                         REV. EDWARD HOARE, M.A.,
+                  INCUMBENT OF CHRIST CHURCH, RAMSGATE.
+
+                                * * * * *
+
+                                 LONDON:
+                            PUBLISHED FOR THE
+                     ISLINGTON PROTESTANT INSTITUTE,
+                                    BY
+                     J. H. JACKSON, ISLINGTON GREEN;
+              SEELEYS, FLEET STREET; HATCHARDS, PICCADILLY.
+
+                                * * * * *
+
+                                  1848.
+
+                          _Price One Shilling_.
+
+                                * * * * *
+
+                           ALEXANDER MACINTOSH,
+                                 PRINTER,
+                        GREAT NEW-STREET, LONDON.
+
+
+
+
+ISLINGTON PROTESTANT INSTITUTE.
+
+
+                     President.—REV. D. WILSON, M.A.
+                      Treasurer.—GEORGE FRIEND, ESQ.
+
+
+
+Committee.
+
+ADAMS, J. FRANCIS.      HEISCH, REV. J. G.      SPURLING, J.
+ATKINSON, R. M.         HILL, REV. T. B.        STOGDON, REV. A. H.
+BENTLEY, WILLIAM.       LORD, JAMES.            SUTER, E.
+BULLOCK, J.             LOVELOCK, E.            SUTHERLAND, REV. JAS.
+EDMONSTONE, REV. C.     MACKENZIE, REV. W. B.   THORNTON, HENRY.
+W.
+ELMER, J.               MARSHALL, SAMUEL.       VENN, W. W.
+ESCREET, THOMAS.        NALSON, REV. J.         WADDINGTON, JAMES.
+ESCREET, THOMAS, JUN.   OVER, REV. EDWARD.      WESTERN, W.
+FELL, REV. H. F.        PAINE, WILLIAM D.       WITHERBY, F.
+GREEN, JOHN.            PECKETT, GEORGE.        WILKINSON, CHAS., M.
+                                                D.
+HADOW, J. E.            POWER, REV. P. B.       WILLYAMS, REV. T. E.
+HAMBLETON, REV. J.      SANDYS, REV. J.         WILSON, REV. F. C.
+HARDY, JOHN.            SAXTON, E.
+HASLEGRAVE, REV. J.     SMITH, REV. E.
+                        Honorary Secretaries.
+REV. C. F. CHILDE.      REV. R. P. HUTCHISON.
+MR. D. HAZARD.          MR. W. PITMAN.
+Collector.—MR. LIDDLE, PAROCHIAL SCHOOLS, CHURCH-STREET.
+
+
+
+
+RULES.
+
+
+I.  That this Society be called “THE ISLINGTON PROTESTANT INSTITUTE.”
+
+II.  That the objects of the Society be to awaken the attention of
+Protestant Christians to the progress of Popery; to call forth and unite
+their energies in opposing it; and to form a rallying-point, as well for
+the defence and promotion of Protestant truth, as for the maintenance of
+the Protestant principles of the Constitution.
+
+III.  That the principal means for the attainment of this object be: the
+issue of suitable publications; the enrolment of the names or members;
+public meetings, lectures, and sermons; addresses and deputations to
+Parliamentary representatives; petitions to the Legislature, or the
+Sovereign; and correspondence with kindred societies, with a view to
+obtain and communicate information.
+
+IV.  That the Society be conducted by a President, Treasurer, Committee,
+and two Clerical and two Lay Secretaries.
+
+V.  That Members be of two classes:—
+
+1.  That every person contributing a Donation of Five Guineas or upwards,
+at one time, or an Annual Subscription of Five Shillings or upwards, be a
+Subscribing Member.
+
+2.  That every person from among the operative classes, who shall be
+recommended by two Subscribing Members, be admissible as a Free Member,
+subject to annual re-election.
+
+—And that all members be entitled to attend the General Meetings of the
+Society, and to receive the Annual Reports, and other publications, as
+far as the funds will admit, preference being given to the Subscribing
+Members, to whom also the privilege of voting will be confined.
+
+VI.  That a Committee be annually elected, consisting of thirty Lay
+Subscribing Members, together with all Clergy resident in the parish who
+are likewise Subscribing Members of the Society, with power to fill up
+vacancies.  That this Committee elect, either from among themselves or
+from other Subscribing Members, District Sub-committees, with a view to
+carrying out the objects of the Society generally in the parish.
+
+VII.  That the General Committee receive the Reports of the District
+Sub-committees; determine on the admission and annual re-election of Free
+Members, in pursuance of Rule V.; regulate all matters of expenditure;
+suggest plans for general adoption; and supply such publications as may
+be required for distribution.
+
+VIII.  That all publications circulated by the Society be first approved
+by the General Committee, and bear the stamp of the “ISLINGTON PROTESTANT
+INSTITUTE.”
+
+IX.  That the General Committee meet on the third Monday in every month,
+and oftener, if needful.  Five members to constitute a quorum.
+
+X.  That an Annual Meeting of the members of the Society be held in the
+month of November, on such day as may be fixed by the General Committee;
+when the proceedings of the foregoing year shall be reported, the
+accounts presented, and the Officers and Committee chosen.
+
+XI.  That the Secretaries shall call a Special General Meeting on the
+requisition of not less than twenty Subscribing Members; that such
+requisition be in writing, and specify the object for which the meeting
+is to be summoned; and that not less than seven days’ notice be given, by
+circular, to the Subscribing Members of the Society.
+
+XII.  That none of the Rules of the Society be repealed or altered, nor
+any new ones adopted, but at the Annual Meeting, or at a Special General
+Meeting called for that purpose.
+
+XIII.  That all Meetings of the Society be opened with prayer, and closed
+with benediction.
+
+XIV.  That it be earnestly recommended to all the members of this Society
+to make its important object and plans a subject of special and frequent
+prayer, both in private and in the family.
+
+                                * * * * *
+
+N.B.  1.  Contributions in aid of the Institute will be thankfully
+received by any of the officers.
+
+2.  As the pecuniary qualification for Membership has been fixed at the
+low rate of 5_s._, and as every Subscribing Member receives, in the form
+of publications, considerably more than an equivalent for that sum, it is
+obvious that the Society can only be maintained by the liberality of such
+as can afford to contribute more largely to its Funds.
+
+3.  All the publications of the Institute may be purchased at Mr.
+Jackson’s, Bookseller and Publisher, Islington Green.
+
+4.  Parties contemplating the formation of similar Societies in any part
+of the country, are cordially invited to correspond with the officers of
+the Institute, who will also be thankful for any authentic information
+and friendly communication from Societies already in existence.
+
+
+
+
+THE ACCOMMODATION OF CHRISTIANITY TO THE NATURAL HEART.
+
+
+THERE are two points of view in which every system may be regarded—its
+external action, and its internal principle.  We may examine either the
+great effects of its machinery, its plans, its purposes, its advances,
+and its perils; or we may trace its inner principle, and endeavour to
+detect the secret spring by which the whole is set in motion.  It must at
+once be obvious that this latter inquiry is by far the more difficult;
+for our attention is directed rather to the philosophy than the action of
+the system; and we are called to examine the subtle tendencies of the
+human heart, which, of course, are more difficult both of detection and
+exhibition than the great, broad, startling facts which lie on the
+surface of the world’s history.  This difficulty I have seriously felt in
+the preparation of the present lecture, the subject of which, is, “Popery
+the accommodation of Christianity to the natural heart.”  The subject
+plainly requires that we should study the secret working of the natural
+heart, and should also examine into the corresponding principles of
+Popery, in order to discover their mutual accommodation, and to show how
+the whole system of the one is dexterously fitted to allay the fears and
+supply the cravings of the other.  Throughout, therefore, we have to deal
+more with principles than with facts.  I must ask your forbearance,
+therefore, if the lecture assumes a somewhat abstract form, and contains
+but few of those startling statements which abound in the history of
+Popery, and which are of the utmost importance in arousing the dormant
+Protestantism of the land.  But yet, as facts are but the development of
+principles, I must ask the attention of thinking minds, and earnestly beg
+the candid consideration of all those Christian friends, whose desire it
+is to be established in the truth.
+
+In its _outward dress_, then, and _external presentation_, we see at once
+that Popery adapts itself to the natural man.  The Bible presents the
+Gospel to us in the most unmixed simplicity; the fruits of the Spirit are
+its choicest ornament, and the humbling of the heart is its proudest
+triumph.  It goes to the unlettered cottager, places the Bible in his
+hand, and gives him the saving promise, “Believe in the Saviour as there
+revealed, and live.”  In the external aspect of such a system there is
+nothing to catch the natural eye; to the man who is not taught by the
+Spirit, there is nothing peculiarly lovely in its fruits, and to the
+person who is not influenced by his grace, as there is nothing to charm
+the senses, so there is little to attract his favourable regard.  But
+Popery, in presenting a spurious Christianity, has dressed it up in all
+the meretricious ornaments of sense.  It has summoned to its aid all that
+may allure the natural tastes, so that if it fail to win the heart, it
+may at all events enlist the eye and ear in its behalf.  Thus there is no
+natural taste which is not pre-eminently gratified by Popery.  The lover
+of music and the fine arts will find his highest delight while he hears
+the sounds of the well-sung anthem thrilling through the vaulted roofs of
+a magnificent cathedral.  The admirer of architecture will draw a
+contrast unfavourable to truth when he compares the noble ruins of
+Tintern Abbey with the simple church on the hill side that overhangs it.
+The antiquarian is provided with an ample supply for the spirit of
+research in the legends, the brasses, the ruins, and above all, in the
+claim it sets forth of resting its pretensions on a far-gone antiquity:
+while the ignorant and superstitious find all their wishes satisfied in
+the relics, the charms, the pilgrimages, the holy coats, the miracles,
+and the whole tissue of fanatical deception with which the system
+abounds.  The effect upon such minds is proved by the fact, that in those
+countries where Popery prevails, there appears to be no room for all the
+new schemes of quackery which abound in our own.  The Church has secured
+a complete monopoly, and finding that poor death-stricken man is ever
+craving after some unnatural mitigation of his woe, has undertaken to
+supply his utmost necessities, and to furnish a thousand charms and
+remedies to hush his longings, if it cannot cure his ill.
+
+But if this were the only manner in which Popery adapts itself to the
+natural man, there would be comparatively little cause for complaint.
+There is no sin in an attractive exhibition of the truth, nor is it wrong
+to enlist the tastes in favour of the Redeemer’s kingdom, for the Apostle
+to the Gentiles was himself “made all things to all men.”  So soon,
+however, as the truth itself is modified in order to suit the prejudices
+or inclinations of those to whom it is addressed, the accommodation from
+that moment becomes sinful in its character.  Now it is impossible to
+study the records of Romanism without perceiving that it is perpetually
+guilty of this sinful modification.  Thus in different countries it
+assumes different external aspects.  In catechisms for the Irish, for
+example, it omits the second commandment, while in those for England it
+generally inserts it, adapting itself in each case to what it considers
+that the people’s mind can bear.  In China the Jesuist missionaries
+actually went so far as to omit from their teaching the great fact of the
+crucifixion, because they considered that a truth so humbling would be
+unwelcome to that proud and self-sufficient people.  The foundation of
+Christianity was removed in order to accommodate it to the pride of the
+natural heart.
+
+Thousands of other instances might be adduced to show the pliability of
+the system.  It is like the camelion, and varies its colour according to
+the soil on which it treads.  It will even preach justification by faith
+in those parishes where the people have learned the value of that blessed
+truth; while, at the very same moment, in the decrees of the Council of
+Trent, it levels its anathemas against those who venture to maintain it.
+In Protestant countries it will be foremost in its denunciations of
+idolatry, while in others, where the people are prepared to bear them, it
+will fill its churches with its idols.  In all cases, it accommodates
+itself to the existing bias of the mind addressed.
+
+But these things are rather the dress of Popery than its essence; they
+form the apparel with which she has arrayed herself in order to appear
+before the world, but they do not constitute the real deep secret of her
+strength.  They are nothing more than the paint upon the cheek, the arts
+which the system has assumed, but are not the source from which the
+system itself has sprung.
+
+To this _inner source_, then, we have now to turn our thoughts, and we
+have to shew that Popery has founded itself upon the essential truths of
+Christianity, but has so altered and perverted them by addition, by
+subtraction, and by alteration, as to accommodate them to the wants of
+unconverted men.
+
+And here we must just remark, that Popery did not at any time appear
+ready made on the world’s platform.  It was not like Mahometanism, which
+was constructed by one man, and brought out complete after a certain
+retirement from the world; but it was like the growth of a little horn,
+commencing with soft and unnoticed buddings, until, as time advanced, it
+acquired length and strength, and hardness.  In fact, the process has
+been very much that which we see in dissolving views; you look at one
+time at a given picture, and at the very time that you moat admire it,
+certain lines become fainter, and others stronger, so that after a while
+you discover that the whole landscape is completely changed.  You have
+had your attention fixed throughout, but the change has been so gradual,
+the fading and brightening of the different parts so imperceptible, that
+though you now see the lofty tower where a few moments back the cattle
+were grazing in the meadow, you are at a loss to decide when the change
+commenced, or what were the distinct steps of its accomplishment.  Just
+so it has been with Popery.  Men began by looking at Christianity; they
+beheld its beauty and admired it; but as they looked, a faintness
+gradually crept over its outline; its finest touches began insensibly to
+disappear; the lines of a new picture by degrees took their place, till
+at length the whole scene became changed, and instead of Christianity we
+found Popery; instead of Christ we saw Antichrist exalted in his room.
+
+Our business to-night is to shew that this transformation is the work of
+the natural heart when brought into contact with the Gospel: and in doing
+this, there are a few general principles which it is important we should
+clearly understand in the outset.
+
+The first of these is, that every living man has a certain conviction of
+God’s existence, combined with a sense of right and of wrong naturally
+implanted in his heart.  This may be deadened and perverted, but it is
+implanted there at birth, and has remained amidst the wreck of our ruined
+nature.  We do not require revelation to assure us of the sin of murder,
+nor could any doubt the duty of obedience to parents, even if there were
+no sanction for it in the written word.  Bishop Butler says, “Let any
+plain, honest man, before he engages in any course of action, ask
+himself,—Is this I am going about right, or is it wrong?  Is it good, or
+is it evil?  I do not in the least doubt that the question would be
+answered agreeably to truth and virtue.”
+
+A second universal fact is, that every living man has sinned against this
+natural law; that there never has been a single individual in the whole
+race, who has not, in countless instances, done that which he by the
+light of nature has known to be offensive to the mind of God.
+
+A third fact is, that there is within every heart a certain faculty which
+is termed conscience, which sits like a judge, and passes sentence on
+every action we commit.  Like a sensitive nerve, it feels the approach of
+sin, and, unless it be completely seared as with an hot iron, it is ever
+sounding within the heart the still small voice of just reproach.  Thus
+every man in a state of nature is uneasy; he may endeavour to palliate
+sin, and discover excuses for its commission; but he cannot altogether
+shake off the sense of it.  A consciousness of insecurity hangs around
+him.  He is not ready to die; he has no joy in the prospect of the
+advent; and, though he may have some undefined hope of mercy, he knows
+nothing of the calm peace of the child of God.
+
+A fourth remark is, that this uneasiness is increased just in proportion
+as such a character is brought into contact with the Gospel.
+
+There are thousands who feel the power of the Gospel, but who never know
+its grace.  It throws its light beyond the range of its salvation, and
+just in proportion as that light breaks in upon a natural heart does it
+quicken conscience, and revive the uneasiness of sin.  When the revealed
+word is never presented, the law of nature becomes gradually obscured,
+and the voice of conscience gradually silenced, so that the uneasiness
+begins to die away, and a fatal apathy by little and little creeps
+insensibly over the soul.  But when the revealed word reaches the mind,
+even though the heart be never new-born by the Spirit, conscience regains
+much of its power, the waters of the heart are stirred up and troubled,
+and the sense of uneasiness rises afresh with renewed vigour in the soul.
+Hence it follows that the sense of uneasiness is always strongest amongst
+the unconverted members of the visible Church.  By their outward
+profession they are brought into the closest contact with the Gospel, and
+therefore, if not saved by it, they above all others are rendered most
+uneasy by its holiness.  Whatever effects therefore are likely to result
+from this uneasiness, those we should expect to find in greatest strength
+within the limits of the visible Church.  Accordingly, within those very
+limits, we find that which I believe to be its great and chief result,
+viz., Popery.
+
+That men under such circumstances must seek out a remedy is perfectly
+obvious, and that there is only one remedy provided by the Lord is
+equally plain to the student of the Scriptures.  That remedy is the free
+grace of God in Christ Jesus.  Let a man be really brought to believe in
+Him, let him be taught by the Spirit to take home the blessed truth that
+the whole burden of his blackest sin has been laid on Jesus, and that a
+pardon, free, immediate, and complete, is granted to the guilty man who
+stands in Christ, so that “now there is no condemnation to them that are
+in Christ Jesus, who walk not after the flesh, but after the Spirit,” and
+that man being justified by faith has peace with God.  But then he is
+taken out of the rank of natural men, and, by the new birth, he is
+separated unto the kingdom of his Lord; he ceases to be a natural man,
+and all his peace now flows into his soul through grace.
+
+But suppose this change does not take place, what then?  The uneasiness
+still remains, and the contact with the Gospel only quickens it.  The
+conscious heart therefore is forced back upon its own remedies, and these
+remedies are of two kinds.  The first is Infidelity.  The heart struggles
+to get free from the sense of condemnation by clearing itself if possible
+from the sense of a God.  When conscience convicts of sin, Infidelity
+steps in and strives to hush its voice, saying, “Thou shall not surely
+die;” and when the heart persuades the man that he is guilty, he strives
+to find a refuge in the soothing voice of unbelief, which pretends to
+teach that there is no God to judge him.
