Priesthood. Are the people immoral in Ireland? Would it not be next to a miracle if they were other wise? Mr. Croly himself asks:

"Does not this system of clerical dishonesty strike at the root of public morals? The morals of a Pastor must have an influence on the morals of his flock. Will a Priest who has no regard to the sacred rights of property be earnest in exhorting the people to the practice of justice and fair dealing? Or will not the contagion of his example stimulate the evil propensities of human nature, and spread infection among the whole flock? Away then with a system which leads to all these destructive consequences, -a system which degrades religion, and tends directly to demoralize both the Pastor and the congrega. tion." (Page 38.)

The system for the utter extinction of which Mr. Croly so powerfully pleads, is not that of Popery itself, though we confess that his Essay contains demonstrative evidence of the desirableness of its speedy and utter extinction, but of what, by a strange perversion of terms, he calls ' voluntary contributions!" To speak of the exactions of the Popish Clergy, as illustrations of the voluntary principle," is, in our view, just as apposite, as it would be to support an argument in favour of "voluntary motion" by adducing the example of a convicted felon proceeding to the place of execution, goaded onwards by the messengers of justice, and surrounded by the paraphernalia of death.

We hasten to solicit the attention of our readers to that difference in matters of doctrine by which the Protestant and Papal Churches are distinguished; and we hesitate not to affirm, that this will be found to be, not one of "shades," but of substance, affecting the essential verities of the Christian faith.

That the difference in doctrine which exists between Protestants and Papists is not generally and duly appreciated, must be admitted with regret; but that this is not the less real and important, will not be doubted by those who think clearly and reason conclusively on theological questions. But before we proceed to adduce the necessary evidence in proof of the importance of

those subjects on which the two Churches differ, it may not be unseasonable, briefly to advert to the probable causes which have contributed to produce among Protestants that indistinct perception of the doctrines and character of the Papal Church.

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They are summarily stated in the following extract from the masterly of the late Robert Hall:-" An equal change in the state of feeling towards an object which has itself undergone no alteration whatever, and where the party by which it is displayed profess to adhere to their ancient tenets, it would be difficult to specify. To inquire into the causes of this singular phenomenon would lead to discussion foreign to our present purpose. Let it suffice to remark, that it may partly be ascribed to the length of time which has elapsed since we have had actual experience of the enormous cruelties of the Papal system, and to the fancied security we possess against their recurrence; partly to the agitation of a great political question which seems to have had the effect of iden

tifying the cause of Popery with that of the Protestant Dissenters. The impression of the past has in a manner spent itself. The influence of these circumstances has been much aided by that indifference to religious truth which too often shelters itself under the mask of candour; and to such an extent has the humour been carried, that distinguished leaders in Parliament have not scrupled to represent the controversy between the Papists and Protestants as turning on obscure and unintelligible points of doctrine, scarcely worth the attention of enlightened minds; while a beneficed Clergyman of some distinction has treated the whole subject as of no more importance than the idle disputes agitated by the schoolmen. It was but a few years since, that a celebrated Nobleman, in the House of Peers, vehemently condemned the oath of abjuration, for applying the term 'superstitious' to the doctrine of transubstantiation, In exactly the same spirit the appel lation of Papist is exchanged for Catholic,-a concession which the

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adherents of the Church of Rome well know how to improve, amounting to little short of a formal surrender of the point at issue. For if the Papists are really entitled to the name of Catholics, Protestants of every denomination are involved in the guilt of schism."

The sentiments expressed in the preceding paragraph are entitled to special attention. The intellectual -character, and catholic spirit, of the writer preclude the possibility of imputing them to ignorance or illiberality. That Mr. Croly and Dr. Doyle entertained very different opinions from those held by Mr. Hall, will appear from the following state

ment:

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"The Catholic and Protestant religions do not differ so widely from one another as some people imagine, who do not take the trouble of making the necessary inquiry, or who are not competent for the task. The chief points to be discussed are, the canon of the sacred Scriptures, faith, justification, the mass, the sacraments, the authority of tradition, of Councils, of the Pope, the celibacy of the Clergy, language of the Liturgy, invocation of saints, respect for images, prayers for the dead. On most of these, it appears to me, that there is no essential difference between Catholics and Protestants.' Dr. Doyle." (Page 13.)

