CAMPBELL CONTROVERSY.

TO THE EDITOR.

REV. SIR,-The perusal of an article which appeared in your last number, headed Dr. Campbell, versus Sir Culling E. Smith, Bart., by a "true Churchman,' has afforded me much pleasure; and permit me to say, I cannot help thinking that the Rev. Doctor, in his fiery defence of that tissue of bigotry, the "Appledore Tract," which appeared in the first number of his Gunpowder Magazine, appears to have laid on one side the meekness of his Lord and master, and assumed, for once, the tone and character of an arbitrary despot. The Dr. is very temperate in some things, would that he were in all, for it is not that which goeth into the mouth of a man that defileth him, but that which cometh out. seems to have forgotten that "Courage in suffering for a good cause is well; but if courage be not tempered with meekness, if our resentments burn in our breasts, and boil over in projects of revenge, opprobrious language, or any sort of indecent bitterness, neither we nor our cause are like to gain by it."

He

Now, Sir, admitting that there are evils in connexion with that Establishment which he anathematizes, (and who will pretend to say there are not) I would ask, are there not some good things toward the Lord God of Israel to be found within its enclosure? Are there no advantages to be derived from the existence of a healthy National Establishment, though there may be much rubbish which still requires clearing away? I press the question, (for I am sure that the Dr., in moments of quite reflection, must tacitly admit the truth of this assumption) is it wise, is it just, to sweep away the whole in order to remove that which is cumbrous? Is it like himself, is it like a Christian, to hurl his brimstone imprecations and invectives against a Church, which, to say the least, contains all the essentials of our common Christianity, in their fulness and freeness, although they may not be dished up just to suit his peculiar liking, (not to say anything about a true churchman's view of her may helps to devotion); I put it to himself, is it like

a Christian peace-maker, whom the great Head of the Church hath pronounced blessed, to instruct one community of Christians to regard all others as antagonist to their own.

office of a Christian minister, Mr. Editor, Is it becoming the high and holy to make a mere burlesque of that delightful and spirit-stirring pouring forth of the soul of good old Simeon, that devout servant of God?

The Rev. Dr. in ridiculing the meeting of which he was speaking, which had been held for the purpose of promoting Christian Union, uses this unjustifiable irony "The unreasoning excitement was intense! But, among the mass, judgment slept, while passion was wrought into a tempest ! Extempore prayers were offered; and to please Churchmen, prayers also were read, dissertations were delivered, and orations recited in praise of union and charity. Ladies almost fainted with joy, and old men shed tears of devout satisfaction, and were well nigh tempted to appropriate the language of SIMEON. What was the language of Simeon, sir? "Lord, now lettest thou thy servant depart in peace, for mine eyes have seen thy salvation."

And

has this iron-hearted Dr. never experienced so much holy joy as to cause a tear to flow? Has he never rejoiced to witness the tear fall from a hearer's eye, who had been listening to one of his pulpit dissertations, when the individual had, it may be, adopted the very same language? We have charity enough to But what a reflection hope he has.

upon old age and ladies, "the usual mixture of sense and weakness!!" We had almost said that he has displayed much weakness, and great want of sense in making any such allusion; for the greater portion of his readers are undoubtedly ladies, and he himself is but an old man. Í shall add no more, myself, but as he is an old man, and will soon have to answer for the deeds done in the body, I would merely refer him to the following

WARNING TO CONTROVERSIALISTS.

LEWIS DE MOULIN, distinguished by his learning and acuteness as a controversialist,' being in his last sickness