+
+But such a remedy cannot satisfy.  There is such a deep conviction of God
+in the heart, and such unbounded and irresistible proofs of his presence
+throughout creation, that no man can really rest in such a system.  Even
+Paine himself, when the vessel in which he was crossing to America was on
+the point of sinking, cried out in his alarm, “Lord Jesus, save me.”  And
+Voltaire, with all his blasphemous daring, six weeks after he had said he
+should die of glory, did die in all the agonies of despair.  The nurse
+who attended him refused many years afterwards to nurse a devoted
+Christian Protestant, because she confounded a Protestant with an
+Infidel, and declared that she never again dare witness such horrors as
+she had seen in the chamber of Voltaire.  So it is told of one who moved
+not many years back in the centre of Infidel society, that on one
+occasion, being seized with severe illness at midnight, and dreading the
+near approach of death, the terror-stricken sufferer sent for an intimate
+friend, and on his arrival, addressed him in words to this effect.  “I
+fear I am dying, and I am greatly alarmed; so I have sent for you to
+remind me of the arguments which prove that there is no God.”  A fearful
+confirmation of a remark once made by a Unitarian to a beloved relative
+of my own—“Our principles are very well while you live, but they won’t do
+to die upon.”
+
+Thus there is no real peace secured by Infidelity, as it cannot still the
+conscience, and leaves the heart in as much uneasiness as ever.  There
+appears, therefore, no remedy left for the unconverted man.  The Gospel
+is presented to his view, and the effect is to fill his heart with fear.
+If he were altogether to accept it, he would be at peace; or if he could
+altogether reject it, then perchance, he might be at ease; but now there
+is so much power in it, that he cannot altogether shake it off; while, at
+the same time, there is so much opposed to all his will in it that he
+will not by faith embrace it as his own.  The only hope that remains in
+such a case is to discover, if possible, some modification of the
+Gospel—some system which will profess the grand principles so as not to
+violate his deep and irresistible convictions, but which at the same time
+will so modify those principles in their practical application, that it
+may still the conscience without a change of heart, and give him
+something that he may rest in as a substitute for peace, while, at the
+same time, it leaves him still a natural man, with his heart unchanged,
+and his will unsubdued by the grace that is in Christ Jesus.
+
+Now Popery is neither more nor less than this modification of the Gospel.
+It retains enough of its fundamental principles to satisfy the conviction
+that it is the truth of God, while, at the same time, it so modifies and
+alters them in their application to the individual as to still his
+conscience, even in those cases where it fails to change the heart.
+
+Let us take a few particulars in illustration of this modifying process,
+and let us see how it suits the different phases of the character.
+
+I.  The mind inquiring after _Christian truth_.
+
+It is impossible to give the slightest attention to the Word of God
+without perceiving the vast importance attached to the reception of
+Christian truth; and it is equally impossible to avoid the conviction
+that it is declared in Scripture to be there revealed decisively.  It is
+the plain doctrine of the Word of God that there is one way, one truth,
+and one life, and that we are responsible for its rejection or reception.
+Now, just in proportion as a man feels the pressure of a surrounding
+religious atmosphere, does he feel the weight attaching to this
+responsibility; and the more anxious does he naturally become to have his
+mind settled and his doubts satisfied.  It is true that the humble
+believer, being led by the Spirit, quickly finds an happy assurance in
+the simple statements of the Bible; but there are many, like Noah’s dove,
+who can find amidst the troubled waters of the world no resting-place for
+their soul.  Many shrink from the labour of investigation, and many more
+from the responsibility of decision.  The truth is not arranged in a
+system of dogmatical statements, but lies embodied in every portion of
+the book, from whence it arises that men must search for it as for hid
+treasure; a duty in direct opposition to the natural indolence of our
+nature.  But, still more, faith requires conviction and
+decision—qualifications yet more opposed to the wavering and vacillating
+tendencies of man.  You see many men in life who appear to have no power
+to take a consistent course alone.  If they are led they will follow,
+and, perhaps, will follow well; but they do not appear to have the mental
+faculty of decision.  Indeed, this power of decision is the
+characteristic of great men.  They are not always either wiser or better
+than those they lead, but they have this faculty, that they are
+thoroughly persuaded in their own mind, and are capable of full and
+unwavering conviction of any truth which they are led to embrace.  Such
+persons are sure to have a cluster of dependent minds around them, and
+others of superior ability are glad to lean on their superior decision.
+The fact is, that man is a parasitic plant, and he must lean on
+something.  Now see the influence of such a fact on our connexion with
+Divine truth.  A thoughtful mind at once discovers that the reception of
+truth is of the utmost importance to his soul, and at the same time his
+conscience assures him that he is but partially acquainted either with
+its evidence or its statements.  What, then, is the result?  He begins to
+lean on the judgment of those whom he considers better informed, and to
+pin his faith on other men.  Thus there are thousands and tens of
+thousands who abhor the name of Rome, who are depending wholly on the
+judgment of others in religion.  This is always the danger in those
+congregations where there is a beloved and gifted minister.  It is the
+case also amongst those whom you would suppose to be at the antipodes of
+Popery, viz., those who boast that they are peculiarly men of reason in
+their faith.  A friend of mine was conversing the other day with an
+Unitarian, and proving to him the clear doctrine of the eternal divinity
+of the Saviour.  The man could make no reply to the clear proofs adduced
+from Scripture, till at length, when completely baffled, he said, “I
+cannot explain those texts myself, but my minister can.”  Could you have
+a stronger proof that it is the tendency of human nature, even when it
+boasts its own reason, to lean on other men for truth?  Now, from this
+tendency has arisen the whole system of Romish infallibility.  Anxious
+minds felt the necessity of leaning upon something.  Had they leaned on
+Scripture they would have been at peace; but, in default of that, they
+required some human judgment.  The first and most natural process was to
+lean on individuals, and, accordingly, most heresies bear the names of
+their first leaders.  But this fails in giving peace, for individuals
+differ, and the authority of the individual is too often weakened by his
+faults and errors.  Hence it follows, that these leaning minds are often
+involved in perplexity of the most painful character.  Not having the one
+anchor, they are driven about by every wind that bloweth.  Was there ever
+a system more beautifully adapted to such a case than that which steps in
+to the chamber of doubt, and says, “Be still, it is not your business to
+decide at all: it is for you, as a humble believer, to believe what the
+Church believes?”  All responsibility is thus taken off the conscience,
+and thrown on an ideal object, the Church; the indolence of human nature
+is at once satisfied, for investigation is represented as a sin; and even
+the piety of the heart is called into exercise, for blind reliance is
+honoured by the hallowed name of faith.  The whole weight of perplexity
+is thrown off beyond the reach of investigation, and by that one stroke a
+false relief is given.  There are a thousand questions which ought to be
+answered before the leap is taken.  What is the Catholic Church?  Where
+is the proof of its infallibility?  What does it teach? and is the
+teaching scriptural?  But these it is said to be a sin to ask.  At one
+stroke the responsibility is transferred, and the anxious mind finds what
+it terms “rest in the Church.”  Hence men often begin with anxious
+interest, advance as a second step to perplexity, and then, at length,
+abandon inquiry in a blind reliance on what they are told is the teaching
+of the Church.  One of the late perverts to Rome said, when a gentleman
+quoted to her the Word of God, “I thank God I am not called to perplex
+myself any more with the perplexities of Scripture.  I have placed the
+interests of my soul in safe keeping, and shall not suffer myself again
+to be disturbed.”  She had plainly felt perplexity, and she had found a
+false peace in throwing off her personal responsibility.  So there is
+mention made in “Milner’s End of Controversy,” of one Anthony Ulric, Duke
+of Brunswick, who, having commenced a search for true religion, ended in
+writing a book entitled his “Fifty Reasons for preferring the Roman
+Catholic Religion,” in which he says, “The Catholics to whom I spoke
+concerning my conversion, assured me, that if I were to be damned for
+embracing the Catholic faith, they were ready to answer for me at the day
+of judgment, and to take my damnation upon themselves.”  As he could find
+no Protestants who were willing to undertake a similar responsibility, he
+decided on joining the Church of Rome:—showing again how a state of
+perplexity leads on to a blind transfer of personal responsibility to
+others.
+
+It is not our business to-night to shew the utter fallacy of all such
+blind reliance, or to point out how widely it differs from the faith with
+which it is confounded; how infinitely more difficult it is to discover
+what the Church teaches than what the Bible does; or how such persons
+receive without investigation a monstrous dogma opposed to every
+evidence, viz., the pretended infallibility of the Church on which they
+lean.  My one desire has been to show that such a system is a natural
+accommodation of the doctrine of revelation to the wants and waverings of
+the natural man.
+
+II.  _Worship_.
+
+It is plain to any man that without worship there can be no true
+religion, and the Gospel is a grand scheme whereby God enables men to
+pray.  Christ came that we might have boldness and access with confidence
+by the faith of him.  His blood removes every barrier, and his Spirit
+gives the needful power.  But unless that Gospel be embraced with an
+appropriating faith, true prayer remains an impossibility; men may repeat
+their prayers, but, like St. Paul, they will never really pray.  Hence,
+if a man remain in an unconverted state, he must do one of two things; he
+must either give up prayer altogether, which cannot satisfy an anxious
+mind; or he must have some modification of true worship.  If he cannot
+rise in heart to heaven, he must have a shadow of the throne provided for
+him on earth.  Now mark the effect of this necessity.
+
+The first great difficulty in the way of earnest prayer is realization.
+The natural man cannot realize unseen spirits.  There is a height and
+glory in them beyond his reach.  But yet there is no peace unless he does
+realize.  So what must he do?  Me must invent some representation,
+whereby to lead on his mind; some image, figure, or effigy, which may
+stand before him, in order to bring the object of his worship to his
+view, and which may stand as a hallowed emblem, through which he pays God
+his honour; he invents for himself just such a system as is described in
+the decree of the Council of Trent, when it says, Sess. xxv., “The honour
+which is given to the images is given to the prototypes which they
+represent, so that through the images which we kiss, and before which we
+uncover the head and make prostration, we adore Christ, and venerate
+those saints of whom they are the likeness.”  Through the image they
+adore the Saviour, and the image is employed as an accommodated help to
+assist the process of realization in the worship of an unseen God.
+
+If there were any doubt that this is the true history of image-worship,
+it would be removed by the fact that the sin has appeared under the same
+form, under all circumstances, and in all ages.  Aaron made the calf as a
+representation of God, and said, “These be thy Gods, O Israel, which
+brought thee out of the land of Egypt;” and the Hindoo of the present day
+regards his idol as a representative of his deity.  A Jesuit priest was
+in conversation the other day with a learned Hindoo in the neighbourhood
+of Madras, and urged him to embrace what he termed the Catholic faith.
+“What is the good,” said the heathen, “of my exchanging one system of
+idolatry for another?”  “Idolatry!” said the priest, “you do not mean to
+say that ours is idolatry.  We do not worship our images; we merely set
+them before us, and adore our Saviour and the saints in them.”  “And do
+you suppose,” replied the heathen, “that we actually worship the images?
+No; we merely set them before us as a representation of our gods.  No,
+Sir; a Christian I may become, but I shall never be a Roman Catholic.”
+There was not a shade of difference between the two systems, both having
+sprung from the natural tendencies of the human heart.
+
+This identity was on one occasion curiously illustrated by the Church of
+Rome itself, for when they obtained possession of a magnificent statue of
+Jupiter Tonans, they removed the thunderbolt out of his hand, and gave
+him two large keys in its place.  By this slight alteration, they changed
+Jupiter into Peter, and transferred him from a Pagan temple to a
+Christian Church.  Could anything shew more clearly that Paganism and
+Romanism were nothing more than different accommodations to the
+idolatrous tendencies of the human heart?  There was no opposition in
+principle, and the only difference was between the thunderbolt and the
+keys.
+
+What a refreshing contrast do we find in the records of the Tinnevelly
+Mission, where the heathen idols have been used for pavement at the
+Church doors, so that none can enter God’s house for worship without
+first trampling the former idol under foot!
+
+From the same nature has sprung the system of saint worship.  There is
+always a tendency to deify the great, and just in proportion as time
+advances does this tendency increase.  The man’s human frailty is daily
+witnessed by his own contemporaries, and the humanity of his nature kept
+in view by visible facts; but when the corrective evidence of real life
+loses its power through the lapse of time, the human failures are
+forgotten, while the great acts are exaggerated, till something
+supernatural is attached to the memory, and the earthly benefactor is
+adored as a god.  This is the history of all the tutelary deities of
+Pagan lands.  Romulus, _e.g._, was no sooner dead than deified; the most
+popular deity of China, Laoutze, was one of the early emperors, and there
+is scarcely a nation in the world that has not elevated its benefactors
+into gods.
+
+Here, then, is the natural tendency of the natural heart—a tendency in
+direct opposition to Christianity.  But, though thus opposed to the
+Gospel, it is not necessarily eradicated from the heart of every
+professing Christian; and, hence, it has produced within the Church a new
+mode of Christianized hero-worship, in which the martyrs have taken the
+hero’s honours, and the Virgin is crowned with the crown of Cybele.
+There was nothing wonderful in this.  They witnessed the martyrs’ faith,
+and met for sacramental communion around the martyrs’ tombs; they knew
+their souls yet lived, and they knew not but what they might be even
+present.  What, then, could be more natural than that the waiting heart
+should begin to adore them?  It was not addressing a Pagan god, but a
+Christian saint, and the very prayer was an acknowledgment of all the
+great principles of Christianity.  But when once that prayer was uttered,
+the Rubicon was crossed, and the principle of saint-worship established
+in the Church.  Hence you find the guardian saints and angels of the
+Church of Rome filling exactly the same office as the tutelary deities of
+the Heathen.  And, as we have just remarked the identity of Pagan and
+Roman image-worship as illustrated by the alteration of the image, so
+there is another curious fact which exhibits the similar correspondence
+between the hero-worship of the ancients and the saint-worship of modern
+Rome.  When the Emperor Phocas issued his celebrated edict in recognition
+of the supremacy of the See of Rome, he made a present to the Pope of the
+ancient temple named Pantheon.  Now this temple was originally dedicated
+to Cybele, and all the Pagan gods, and when it fell into the possession
+of the Pope, he made as slight a change as possible, for he just turned
+it over to the Virgin Mary and all the saints.  The principle was left
+untouched, though the objects of the idolatry were changed.
+
+But there is a yet further principle involved in this saint and virgin
+worship; for the human heart requires tenderness and sympathy, so that we
+can never breathe out our secret burden to one who has no fellow-feeling
+with our trouble.  We want the sympathy of a common nature, if not the
+tenderness of a woman’s heart.  Hence in Heathen systems you constantly
+find a Heathen goddess to whom pertains especially the office of
+patronage and mercy.  Even Simon Magus had his Helena in his system of
+Gnosticism; and the poor Buddhist, while he looks with awe to his three
+Buddhas, has his Kwan-yin, or Goddess of Mercy, to whom he may appeal in
+trouble.  Yes! the human heart needs tenderness, and if there is any one
+aspect in the Gospel more glorious than another, it is the rich provision
+made for this very want.  There never was a scheme so wonderful, or a
+Saviour so perfect as that presented in the Gospel.  Glorious in his
+divinity, he sways heaven’s mighty sceptre, while, perfect in his
+humanity, he can be tenderly touched with the faintest cry of human
+grief.  He governs angels, and weeps with men.  But the natural man is a
+stranger to this sympathy; yet he longs for it and feels the need of it.
+He is exposed to the shocks and buffetings of this rough world, and his
+bleeding heart needs a friend who himself has bled.  If he has not
+Christ, therefore, he naturally craves a substitute; something which may
+give him the sense of sympathy amongst the unseen powers.  And this
+desire has gradually run into saint and virgin worship.  It has taken
+hold of the hero-worship of the Heathen, and given it a Christian
+character by transferring it to the Virgin and the saints.  It does not
+do away with Christ, but provides a system of intermediate mediation
+which commends itself to the aching heart by the assurance of a woman’s
+love and a fellow-sufferer’s compassion.  Hence, if any particular saint
+was subject during life to any especial trial, he is supposed to take a
+peculiar interest in those who labour under similar affliction.  Nor can
+you read much of the adoration paid by Rome to the Virgin without
+perceiving that she is the Kwan-yin, the Goddess of Mercy, in the Romish
+system.  There is a halo of awe thrown around the brow of the Redeemer,
+while the Virgin is described in the attitude of tenderness, “the
+comforter of the afflicted,” “the refuge of the sinner,” and the ready
+listener to the sufferer’s cry.  We will adduce one instance in
+illustration, as given by Mr. Tyler in his valuable little work “What is
+Romanism?”  The worship of the Virgin is especially celebrated in Romish
+countries during the month of May, and there is a collection of religious
+poems used in the churches of Paris on these occasions.  One of these is
+as follows:—
+
+    “Vouchsafe, Mary, on this day to hear our sighs and second our
+    desires.  Vouchsafe, Mary, on this day to receive our incense, our
+    love: Of thy heavenly husband calm the rage.  Let him shew himself
+    kind to all those that are thine!  Of thy heavenly husband calm the
+    rage: Let his heart be softened towards us.”
+
+Here God is presented in the attitude of terror, while the female
+advocate is the sole depository of grace; and the whole springs from the
+natural heart, which, under the sense of sin, feels a dread of God; and
+longing for sympathy, appeals to a woman’s love.
+
+III.  _Holiness_.
+
+We may lay it down as a fundamental axiom, that there can be no religion
+without holiness.  Whatever be our doctrinal opinions, if we be not holy
+we cannot see the Lord.  And, accordingly, holiness is the great gift of
+a risen Saviour to his Church.  He has shed forth the Holy Ghost to
+purify our hearts by faith.  Now, in this Christian holiness there are
+two or three leading features to be carefully observed.  (1.) It is not a
+plant which grows naturally in the human heart, but is the especial work
+of the Holy Ghost himself.  (2.) It consists in a sacred principle which
+controls the whole man, and not in any one class either of actions or
+omissions.  (3.) This ruling principle is the constraining power of the
+love of Christ.  “The love of Christ constraineth us.”  From which
+remarks it appears at once that true holiness is from its very nature
+impossible to the unconverted man.  He is not under the influence of the
+Spirit; he does not know the love of Christ, and he is, therefore,
+incapable of that hallowed principle which shall bend his whole mind in
+one direction, and wean him from sin by the consecration of his whole man
+to God.  Hence, the unconverted man, if thoughtful and conscientious, is
+sure to feel distressed.  A holy standard is presented to his view, while
+his conscience convicts him of lamentable defect.  He sees there must be
+necessity, but has not felt its power.  He sees there must be holiness,
+but he knows he is not holy.  He is aware that without righteousness
+there can be no true religion, but he sees so much sin within his heart
+that he cannot believe himself righteous.
