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that she must soon fall. Hence they delayed not the massacre of St. Bartholomew, or the persecution of the Protestants in France and Belgium and Spain, on her account. But now the case is entirely altered. England is the greatest power in Europe, and offers a refuge to the persecuted, wherever they may be. To attempt another crusade against religious liberty on the continent now, would only be to call forth the Protestant feeling of England, and to drive a body of valuable citizens to our shores. Hence it is that religious persecution is now both inexpedient and impracticable.

But all that Popery can do, it does. Whenever it can venture without fear of consequences, it sheds blood. An auto da fe, in which a poor man was burned to death, took place at Valencia in Spain, no longer back than the 31st of July, 1826. And when Dr. Buchanan was at Goa, about the year 1807, the inquisition in that country was in full activity.

And what is the present state of things in Ireland, but a religious persecution? Do we not see the insurance offices of Dublin refusing to effect a policy on the life of a Protestant clergyman, on any terms whatever! And is not this proceeding a very natural one, when they see the clergy, one after another, shot down from behind hedges and walls, without remedy and without detection?

Nor let it be said that these are mere tithe disputes. There is no man who has been more virulently assailed than Mr. Nangle of Achill, who claims no tithes, nor any other impost. But why is he attacked? Just because the priests, and even the bishops of the Romish church, denounce him from their altars as an enemy of the faith. The pitchfork is openly and explicitly called into action by ministers of a church calling itself Christian, and from pulpits which

are said to be raised to proclaim the gospel of peace. What better proof can be given, that the spirit of Popery is inherently persecuting, and that were the power it formerly possessed once more in its hands, the use made of it would be essentially the same, as in the days of Dominic and of Mary.

Neither should our view be confined to Ireland; when half the globe is at this moment exhibiting tokens of the same unchangeable spirit. In Austria, the ruling powers are with the Romish priesthood, and accordingly we see a whole village suffering one sentence of exile and expatriation, on no other score than adherence to Protestantism. But the same spirit, which, in monarchs, refuses to tolerate Protestantism in their subjects,-in subjects, reckons Protestantism sufficient ground for conspiracy and revolt. Of this let Belgium, let Canada, let Newfoundland speak,- three countries far removed, each from the other, but all suffering under the same evil,-the unappeasable enmity of Papists towards Protestantism. In sovereigns this feeling shews itself, so far as the times will permit, in persecution; in subjects it manifests itself more readily, as more consonant with the temper of the age, in secret plotting and open rebellion. But the root of the evil is the same in both. tween Protestantism and Popery, where both are genuine and sincere, there must ever subsist the deepest enmity. The only difference is, that the Protestant will mingle his hatred to the idolatry with love to the soul of the deluded idolater, and will not even wish his bodily injury. Whereas the Romanist will combine his bitter detestation of heresy with an equal abhorrence of the heretic; "" and will shew that abhorrence, whether by the faggot, or the pitch-fork, whenever he can find a convenient opportunity.

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THE MARTYR'S PRAYER.

TRANSLATED FROM AN OLD PUBLICATION.

THE following prayer written in Latin some centuries since, when the fires of persecution were raging, may possibly suggest ideas which may be serviceable should those future days of trial, which many apprehend, actually arrive.

FOR ONE WHO IS TO BE BURNT ALIVE.

'Lord my God, that this torment shall not inspire me with any horror, light up in my heart a fire yet more ardent than that which shall appear to my eyes; grant that Thy love may be stronger than this violent and cruel death. Thou who art faithful and just, true and merciful; permit not that I be tempted above that I am able to bear. O great God, if this is required for thy glory and my salvation, do Thou send Thy holy angel and guard me in the midst of these burning flames. At least, my God, I confide in Thee, that according to thy divine promises, Thou wilt pass with me through the midst of these fires.

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If Thy presence is not visible to mortal eyes, it will not be the less sensible to my soul. Thou canst make me feel the sweetness of Thy Holy Spirit, the refreshings of Thy grace, and the foretastes of Thy glory. In the midst of these burnings Thou wilt give me to drink of the healthful waters of eternal life. This fire shall consume nothing but the bonds of my iniquity. It will burn but my body, of which Thou wilt gather the ashes at the day of judgment, to make it into a body glorious and triumphant. O my God, assist me! O my God, grant me Thy mercy that this fire may be to me as the chariot which carried up to heaven the prophet Elijah. That with these flames I may mount to Thy glory, as the angel which appeared to Manoah. I see the heavens open, and Jesus Christ at the right hand of the Father. Lord Jesus, receive my spirit. Amen. FIDENS.