Our limits will not allow us to enter into a discussion of all the subjects to which Mr. Croly refers in his extract from Dr. Doyle. We shall, therefore, select those points which are of the greatest importance, and in reference to which the difference is the most prominent.

The Protestant and Papal Churches agree in their recognition of the holy Scriptures as given by the inspiration of God; but there is an important difference between them respecting the canon and the sufficiency of the Scriptures. The Papal Church admits, as an integral part of the canonical Scriptures, those books commonly called Apocryphal; and, notwithstanding this recognition, that Church does not admit the sufficiency of the Scriptures, but contends for the necessity and authority of tradition. The Protestant doctrine is clear stated in the sixth

Article of the Church of England: "Holy Scripture containeth all things necessary to salvation; so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of faith, or to be thought requisite or necessary to salvation. In the name of the holy Scripture we do understand those canonical books of the Old and New Testament, of whose authority was never any doubt in the church." The Popish doctrine is stated by Dr. Milner, in the following words :-"The Catholic rule of faith is not merely the written word, but the whole word of God, both written and unwritten; in other words, Scripture and tradition, and these propounded and explained by the Catholic Church." The Council of Trent determined that "the Old and New Testament, and the traditions of the Church, ought to be received with equal reverence and piety;" and that "it suffices for laymen, if they believe and practise what the Church believes and requires, whether they understand the ground of that doctrine and practice or not." (Sess. 4.)

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Is it necessary to point out the essential difference between the doctrine of the two Churches? According to the Protestant doctrine, that which is not read in the Scripture, or may not be proved thereby, is not to be required of any man to be believed as an article of faith, or to be thought requisite or necessary to salvation." The authority of the Church to impose articles of faith "not read in the Scriptures, or provel thereby," is distinctly rejected by the Protestant formulary; but according to the decree of the Council of Trent, the "traditions of the Church ought to be received with equal piety and reverence with the Old and New Testaments."

It is scarcely necessary to occupy the attention of our readers by pointing out the enormity of those evils which result from the recognition of tradition, as possessing authority equal to that which is possessed by the written word of God. It will be sufficient to give a simple statement

of those religious ceremonies which obtain in the Papal Church, whose authority is grounded on traditions professedly received from Christ and his Apostles :-"The offering the sacrifice of the mass for the souls in purgatory, the mystical benedictions, incensings, garments, and many other things of the like kind; salt, spittle, exorcisms, wax-candles used in baptism, and the Priests shaving their heads after the manner of a crown." The following doctrines have been admitted by Scotus, Bellarmine, and other Popish writers, not to be found in the Scriptures; and therefore they must have tradition for their authority:-" The doctrines of transubstantiation, of the seven sacraments, of purgatory, the practice of half-communion, worshipping of saints and images, indulgences, and service in an unknown tongue." These doctrines and ce. remonies constitute a very essential part of those things which are matters of faith and of observance in the Papal Church; and consequently prove the degree of influence which the Clergy possess, grounded on tradition, and not on Scripture.

To concede to any body of Clergy the exclusive power of explaining the Scriptures, and grafting on that the right of introducing ad libitum tradition, as possessing equal authority with the "written word," is to surrender the exercise of private judgment, to invest the expositors with the attribute of infallibility, to open the sluices of infidelity, and to

make the commandment of God of none effect." Few of those who are placed in the priestly office proceed to the study and exposition of the holy Scriptures with that implicit submission of spirit to their divine authority, which was cherished by that great man and profound Divine, the late Rev. John Wesley :"I have thought, I am a creature of a day, passing through life as an arrow through the air. I am a spirit come from God, and returning to God: just hovering over the great gulf; till, a few moments hence, I am no more seen; I drop into an unchangeable eternity! want to know one thing,-the way

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to heaven; how to land safe on that happy shore. God himself has condescended to teach the way. For this very end he came from heaven. He hath written it down in a book. O give me that book! At any price give me the book of God! I have here is knowledge enough for

it:

me.