+
+What, then, is to be done?  What is the refuge of the human heart under
+such circumstances?  Either he must stifle conscience, which is
+impossible, or he must embrace the Gospel, in which case he would find
+joy in the Holy Ghost, or he must so accommodate that Gospel as to soothe
+his heart without changing it, which accommodation is Popery.  And how is
+this effected?
+
+One mode is by _ritualism_.
+
+There are two great classes of Christian duties combined in the formation
+of Christian holiness—moral and positive; moral being the general effect
+of Christian principle, positive consisting in certain Christian acts.
+Now it is plainly in respect to these moral duties or duties of Christian
+principle that the natural heart finds the chief difficulty, and the
+outward acts of a ceremonial religion are incomparably easier than the
+holy dedication of a devoted heart.  Hence it follows that the human
+heart is naturally prone to slide insensibly from the principle to the
+ritual, and to endeavour to compensate the defects of the one by a rigid
+attention to the requirements of the other.  By such an accommodation no
+part of Divine truth is professedly set aside, but yet, by altering the
+proportions of the several parts, by throwing a strong light on one side
+of the picture, and a deep shade on the other, its whole character is
+completely changed, and religion is given to the natural man though his
+heart is left unsanctified by the Spirit.
+
+This tendency to substitute ritual for principle may be daily seen in
+every society.  One thinks himself holy because he has kept his church;
+another, because he is a regular communicant; a third, because he attends
+daily service; a fourth, because he never neglects to say his prayers;
+while a fifth is quite sure that he is born again, because in his infancy
+he was baptized; although, possibly, neither one nor the other has
+learned anything of true holiness of heart.  Out of this tendency has
+sprung up the whole system of Romish righteousness.  The weed that grew
+out of the human heart it has adroitly cultivated, till it has become the
+strongest flower in its garden.  What under the Gospel sprang up by
+nature against the Gospel it has embodied and arranged so as to become a
+substitute for the Gospel.  Hence, under Popery, ritual has in many cases
+overpowered principle, and attention to ritual religion is made the
+substitute for spiritual holiness before God.
+
+It is extremely difficult to produce documentary evidence of any such
+substitution, for, of course, it is in no case acknowledged.  The truth
+of our charge, however, may be easily seen in the practice of
+indulgences.  It is sometimes thought that this monstrous practice has
+been abandoned by modern Popery.  But such is not the case; for I find in
+the “Catholic Directory” for 1848, that there are eight plenary
+indulgences granted to the faithful in the eight districts of England,
+and four more for the peculiar benefit of the London district.  Now the
+essence of these indulgences is the substitution of ritual for principle,
+for the remission of moral sin is promised as a reward to the observance
+of an ecclesiastical rite.  Take, _e.g._, one of the indulgences granted
+by Pope Sixtus IV.:—“Our holy Father, Sixtus IV., Pope, hath granted to
+all them that devoutly say this prayer before the image of our Lady the
+sum of 11,000 years of pardon.  Ave Sanctissima Maria, &c.”  So the late
+Pope issued an apostolic brief to Ambrose Lisle Phillips, Esq., in which,
+amongst other things, he promises “indulgences of 100 days as often as
+the members shall recite their appointed decade of the rosary on working
+days.”  He promises at the same time indulgences of seven years and seven
+lents as often as they shall recite the aforesaid decades on Sundays and
+holidays, &c.  It is impossible to imagine a more glaring preference of
+ritual above principle.  The guilt of moral sin is remitted as a reward
+for the performance of an ecclesiastical rite.
+
+Another clear illustration of the same principle is seen in the
+substitution for repentance of what they term the sacrament of penance.
+Where you find repentance in the Scriptures you find penance taught by
+Rome, as, _e.g._, in Ezek. xviii. 30:—“Repent and turn yourselves from
+all your transgressions.”  Luke xiii. 3.  “Except ye repent ye shall all
+likewise perish.”  And Acts ii. 38:—“Repent and be baptized every one of
+you, for the remission of sins, and ye shall receive the gift of the Holy
+Ghost.”  In all these passages the Council of Trent, Sess. xiv. 2, has
+changed “repent,” into “do penance,” and has so made the rite a
+substitute for the principle.  Of course the pious Romanist would say,
+“We have the principle too, for we truly repent in penance.”  But that
+does not affect the question.  The Bible has promised remission of sin,
+and connected it with the principle; the Church of Rome has adopted the
+promise, but transferred it to the rite.
+
+The effects of this on different minds are, of course, very various.  In
+some of a devout and conscientious character, it produces the most
+earnest attention to the positive duties of religion, and gives them a
+dim gleam of doubtful hope in the unceasing observance of all prescribed
+services.  But when there is not this spirit of devotion, it enables a
+wicked man to make a compromise with God, and to follow the natural bent
+of his natural heart, by attending to the Church’s services, while he
+utterly neglects the weightier matters of the law.
+
+In the late trials for murder in Ireland, it was remarked that many of
+the guilty culprits were persons remarkable for their attention to the
+ritual of their Church; and there was a case at the close of the last
+Irish rebellion in which the hour of a murder was thus proved.  One of
+the witnesses swore that it took place after the hour of twelve o’clock
+on Saturday night, and he was sure of the fact because the murderers were
+determined to have a supper before they went on their guilty errand, and
+that Saturday being a fast-day, they could not touch meat until after the
+clock had struck.  The ritual of fasting was rigidly observed, while the
+regard for life was altogether gone.  In one of the jails at Rome there
+is a celebrated bandit, by name Gasparoni.  This man, by his deeds of
+bloodshed, had desolated an extensive district in the neighbourhood of
+Rome, though all the while he avowed himself a very religious man.  Sir
+Fowell Buxton inquired of him whether he had fasted when he was a bandit.
+He said, “Yes.”  “Why did you fast?” was the next question.  “Because I
+am of the religion of the Virgin.”  “Which did you think was worse,
+eating meat on a Friday, or killing a man?”  He answered without
+hesitation, “In my case it was a crime not to fast; it was no crime to
+kill those who came to betray me.”  The man had no true holiness, but had
+taken the ritual of fasting as its substitute, so that in the midst of
+his murders he believed himself a very religious man.
+
+The same principle appears in the Romish treatment of the Lord’s-day.
+The moral commandment of the Most High God is abandoned, and for it you
+find in many Romish catechisms the substitute of human ritual, “Thou
+shalt keep the festivals.”  And this appears in the universal practice of
+Romish countries.  They appear to regard it as a duty to attend mass, but
+that once done, the whole day is devoted to amusement.  The rite is
+observed, and the conscience satisfied, so that the unregenerate heart is
+left at full liberty to pursue its own course, and take its pleasure on
+the Lord’s holy day.  Thus the same persons who are engaged in the utmost
+apparent devotion at mass in the morning are found in throngs in the
+dissolute French theatre at night.  “Attend to the Church’s rites and
+live as you please,” appears to be the maxim of their morality.
+
+You perceive the same thing in Romish literature.  It has been one of the
+characteristics of the late movement toward Rome that amongst its most
+devoted followers it has let loose the spirit of the world.  You will
+observe, for example, in Burns’s Catalogue the strangest possible mixture
+of ritualism and worldliness, and will see the book of Romish devotion
+placed side by ride with the wild German love story.
+
+Thus has Popery taken hold of the great grand gift of Christianity, and
+presented it to its votaries in a form accommodated to human nature.  It
+does not deny the necessity of holiness, but it so transforms its
+character that the unholy man may think he has attained it, and the
+Italian murderer conscientiously believe himself religious.
+
+A second substitution for true holiness is _asceticism_: according to
+which system the unholy heart finds its refuge in a separation from
+ordinary men.  Christianity carries holiness into life, asceticism takes
+the hermit out of it.  But yet it is perfectly natural that men should
+seek such a refuge.  When they feel the burden of sin, and experience the
+temptations of a surrounding world, it is no wonder that they should seek
+a remedy in a complete retirement from its influence.  To give themselves
+up to fasting, penance, and solitary communion with God, must lead, they
+very naturally argue, to the enjoyment of more holy peace than they can
+hope to find in the midst of the duties and varied engagements of
+society.  Hence every false faith has produced its devotees.  Under
+different systems they have assumed a different character, but in all the
+principle is the same.  The Hindoo separates himself from the world, and
+stands with his arm erect till it becomes stiffened into a fixed
+position; while the Buddhist and the Romanist retire to the convent that
+they may there withdraw from the world, and devote themselves wholly to
+spiritual exercises and to God.  But though this is natural, it is a mere
+accommodation.  The real evil of the human heart is not corrected by the
+change, nor have the hair shirt and the leathern girdle the slightest
+influence in controlling the corrupt passions of the nature.  There may
+be as much pride, self-righteousness, and ill-governed temper in the
+lonely hermit’s cheerless cell, as in the deep current of the world’s
+society.  At the same time it is an accommodation, for it employs the
+name of Christ, and gives the semblance of a very elevated piety.  It
+adopts the language of devotion, and prescribes a course of action and
+self-denial.  It gives the inquirer something to do, and something to
+bear; it separates him also from other men, and so, though his heart be
+not purified, it gives him the hope that he is holy.  This was remarkably
+seen in the case of Ignatius Loyola.  Like Luther, he was awakened to a
+deep sense of sin, and it is a remarkable fact that the two greatest
+phenomena of the sixteenth century, the Reformation, and Jesuitism,
+should have sprung out of the same uneasiness for sin.  Luther found
+peace through the blood of the Lamb, and holiness in the work of the
+Spirit; Loyola was as much distressed as he, and failing in his discovery
+of Christ, he took refuge in the substitute of an ascetic life.  He tore
+himself away from his kindred and father’s house, determining to undergo
+penances of the severest character, and to serve God in Jerusalem.  He
+hung up his shield before an image of the Virgin, and, having clothed
+himself in coarse raiment, he stood before it for whole nights with his
+pilgrim’s staff in his hand.  At Manresa he passed seven hours daily on
+his knees, and scourged himself regularly thrice a-day.  He devoted three
+whole days to making a general confession for sin, but the more he
+explored the depths of his heart, the more painful were the doubts which
+assailed him.  Having read in some of the fathers that God had been moved
+to compassion by a total abstinence from food, he remained from Sunday to
+Sunday without tasting anything, and at last only broke his fast in
+obedience to the positive injunctions of his confessor.
+
+Such were the efforts of a master mind, to create for itself an
+artificial holiness, and such are the principles more or less involved in
+the whole system of the monasticism of Rome.  It substitutes devotion of
+act, which withdraws men from their appointed sphere, for devotion of
+heart which glorifies God in its varied duties: and thus presents a
+spurious holiness within reach of unconverted minds.
+
+IV.  But the great root of the matter yet remains in the craving of the
+soul for _Reconciliation_.
+
+That there is this craving none can deny.  It is seen in all classes, in
+all nations.  Buddhists, Hindoos, Mussulmen, Jews, Protestants,
+Romanists, and even Infidels, all bear testimony to a certain undefined
+longing after peace.  Now this peace is given by the Gospel, in the free,
+full justification of the believer through the perfect atonement and
+imputed righteousness of the Lord.  But in the practical application of
+it to the heart there arises this difficulty.  Our safety depends on an
+invisible union with an invisible Redeemer.  Faith is not a thing which
+can be seen and felt.  It looks away from self to Christ, and disappears
+as soon as you look back on self to find it.  Now if a man be enabled by
+the Holy Ghost to look simply to Christ, this difficulty vanishes through
+the all-sufficiency of the one object there presented to his view.  But
+if, on the other hand, this faith be wanting, and the freedom of Divine
+grace remain unknown, the human heart at once makes an effort for some
+visible, tangible mode of laying hold of acceptance in Christ Jesus.  The
+system, therefore, best accommodated to the natural man would be one
+which embraced all the rich promises of the Gospel, but connected them
+with something which could be said or done, so leaving men in no doubt as
+to their position.
+
+Now this desire is exactly met by the Church of Rome.  It presents its
+pardon in a tangible, visible form, and it leads the soul to rest for its
+assurance upon something safely done.  The sin is confessed, the penance
+performed, the absolution pronounced, and there the matter ends.  The
+guilty man has no further occasion to distress his mind upon the subject.
+The language of the catechism of the Council of Trent is very curious as
+illustrating the endeavour to connect pardon with a visible act.  It
+first draws the distinction between the inward disposition of repentance
+and the outward act of penance, and adds, § 13, “That it is the outward
+penance in which the sacrament consists, and which contains certain
+external actions, which _are subjects of sense_ through which the inner
+feelings of the mind are manifest.”  The next section explains the reason
+why the sacrament of penance is said to have been instituted, viz., to
+assure us of our pardon, for without it, “there must have been most
+anxious suspense of mind respecting _inward repentance_, since every man
+would have had good reason to doubt his own judgment in those things
+which he was doing.”  To avoid this anxiety, therefore, the pardon is
+connected with a visible act.  It is found, accordingly, in practical
+life, that the priest’s absolution is regarded by the Romanist in the
+same light as God’s forgiveness, and that, whatever be the state of
+heart, that visible act is deemed sufficient.  Pat Burns, now a devoted
+Scripture Reader under the Irish Society, was for ten years the leader of
+a desperate gang of Ribbandmen, and he told a friend of mine that during
+that time he frequently went to the priest, paid him all dues regularly,
+and obtained absolution from time to time, as his conscience felt uneasy
+after the commission of crime; that the priest generally put a penance
+upon him, and that when it was performed, he considered himself as good a
+man as any other, and as fit for heaven.  This same person added that the
+priest had never once directed him to the Word of God, or to the Lord
+Jesus for salvation.
+
+The same connexion between confession and reconciliation was curiously
+illustrated by the following fact.  The priest in my friend’s parish gave
+nothing during the late contribution towards Irish distress, but the poor
+creatures excused his penuriousness on the plea that it was unlucky to
+take a priest’s money—that a priest’s money being paid at confession and
+absolution, is the price of sin, and often comes from murderers and other
+bad characters, as the price of absolution and pardon; and if, therefore,
+you buy a horse with it, he will get lame; and if you buy seed corn it
+will be blighted.
+
+I am perfectly aware that it may be justly argued that these facts among
+the people do not prove that the principle has been adopted by the
+Church; but I think it must also be admitted that they do show how
+exactly suited to the natural man is the connexion which Rome does assert
+between the pardon of sin and certain visible actions amongst men.  God
+connects his pardon with a deep seated spiritual faith.  The human heart
+says, “Let me do something.  Let me work it out.  Let me have some
+assurance that I am forgiven.”  Popery steps in, and adapts its
+principles to both, asserting on the one hand the necessity of faith, but
+prescribing on the other a certain penance, and then sealing the whole
+with the priest’s absolution, so as to leave no doubt on the sinner’s
+mind.  According to the language of a late pervert, the priest “shewed
+her how she must unite her sacrifice with the holy atoning blood of
+Christ, and then in his name pardoned and blessed her.  Thus sin had not
+been suffered to remain upon her soul.”  See how the Gospel was retained,
+and at the same time accommodated to the natural cravings of the anxious
+heart.  The atoning blood was preached, but the act of penance received
+with it, so as to give it a tangible application.
+
+But this accommodation fails in giving lasting peace.  Nothing, in short,
+can really satisfy but the atoning blood of Christ _alone_, and to this
+failure may be traced the whole tissue of Romish rites.  Penances,
+absolutions, masses, holy waters, holy pilgrimages, holy retreats, and,
+last of all, extreme unction, are nothing more than fresh efforts to
+satisfy the heart; and, though all be combined, they are all found
+insufficient.  There are, we know, true believers, who, though trammelled
+by the system, yet rise above it to Christ; and there are others, again,
+whose conscience is so deadened that they live at ease in Zion; but for
+conscientious anxious souls the means are insufficient, and anxious fears
+keep rising up within the heart.  From these remaining doubts has arisen
+the last crowning accommodation in the system, namely, purgatory.
+
+In former days I used to wonder what could be the attraction of the
+doctrine of purgatory, more especially when I found that there was
+scarcely any portion of the system which persons embraced with equal
+readiness.  It is said of it in the catechism of the Council of Trent,
+“Besides hell there is a fire of purgatory, in which the souls of the
+pious being tormented for a definite time, expiate their sin; that so an
+entrance may be opened to them into the eternal country, into which
+nothing defiled can enter.”  Now it may be fairly asked from what
+principle in the human heart can such a decree have sprung?  We can
+understand men cheerfully performing penance, and craving the absolution
+of the priest.  But what can make a pious soul desire to be burnt up in
+purgatory?  It is not merely a heavenly purification of the ransomed
+spirit to prepare it sweetly for the rich enjoyments of the kingdom, but
+it is a burning in the fire, and that, strange to say, is the peculiar
+privilege of pious souls.  Can anything be more extraordinary?  And yet,
+when you consider it, can anything be more simple?  Just take the case of
+one of these anxious minds, of which we have been speaking.  He has been
+going about to establish his own righteousness, but his heart is not
+holy.  He has endeavoured to unite his sacrifice of penance with the
+atoning blood of Christ, and he has received the priest’s pardon, but yet
+sin remains.  There it is, eating into his heart’s peace, and cleaving
+like a leprosy to his soul.  And now death approaches, the delusions of
+the lower world begin to vanish, and then comes the question, Is sin
+forgiven?  He has received his last viaticum.  Still, is he safe?  He has
+man’s absolution.  Has he God’s pardon?  He has performed his penance.
+Is sin fully expiated?  Oh, that we could point him at once to the simple
+sufficiency of the Lamb’s most precious blood!  But in default of that,
+what must be done?  There must be a further accommodation of
+Christianity.  The heart tells him that his own penance has been
+insufficient, so the work of expiation must be carried out beyond the
+grave.  His conscience whispers that he is not yet prepared to die, so he
+clings readily to the hope that something may still be done, that
+complete preparation here on earth is not needful, for that an
+intermediate state is to follow, in which, though unprepared at his dying
+hour, he may yet be made meet for the kingdom of the saints.