THE HOPE OF HEAVEN.

THE Hope of Heaven! like yon far gleaming star,
That sheds its mild refulgence through the shades
Of Night upon the water, which are stilled
As if they loved to hush their murmuring
Beneath its gentle ray: how oft when o'er
My heavy heart the waves of sorrow rise,
That Hope has poured its soothing influence
And calmed its tumult to repose and peace.
The Hope of Heaven! its power can check the tear
Of those who sorrow for the loved and lost;

It bids the exile oft remember him

That soon his time of banishment will cease:
The Hope of Heaven! to the sin-burdened soul

It promises a glorious release.

And oh when life's last scene is closing fast
And on death's dreaded wave our trembling bark
Is launched forth, and to its unknown bourne
Hurried resistless on; Then will that Hope
Illume to Faith's discerning eye, the loved
And longed-for haven where our souls would be:
Till he has safely crossed the swelling flood
And entered on the joys of that blest land
The region of eternal peace and love.

F. E. B.

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LOVERS OF PLEASURE.

FROM A SERMON BY THE REV. J. FAWCETT, CARLISLE.

THE question of what recreations and amusements may lawfully be pursued by Christians, is often a subject of discussion, and many deem themselves justified in following any indulgence, of which the sinfulness cannot expressly be pointed out.

Where is the harm?

is often triumphantly asked; and if an immediate reply is not given, the enquirer is emboldened to proceed.

On this subject I have just been reading a brief but excellent sermon, recently published by an able and venerable minister, the Rev. J. FAWCETT, Carlisle; the following passages from which cannot be too extensively circulated.

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I. In shewing that the love of pleasure is sinful when it takes precedence over the love of God, it may be the best course to dwell a little more fully on our Lord's words above referred to, Matt. x. 37; Luke xiv. 26, and show that what he says, and what other Scriptures confirm, concerning the love of parents or children, may be much more strongly asserted respecting pleasure; for if the love of pleasure may be pronounced a natural and innocent instinct, that is all which can be said for it. It is not in itself sinful, nay, like all the instincts originally implanted in our nature, it is in itself good. It is good, that is, just as health is good, and strength good, and the appetite of hunger good; but there is no virtue in it-we are nowhere commanded to love pleasure. If a man from some inexplicable cause lost all love of pleasure, he would not sin any more than if he lost the appetite for food. In both cases there would be a defect in him, a departure from a healthy state, but not a moral defect.

'Whereas if a man lost the love of parents or the love of children, it would be a moral defect, and

that of a very grievous nature. To be without natural affection, makes one in the black catalogue of sins enumerated before the text-and a dark character it is, showing a heart utterly depraved; for if a man love not his parents and his children, whom will he love? Such an one must have a mind estranged from every kindly, every human feeling. The relative duties between parents and children are matters of special command." Honour thy father and mother is the first commandment with promise; and parents are instructed to bring up their children affectionately, in the nurture and admonition of the Lord.

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Yet even these affections, which the Lord enjoins in his word, the want of which would make a man detestable, do themselves become sinful if they go beyond the higher principle of the love of God.

And if a father, or mother, or wife, or sister, or daughter, is not for a moment to stand in competition with God, much less must a mere gratification. If he sins who prefers father or mother to Christ, surely he sins still more who prefers pleasure to Christ. And here the question is not at all what the nature of the pleasure is. It may be innocent in itself; it may be painting, or music, or visiting, in any of which who would say that there is harm or evil? Yet it may be followed to such a degree, and under such circumstances, as to make it inconsistent with the will of God and the Christian character: then, though a favourite indulgence, it must be given up; and he who cannot give up an indulgence for Christ, how can he give up his life for Christ? Yet every man who cometh to Christ, must be ready to do even that—to hate not only father and mother, but

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It is unnecessary to multiply quotations in proof of this point. No one can with common attention read the New Testament, without being convinced of it; but actually to be doing this requires a constant effort, no small measure of vigilance and self-denial, and much prayer. If, then, any one adopts, as his deliberate plan of life, such a pleasurable course as is inconsistent with a diligent and persevering endeavour after a conformity to Christ, he stands condemned by the whole tenor of his Bible. is in vain for such a one to plead that the things which he pursues are lawful. Do not we know that by lawful things unduly or immoderately followed, a man may lose his soul? The lover of pleasure is in danger of this. And suppose this sad result to take place, will it be any comfort to him in his lost eternity to reflect, that he came to that place of torment, not because of drunkenness, or fornication, or adultery, or fraud, but because he was a "lover of pleasures more than a lover of God." He will find those there who could advance a stronger plea of self-justification than he who are suffering the bitter pains of eternal death, because they loved father or mother, son or daughter, more than Christ.