Let me be homo unius libri (a man of one book). Here, then, I am far from the busy ways of men. I sit down alone: only God is here. In his presence I open, I read his book; for this end, to find the way to heaven. Is there a doubt concerning the meaning of what I read ? Does any thing appear dark or intricate? I lift my heart to the Father of lights: 'Lord, is it not thy word, If any man lack wisdom, let him ask of God? Thou givest liberally, and upbraidest not. Thou hast said, If any man be willing to do thy will, he shall know. I am willing to do, let me know thy will.' I then search after and consider parallel passages of Scripture, comparing spiritual things with spiritual.' I meditate thereon with all the attention and earnestness of which my mind is capable. If any doubt still remains, I consult those who are experienced in the deep things of God; and then the writings whereby, being dead, they yet speak. And what I thus learn, that I teach." This is the true spirit of Protestantism: to be " a man of one book." Bible, and the Bible only, is the region of Protestants."

"The

That no dependence can or ought to be placed upon the Popish Clergy, either in their exposition of Scripture or tradition, is demonstrated by the statements of Mr. Croly, who declares, in reference to their repeating masses for the dead, that

"Doctrines are frequently advanced on these occasions prompted by cupidity, not very consonant to reason, or the Scriptures; and the congregation is led into error in order to replenish the coffers of the Priest." (Page 35.)

Are such men to be trusted in their exposition of any thing which can be used for purposes beneficial to themselves? They are utterly destitute of all moral and religious principle, and even regardless of the

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authority of their own infallible Church! In the extracts which we gave in a former number, Mr. Croly declares that, though "there are salutary regulations in every diocese respecting Church dues put forth by episcopal and synodical authority," yet every Priest makes the most he can of his ministry." Such is "the state of clerical demoralization," that "common honesty is out of the question;" there is nothing but lies, schemes, duplicity, and false returns ;" and so deeply-rooted is this principle of fraud and falsehood, that, not satisfied with robbing the people, these "wolves in sheep's clothing" actually rob and devour one another. "Many among the Clergy," is the solemn deposition of Mr. Croly, (page 37,) are constantly endeavouring to overreach and undermine one another;" that the simple and honest become the prey of the cunning and crafty." (Page 38.) And are these the men whose explanations of Scripture and tradition are to be received with implicit credence? Would it not be as probable to obtain a correct exposition of the essential principles of equity from an association of the greatest knaves to be found in this country? What confidence could the British public repose in legal functionaries, whose duty it is to explain and enforce our laws, if one of their own number had charged them with but a tithe of those nefarious practices of which Mr. Croly solemnly declares the Popish Priests in Ireland are guilty? No matter what might be their official qualifications, being obviously destitute of every moral and religious principle, they would be the objects of general execration; and by the justly indignant voice of an insulted people, they would be hurled from the judgment-seat, as persons more legitimately entitled to the severest reprehension, than to one jot of public confidence.

"They that so earnestly plead for the authority of tradition," "observes the venerable and judicious Hooker, "as if nothing were more safely conveyed than that which spreadeth itself by report, and descendeth by

relation of former generations unto the ages that succeed, are not all of them (surely a miracle it were if they should be) so simple, as thus to persuade themselves; howsoever, if the simple were so persuaded, they could be content perhaps very well to enjoy the benefit, as they ac count it, of that common error."

"The

The spirit of Protestantism, as differing from that of Popery, is demonstrated by the encouragement which is given by the former to the private reading and general circulation of the holy Scriptures, without note and comment, and by the cruel edicts which have been issued by the latter, the avowed design of which was, to prevent their being read and circulated in the vulgar tongue. According to the " Index Librorum Prohibitorum," Regulam 4, people are forbidden the reading" of the Scriptures, “or to have so much as any summary or historical compendium of them in their own tongue; because if they be permitted to be read every where, without difference, there would more prejudice than profit proceed from it." It then goes on to show on what conditions alone the faithful may have, and read, the Scriptures translated by Papists, with leave of the Priests, &c.; and "unless they conform to this rule, they can receive no absolution of their sins!