+
+Or take the case of another character, the man who has spent his life in
+neglect of God.  In the day of health he has been occupied with the
+world’s interests, and been enabled to stave off the great question of
+his soul’s salvation.  But now the great enemy is upon him, the day of
+account is near, and the Judge must be met in judgment.  Under such
+circumstances, a man will give anything for time.  If possible, time
+here; but if that is impossible, time hereafter: at all events, time.  He
+will do anything to stave off the great decision,—he will grasp anything
+that postpones the necessity of preparation.  From this mind arises the
+hope amongst all classes, of doing something for the dead.  I was once
+charged myself with carelessness as to men’s salvation, because a certain
+dead body was not carried into the church at burial.  “If,” said the
+woman, “you really believed that you saved souls by carrying the bodies
+into church, you would have taken him in as well as others.”  Now the
+system of Popery has grown out of this anxious fear.  It has met the
+fears of dying men, by giving a system to their ill-founded hopes.  It
+has given the man who knows he is unprepared to die a resting-point
+beyond the grave.  It has shifted the work of preparation to a world
+unseen and unknown, and so hushed the voice of conscience by assuring it
+that there still remains the hope of expiation for its sin.  Purgatory,
+therefore, is the last stay for an unsatisfied heart.  It gives the hope
+of pardon after death, and serves as a sedative for death-bed fears.
+
+Thus, then, we have traced some few particulars of the Romish system to
+their hidden sources in the human heart, and have observed some of the
+many perversions and modifications which it has provided for the sinner,
+to assist him in the pursuit of peace.
+
+    “Oh, how unlike the complex works of man,
+    Heaven’s easy, artless, unencumbered plan!
+    No meretricious graces to beguile,
+    No clustering ornaments to clog the pile,
+    From ostentation, as from weakness, free,
+    It stands like the cerulean arch we see,
+    Majestic in its own simplicity.
+    Inscribed above the portal, from afar
+    Conspicuous as the brightness of a star,
+    Legible only by the light they give,
+    Stand the soul-quickening words, ‘BELIEVE AND LIVE!’”
+
+Here, therefore, we may safely leave our argument; and we would make, in
+conclusion, one or two very simple practical remarks.
+
+In the first place, then, we must never feel surprised at seeing amiable,
+excellent, and apparently religious men brought under the influence of
+Popery; for it has surely appeared to-night, that the characters most
+subject to its attraction are those who have felt the power of religious
+impression, but who have not been led by the Spirit to know the hallowed
+peace of saving grace.  Those who are justified in Christ are at peace,
+and do not need it; those who are insensible to Divine things are at
+ease, and do not care for it; while the intermediate class, consisting of
+those who feel the necessity of the Gospel, but do not enjoy its
+grace,—they are the persons most open to an accommodated system, and most
+prepared for the reception of a spurious Christianity.  Until a man has
+felt some perplexity, he has no desire to surrender his responsibility to
+another; nor until he has felt sin’s burden, does he care for the
+temporary relief which may be found from penance and absolution.  And
+this explains the at first sight remarkable phenomenon of the rapid
+progress of Romish principles in latter years, notwithstanding the spread
+of evangelical truth, and the increased circulation of the Word of God.
+The preaching of the Cross disturbs more minds than it saves, and so
+drives the unconverted to have recourse to some substitute for the
+Gospel.
+
+A second remark is, that we must never be astonished at the alliance
+often witnessed between Popery and Infidelity, for they spring from the
+same elements in the human heart.  Unbelief and superstition appear, at
+first sight, to be directly opposed; but in their secret springs they are
+closely allied.  They are two human remedies for the uneasiness of the
+human heart,—the one rejecting, the other accommodating the Gospel.  And
+whenever the time shall arise, that the witnesses for Christ shall be
+called on once more to bear their cross for the name of Jesus, they must
+be prepared to encounter both in a confederate effort against the faith.
+In two particulars they agree, in one only they diverge.  In their
+uneasiness under the influence of the Gospel, and in their rejection of
+its simple plan of life, they are one: the difference is only at the
+third stage, when the one rejects revelation, the other accommodates it
+to its will.
+
+Lastly, we are surely taught that the one and only remedy for Popery and
+Popish tendencies is the free, sovereign, and unfettered grace of our
+Lord and Saviour Jesus Christ.  We may discuss the many questions arising
+out of the system, and overthrow the Romish advocate even on the
+ecclesiastical argument; but in so doing we only protect the outposts.
+If we would strike at the root of the evil, we must do it by setting
+forth at once the fulness and freedom of the salvation that is in Jesus.
+Let the doctrine of justification by faith be written on the heart by the
+Holy Ghost, and there will then be little fear from Popery.  Let that one
+great fundamental truth be neglected and obscured, and the more earnest
+that we are in an awakening ministry, the more effectually do we prepare
+the way for Rome.  In every point, then, let us meet Antichrist by
+exalting Christ.  If men are harassed by perplexity, let us assure their
+faith by proclaiming Christ as revealed in Scripture.  If men are craving
+after communion with God, let us set Christ before them as the sinner’s
+advocate.  If they long for holiness, let us tell them of Christ as our
+wisdom and righteousness and sanctification and redemption.  If they seek
+justification, let Christ be honoured as the Lord their righteousness;
+and if they look for some further expiation of their in purgatory, let us
+still tell them of Christ, who “by one offering hath perfected for ever
+them that are sanctified.”  This is the weapon which Peter wielded on the
+day of Pentecost, and which burst the hold of the Popery of Judaism.
+This was the message with which St. Paul set at nought the rising Popery
+of Galatia.  This was the mighty power which, in the days of the
+Reformation, shook Rome to her foundations; and this is the only name
+whereby the witnesses for Christ can ever look for victory, for they
+overcome, according to the scriptural record, “by the blood of the Lamb,
+and by the word of their testimony.”
+
+
+
+
+PRAYER TO BE USED AT THE MEETINGS OF THE ISLINGTON PROTESTANT INSTITUTE.
+
+
+ALMIGHTY GOD, who hast built Thy Church upon the foundation of the
+Apostles and Prophets, Jesus Christ himself being the chief corner stone,
+and hast promised that the gates of Hell shall not prevail against it; we
+approach Thee in the name of Him who is the one Mediator, the Way, the
+Truth, and the Life.
+
+We praise and magnify Thy holy name for Thy distinguishing goodness
+towards us as inhabitants of this Christian land, and members of a
+Reformed and scriptural Church.  [We adore Thy grace in that wonderful
+interposition of Thy Providence, by which our fathers were rescued from
+the yoke of superstitious bondage, and taught to serve Thee in spirit and
+in truth.]
+
+But we confess that we have not rendered again according to the benefit
+we have received.  We have neither prized nor improved our privileges as
+we ought.  [We have sinned, and our fathers have sinned, and we have
+reason to fear lest there should be wrath upon us and upon our people,
+and lest Thou shouldest pour out the spirit of slumber and delusion upon
+us.]  Yet Thou art the same Lord, whose property is always to have mercy.
+Remember not our offences, nor the offences of our forefathers.  Turn us
+again, O Lord God of hosts; cause Thy face to shine, and we shall be
+saved.
+
+Direct our hearts and minds by Thy Holy Spirit.  Give us understanding of
+the times to know what we ought to do.  Let Thy merciful help especially
+prevent and follow us as members of this Society.  May we begin,
+continue, and end everything in Thee.  [Let us not contend for names and
+words, but for Thy glory, and the truth of Thy Gospel.]  Grant us a
+simple love of the truth, and an experimental acquaintance with it.  [Let
+us not be “carried about with divers and strange doctrines,” but let our
+hearts be “established with grace.”]
+
+And let us not only believe with the heart, but with the mouth make
+confession.  With meekness of wisdom may we ever be ready to defend our
+principles and to protest against error.  Let us unite holy zeal,
+boldness, and stedfastness, with a spirit of genuine charity.  Grant us a
+right judgment in all things, Christian unanimity in our counsels, and
+perseverance in well-doing.  [Keep us humble, depending entirely upon the
+promised grace and help of Thy Holy Spirit, and watchful, as those who
+are not ignorant of the devices of Satan.]
+
+Raise up, we earnestly entreat Thee, champions for the truth; revive in
+our days the spirit of the martyrs and reformers of old.  Spare to Thy
+Church those who are zealous for Thee.  May the faithful never fail from
+among us, but let the rising youth be trained to walk in the good old
+paths.
+
+And as Thou hast commanded prayers and intercessions to be made for all
+men, we beseech Thee for our sovereign lady, Queen Victoria, [that she
+may ever be mindful of the responsibilities of her office and the
+obligation of her oath.  Bless abundantly] the Ministers of State.
+[Guide] and [govern] the senate of our land.  [Strengthen and encourage
+those Protestant Representatives who are faithful to Thy cause; increase
+their influence, and add to their numbers.  Pour out Thy Spirit upon all
+estates of the realm, the clergy and the laity, the rich and the poor.
+May they strive together, as members of one body, for the common faith.
+Let it please Thee to comfort and succour all oppressed Protestants, and
+confessors of the truth, enabling them to forgive their enemies, and to
+maintain their own stedfastness.]  And very earnestly do we beseech Thee
+to bring into the way of truth all such as have erred and are deceived.
+Strengthen such as do stand, and raise up them that fall.
+
+[Finally, we commend ourselves and the work of our hands unto Thee,
+entreating Thee to accept our persons and our services, not weighing our
+merits, but pardoning our offences; and so to overrule all events,—nay,
+even the errors and infirmities of Thy servants,—to the advancement of
+Thy glory, and the good of Thy Church, that truth and liberty, piety and
+peace, may be established among us to all generations.]
+
+These and all other mercies we humbly beg in the name and mediation of
+JESUS CHRIST, our most blessed Lord and Saviour.
+
+                                                                     AMEN.
+
+     N.B.  The passages within brackets may be omitted at discretion.
+
+                                * * * * *
+
+              Macintosh, Printer, Great New-street, London.
+
+
+
+
+BY THE SAME AUTHOR.
+
+
+                                    I.
+
+The SCRIPTURAL PRINCIPLES of our PROTESTANT CHURCH.  Second Edition.
+Price 3_s._
+
+                                   II.
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+The TIME of the END; or, The World, the Visible Church, and the People of
+God at the Advent of the Lord.  Third Edition.  Price 1_s._ 6_d._
+
+                                   III.
+
+The COMMUNION and COMMUNICANT.  A Practical Tract for Enquirers
+respecting the Lord’s Supper.  Price 3_d._, or 2_s._ per dozen.
+
+                                   IV.
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+BAPTISM as TAUGHT in the BIBLE and the PRAYER-BOOK.  Fifth Thousand.
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+<title>Popery, by Edward Hoare</title>
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+<pre>
+
+The Project Gutenberg eBook, Popery, by Edward Hoare
+
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+
+
+
+Title: Popery
+       The Accommodation of Christianity to the Natural Heart
+
+
+Author: Edward Hoare
+
+
+
+Release Date: March 9, 2013  [eBook #42280]
+
+Language: English
+
+Character set encoding: ISO-646-US (US-ASCII)
+
+
+***START OF THE PROJECT GUTENBERG EBOOK POPERY***
+</pre>
+<p>Transcribed from the 1848 J. H. Jackson edition by David
+Price, email ccx074@pglaf.org&nbsp; Many thanks to Ramsgate
+Library for allowing their copy to be used for this
+transcription.</p>
+<h1>POPERY<br />
+<span class="GutSmall">THE</span><br />
+ACCOMMODATION OF CHRISTIANITY<br />
+<span class="GutSmall">TO THE</span><br />
+NATURAL HEART.</h1>
+
+<div class="gapshortline">&nbsp;</div>
+<p style="text-align: center">A LECTURE,<br />
+<span class="GutSmall">DELIVERED BEFORE THE ISLINGTON PROTESTANT
+INSTITUTE,</span><br />
+<span class="GutSmall">ON MONDAY, 26TH JUNE, 1848.</span></p>
+
+<div class="gapspace">&nbsp;</div>
+<p style="text-align: center"><span class="GutSmall">BY
+THE</span><br />
+REV. EDWARD HOARE, M.A.,<br />
+<span class="GutSmall">INCUMBENT OF CHRIST CHURCH,
+RAMSGATE.</span></p>
+
+<div class="gapspace">&nbsp;</div>
+<p style="text-align: center">LONDON:<br />
+<span class="GutSmall">PUBLISHED FOR THE</span><br />
+ISLINGTON PROTESTANT INSTITUTE,<br />
+<span class="GutSmall">BY</span><br />
+J. H. JACKSON, ISLINGTON GREEN;<br />
+SEELEYS, FLEET STREET; HATCHARDS, PICCADILLY.</p>
+
+<div class="gapshortline">&nbsp;</div>
+<p style="text-align: center">1848.</p>
+<p style="text-align: center"><i>Price One Shilling</i>.</p>
+
+<div class="gapspace">&nbsp;</div>
+<p style="text-align: center"><a name="page2"></a><span
+class="pagenum">p. 2</span><span class="GutSmall">ALEXANDER
+MACINTOSH,</span><br />
+<span class="GutSmall">PRINTER,</span><br />
+<span class="GutSmall">GREAT NEW-STREET, LONDON.</span></p>
+<h2><a name="page3"></a><span class="pagenum">p.
+3</span>ISLINGTON PROTESTANT INSTITUTE.</h2>
+<p style="text-align: center">President.&mdash;REV. D. WILSON,
+M.A.<br />
+Treasurer.&mdash;GEORGE FRIEND, ESQ.</p>
+<h3>Committee.</h3>
+<table>
+<tr>
+<td><p><span class="GutSmall">ADAMS, J. FRANCIS.</span></p>
+</td>
+<td><p><span class="GutSmall">HEISCH, REV. J. G.</span></p>
+</td>
+<td><p><span class="GutSmall">SPURLING, J.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">ATKINSON, R. M.</span></p>
+</td>
+<td><p><span class="GutSmall">HILL, REV. T. B.</span></p>
+</td>
+<td><p><span class="GutSmall">STOGDON, REV. A. H.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">BENTLEY, WILLIAM.</span></p>
+</td>
+<td><p><span class="GutSmall">LORD, JAMES.</span></p>
+</td>
+<td><p><span class="GutSmall">SUTER, E.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">BULLOCK, J.</span></p>
+</td>
+<td><p><span class="GutSmall">LOVELOCK, E.</span></p>
+</td>
+<td><p><span class="GutSmall">SUTHERLAND, REV. JAS.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">EDMONSTONE, REV. C. W.</span></p>
+</td>
+<td><p><span class="GutSmall">MACKENZIE, REV. W. B.</span></p>
+</td>
+<td><p><span class="GutSmall">THORNTON, HENRY.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">ELMER, J.</span></p>
+</td>
+<td><p><span class="GutSmall">MARSHALL, SAMUEL.</span></p>
+</td>
+<td><p><span class="GutSmall">VENN, W. W.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">ESCREET, THOMAS.</span></p>
+</td>
+<td><p><span class="GutSmall">NALSON, REV. J.</span></p>
+</td>
+<td><p><span class="GutSmall">WADDINGTON, JAMES.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">ESCREET, THOMAS, JUN.</span></p>
+</td>
+<td><p><span class="GutSmall">OVER, REV. EDWARD.</span></p>
+</td>
+<td><p><span class="GutSmall">WESTERN, W.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">FELL, REV. H. F.</span></p>
+</td>
+<td><p><span class="GutSmall">PAINE, WILLIAM D.</span></p>
+</td>
+<td><p><span class="GutSmall">WITHERBY, F.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">GREEN, JOHN.</span></p>
+</td>
+<td><p><span class="GutSmall">PECKETT, GEORGE.</span></p>
+</td>
+<td><p><span class="GutSmall">WILKINSON, CHAS., M. D.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">HADOW, J. E.</span></p>
+</td>
+<td><p><span class="GutSmall">POWER, REV. P. B.</span></p>
+</td>
+<td><p><span class="GutSmall">WILLYAMS, REV. T. E.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">HAMBLETON, REV. J.</span></p>
+</td>
+<td><p><span class="GutSmall">SANDYS, REV. J.</span></p>
+</td>
+<td><p><span class="GutSmall">WILSON, REV. F. C.</span></p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">HARDY, JOHN.</span></p>
+</td>
+<td><p><span class="GutSmall">SAXTON, E.</span></p>
+</td>
+<td><p>&nbsp;</p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">HASLEGRAVE, REV. J.</span></p>
+</td>
+<td><p><span class="GutSmall">SMITH, REV. E.</span></p>
+</td>
+<td><p>&nbsp;</p>
+</td>
+</tr>
+<tr>
+<td colspan="3"><p style="text-align: center">Honorary
+Secretaries.</p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">REV. C. F. CHILDE.</span></p>
+</td>
+<td><p><span class="GutSmall">REV. R. P. HUTCHISON.</span></p>
+</td>
+<td><p>&nbsp;</p>
+</td>
+</tr>
+<tr>
+<td><p><span class="GutSmall">MR. D. HAZARD.</span></p>
+</td>
+<td><p><span class="GutSmall">MR. W. PITMAN.</span></p>
+</td>
+<td><p>&nbsp;</p>
+</td>
+</tr>
+<tr>
+<td colspan="3"><p><span class="GutSmall">Collector.&mdash;MR.
+LIDDLE, PAROCHIAL SCHOOLS, CHURCH-STREET.</span></p>
+</td>
+</tr>
+</table>
+<h3>RULES.</h3>
+<p>I.&nbsp; That this Society be called &ldquo;<span
+class="smcap">The Islington Protestant
+Institute</span>.&rdquo;</p>
+<p>II.&nbsp; That the objects of the Society be to awaken the
+attention of Protestant Christians to the progress of Popery; to
+call forth and unite their energies in opposing it; and to form a
+rallying-point, as well for the defence and promotion of
+Protestant truth, as for the maintenance of the Protestant
+principles of the Constitution.</p>
+<p>III.&nbsp; That the principal means for the attainment of this
+object be: the issue of suitable publications; the enrolment of
+the names or members; public meetings, lectures, and sermons;
+addresses and deputations to Parliamentary representatives;
+petitions to the Legislature, or the Sovereign; and
+correspondence with kindred societies, with a view to obtain and
+communicate information.</p>
+<p>IV.&nbsp; That the Society be conducted by a President,
+Treasurer, Committee, and two Clerical and two Lay
+Secretaries.</p>
+<p>V.&nbsp; That Members be of two classes:&mdash;</p>
+<p>1.&nbsp; That every person contributing a Donation of Five
+Guineas or upwards, at one time, or an Annual Subscription of
+Five Shillings or upwards, be a Subscribing Member.</p>
+<p>2.&nbsp; That every person from among the operative classes,
+who shall be recommended by two Subscribing Members, be
+admissible as a Free Member, subject to annual re-election.</p>
+<p><a name="page4"></a><span class="pagenum">p.