visited by Dr. Burnett, and admonished of the foul language used in his books against Stillingfleet, Patrick and others, desired Dr. Burnett to ask them pardon in his name; and when he spake of Dr. Stillingfleet, the Dean of St. Paul's,*he expressed much sorrow, and shed some tears; and upon their mention signed this recantation following. "As for my books, in which I mixed many personal reflections, I am now sensible I mixed too much of my own passions and bitterness; and therefore I disclaim all that is personal in them, and am heartily sorry for every thing I have written to the defaming of any person. I humbly beg God, and all those I have so wronged, pardon for Jesus Christ's sake; and am resolved, if God shall spare my life, never to meddle more with such personal things; and do earnestly exhort all people, as a dying man, that they will study more love and mutual forbearance in their differences; and will avoid all bitter and uncharitable reflections. And, as I pray those worthy men of the Church of England to have charity and tenderness for the dissenters from them; so I beg of the Dissenters, that they would have a due regard and respect to those of the Church of England; of many of whom I now say, Let my soul be with theirs; and that all true Protestants may heartily unite and concur in the defence and preservation of the holy Reformed religion, now by the mercy of God settled among us. And that men of all sides may, according to St. Paul's rule, cease to bite and devour one another; lest we be destroyed one of another, and that whereunto we have already attained, we may walk by the same rule; hoping that if any man is otherwise minded in some lesser things, God shall either reveal that to him, or mercifully forgive it through Jesus Christ, into whose hands I commend my spirit, and desire to appear before God, in and through him who gave himself for me; and therefore do now

Lewis de Moulin was the brother of Peter de Moulin the younger, a French Protestant divine of the 17th century, who, coming to England, was made chaplain to Charles II. and Prebendary of Canterbury, But Lewis took the opposite side, professed himself a strict Independent, and wrote bitterly against Episcopacy and the Bishops.

study to learn of him to be meek and lowly in heart, and to love all the brethren as he loved me.

Signed) "LEWIS DE MOULIN." Oct. 5, 1680.

I Pray, Sir, that the meekness, love, and charity of our great Exempler may become more closely the rule of the good Doctor's future aim and argument, in opposing that which appears to him as a system of error-the Established Church; and that which he considers an utopian scheme - the Evangelical Alliance, which, amid evil report and good report, is steadily tracking its peaceful way

COMPASSIONATE Author of Peace!

Around the wide world let it flow, That cruel contention may cease,

And friendship and love dwell below. Oh! soon may the promise take place, The dawn of Immanuel's reign, And set up the kingdom of grace,

Where discord no more shall remain! No more may ambition arise,

To kindle the world to a flame; But mercy come down from the skies, And peace to all people proclaim! That this delightful consummation may be the happy issue of this controversy, and its seeming harshness, is the fervent prayer of

Yours, &c.

A TRUE DISsenter.

HEAVENLY FRAGRANCE. WE read, says Townson, that in certain climates of the world, the gales that spring from the land, carry a refreshing smell out to sea, and assure the watchful pilot that he is approaching to a desirable and fruitful coast, when as yet he cannot discern it with his eyes. And, to take up the comparison of life to a voyage, in like manner it fares with those, who have steadily and religiously pursued the course which heaven pointed out to them. We shall sometimes find by their conversation towards the end of their days, that they are filled with hope, and and peace, and joy; which, like those refreshing gales and reviving odours to the seaman, are breathed forth from Paradise upon their souls; and give them to understand with certainty, that God is bringing them unto their desired haven,

RELIGION IS LIFE.

All religion is designed to be practical. Its doctrines are of no value unless they influence the life-how many persons have very beautiful ideas, and a beautiful theory about religion; but it has nothing to do with their conduct. It is

made of sentiments and feelings and up opinions, which are as evanescent and as empty as the beautiful drapery of a clouded sunset which often inspires them. This sentimental religion does very well in every case but when religion is wanted. It will answer to dream about, and to talk about. But when

the energies are to be called into action, when the passions are to be controlled, when a perverse and headstrong will is to be subdued, when the temptations and trials and afflictions of life are to be met, it has neither fitness nor power.

In the very moment, and at the very exigence when religion is the only thing sufficient and effective, then it is empty. I once knew a man who contrived a very simple piece of machinery for perpetual motion. The principle was so obvious, and the plan so well adapted to effect the purpose, that even a philosopher would be troubled to see where the defect lay. It had but one difficulty, "it would not move." And this is the grand difficulty with a speculative and sentimental religion. It is beautiful and comforting until you attempt to use it, and then it is found that it will not move. There are others who obtain very just notions about religion. They are well instructed, both in doctrines and in duties. They have felt the necessity of its transforming and regulating power. To a certain point, they have compared themselves with its requirements, and have seen and remedied their deficiencies. But still, they are not practical, experimental Christians. They have neither the hope, nor the vigour, nor the life of Christians. They stop short of doing. They do not set themselves in motion by its power. They have been out of the way, and have seen their difficulties and wanderings, and have endeavoured to get back; but they have taken no step in the right way.