Now, here is a rule which will solve many a question which the love of pleasure, and the deceitfulness of the natural heart, would consider as difficult. But as we are yet on general grounds, where

there may be some room for doubt; we may descend more into particulars, and still be able to support what we assert by the plain principle implied in the text.

For surely they who give so much time to pleasure, that they can eke out very little for Godwhose parties of pleasure cause them to cut short, perhaps omit, their devotions-shew too plainly where their heart is. Then the contrivances for pleasure-the arrangements for pleasure-not only occupy much time, but also engage much thought; and the thoughts of pleasure-lovers are not holy thoughts; they are busied about "the lust of the flesh, and lust of the eyes, and pride of life, which is not of the Father, but is of the world." The accompaniments of pleasure are such as bring along with them these contaminating thoughts. Now, here is a matter of the very greatest moment, for what the thoughts are, that the man is. There runs through every mind a continual stream of thought, which never intermits even for a moment; and according to the quality of those thoughts is the character of the mind which harbours them if they are evil, the mind is evil, and is by them confirmed in evil. If, for instance, they are frivolous, they mark a frivolous mind, and make it more so; and if they are holy, they speak a holy mind, and strengthen the principle of holiness. They do not come and go without leaving their effect behind them; and, therefore, it is that every one is required to keep his heart with all diligence, because out of it are the issues of life. Again, we are not our own, neither is what we call our property our own. are stewards of all that we possess, and must at last give an account of our stewardship. We shall hardly do that with joy if we are lovers of pleasure; for pleasure is an expensive idol, and requires no little

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money to be sacrificed at her shrine. If, then, your pleasure establishment must at any rate be kept up-if, when economy has to be consulted, instead of retrenching in dress, and luxuries, and splendid furniture, and other accompaniments of pleasure, you find it most convenient to retrench from the little which you used to give for the purposes of piety and charity, then, say, is it not clear that you are loving pleasure more than God? You choose to withhold from him to whom you owe your all, rather than leave unsatisfied the demands of that pleasure which is really an idol set up in opposition to him.

One thing more I will mention, as marking an irregular love of pleasure-unseasonable hours, late entertainments, midnight festivities continued into the morning. It may be said, indeed, if the things done are not evils in themselves, what can there be in one hour rather than in another to make them evil? If the same number of hours are employed in precisely the same way, what difference can the time of beginning and ending make? Does that which is innocent till eleven or twelve in the night, become sinful if extended to one or two in the morning? So it is easy to speak; but, of those that speak so, is there one who does

not know that late hours give to amusements the character of dissipation? They themselves often call them dissipated, when they advert to the hours which they keep; and though they may do it laughingly, it betrays a consciousness that there is truth in the observation. If, in any place, late hours and midnight diversions become common, every one would call it a dissipated place. And can dissipation well comport with Christian sobriety and Christian self-denial ? Hear the Apostle-" Gird up the loins of your mind, be sober, and hope to the end, for the grace that

is to be brought unto you at the revelation of Jesus Christ." Does not this strain of exhortation inculcate something very different from the midnight dance and song ? Dissipation may not be a very definable vice-it may admit of various degrees; but take it in its most innocent form, it is, to say the least, the breaking down of a fence; and when a fence is broken down, we do not know to what length the trespassings may proceed. When persons have become accustomed to it in one shape, they will less revolt from it in anothera wholesome sensitiveness is blunted-they become familiar with that which they ought to shun-and by their example they may sanction worse things in others than they do themselves. Dissipation leads to, nay implies, excess, and is thus contrary to the Apostolic rule, "Let your moderation be known unto all men; the Lord is at hand ;” a solemn truth which the lovers of pleasure seldom think of; they do not love to think of it-it is painful to them; whereas to real Christians it is delightful. They love to think of the coming of their Lord, because they love the Lord himself. This the lovers of pleasure do not; for when the Apostle says, "Lovers of pleasure more than lovers of God," he emphatically expresses, by the use of a softened term, that they are not lovers of God at all. A pleasureloving course is inconsistent with any love to God-the life of religion cannot exist in the soul that is devoted to it. Therefore the Apostle says, "She that liveth in pleasure is dead while she liveth; and by parity of reason, HE that liveth in pleasure is dead while he liveth: Thus, my brethren, it appears that though there is nothing directly vicious or disreputable, there may be such a love of pleasure as may mark an unchristian state, and be followed by the loss of the soul. V. R.

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