+4</span>&mdash;And that all members be entitled to attend the
+General Meetings of the Society, and to receive the Annual
+Reports, and other publications, as far as the funds will admit,
+preference being given to the Subscribing Members, to whom also
+the privilege of voting will be confined.</p>
+<p>VI.&nbsp; That a Committee be annually elected, consisting of
+thirty Lay Subscribing Members, together with all Clergy resident
+in the parish who are likewise Subscribing Members of the
+Society, with power to fill up vacancies.&nbsp; That this
+Committee elect, either from among themselves or from other
+Subscribing Members, District Sub-committees, with a view to
+carrying out the objects of the Society generally in the
+parish.</p>
+<p>VII.&nbsp; That the General Committee receive the Reports of
+the District Sub-committees; determine on the admission and
+annual re-election of Free Members, in pursuance of Rule V.;
+regulate all matters of expenditure; suggest plans for general
+adoption; and supply such publications as may be required for
+distribution.</p>
+<p>VIII.&nbsp; That all publications circulated by the Society be
+first approved by the General Committee, and bear the stamp of
+the &ldquo;<span class="smcap">Islington Protestant
+Institute</span>.&rdquo;</p>
+<p>IX.&nbsp; That the General Committee meet on the third Monday
+in every month, and oftener, if needful.&nbsp; Five members to
+constitute a quorum.</p>
+<p>X.&nbsp; That an Annual Meeting of the members of the Society
+be held in the month of November, on such day as may be fixed by
+the General Committee; when the proceedings of the foregoing year
+shall be reported, the accounts presented, and the Officers and
+Committee chosen.</p>
+<p>XI.&nbsp; That the Secretaries shall call a Special General
+Meeting on the requisition of not less than twenty Subscribing
+Members; that such requisition be in writing, and specify the
+object for which the meeting is to be summoned; and that not less
+than seven days&rsquo; notice be given, by circular, to the
+Subscribing Members of the Society.</p>
+<p>XII.&nbsp; That none of the Rules of the Society be repealed
+or altered, nor any new ones adopted, but at the Annual Meeting,
+or at a Special General Meeting called for that purpose.</p>
+<p>XIII.&nbsp; That all Meetings of the Society be opened with
+prayer, and closed with benediction.</p>
+<p>XIV.&nbsp; That it be earnestly recommended to all the members
+of this Society to make its important object and plans a subject
+of special and frequent prayer, both in private and in the
+family.</p>
+
+<div class="gapshortline">&nbsp;</div>
+<p>N.B.&nbsp; 1.&nbsp; Contributions in aid of the Institute will
+be thankfully received by any of the officers.</p>
+<p>2.&nbsp; As the pecuniary qualification for Membership has
+been fixed at the low rate of 5<i>s.</i>, and as every
+Subscribing Member receives, in the form of publications,
+considerably more than an equivalent for that sum, it is obvious
+that the Society can only be maintained by the liberality of such
+as can afford to contribute more largely to its Funds.</p>
+<p>3.&nbsp; All the publications of the Institute may be
+purchased at Mr. Jackson&rsquo;s, Bookseller and Publisher,
+Islington Green.</p>
+<p>4.&nbsp; Parties contemplating the formation of similar
+Societies in any part of the country, are cordially invited to
+correspond with the officers of the Institute, who will also be
+thankful for any authentic information and friendly communication
+from Societies already in existence.</p>
+<h2><a name="page1_1"></a><span class="pagenum">p. 1</span>THE
+ACCOMMODATION OF CHRISTIANITY TO THE NATURAL HEART.</h2>
+<p><span class="smcap">There</span> are two points of view in
+which every system may be regarded&mdash;its external action, and
+its internal principle.&nbsp; We may examine either the great
+effects of its machinery, its plans, its purposes, its advances,
+and its perils; or we may trace its inner principle, and
+endeavour to detect the secret spring by which the whole is set
+in motion.&nbsp; It must at once be obvious that this latter
+inquiry is by far the more difficult; for our attention is
+directed rather to the philosophy than the action of the system;
+and we are called to examine the subtle tendencies of the human
+heart, which, of course, are more difficult both of detection and
+exhibition than the great, broad, startling facts which lie on
+the surface of the world&rsquo;s history.&nbsp; This difficulty I
+have seriously felt in the preparation of the present lecture,
+the subject of which, is, &ldquo;Popery the accommodation of
+Christianity to the natural heart.&rdquo;&nbsp; The subject
+plainly requires that we should study the secret working of the
+natural heart, and should also examine into the corresponding
+principles of Popery, in order to discover their mutual
+accommodation, and to show how the whole system of the one is
+dexterously fitted to allay the fears and supply the cravings of
+the other.&nbsp; Throughout, therefore, we have to deal more with
+principles than with facts.&nbsp; I must ask your forbearance,
+therefore, if the lecture assumes a somewhat abstract form, and
+contains but few of those startling statements which abound in
+the history of Popery, and which are of the utmost importance in
+arousing the dormant Protestantism of the land.&nbsp; But yet, as
+facts are but the development of principles, I must ask the
+attention of thinking minds, and earnestly beg the candid
+consideration of all those Christian friends, whose desire it is
+to be established in the truth.</p>
+<p>In its <i>outward dress</i>, then, and <i>external
+presentation</i>, we see at once that Popery adapts itself to the
+natural man.&nbsp; The Bible presents the Gospel to us in the
+most unmixed simplicity; the fruits of the Spirit are its
+choicest ornament, and the humbling of the heart is its <a
+name="page1_2"></a><span class="pagenum">p. 2</span>proudest
+triumph.&nbsp; It goes to the unlettered cottager, places the
+Bible in his hand, and gives him the saving promise,
+&ldquo;Believe in the Saviour as there revealed, and
+live.&rdquo;&nbsp; In the external aspect of such a system there
+is nothing to catch the natural eye; to the man who is not taught
+by the Spirit, there is nothing peculiarly lovely in its fruits,
+and to the person who is not influenced by his grace, as there is
+nothing to charm the senses, so there is little to attract his
+favourable regard.&nbsp; But Popery, in presenting a spurious
+Christianity, has dressed it up in all the meretricious ornaments
+of sense.&nbsp; It has summoned to its aid all that may allure
+the natural tastes, so that if it fail to win the heart, it may
+at all events enlist the eye and ear in its behalf.&nbsp; Thus
+there is no natural taste which is not pre-eminently gratified by
+Popery.&nbsp; The lover of music and the fine arts will find his
+highest delight while he hears the sounds of the well-sung anthem
+thrilling through the vaulted roofs of a magnificent
+cathedral.&nbsp; The admirer of architecture will draw a contrast
+unfavourable to truth when he compares the noble ruins of Tintern
+Abbey with the simple church on the hill side that overhangs
+it.&nbsp; The antiquarian is provided with an ample supply for
+the spirit of research in the legends, the brasses, the ruins,
+and above all, in the claim it sets forth of resting its
+pretensions on a far-gone antiquity: while the ignorant and
+superstitious find all their wishes satisfied in the relics, the
+charms, the pilgrimages, the holy coats, the miracles, and the
+whole tissue of fanatical deception with which the system
+abounds.&nbsp; The effect upon such minds is proved by the fact,
+that in those countries where Popery prevails, there appears to
+be no room for all the new schemes of quackery which abound in
+our own.&nbsp; The Church has secured a complete monopoly, and
+finding that poor death-stricken man is ever craving after some
+unnatural mitigation of his woe, has undertaken to supply his
+utmost necessities, and to furnish a thousand charms and remedies
+to hush his longings, if it cannot cure his ill.</p>
+<p>But if this were the only manner in which Popery adapts itself
+to the natural man, there would be comparatively little cause for
+complaint.&nbsp; There is no sin in an attractive exhibition of
+the truth, nor is it wrong to enlist the tastes in favour of the
+Redeemer&rsquo;s kingdom, for the Apostle to the Gentiles was
+himself &ldquo;made all things to all men.&rdquo;&nbsp; So soon,
+however, as the truth itself is modified in order to suit the
+prejudices or inclinations of those to whom it is addressed, the
+accommodation from that moment becomes sinful in its
+character.&nbsp; Now it is impossible to study the records of
+Romanism without perceiving that it is perpetually guilty of this
+sinful modification.&nbsp; <a name="page1_3"></a><span
+class="pagenum">p. 3</span>Thus in different countries it assumes
+different external aspects.&nbsp; In catechisms for the Irish,
+for example, it omits the second commandment, while in those for
+England it generally inserts it, adapting itself in each case to
+what it considers that the people&rsquo;s mind can bear.&nbsp; In
+China the Jesuist missionaries actually went so far as to omit
+from their teaching the great fact of the crucifixion, because
+they considered that a truth so humbling would be unwelcome to
+that proud and self-sufficient people.&nbsp; The foundation of
+Christianity was removed in order to accommodate it to the pride
+of the natural heart.</p>
+<p>Thousands of other instances might be adduced to show the
+pliability of the system.&nbsp; It is like the camelion, and
+varies its colour according to the soil on which it treads.&nbsp;
+It will even preach justification by faith in those parishes
+where the people have learned the value of that blessed truth;
+while, at the very same moment, in the decrees of the Council of
+Trent, it levels its anathemas against those who venture to
+maintain it.&nbsp; In Protestant countries it will be foremost in
+its denunciations of idolatry, while in others, where the people
+are prepared to bear them, it will fill its churches with its
+idols.&nbsp; In all cases, it accommodates itself to the existing
+bias of the mind addressed.</p>
+<p>But these things are rather the dress of Popery than its
+essence; they form the apparel with which she has arrayed herself
+in order to appear before the world, but they do not constitute
+the real deep secret of her strength.&nbsp; They are nothing more
+than the paint upon the cheek, the arts which the system has
+assumed, but are not the source from which the system itself has
+sprung.</p>
+<p>To this <i>inner source</i>, then, we have now to turn our
+thoughts, and we have to shew that Popery has founded itself upon
+the essential truths of Christianity, but has so altered and
+perverted them by addition, by subtraction, and by alteration, as
+to accommodate them to the wants of unconverted men.</p>
+<p>And here we must just remark, that Popery did not at any time
+appear ready made on the world&rsquo;s platform.&nbsp; It was not
+like Mahometanism, which was constructed by one man, and brought
+out complete after a certain retirement from the world; but it
+was like the growth of a little horn, commencing with soft and
+unnoticed buddings, until, as time advanced, it acquired length
+and strength, and hardness.&nbsp; In fact, the process has been
+very much that which we see in dissolving views; you look at one
+time at a given picture, and at the very time that you moat
+admire it, certain lines become fainter, and others stronger, so
+that after a while you discover that the whole landscape is
+completely changed.&nbsp; You have had your <a
+name="page1_4"></a><span class="pagenum">p. 4</span>attention
+fixed throughout, but the change has been so gradual, the fading
+and brightening of the different parts so imperceptible, that
+though you now see the lofty tower where a few moments back the
+cattle were grazing in the meadow, you are at a loss to decide
+when the change commenced, or what were the distinct steps of its
+accomplishment.&nbsp; Just so it has been with Popery.&nbsp; Men
+began by looking at Christianity; they beheld its beauty and
+admired it; but as they looked, a faintness gradually crept over
+its outline; its finest touches began insensibly to disappear;
+the lines of a new picture by degrees took their place, till at
+length the whole scene became changed, and instead of
+Christianity we found Popery; instead of Christ we saw Antichrist
+exalted in his room.</p>
+<p>Our business to-night is to shew that this transformation is
+the work of the natural heart when brought into contact with the
+Gospel: and in doing this, there are a few general principles
+which it is important we should clearly understand in the
+outset.</p>
+<p>The first of these is, that every living man has a certain
+conviction of God&rsquo;s existence, combined with a sense of
+right and of wrong naturally implanted in his heart.&nbsp; This
+may be deadened and perverted, but it is implanted there at
+birth, and has remained amidst the wreck of our ruined
+nature.&nbsp; We do not require revelation to assure us of the
+sin of murder, nor could any doubt the duty of obedience to
+parents, even if there were no sanction for it in the written
+word.&nbsp; Bishop Butler says, &ldquo;Let any plain, honest man,
+before he engages in any course of action, ask himself,&mdash;Is
+this I am going about right, or is it wrong?&nbsp; Is it good, or
+is it evil?&nbsp; I do not in the least doubt that the question
+would be answered agreeably to truth and virtue.&rdquo;</p>
+<p>A second universal fact is, that every living man has sinned
+against this natural law; that there never has been a single
+individual in the whole race, who has not, in countless
+instances, done that which he by the light of nature has known to
+be offensive to the mind of God.</p>
+<p>A third fact is, that there is within every heart a certain
+faculty which is termed conscience, which sits like a judge, and
+passes sentence on every action we commit.&nbsp; Like a sensitive
+nerve, it feels the approach of sin, and, unless it be completely
+seared as with an hot iron, it is ever sounding within the heart
+the still small voice of just reproach.&nbsp; Thus every man in a
+state of nature is uneasy; he may endeavour to palliate sin, and
+discover excuses for its commission; but he cannot altogether
+shake off the sense of it.&nbsp; A consciousness of insecurity
+hangs around him.&nbsp; He is not ready to die; he has no joy in
+<a name="page1_5"></a><span class="pagenum">p. 5</span>the
+prospect of the advent; and, though he may have some undefined
+hope of mercy, he knows nothing of the calm peace of the child of
+God.</p>
+<p>A fourth remark is, that this uneasiness is increased just in
+proportion as such a character is brought into contact with the
+Gospel.</p>
+<p>There are thousands who feel the power of the Gospel, but who
+never know its grace.&nbsp; It throws its light beyond the range
+of its salvation, and just in proportion as that light breaks in
+upon a natural heart does it quicken conscience, and revive the
+uneasiness of sin.&nbsp; When the revealed word is never
+presented, the law of nature becomes gradually obscured, and the
+voice of conscience gradually silenced, so that the uneasiness
+begins to die away, and a fatal apathy by little and little
+creeps insensibly over the soul.&nbsp; But when the revealed word
+reaches the mind, even though the heart be never new-born by the
+Spirit, conscience regains much of its power, the waters of the
+heart are stirred up and troubled, and the sense of uneasiness
+rises afresh with renewed vigour in the soul.&nbsp; Hence it
+follows that the sense of uneasiness is always strongest amongst
+the unconverted members of the visible Church.&nbsp; By their
+outward profession they are brought into the closest contact with
+the Gospel, and therefore, if not saved by it, they above all
+others are rendered most uneasy by its holiness.&nbsp; Whatever
+effects therefore are likely to result from this uneasiness,
+those we should expect to find in greatest strength within the
+limits of the visible Church.&nbsp; Accordingly, within those
+very limits, we find that which I believe to be its great and
+chief result, viz., Popery.</p>
+<p>That men under such circumstances must seek out a remedy is
+perfectly obvious, and that there is only one remedy provided by
+the Lord is equally plain to the student of the Scriptures.&nbsp;
+That remedy is the free grace of God in Christ Jesus.&nbsp; Let a
+man be really brought to believe in Him, let him be taught by the
+Spirit to take home the blessed truth that the whole burden of
+his blackest sin has been laid on Jesus, and that a pardon, free,
+immediate, and complete, is granted to the guilty man who stands
+in Christ, so that &ldquo;now there is no condemnation to them
+that are in Christ Jesus, who walk not after the flesh, but after
+the Spirit,&rdquo; and that man being justified by faith has
+peace with God.&nbsp; But then he is taken out of the rank of
+natural men, and, by the new birth, he is separated unto the
+kingdom of his Lord; he ceases to be a natural man, and all his
+peace now flows into his soul through grace.</p>
+<p>But suppose this change does not take place, what then?&nbsp;
+The uneasiness still remains, and the contact with the Gospel
+only quickens <a name="page1_6"></a><span class="pagenum">p.
