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diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/42280-0.txt b/42280-0.txt new file mode 100644 index 0000000..0fde641 --- /dev/null +++ b/42280-0.txt @@ -0,0 +1,1671 @@ +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. + +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. + +BAPTISM as TAUGHT in the BIBLE and the PRAYER-BOOK. 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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 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"> </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"> </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"> </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"> </div> +<p style="text-align: center">1848.</p> +<p style="text-align: center"><i>Price One Shilling</i>.</p> + +<div class="gapspace"> </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.—REV. D. WILSON, +M.A.<br /> +Treasurer.—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> </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> </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> </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> </p> +</td> +</tr> +<tr> +<td colspan="3"><p><span class="GutSmall">Collector.—MR. +LIDDLE, PAROCHIAL SCHOOLS, CHURCH-STREET.</span></p> +</td> +</tr> +</table> +<h3>RULES.</h3> +<p>I. That this Society be called “<span +class="smcap">The Islington Protestant +Institute</span>.”</p> +<p>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.</p> +<p>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.</p> +<p>IV. That the Society be conducted by a President, +Treasurer, Committee, and two Clerical and two Lay +Secretaries.</p> +<p>V. That Members be of two classes:—</p> +<p>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.</p> +<p>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.</p> +<p><a name="page4"></a><span class="pagenum">p. +4</span>—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. 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.</p> +<p>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.</p> +<p>VIII. That all publications circulated by the Society be +first approved by the General Committee, and bear the stamp of +the “<span class="smcap">Islington Protestant +Institute</span>.”</p> +<p>IX. That the General Committee meet on the third Monday +in every month, and oftener, if needful. Five members to +constitute a quorum.</p> +<p>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.</p> +<p>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.</p> +<p>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.</p> +<p>XIII. That all Meetings of the Society be opened with +prayer, and closed with benediction.</p> +<p>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.</p> + +<div class="gapshortline"> </div> +<p>N.B. 1. Contributions in aid of the Institute will +be thankfully received by any of the officers.</p> +<p>2. 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. All the publications of the Institute may be +purchased at Mr. Jackson’s, Bookseller and Publisher, +Islington Green.</p> +<p>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.</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—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.</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. 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. 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.</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. 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. <a name="page1_3"></a><span +class="pagenum">p. 3</span>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.</p> +<p>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.</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. 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’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 <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. 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.</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’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.”</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. 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 +<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. 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.</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. +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.</p> +<p>But suppose this change does not take place, what then? +The uneasiness still remains, and the contact with the Gospel +only quickens <a name="page1_6"></a><span class="pagenum">p. +6</span>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.</p> +<p>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.”</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. 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 <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. 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. 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. 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 <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. 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 <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. 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.</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. 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. <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. 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. +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.</p> +<p>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.</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. 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 +<a name="page1_11"></a><span class="pagenum">p. +11</span>Catholic.” 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. 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.</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’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. 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, +<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—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. <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. 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.</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. 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 <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’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:—</p> +<blockquote><p>“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.”</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’s love.</p> +<p>III. <i>Holiness</i>.</p> +<p>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, <a name="page1_14"></a><span +class="pagenum">p. 14</span>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.</p> +<p>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?</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—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.</p> +<p>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 <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. 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, <i>e.g.</i>, 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.</p> +<p>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, <i>e.g.</i>, 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.</p> +<p>The effects of this on different minds are, of course, very +various. 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. 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.</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. 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.</p> +<p>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.</p> +<p>You perceive the same thing in Romish literature. 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. 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.</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. 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. 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 +<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. 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.</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. 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. 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. 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 <a name="page1_19"></a><span +class="pagenum">p. 19</span>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.</p> +<p>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 <i>are subjects of sense</i> 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 <i>inward repentance</i>, 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.</p> +<p>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 <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. 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.</p> +<p>But this accommodation fails in giving lasting peace. +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. 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.</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. 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 <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.” 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.</p> +<p>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 <a name="page1_22"></a><span +class="pagenum">p. 22</span>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.</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>“Oh, how unlike the complex works of man,<br +/> +Heaven’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, ‘<span +class="smcap">Believe and Live</span>!’”</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. 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 <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’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.</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. 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.</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. 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 <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 “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.”</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. [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. 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.</p> +<p>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.”]</p> +<p>And let us not only believe with the heart, but with the mouth +make confession. 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. 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.]</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. 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.</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. 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.</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,—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.]</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. The passages within +brackets may be omitted at discretion.</p> + +<div class="gapshortline"> </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. +Second Edition. Price 3<i>s.</i></p> +<p style="text-align: center"><span +class="GutSmall">II.</span></p> +<p>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<i>s.</i> 6<i>d.</i></p> +<p style="text-align: center"><span +class="GutSmall">III.</span></p> +<p>The COMMUNION and COMMUNICANT. A Practical Tract for +Enquirers respecting the Lord’s Supper. Price +3<i>d.</i>, or 2<i>s.</i> per dozen.</p> +<p style="text-align: center"><span +class="GutSmall">IV.</span></p> +<p>BAPTISM as TAUGHT in the BIBLE and the PRAYER-BOOK. +Fifth Thousand. Price 2½<i>d.</i></p> +<p>***END OF THE PROJECT GUTENBERG EBOOK POPERY***</p> +<pre> + + +***** This file should be named 42280-h.htm or 42280-h.zip****** + + +This and all associated files of various formats will be found in: +http://www.gutenberg.org/dirs/4/2/2/8/42280 + + + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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