The Council of Trent (Session 4) decreed that "it belongs to the Church" (of Rome) "to judge of the sense of Scripture; and no one may presume to interpret the Scripture contrary to the sense which Mother Church hath held, and doth hold." That the spirit which animated the Papal Church in the darkest and most ignorant ages, is inherent and still dominant in that Church, is demonstrated by the memorable Bull of Pius VII., dated Rome, June 29th, 1816, (a copy of which is inserted in the Methodist Magazine for 1817, page 457,) and addressed to the Primate of Poland. In this disgraceful document, which indelibly affixes the stigma of infamy and impiety upon the Church in which it emanated, Pius VII. had the audacity to prohibit Bible

Societies, and to say, "We have been truly shocked at this most crafty device, by which the very foundations of religion are undermined;" and he then proceeds to state, that he had convened and consulted the Cardinals, as to the measures to be adopted "in order to remedy and abolish this pestilence." He commends the Primate "again and again, in the Lord," for his zeal in denouncing "this defilement of the faith, most imminently dangerous to souls." In subsequent parts of this intolerant document, Pius speaks of “the impious machinations of these innovators;" of "the plans which are prepared by its enemies, for the destruction of our holy religion;" of "the wickedness of this nefarious scheme;" and he declares the rules of the Church to be," that Bibles printed by heretics are numbered among prohibited books, agreeably to the rules of the Index; (Nos. II. & III.;) for it is evident from our experience, that the holy Scriptures, when circulated in the vulgar tongue, have, through the temerity of men, produced more harm than good." (Rule IV.) "It is therefore necessary to adhere to the salutary decree of the Congregation of the Index, (June 13th, 1757,) that no versions of the Bible in the vulgar tongue be permitted, except such as are approved by the Apostolic See, or pubished with annotations extracted from the writings of the holy Fathers of the Church."

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We request special attention to the spirit which is displayed through the whole of this document. Can any true Protestant read it without being reminded of the declaration of Christ, "Ye are of your father the devil, and the lusts of your father ye will do he was a murderer from the beginning: he is a liar, and the father of it?" (John viii. 44.) We do not believe it possible to produce from the Papal archives any document which contains more convincing evidence of the unchangeable tendency of Popish principles to oppose divine truth, and suppress religious liberty, than this Bull, issued so recently as 1816; and yet we hear of the modifications

of Popery; and of its participation of the liberal " spirit of the age!" The spirit of Popery is intolerant and exclusive; and that spirit must exist so long as the institution which gives it vitality continues in existence. The extinction of the spirit of Popery can only be effected by the total extinction of the system itself.

It is well known to those persons who take an interest in the diffusion of scriptural knowledge in Ireland, that much has been done by the establishment of schools, and the introduction of Scripture Readers. In connexion with the Wesleyan Missionary Society, there are six Readers, and twenty-six Schoolmasters, who have under their care about seven thousand children; and such is the desire to receive instruction, that many of the parents, who are members of the Papal Church, notwithstanding the menaces of the Priesthood, persist in sending their children to the schools. We strongly recommend these institutions to the support of our readers; being convinced that no plan can be devised by human ingenuity, which, at so little expense, will be found to be efficient in the suppression of vice, and the diffusion of knowledge, among the juvenile portion of the Irish peasantry. Though we mention the efforts of the Methodists, we do not wish to be understood as intimating that they are the only persons employed in this department of Christian labour. We rejoice to know that there are others cultivating the same field; and we most sincerely wish them increasing success in their pious and patriotic efforts to diffuse the blessings of scriptural education. Though we rejoice in the effects produced by the preaching of the Gospel on many thousands of adults among the Irish peasantry, yet we confess our chief hope in effecting the moral and religious renovation of Ireland, especially among those connected with the Popish Church, is grounded upon the instruction and conversion of the rising generation. There is one feature in connexion with the instruction of the Irish peasantry in