+6</span>it.&nbsp; The conscious heart therefore is forced back
+upon its own remedies, and these remedies are of two kinds.&nbsp;
+The first is Infidelity.&nbsp; The heart struggles to get free
+from the sense of condemnation by clearing itself if possible
+from the sense of a God.&nbsp; When conscience convicts of sin,
+Infidelity steps in and strives to hush its voice, saying,
+&ldquo;Thou shall not surely die;&rdquo; and when the heart
+persuades the man that he is guilty, he strives to find a refuge
+in the soothing voice of unbelief, which pretends to teach that
+there is no God to judge him.</p>
+<p>But such a remedy cannot satisfy.&nbsp; There is such a deep
+conviction of God in the heart, and such unbounded and
+irresistible proofs of his presence throughout creation, that no
+man can really rest in such a system.&nbsp; Even Paine himself,
+when the vessel in which he was crossing to America was on the
+point of sinking, cried out in his alarm, &ldquo;Lord Jesus, save
+me.&rdquo;&nbsp; And Voltaire, with all his blasphemous daring,
+six weeks after he had said he should die of glory, did die in
+all the agonies of despair.&nbsp; The nurse who attended him
+refused many years afterwards to nurse a devoted Christian
+Protestant, because she confounded a Protestant with an Infidel,
+and declared that she never again dare witness such horrors as
+she had seen in the chamber of Voltaire.&nbsp; So it is told of
+one who moved not many years back in the centre of Infidel
+society, that on one occasion, being seized with severe illness
+at midnight, and dreading the near approach of death, the
+terror-stricken sufferer sent for an intimate friend, and on his
+arrival, addressed him in words to this effect.&nbsp; &ldquo;I
+fear I am dying, and I am greatly alarmed; so I have sent for you
+to remind me of the arguments which prove that there is no
+God.&rdquo;&nbsp; A fearful confirmation of a remark once made by
+a Unitarian to a beloved relative of my own&mdash;&ldquo;Our
+principles are very well while you live, but they won&rsquo;t do
+to die upon.&rdquo;</p>
+<p>Thus there is no real peace secured by Infidelity, as it
+cannot still the conscience, and leaves the heart in as much
+uneasiness as ever.&nbsp; There appears, therefore, no remedy
+left for the unconverted man.&nbsp; The Gospel is presented to
+his view, and the effect is to fill his heart with fear.&nbsp; If
+he were altogether to accept it, he would be at peace; or if he
+could altogether reject it, then perchance, he might be at ease;
+but now there is so much power in it, that he cannot altogether
+shake it off; while, at the same time, there is so much opposed
+to all his will in it that he will not by faith embrace it as his
+own.&nbsp; The only hope that remains in such a case is to
+discover, if possible, some modification of the Gospel&mdash;some
+system which will profess the grand principles so as not to
+violate his deep and irresistible convictions, but <a
+name="page1_7"></a><span class="pagenum">p. 7</span>which at the
+same time will so modify those principles in their practical
+application, that it may still the conscience without a change of
+heart, and give him something that he may rest in as a substitute
+for peace, while, at the same time, it leaves him still a natural
+man, with his heart unchanged, and his will unsubdued by the
+grace that is in Christ Jesus.</p>
+<p>Now Popery is neither more nor less than this modification of
+the Gospel.&nbsp; It retains enough of its fundamental principles
+to satisfy the conviction that it is the truth of God, while, at
+the same time, it so modifies and alters them in their
+application to the individual as to still his conscience, even in
+those cases where it fails to change the heart.</p>
+<p>Let us take a few particulars in illustration of this
+modifying process, and let us see how it suits the different
+phases of the character.</p>
+<p>I.&nbsp; The mind inquiring after <i>Christian truth</i>.</p>
+<p>It is impossible to give the slightest attention to the Word
+of God without perceiving the vast importance attached to the
+reception of Christian truth; and it is equally impossible to
+avoid the conviction that it is declared in Scripture to be there
+revealed decisively.&nbsp; It is the plain doctrine of the Word
+of God that there is one way, one truth, and one life, and that
+we are responsible for its rejection or reception.&nbsp; Now,
+just in proportion as a man feels the pressure of a surrounding
+religious atmosphere, does he feel the weight attaching to this
+responsibility; and the more anxious does he naturally become to
+have his mind settled and his doubts satisfied.&nbsp; It is true
+that the humble believer, being led by the Spirit, quickly finds
+an happy assurance in the simple statements of the Bible; but
+there are many, like Noah&rsquo;s dove, who can find amidst the
+troubled waters of the world no resting-place for their
+soul.&nbsp; Many shrink from the labour of investigation, and
+many more from the responsibility of decision.&nbsp; The truth is
+not arranged in a system of dogmatical statements, but lies
+embodied in every portion of the book, from whence it arises that
+men must search for it as for hid treasure; a duty in direct
+opposition to the natural indolence of our nature.&nbsp; But,
+still more, faith requires conviction and
+decision&mdash;qualifications yet more opposed to the wavering
+and vacillating tendencies of man.&nbsp; You see many men in life
+who appear to have no power to take a consistent course
+alone.&nbsp; If they are led they will follow, and, perhaps, will
+follow well; but they do not appear to have the mental faculty of
+decision.&nbsp; Indeed, this power of decision is the
+characteristic of great men.&nbsp; They are not always either
+wiser or better than those they lead, but they have this faculty,
+that they are <a name="page1_8"></a><span class="pagenum">p.
+8</span>thoroughly persuaded in their own mind, and are capable
+of full and unwavering conviction of any truth which they are led
+to embrace.&nbsp; Such persons are sure to have a cluster of
+dependent minds around them, and others of superior ability are
+glad to lean on their superior decision.&nbsp; The fact is, that
+man is a parasitic plant, and he must lean on something.&nbsp;
+Now see the influence of such a fact on our connexion with Divine
+truth.&nbsp; A thoughtful mind at once discovers that the
+reception of truth is of the utmost importance to his soul, and
+at the same time his conscience assures him that he is but
+partially acquainted either with its evidence or its
+statements.&nbsp; What, then, is the result?&nbsp; He begins to
+lean on the judgment of those whom he considers better informed,
+and to pin his faith on other men.&nbsp; Thus there are thousands
+and tens of thousands who abhor the name of Rome, who are
+depending wholly on the judgment of others in religion.&nbsp;
+This is always the danger in those congregations where there is a
+beloved and gifted minister.&nbsp; It is the case also amongst
+those whom you would suppose to be at the antipodes of Popery,
+viz., those who boast that they are peculiarly men of reason in
+their faith.&nbsp; A friend of mine was conversing the other day
+with an Unitarian, and proving to him the clear doctrine of the
+eternal divinity of the Saviour.&nbsp; The man could make no
+reply to the clear proofs adduced from Scripture, till at length,
+when completely baffled, he said, &ldquo;I cannot explain those
+texts myself, but my minister can.&rdquo;&nbsp; Could you have a
+stronger proof that it is the tendency of human nature, even when
+it boasts its own reason, to lean on other men for truth?&nbsp;
+Now, from this tendency has arisen the whole system of Romish
+infallibility.&nbsp; Anxious minds felt the necessity of leaning
+upon something.&nbsp; Had they leaned on Scripture they would
+have been at peace; but, in default of that, they required some
+human judgment.&nbsp; The first and most natural process was to
+lean on individuals, and, accordingly, most heresies bear the
+names of their first leaders.&nbsp; But this fails in giving
+peace, for individuals differ, and the authority of the
+individual is too often weakened by his faults and errors.&nbsp;
+Hence it follows, that these leaning minds are often involved in
+perplexity of the most painful character.&nbsp; Not having the
+one anchor, they are driven about by every wind that
+bloweth.&nbsp; Was there ever a system more beautifully adapted
+to such a case than that which steps in to the chamber of doubt,
+and says, &ldquo;Be still, it is not your business to decide at
+all: it is for you, as a humble believer, to believe what the
+Church believes?&rdquo;&nbsp; All responsibility is thus taken
+off the conscience, and thrown on an ideal object, the Church;
+the indolence of human nature is at once satisfied, for <a
+name="page1_9"></a><span class="pagenum">p. 9</span>investigation
+is represented as a sin; and even the piety of the heart is
+called into exercise, for blind reliance is honoured by the
+hallowed name of faith.&nbsp; The whole weight of perplexity is
+thrown off beyond the reach of investigation, and by that one
+stroke a false relief is given.&nbsp; There are a thousand
+questions which ought to be answered before the leap is
+taken.&nbsp; What is the Catholic Church?&nbsp; Where is the
+proof of its infallibility?&nbsp; What does it teach? and is the
+teaching scriptural?&nbsp; But these it is said to be a sin to
+ask.&nbsp; At one stroke the responsibility is transferred, and
+the anxious mind finds what it terms &ldquo;rest in the
+Church.&rdquo;&nbsp; Hence men often begin with anxious interest,
+advance as a second step to perplexity, and then, at length,
+abandon inquiry in a blind reliance on what they are told is the
+teaching of the Church.&nbsp; One of the late perverts to Rome
+said, when a gentleman quoted to her the Word of God, &ldquo;I
+thank God I am not called to perplex myself any more with the
+perplexities of Scripture.&nbsp; I have placed the interests of
+my soul in safe keeping, and shall not suffer myself again to be
+disturbed.&rdquo;&nbsp; She had plainly felt perplexity, and she
+had found a false peace in throwing off her personal
+responsibility.&nbsp; So there is mention made in
+&ldquo;Milner&rsquo;s End of Controversy,&rdquo; of one Anthony
+Ulric, Duke of Brunswick, who, having commenced a search for true
+religion, ended in writing a book entitled his &ldquo;Fifty
+Reasons for preferring the Roman Catholic Religion,&rdquo; in
+which he says, &ldquo;The Catholics to whom I spoke concerning my
+conversion, assured me, that if I were to be damned for embracing
+the Catholic faith, they were ready to answer for me at the day
+of judgment, and to take my damnation upon
+themselves.&rdquo;&nbsp; As he could find no Protestants who were
+willing to undertake a similar responsibility, he decided on
+joining the Church of Rome:&mdash;showing again how a state of
+perplexity leads on to a blind transfer of personal
+responsibility to others.</p>
+<p>It is not our business to-night to shew the utter fallacy of
+all such blind reliance, or to point out how widely it differs
+from the faith with which it is confounded; how infinitely more
+difficult it is to discover what the Church teaches than what the
+Bible does; or how such persons receive without investigation a
+monstrous dogma opposed to every evidence, viz., the pretended
+infallibility of the Church on which they lean.&nbsp; My one
+desire has been to show that such a system is a natural
+accommodation of the doctrine of revelation to the wants and
+waverings of the natural man.</p>
+<p>II.&nbsp; <i>Worship</i>.</p>
+<p>It is plain to any man that without worship there can be no
+true religion, and the Gospel is a grand scheme whereby God
+enables men to pray.&nbsp; Christ came that we might have
+boldness and access with <a name="page1_10"></a><span
+class="pagenum">p. 10</span>confidence by the faith of him.&nbsp;
+His blood removes every barrier, and his Spirit gives the needful
+power.&nbsp; But unless that Gospel be embraced with an
+appropriating faith, true prayer remains an impossibility; men
+may repeat their prayers, but, like St. Paul, they will never
+really pray.&nbsp; Hence, if a man remain in an unconverted
+state, he must do one of two things; he must either give up
+prayer altogether, which cannot satisfy an anxious mind; or he
+must have some modification of true worship.&nbsp; If he cannot
+rise in heart to heaven, he must have a shadow of the throne
+provided for him on earth.&nbsp; Now mark the effect of this
+necessity.</p>
+<p>The first great difficulty in the way of earnest prayer is
+realization.&nbsp; The natural man cannot realize unseen
+spirits.&nbsp; There is a height and glory in them beyond his
+reach.&nbsp; But yet there is no peace unless he does
+realize.&nbsp; So what must he do?&nbsp; Me must invent some
+representation, whereby to lead on his mind; some image, figure,
+or effigy, which may stand before him, in order to bring the
+object of his worship to his view, and which may stand as a
+hallowed emblem, through which he pays God his honour; he invents
+for himself just such a system as is described in the decree of
+the Council of Trent, when it says, Sess. xxv., &ldquo;The honour
+which is given to the images is given to the prototypes which
+they represent, so that through the images which we kiss, and
+before which we uncover the head and make prostration, we adore
+Christ, and venerate those saints of whom they are the
+likeness.&rdquo;&nbsp; Through the image they adore the Saviour,
+and the image is employed as an accommodated help to assist the
+process of realization in the worship of an unseen God.</p>
+<p>If there were any doubt that this is the true history of
+image-worship, it would be removed by the fact that the sin has
+appeared under the same form, under all circumstances, and in all
+ages.&nbsp; Aaron made the calf as a representation of God, and
+said, &ldquo;These be thy Gods, O Israel, which brought thee out
+of the land of Egypt;&rdquo; and the Hindoo of the present day
+regards his idol as a representative of his deity.&nbsp; A Jesuit
+priest was in conversation the other day with a learned Hindoo in
+the neighbourhood of Madras, and urged him to embrace what he
+termed the Catholic faith.&nbsp; &ldquo;What is the good,&rdquo;
+said the heathen, &ldquo;of my exchanging one system of idolatry
+for another?&rdquo;&nbsp; &ldquo;Idolatry!&rdquo; said the
+priest, &ldquo;you do not mean to say that ours is
+idolatry.&nbsp; We do not worship our images; we merely set them
+before us, and adore our Saviour and the saints in
+them.&rdquo;&nbsp; &ldquo;And do you suppose,&rdquo; replied the
+heathen, &ldquo;that we actually worship the images?&nbsp; No; we
+merely set them before us as a representation of our gods.&nbsp;
+No, Sir; a Christian I may become, but I shall never be a Roman
+<a name="page1_11"></a><span class="pagenum">p.
+11</span>Catholic.&rdquo;&nbsp; There was not a shade of
+difference between the two systems, both having sprung from the
+natural tendencies of the human heart.</p>
+<p>This identity was on one occasion curiously illustrated by the
+Church of Rome itself, for when they obtained possession of a
+magnificent statue of Jupiter Tonans, they removed the
+thunderbolt out of his hand, and gave him two large keys in its
+place.&nbsp; By this slight alteration, they changed Jupiter into
+Peter, and transferred him from a Pagan temple to a Christian
+Church.&nbsp; Could anything shew more clearly that Paganism and
+Romanism were nothing more than different accommodations to the
+idolatrous tendencies of the human heart?&nbsp; There was no
+opposition in principle, and the only difference was between the
+thunderbolt and the keys.</p>
+<p>What a refreshing contrast do we find in the records of the
+Tinnevelly Mission, where the heathen idols have been used for
+pavement at the Church doors, so that none can enter God&rsquo;s
+house for worship without first trampling the former idol under
+foot!</p>
+<p>From the same nature has sprung the system of saint
+worship.&nbsp; There is always a tendency to deify the great, and
+just in proportion as time advances does this tendency
+increase.&nbsp; The man&rsquo;s human frailty is daily witnessed
+by his own contemporaries, and the humanity of his nature kept in
+view by visible facts; but when the corrective evidence of real
+life loses its power through the lapse of time, the human
+failures are forgotten, while the great acts are exaggerated,
+till something supernatural is attached to the memory, and the
+earthly benefactor is adored as a god.&nbsp; This is the history
+of all the tutelary deities of Pagan lands.&nbsp; Romulus,
+<i>e.g.</i>, was no sooner dead than deified; the most popular
+deity of China, Laoutze, was one of the early emperors, and there
+is scarcely a nation in the world that has not elevated its
+benefactors into gods.</p>
+<p>Here, then, is the natural tendency of the natural
+heart&mdash;a tendency in direct opposition to
+Christianity.&nbsp; But, though thus opposed to the Gospel, it is
+not necessarily eradicated from the heart of every professing
+Christian; and, hence, it has produced within the Church a new
+mode of Christianized hero-worship, in which the martyrs have
+taken the hero&rsquo;s honours, and the Virgin is crowned with
+the crown of Cybele.&nbsp; There was nothing wonderful in
+this.&nbsp; They witnessed the martyrs&rsquo; faith, and met for
+sacramental communion around the martyrs&rsquo; tombs; they knew
+their souls yet lived, and they knew not but what they might be
+even present.&nbsp; What, then, could be more natural than that
+the waiting heart should begin to adore them?&nbsp; It was not
+addressing a Pagan god, but a Christian saint, and the very
+prayer was an acknowledgment of all the great principles of
+Christianity.&nbsp; <a name="page1_12"></a><span
+class="pagenum">p. 12</span>But when once that prayer was
+uttered, the Rubicon was crossed, and the principle of
+saint-worship established in the Church.&nbsp; Hence you find the
+guardian saints and angels of the Church of Rome filling exactly
+the same office as the tutelary deities of the Heathen.&nbsp;
+And, as we have just remarked the identity of Pagan and Roman
+image-worship as illustrated by the alteration of the image, so
+there is another curious fact which exhibits the similar
+correspondence between the hero-worship of the ancients and the
+saint-worship of modern Rome.&nbsp; When the Emperor Phocas
+issued his celebrated edict in recognition of the supremacy of
+the See of Rome, he made a present to the Pope of the ancient
+temple named Pantheon.&nbsp; Now this temple was originally
+dedicated to Cybele, and all the Pagan gods, and when it fell
+into the possession of the Pope, he made as slight a change as
+possible, for he just turned it over to the Virgin Mary and all
+the saints.&nbsp; The principle was left untouched, though the
+objects of the idolatry were changed.</p>
+<p>But there is a yet further principle involved in this saint
+and virgin worship; for the human heart requires tenderness and
+sympathy, so that we can never breathe out our secret burden to
+one who has no fellow-feeling with our trouble.&nbsp; We want the
+sympathy of a common nature, if not the tenderness of a
+woman&rsquo;s heart.&nbsp; Hence in Heathen systems you
+constantly find a Heathen goddess to whom pertains especially the
+office of patronage and mercy.&nbsp; Even Simon Magus had his
+Helena in his system of Gnosticism; and the poor Buddhist, while
+he looks with awe to his three Buddhas, has his Kwan-yin, or
+Goddess of Mercy, to whom he may appeal in trouble.&nbsp; Yes!
+the human heart needs tenderness, and if there is any one aspect
+in the Gospel more glorious than another, it is the rich
+provision made for this very want.&nbsp; There never was a scheme
+so wonderful, or a Saviour so perfect as that presented in the
+Gospel.&nbsp; Glorious in his divinity, he sways heaven&rsquo;s
+mighty sceptre, while, perfect in his humanity, he can be
+tenderly touched with the faintest cry of human grief.&nbsp; He
+governs angels, and weeps with men.&nbsp; But the natural man is
+a stranger to this sympathy; yet he longs for it and feels the
+need of it.&nbsp; He is exposed to the shocks and buffetings of
+this rough world, and his bleeding heart needs a friend who
+himself has bled.&nbsp; If he has not Christ, therefore, he
+naturally craves a substitute; something which may give him the
+sense of sympathy amongst the unseen powers.&nbsp; And this
+desire has gradually run into saint and virgin worship.&nbsp; It
+has taken hold of the hero-worship of the Heathen, and given it a
+Christian character by transferring it to the Virgin and the
+saints.&nbsp; It does not do away with Christ, but provides a
+system of <a name="page1_13"></a><span class="pagenum">p.
+13</span>intermediate mediation which commends itself to the
+aching heart by the assurance of a woman&rsquo;s love and a
+fellow-sufferer&rsquo;s compassion.&nbsp; Hence, if any
+particular saint was subject during life to any especial trial,
+he is supposed to take a peculiar interest in those who labour
+under similar affliction.&nbsp; Nor can you read much of the
+adoration paid by Rome to the Virgin without perceiving that she
+is the Kwan-yin, the Goddess of Mercy, in the Romish
+system.&nbsp; There is a halo of awe thrown around the brow of
+the Redeemer, while the Virgin is described in the attitude of
+tenderness, &ldquo;the comforter of the afflicted,&rdquo;
+&ldquo;the refuge of the sinner,&rdquo; and the ready listener to
+the sufferer&rsquo;s cry.&nbsp; We will adduce one instance in
+illustration, as given by Mr. Tyler in his valuable little work
+&ldquo;What is Romanism?&rdquo;&nbsp; The worship of the Virgin
+is especially celebrated in Romish countries during the month of
+May, and there is a collection of religious poems used in the
+churches of Paris on these occasions.&nbsp; One of these is as
+follows:&mdash;</p>
+<blockquote><p>&ldquo;Vouchsafe, Mary, on this day to hear our
+sighs and second our desires.&nbsp; Vouchsafe, Mary, on this day
+to receive our incense, our love: Of thy heavenly husband calm
+the rage.&nbsp; Let him shew himself kind to all those that are
+thine!&nbsp; Of thy heavenly husband calm the rage: Let his heart
+be softened towards us.&rdquo;</p>
+</blockquote>
+<p>Here God is presented in the attitude of terror, while the
+female advocate is the sole depository of grace; and the whole
+springs from the natural heart, which, under the sense of sin,
+feels a dread of God; and longing for sympathy, appeals to a
+woman&rsquo;s love.</p>
+<p>III.&nbsp; <i>Holiness</i>.</p>
+<p>We may lay it down as a fundamental axiom, that there can be
+no religion without holiness.&nbsp; Whatever be our doctrinal
+opinions, if we be not holy we cannot see the Lord.&nbsp; And,
+accordingly, holiness is the great gift of a risen Saviour to his
+Church.&nbsp; He has shed forth the Holy Ghost to purify our
+hearts by faith.&nbsp; Now, in this Christian holiness there are
+two or three leading features to be carefully observed.&nbsp;
+(1.) It is not a plant which grows naturally in the human heart,
+but is the especial work of the Holy Ghost himself.&nbsp; (2.) It
+consists in a sacred principle which controls the whole man, and
+not in any one class either of actions or omissions.&nbsp; (3.)
+This ruling principle is the constraining power of the love of
+Christ.&nbsp; &ldquo;The love of Christ constraineth
+us.&rdquo;&nbsp; From which remarks it appears at once that true
+holiness is from its very nature impossible to the unconverted
+man.&nbsp; He is not under the influence of the Spirit; he does
+not know the love of Christ, and he is, therefore, incapable of
+that hallowed principle which shall bend his whole mind in one
+direction, and wean him from sin by the consecration of his whole
+man to God.&nbsp; Hence, <a name="page1_14"></a><span
+class="pagenum">p. 14</span>the unconverted man, if thoughtful
+and conscientious, is sure to feel distressed.&nbsp; A holy
+standard is presented to his view, while his conscience convicts
+him of lamentable defect.&nbsp; He sees there must be necessity,
+but has not felt its power.&nbsp; He sees there must be holiness,
+but he knows he is not holy.&nbsp; He is aware that without
+righteousness there can be no true religion, but he sees so much
+sin within his heart that he cannot believe himself
+righteous.</p>
+<p>What, then, is to be done?&nbsp; What is the refuge of the
+human heart under such circumstances?&nbsp; Either he must stifle
+conscience, which is impossible, or he must embrace the Gospel,
+in which case he would find joy in the Holy Ghost, or he must so
+accommodate that Gospel as to soothe his heart without changing
+it, which accommodation is Popery.&nbsp; And how is this
+effected?</p>
+<p>One mode is by <i>ritualism</i>.</p>
+<p>There are two great classes of Christian duties combined in
+the formation of Christian holiness&mdash;moral and positive;
+moral being the general effect of Christian principle, positive
+consisting in certain Christian acts.&nbsp; Now it is plainly in
+respect to these moral duties or duties of Christian principle
+that the natural heart finds the chief difficulty, and the
+outward acts of a ceremonial religion are incomparably easier
+than the holy dedication of a devoted heart.&nbsp; Hence it
+follows that the human heart is naturally prone to slide
+insensibly from the principle to the ritual, and to endeavour to
+compensate the defects of the one by a rigid attention to the
+requirements of the other.&nbsp; By such an accommodation no part
+of Divine truth is professedly set aside, but yet, by altering
+the proportions of the several parts, by throwing a strong light
+on one side of the picture, and a deep shade on the other, its
+whole character is completely changed, and religion is given to
+the natural man though his heart is left unsanctified by the
+Spirit.</p>
+<p>This tendency to substitute ritual for principle may be daily
+seen in every society.&nbsp; One thinks himself holy because he
+has kept his church; another, because he is a regular
+communicant; a third, because he attends daily service; a fourth,
+because he never neglects to say his prayers; while a fifth is
+quite sure that he is born again, because in his infancy he was
+baptized; although, possibly, neither one nor the other has
+learned anything of true holiness of heart.&nbsp; Out of this
+tendency has sprung up the whole system of Romish
+righteousness.&nbsp; The weed that grew out of the human heart it
+has adroitly cultivated, till it has become the strongest flower
+in its garden.&nbsp; What under the Gospel sprang up by nature
+against the Gospel it has embodied and arranged so as to become a
+substitute for the Gospel.&nbsp; Hence, under <a
+name="page1_15"></a><span class="pagenum">p. 15</span>Popery,
+ritual has in many cases overpowered principle, and attention to
+ritual religion is made the substitute for spiritual holiness
+before God.</p>
+<p>It is extremely difficult to produce documentary evidence of
+any such substitution, for, of course, it is in no case
+acknowledged.&nbsp; The truth of our charge, however, may be
+easily seen in the practice of indulgences.&nbsp; It is sometimes
+thought that this monstrous practice has been abandoned by modern
+Popery.&nbsp; But such is not the case; for I find in the
+&ldquo;Catholic Directory&rdquo; for 1848, that there are eight
+plenary indulgences granted to the faithful in the eight
+districts of England, and four more for the peculiar benefit of
+the London district.&nbsp; Now the essence of these indulgences
+is the substitution of ritual for principle, for the remission of
+moral sin is promised as a reward to the observance of an
+ecclesiastical rite.&nbsp; Take, <i>e.g.</i>, one of the
+indulgences granted by Pope Sixtus IV.:&mdash;&ldquo;Our holy
+Father, Sixtus IV., Pope, hath granted to all them that devoutly
+say this prayer before the image of our Lady the sum of 11,000
+years of pardon.&nbsp; Ave Sanctissima Maria,
+&amp;c.&rdquo;&nbsp; So the late Pope issued an apostolic brief
+to Ambrose Lisle Phillips, Esq., in which, amongst other things,
+he promises &ldquo;indulgences of 100 days as often as the
+members shall recite their appointed decade of the rosary on
+working days.&rdquo;&nbsp; He promises at the same time
+indulgences of seven years and seven lents as often as they shall
+recite the aforesaid decades on Sundays and holidays,
+&amp;c.&nbsp; It is impossible to imagine a more glaring
+preference of ritual above principle.&nbsp; The guilt of moral
+sin is remitted as a reward for the performance of an
+ecclesiastical rite.</p>
+<p>Another clear illustration of the same principle is seen in
+the substitution for repentance of what they term the sacrament
+of penance.&nbsp; Where you find repentance in the Scriptures you
+find penance taught by Rome, as, <i>e.g.</i>, in Ezek. xviii.
+30:&mdash;&ldquo;Repent and turn yourselves from all your
+transgressions.&rdquo;&nbsp; Luke xiii. 3.&nbsp; &ldquo;Except ye
+repent ye shall all likewise perish.&rdquo;&nbsp; And Acts ii.
+38:&mdash;&ldquo;Repent and be baptized every one of you, for the
+remission of sins, and ye shall receive the gift of the Holy
+Ghost.&rdquo;&nbsp; In all these passages the Council of Trent,
+Sess. xiv. 2, has changed &ldquo;repent,&rdquo; into &ldquo;do
+penance,&rdquo; and has so made the rite a substitute for the
+principle.&nbsp; Of course the pious Romanist would say,
+&ldquo;We have the principle too, for we truly repent in
+penance.&rdquo;&nbsp; But that does not affect the
+question.&nbsp; The Bible has promised remission of sin, and
+connected it with the principle; the Church of Rome has adopted
+the promise, but transferred it to the rite.</p>
+<p>The effects of this on different minds are, of course, very
+various.&nbsp; In some of a devout and conscientious character,
+it produces the most <a name="page1_16"></a><span
+class="pagenum">p. 16</span>earnest attention to the positive
+duties of religion, and gives them a dim gleam of doubtful hope
+in the unceasing observance of all prescribed services.&nbsp; But
+when there is not this spirit of devotion, it enables a wicked
+man to make a compromise with God, and to follow the natural bent
+of his natural heart, by attending to the Church&rsquo;s
+services, while he utterly neglects the weightier matters of the
+law.</p>
+<p>In the late trials for murder in Ireland, it was remarked that
+many of the guilty culprits were persons remarkable for their
+attention to the ritual of their Church; and there was a case at
+the close of the last Irish rebellion in which the hour of a
+murder was thus proved.&nbsp; One of the witnesses swore that it
+took place after the hour of twelve o&rsquo;clock on Saturday
+night, and he was sure of the fact because the murderers were
+determined to have a supper before they went on their guilty
+errand, and that Saturday being a fast-day, they could not touch
+meat until after the clock had struck.&nbsp; The ritual of
+fasting was rigidly observed, while the regard for life was
+altogether gone.&nbsp; In one of the jails at Rome there is a
+celebrated bandit, by name Gasparoni.&nbsp; This man, by his
+deeds of bloodshed, had desolated an extensive district in the
+neighbourhood of Rome, though all the while he avowed himself a
+very religious man.&nbsp; Sir Fowell Buxton inquired of him
+whether he had fasted when he was a bandit.&nbsp; He said,
+&ldquo;Yes.&rdquo;&nbsp; &ldquo;Why did you fast?&rdquo; was the
+next question.&nbsp; &ldquo;Because I am of the religion of the
+Virgin.&rdquo;&nbsp; &ldquo;Which did you think was worse, eating
+meat on a Friday, or killing a man?&rdquo;&nbsp; He answered
+without hesitation, &ldquo;In my case it was a crime not to fast;
+it was no crime to kill those who came to betray me.&rdquo;&nbsp;
+The man had no true holiness, but had taken the ritual of fasting
+as its substitute, so that in the midst of his murders he
+believed himself a very religious man.</p>
+<p>The same principle appears in the Romish treatment of the
+Lord&rsquo;s-day.&nbsp; The moral commandment of the Most High
+God is abandoned, and for it you find in many Romish catechisms
+the substitute of human ritual, &ldquo;Thou shalt keep the
+festivals.&rdquo;&nbsp; And this appears in the universal
+practice of Romish countries.&nbsp; They appear to regard it as a
+duty to attend mass, but that once done, the whole day is devoted
+to amusement.&nbsp; The rite is observed, and the conscience
+satisfied, so that the unregenerate heart is left at full liberty
+to pursue its own course, and take its pleasure on the
+Lord&rsquo;s holy day.&nbsp; Thus the same persons who are
+engaged in the utmost apparent devotion at mass in the morning
+are found in throngs in the dissolute French theatre at
+night.&nbsp; &ldquo;Attend to the Church&rsquo;s rites and live
+as you please,&rdquo; appears to be the maxim of their
+morality.</p>
+<p>You perceive the same thing in Romish literature.&nbsp; It has
+been one <a name="page1_17"></a><span class="pagenum">p.
+17</span>of the characteristics of the late movement toward Rome
+that amongst its most devoted followers it has let loose the
+spirit of the world.&nbsp; You will observe, for example, in
+Burns&rsquo;s Catalogue the strangest possible mixture of
+ritualism and worldliness, and will see the book of Romish
+devotion placed side by ride with the wild German love story.</p>
+<p>Thus has Popery taken hold of the great grand gift of
+Christianity, and presented it to its votaries in a form
+accommodated to human nature.&nbsp; It does not deny the
+necessity of holiness, but it so transforms its character that
+the unholy man may think he has attained it, and the Italian
+murderer conscientiously believe himself religious.</p>
+<p>A second substitution for true holiness is <i>asceticism</i>:
+according to which system the unholy heart finds its refuge in a
+separation from ordinary men.&nbsp; Christianity carries holiness
+into life, asceticism takes the hermit out of it.&nbsp; But yet
+it is perfectly natural that men should seek such a refuge.&nbsp;
+When they feel the burden of sin, and experience the temptations
+of a surrounding world, it is no wonder that they should seek a
+remedy in a complete retirement from its influence.&nbsp; To give
+themselves up to fasting, penance, and solitary communion with
+God, must lead, they very naturally argue, to the enjoyment of
+more holy peace than they can hope to find in the midst of the
+duties and varied engagements of society.&nbsp; Hence every false
+faith has produced its devotees.&nbsp; Under different systems
+they have assumed a different character, but in all the principle
+is the same.&nbsp; The Hindoo separates himself from the world,
+and stands with his arm erect till it becomes stiffened into a
+fixed position; while the Buddhist and the Romanist retire to the
+convent that they may there withdraw from the world, and devote
+themselves wholly to spiritual exercises and to God.&nbsp; But
+though this is natural, it is a mere accommodation.&nbsp; The
+real evil of the human heart is not corrected by the change, nor
+have the hair shirt and the leathern girdle the slightest
+influence in controlling the corrupt passions of the
+nature.&nbsp; There may be as much pride, self-righteousness, and
+ill-governed temper in the lonely hermit&rsquo;s cheerless cell,
+as in the deep current of the world&rsquo;s society.&nbsp; At the
+same time it is an accommodation, for it employs the name of
+Christ, and gives the semblance of a very elevated piety.&nbsp;
+It adopts the language of devotion, and prescribes a course of
+action and self-denial.&nbsp; It gives the inquirer something to
+do, and something to bear; it separates him also from other men,
+and so, though his heart be not purified, it gives him the hope
+that he is holy.&nbsp; This was remarkably seen in the case of
+Ignatius Loyola.&nbsp; Like Luther, he was awakened to a deep
+sense of sin, and it is a remarkable fact that the two greatest
+<a name="page1_18"></a><span class="pagenum">p.
+18</span>phenomena of the sixteenth century, the Reformation, and
+Jesuitism, should have sprung out of the same uneasiness for
+sin.&nbsp; Luther found peace through the blood of the Lamb, and
+holiness in the work of the Spirit; Loyola was as much distressed
+as he, and failing in his discovery of Christ, he took refuge in
+the substitute of an ascetic life.&nbsp; He tore himself away
+from his kindred and father&rsquo;s house, determining to undergo
+penances of the severest character, and to serve God in
+Jerusalem.&nbsp; He hung up his shield before an image of the
+Virgin, and, having clothed himself in coarse raiment, he stood
+before it for whole nights with his pilgrim&rsquo;s staff in his
+hand.&nbsp; At Manresa he passed seven hours daily on his knees,
+and scourged himself regularly thrice a-day.&nbsp; He devoted
+three whole days to making a general confession for sin, but the
+more he explored the depths of his heart, the more painful were
+the doubts which assailed him.&nbsp; Having read in some of the
+fathers that God had been moved to compassion by a total
+abstinence from food, he remained from Sunday to Sunday without
+tasting anything, and at last only broke his fast in obedience to
+the positive injunctions of his confessor.</p>
+<p>Such were the efforts of a master mind, to create for itself
+an artificial holiness, and such are the principles more or less
+involved in the whole system of the monasticism of Rome.&nbsp; It
+substitutes devotion of act, which withdraws men from their
+appointed sphere, for devotion of heart which glorifies God in
+its varied duties: and thus presents a spurious holiness within
+reach of unconverted minds.</p>
+<p>IV.&nbsp; But the great root of the matter yet remains in the
+craving of the soul for <i>Reconciliation</i>.</p>
+<p>That there is this craving none can deny.&nbsp; It is seen in
+all classes, in all nations.&nbsp; Buddhists, Hindoos, Mussulmen,
+Jews, Protestants, Romanists, and even Infidels, all bear
+testimony to a certain undefined longing after peace.&nbsp; Now
+this peace is given by the Gospel, in the free, full
+justification of the believer through the perfect atonement and
+imputed righteousness of the Lord.&nbsp; But in the practical
+application of it to the heart there arises this
+difficulty.&nbsp; Our safety depends on an invisible union with
+an invisible Redeemer.&nbsp; Faith is not a thing which can be
+seen and felt.&nbsp; It looks away from self to Christ, and
+disappears as soon as you look back on self to find it.&nbsp; Now
+if a man be enabled by the Holy Ghost to look simply to Christ,
+this difficulty vanishes through the all-sufficiency of the one
+object there presented to his view.&nbsp; But if, on the other
+hand, this faith be wanting, and the freedom of Divine grace
+remain unknown, the human heart at once makes an effort for some
+visible, tangible mode <a name="page1_19"></a><span
+class="pagenum">p. 19</span>of laying hold of acceptance in
+Christ Jesus.&nbsp; The system, therefore, best accommodated to
+the natural man would be one which embraced all the rich promises
+of the Gospel, but connected them with something which could be
+said or done, so leaving men in no doubt as to their
+position.</p>
+<p>Now this desire is exactly met by the Church of Rome.&nbsp; It
+presents its pardon in a tangible, visible form, and it leads the
+soul to rest for its assurance upon something safely done.&nbsp;
+The sin is confessed, the penance performed, the absolution
+pronounced, and there the matter ends.&nbsp; The guilty man has
+no further occasion to distress his mind upon the subject.&nbsp;
+The language of the catechism of the Council of Trent is very
+curious as illustrating the endeavour to connect pardon with a
+visible act.&nbsp; It first draws the distinction between the
+inward disposition of repentance and the outward act of penance,
+and adds, &sect; 13, &ldquo;That it is the outward penance in
+which the sacrament consists, and which contains certain external
+actions, which <i>are subjects of sense</i> through which the
+inner feelings of the mind are manifest.&rdquo;&nbsp; The next
+section explains the reason why the sacrament of penance is said
+to have been instituted, viz., to assure us of our pardon, for
+without it, &ldquo;there must have been most anxious suspense of
+mind respecting <i>inward repentance</i>, since every man would
+have had good reason to doubt his own judgment in those things
+which he was doing.&rdquo;&nbsp; To avoid this anxiety,
+therefore, the pardon is connected with a visible act.&nbsp; It
+is found, accordingly, in practical life, that the priest&rsquo;s
+absolution is regarded by the Romanist in the same light as
+God&rsquo;s forgiveness, and that, whatever be the state of
+heart, that visible act is deemed sufficient.&nbsp; Pat Burns,
+now a devoted Scripture Reader under the Irish Society, was for
+ten years the leader of a desperate gang of Ribbandmen, and he
+told a friend of mine that during that time he frequently went to
+the priest, paid him all dues regularly, and obtained absolution
+from time to time, as his conscience felt uneasy after the
+commission of crime; that the priest generally put a penance upon
+him, and that when it was performed, he considered himself as
+good a man as any other, and as fit for heaven.&nbsp; This same
+person added that the priest had never once directed him to the
+Word of God, or to the Lord Jesus for salvation.</p>
+<p>The same connexion between confession and reconciliation was
+curiously illustrated by the following fact.&nbsp; The priest in
+my friend&rsquo;s parish gave nothing during the late
+contribution towards Irish distress, but the poor creatures
+excused his penuriousness on the plea that it was unlucky to take
+a priest&rsquo;s money&mdash;that a priest&rsquo;s money being
+paid <a name="page1_20"></a><span class="pagenum">p. 20</span>at
+confession and absolution, is the price of sin, and often comes
+from murderers and other bad characters, as the price of
+absolution and pardon; and if, therefore, you buy a horse with
+it, he will get lame; and if you buy seed corn it will be
+blighted.</p>
+<p>I am perfectly aware that it may be justly argued that these
+facts among the people do not prove that the principle has been
+adopted by the Church; but I think it must also be admitted that
+they do show how exactly suited to the natural man is the
+connexion which Rome does assert between the pardon of sin and
+certain visible actions amongst men.&nbsp; God connects his
+pardon with a deep seated spiritual faith.&nbsp; The human heart
+says, &ldquo;Let me do something.&nbsp; Let me work it out.&nbsp;
+Let me have some assurance that I am forgiven.&rdquo;&nbsp;
+Popery steps in, and adapts its principles to both, asserting on
+the one hand the necessity of faith, but prescribing on the other
+a certain penance, and then sealing the whole with the
+priest&rsquo;s absolution, so as to leave no doubt on the
+sinner&rsquo;s mind.&nbsp; According to the language of a late
+pervert, the priest &ldquo;shewed her how she must unite her
+sacrifice with the holy atoning blood of Christ, and then in his
+name pardoned and blessed her.&nbsp; Thus sin had not been
+suffered to remain upon her soul.&rdquo;&nbsp; See how the Gospel
+was retained, and at the same time accommodated to the natural
+cravings of the anxious heart.&nbsp; The atoning blood was
+preached, but the act of penance received with it, so as to give
+it a tangible application.</p>
+<p>But this accommodation fails in giving lasting peace.&nbsp;
+Nothing, in short, can really satisfy but the atoning blood of
+Christ <i>alone</i>, and to this failure may be traced the whole
+tissue of Romish rites.&nbsp; Penances, absolutions, masses, holy
+waters, holy pilgrimages, holy retreats, and, last of all,
+extreme unction, are nothing more than fresh efforts to satisfy
+the heart; and, though all be combined, they are all found
+insufficient.&nbsp; There are, we know, true believers, who,
+though trammelled by the system, yet rise above it to Christ; and
+there are others, again, whose conscience is so deadened that
+they live at ease in Zion; but for conscientious anxious souls
+the means are insufficient, and anxious fears keep rising up
+within the heart.&nbsp; From these remaining doubts has arisen
+the last crowning accommodation in the system, namely,
+purgatory.</p>
+<p>In former days I used to wonder what could be the attraction
+of the doctrine of purgatory, more especially when I found that
+there was scarcely any portion of the system which persons
+embraced with equal readiness.&nbsp; It is said of it in the
+catechism of the Council of Trent, &ldquo;Besides hell there is a
+fire of purgatory, in which the souls of <a
+name="page1_21"></a><span class="pagenum">p. 21</span>the pious
+being tormented for a definite time, expiate their sin; that so
+an entrance may be opened to them into the eternal country, into
+which nothing defiled can enter.&rdquo;&nbsp; Now it may be
+fairly asked from what principle in the human heart can such a
+decree have sprung?&nbsp; We can understand men cheerfully
+performing penance, and craving the absolution of the
+priest.&nbsp; But what can make a pious soul desire to be burnt
+up in purgatory?&nbsp; It is not merely a heavenly purification
+of the ransomed spirit to prepare it sweetly for the rich
+enjoyments of the kingdom, but it is a burning in the fire, and
+that, strange to say, is the peculiar privilege of pious
+souls.&nbsp; Can anything be more extraordinary?&nbsp; And yet,
+when you consider it, can anything be more simple?&nbsp; Just
+take the case of one of these anxious minds, of which we have
+been speaking.&nbsp; He has been going about to establish his own
+righteousness, but his heart is not holy.&nbsp; He has
+endeavoured to unite his sacrifice of penance with the atoning
+blood of Christ, and he has received the priest&rsquo;s pardon,
+but yet sin remains.&nbsp; There it is, eating into his
+heart&rsquo;s peace, and cleaving like a leprosy to his
+soul.&nbsp; And now death approaches, the delusions of the lower
+world begin to vanish, and then comes the question, Is sin
+forgiven?&nbsp; He has received his last viaticum.&nbsp; Still,
+is he safe?&nbsp; He has man&rsquo;s absolution.&nbsp; Has he
+God&rsquo;s pardon?&nbsp; He has performed his penance.&nbsp; Is
+sin fully expiated?&nbsp; Oh, that we could point him at once to
+the simple sufficiency of the Lamb&rsquo;s most precious
+blood!&nbsp; But in default of that, what must be done?&nbsp;
+There must be a further accommodation of Christianity.&nbsp; The
+heart tells him that his own penance has been insufficient, so
+the work of expiation must be carried out beyond the grave.&nbsp;
+His conscience whispers that he is not yet prepared to die, so he
+clings readily to the hope that something may still be done, that
+complete preparation here on earth is not needful, for that an
+intermediate state is to follow, in which, though unprepared at
+his dying hour, he may yet be made meet for the kingdom of the
+saints.</p>
+<p>Or take the case of another character, the man who has spent
+his life in neglect of God.&nbsp; In the day of health he has
+been occupied with the world&rsquo;s interests, and been enabled
+to stave off the great question of his soul&rsquo;s
+salvation.&nbsp; But now the great enemy is upon him, the day of
+account is near, and the Judge must be met in judgment.&nbsp;
+Under such circumstances, a man will give anything for
+time.&nbsp; If possible, time here; but if that is impossible,
+time hereafter: at all events, time.&nbsp; He will do anything to
+stave off the great decision,&mdash;he will grasp anything that
+postpones the necessity of preparation.&nbsp; From this mind
+arises the hope amongst all classes, of doing something for the
+dead.&nbsp; I was once <a name="page1_22"></a><span
+class="pagenum">p. 22</span>charged myself with carelessness as
+to men&rsquo;s salvation, because a certain dead body was not
+carried into the church at burial.&nbsp; &ldquo;If,&rdquo; said
+the woman, &ldquo;you really believed that you saved souls by
+carrying the bodies into church, you would have taken him in as
+well as others.&rdquo;&nbsp; Now the system of Popery has grown
+out of this anxious fear.&nbsp; It has met the fears of dying
+men, by giving a system to their ill-founded hopes.&nbsp; It has
+given the man who knows he is unprepared to die a resting-point
+beyond the grave.&nbsp; It has shifted the work of preparation to
+a world unseen and unknown, and so hushed the voice of conscience
+by assuring it that there still remains the hope of expiation for
+its sin.&nbsp; Purgatory, therefore, is the last stay for an
+unsatisfied heart.&nbsp; It gives the hope of pardon after death,
+and serves as a sedative for death-bed fears.</p>
+<p>Thus, then, we have traced some few particulars of the Romish
+system to their hidden sources in the human heart, and have
+observed some of the many perversions and modifications which it
+has provided for the sinner, to assist him in the pursuit of
+peace.</p>
+<blockquote><p>&ldquo;Oh, how unlike the complex works of man,<br
+/>
+Heaven&rsquo;s easy, artless, unencumbered plan!<br />
+No meretricious graces to beguile,<br />
+No clustering ornaments to clog the pile,<br />
+From ostentation, as from weakness, free,<br />
+It stands like the cerulean arch we see,<br />
+Majestic in its own simplicity.<br />
+Inscribed above the portal, from afar<br />
+Conspicuous as the brightness of a star,<br />
+Legible only by the light they give,<br />
+Stand the soul-quickening words, &lsquo;<span
+class="smcap">Believe and Live</span>!&rsquo;&rdquo;</p>
+</blockquote>
+<p>Here, therefore, we may safely leave our argument; and we
+would make, in conclusion, one or two very simple practical
+remarks.</p>
+<p>In the first place, then, we must never feel surprised at
+seeing amiable, excellent, and apparently religious men brought
+under the influence of Popery; for it has surely appeared
+to-night, that the characters most subject to its attraction are
+those who have felt the power of religious impression, but who
+have not been led by the Spirit to know the hallowed peace of
+saving grace.&nbsp; Those who are justified in Christ are at
+peace, and do not need it; those who are insensible to Divine
+things are at ease, and do not care for it; while the
+intermediate class, consisting of those who feel the necessity of
+the Gospel, but do not enjoy its grace,&mdash;they are the
+persons most open to an accommodated system, and most prepared
+for the reception of a spurious Christianity.&nbsp; Until a man
+has felt some perplexity, he <a name="page1_23"></a><span
+class="pagenum">p. 23</span>has no desire to surrender his
+responsibility to another; nor until he has felt sin&rsquo;s
+burden, does he care for the temporary relief which may be found
+from penance and absolution.&nbsp; And this explains the at first
+sight remarkable phenomenon of the rapid progress of Romish
+principles in latter years, notwithstanding the spread of
+evangelical truth, and the increased circulation of the Word of
+God.&nbsp; The preaching of the Cross disturbs more minds than it
+saves, and so drives the unconverted to have recourse to some
+substitute for the Gospel.</p>
+<p>A second remark is, that we must never be astonished at the
+alliance often witnessed between Popery and Infidelity, for they
+spring from the same elements in the human heart.&nbsp; Unbelief
+and superstition appear, at first sight, to be directly opposed;
+but in their secret springs they are closely allied.&nbsp; They
+are two human remedies for the uneasiness of the human
+heart,&mdash;the one rejecting, the other accommodating the
+Gospel.&nbsp; And whenever the time shall arise, that the
+witnesses for Christ shall be called on once more to bear their
+cross for the name of Jesus, they must be prepared to encounter
+both in a confederate effort against the faith.&nbsp; In two
+particulars they agree, in one only they diverge.&nbsp; In their
+uneasiness under the influence of the Gospel, and in their
+rejection of its simple plan of life, they are one: the
+difference is only at the third stage, when the one rejects
+revelation, the other accommodates it to its will.</p>
+<p>Lastly, we are surely taught that the one and only remedy for
+Popery and Popish tendencies is the free, sovereign, and
+unfettered grace of our Lord and Saviour Jesus Christ.&nbsp; We
+may discuss the many questions arising out of the system, and
+overthrow the Romish advocate even on the ecclesiastical
+argument; but in so doing we only protect the outposts.&nbsp; If
+we would strike at the root of the evil, we must do it by setting
+forth at once the fulness and freedom of the salvation that is in
+Jesus.&nbsp; Let the doctrine of justification by faith be
+written on the heart by the Holy Ghost, and there will then be
+little fear from Popery.&nbsp; Let that one great fundamental
+truth be neglected and obscured, and the more earnest that we are
+in an awakening ministry, the more effectually do we prepare the
+way for Rome.&nbsp; In every point, then, let us meet Antichrist
+by exalting Christ.&nbsp; If men are harassed by perplexity, let
+us assure their faith by proclaiming Christ as revealed in
+Scripture.&nbsp; If men are craving after communion with God, let
+us set Christ before them as the sinner&rsquo;s advocate.&nbsp;
+If they long for holiness, let us tell them of Christ as our
+wisdom and righteousness and sanctification and redemption.&nbsp;
+If they seek justification, let Christ be honoured as the Lord
+their <a name="page1_24"></a><span class="pagenum">p.
+24</span>righteousness; and if they look for some further
+expiation of their in purgatory, let us still tell them of
+Christ, who &ldquo;by one offering hath perfected for ever them
+that are sanctified.&rdquo;&nbsp; This is the weapon which Peter
+wielded on the day of Pentecost, and which burst the hold of the
+Popery of Judaism.&nbsp; This was the message with which St. Paul
+set at nought the rising Popery of Galatia.&nbsp; This was the
+mighty power which, in the days of the Reformation, shook Rome to
+her foundations; and this is the only name whereby the witnesses
+for Christ can ever look for victory, for they overcome,
+according to the scriptural record, &ldquo;by the blood of the
+Lamb, and by the word of their testimony.&rdquo;</p>
+<h2><a name="page1_25"></a><span class="pagenum">p.
+25</span>PRAYER TO BE USED AT THE MEETINGS OF THE ISLINGTON
+PROTESTANT INSTITUTE.</h2>
+<p><span class="smcap">Almighty God</span>, who hast built Thy
+Church upon the foundation of the Apostles and Prophets, Jesus
+Christ himself being the chief corner stone, and hast promised
+that the gates of Hell shall not prevail against it; we approach
+Thee in the name of Him who is the one Mediator, the Way, the
+Truth, and the Life.</p>
+<p>We praise and magnify Thy holy name for Thy distinguishing
+goodness towards us as inhabitants of this Christian land, and
+members of a Reformed and scriptural Church.&nbsp; [We adore Thy
+grace in that wonderful interposition of Thy Providence, by which
+our fathers were rescued from the yoke of superstitious bondage,
+and taught to serve Thee in spirit and in truth.]</p>
+<p>But we confess that we have not rendered again according to
+the benefit we have received.&nbsp; We have neither prized nor
+improved our privileges as we ought.&nbsp; [We have sinned, and
+our fathers have sinned, and we have reason to fear lest there
+should be wrath upon us and upon our people, and lest Thou
+shouldest pour out the spirit of slumber and delusion upon
+us.]&nbsp; Yet Thou art the same Lord, whose property is always
+to have mercy.&nbsp; Remember not our offences, nor the offences
+of our forefathers.&nbsp; Turn us again, O Lord God of hosts;
+cause Thy face to shine, and we shall be saved.</p>
+<p>Direct our hearts and minds by Thy Holy Spirit.&nbsp; Give us
+understanding of the times to know what we ought to do.&nbsp; Let
+Thy merciful help especially prevent and follow us as members of
+this Society.&nbsp; May we begin, continue, and end everything in
+Thee.&nbsp; [Let us not contend for names and words, but for Thy
+glory, and the truth of Thy Gospel.]&nbsp; Grant us a simple love
+of the truth, and an experimental acquaintance with it.&nbsp;
+[Let us not be &ldquo;carried about with divers and strange
+doctrines,&rdquo; but let our hearts be &ldquo;established with
+grace.&rdquo;]</p>
+<p>And let us not only believe with the heart, but with the mouth
+make confession.&nbsp; With meekness of wisdom may we ever be <a
+name="page1_26"></a><span class="pagenum">p. 26</span>ready to
+defend our principles and to protest against error.&nbsp; Let us
+unite holy zeal, boldness, and stedfastness, with a spirit of
+genuine charity.&nbsp; Grant us a right judgment in all things,
+Christian unanimity in our counsels, and perseverance in
+well-doing.&nbsp; [Keep us humble, depending entirely upon the
+promised grace and help of Thy Holy Spirit, and watchful, as
+those who are not ignorant of the devices of Satan.]</p>
+<p>Raise up, we earnestly entreat Thee, champions for the truth;
+revive in our days the spirit of the martyrs and reformers of
+old.&nbsp; Spare to Thy Church those who are zealous for
+Thee.&nbsp; May the faithful never fail from among us, but let
+the rising youth be trained to walk in the good old paths.</p>
+<p>And as Thou hast commanded prayers and intercessions to be
+made for all men, we beseech Thee for our sovereign lady, Queen
+Victoria, [that she may ever be mindful of the responsibilities
+of her office and the obligation of her oath.&nbsp; Bless
+abundantly] the Ministers of State.&nbsp; [Guide] and [govern]
+the senate of our land.&nbsp; [Strengthen and encourage those
+Protestant Representatives who are faithful to Thy cause;
+increase their influence, and add to their numbers.&nbsp; Pour
+out Thy Spirit upon all estates of the realm, the clergy and the
+laity, the rich and the poor.&nbsp; May they strive together, as
+members of one body, for the common faith.&nbsp; Let it please
+Thee to comfort and succour all oppressed Protestants, and
+confessors of the truth, enabling them to forgive their enemies,
+and to maintain their own stedfastness.]&nbsp; And very earnestly
+do we beseech Thee to bring into the way of truth all such as
+have erred and are deceived.&nbsp; Strengthen such as do stand,
+and raise up them that fall.</p>
+<p>[Finally, we commend ourselves and the work of our hands unto
+Thee, entreating Thee to accept our persons and our services, not
+weighing our merits, but pardoning our offences; and so to
+overrule all events,&mdash;nay, even the errors and infirmities
+of Thy servants,&mdash;to the advancement of Thy glory, and the
+good of Thy Church, that truth and liberty, piety and peace, may
+be established among us to all generations.]</p>
+<p>These and all other mercies we humbly beg in the name and
+mediation of <span class="smcap">Jesus Christ</span>, our most
+blessed Lord and Saviour.</p>
+<p style="text-align: right"><span class="smcap">Amen</span>.</p>
+<p style="text-align: center">N.B.&nbsp; The passages within
+brackets may be omitted at discretion.</p>
+
+<div class="gapshortline">&nbsp;</div>
+<p style="text-align: center">Macintosh, Printer, Great
+New-street, London.</p>
+<h2><a name="page1_27"></a><span class="pagenum">p. 27</span>BY
+THE SAME AUTHOR.</h2>
+<p style="text-align: center"><span
+class="GutSmall">I.</span></p>
+<p>The SCRIPTURAL PRINCIPLES of our PROTESTANT CHURCH.&nbsp;
+Second Edition.&nbsp; Price 3<i>s.</i></p>
+<p style="text-align: center"><span
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+the People of God at the Advent of the Lord.&nbsp; Third
+Edition.&nbsp; Price 1<i>s.</i> 6<i>d.</i></p>
+<p style="text-align: center"><span
+class="GutSmall">III.</span></p>
+<p>The COMMUNION and COMMUNICANT.&nbsp; A Practical Tract for
+Enquirers respecting the Lord&rsquo;s Supper.&nbsp; Price
+3<i>d.</i>, or 2<i>s.</i> per dozen.</p>
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