Now, if a clock run down and stop, and you wind it up, and set the hands with perfect exactness, and yet do not give the motion to the pendulum, you

will have done no good. The persons we have described do not get the pendulum in motion, and so they stand, making no progress, and doing nothing for themselves and others. They need to begin. To put in practice what they know. Not only to make a stand, but to take a start. Religion is life—it is a holy principle. It is the will acting under divine influence, the heart yielding to heavenly impulses, as well as the understanding filled with a knowledge of the truth.

QUESTIONS AND ANSWERS.

Flowers, wherefore do ye bloom?
-We strew the pathway to the tomb.
Stars, wherefore do ye rise?

-To light thy spirit to the skies.

Oh Sun, what makes thy beams so bright? -The Word that said-"Let there be light. Nature, whence sprang thy glorious frame? —My Maker called me, and I came.

Oh Light, thy subtle essence who may know?
-Ask not, for all things but myself I show
What is yon arch, which every where I see?
-The sign of omnipresent Deity.

Winds, whence and whither do ye blow?
-Thou must be born again, to know.

Bow in the cloud, what token dost thou bear? - That justice still cries, "Strike,” and mercy, "Spare."

Rise, glitter, break; yet, Bubble tell me why? -To show the course of all beneath the sky. Ocean, what law thy chainless waves confined?

-That which in reason's limits, holds thy mind.

Time, whither dost thou flee?
-I travel to eternity.

Eternity, what art thou-say?

-Time past, time present, time to cometo-day.

Ye dead, where can your dwelling be?
-The house for all the living, come and see
Oh Life, what is thy breath?
-A vapour lost in death.

Oh Death, how ends thy strife?
-In everlasting life.

Oh Grave, where is thy victory?
--Ask Him who rose again for thee.
JAMES MONTGOMERY.

ROME'S INTOLERANCE,

OR ANTI-CHRISTIAN SPIRIT OF PAPACY

DELINEATED.

By SAMUEL PHILLIPS DAY, Formerly a Monk of the Presentation Order, and Author of a Treatise on "Monastic Institutions."

To the Editor.

REV. SIR,

IN presenting this little essay to the public, through the medium of your valuable journal, I may be permitted to affirm, that no feeling of bigotry or disaffection towards my Roman Catholic fellow-countrymen, has induced me to undertake the task, however disagreeable to them, or painful to myself. The stimulating principles have been love for the truth; and a desire, however ineffectual, to disabuse the minds of those who are prepossessed in favour of Romanism, and who are, consequently, either utterly ignorant of Rome's iniquitous practices, or unwilling to believe that she really is what the united and incontrovertible testimony of history, experience, and revelation, confirm her to be.

"If (to use the words of a learned divine) practices be found in individuals belonging to any system-practices which are condemned by the principles of the system to which the parties belong, it would be altogether unjust and unfair to charge upon the system the enormities of those individual practices; but if practices be found, age after age, in strict conformity with the principles-practices which emanate from the principlespractices, which, instead of being the exception, are, in truth, the rule-they must be the rule while the principles are held and carried out; then it is fair, and true, and right, and conclusive, to charge those practices upon that system."

I humbly trust that the perusal of this Magazine may have the wholesome, the blessed effect, of building up some, who, though they protest against Rome's perfidious and anti-christian spirit and teaching, may, nevertheless, be weak or wavering, in their "most holy faith," and likewise be of utility, in so far as it will cause others, who Speech of the Rev. IIngh M'Neille, at Salop.

are enslaved by the "galling chains" of her spiritual despotism, to break the fetters wherewith they are bound-to question the so-called sanctity of a church which has perpetrated deeds so diabolical and dark that one shudders to contemplate them in all their horrifying minuteness-to obey the sacred call of inspiration, "Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities;" and, finally, to embrace the blessed Gospel of Christ, and get an entrance thereby into the " glorious liberty of the children of God." For, "He is a free man whom the truth makes free, And all are slaves besides."

London, February, 1816. S. P. D. The unchangeableness of the Church of Rome is the vaunted boast of her deluded votaries; and, indeed, so far as that unchangeableness of character is connected with a decided hatred of, and opposition to, Protestantism and its professors, the fact is sufficiently notorious.

We shall first direct the reader's attention to the intolerant and antichristian spirit of the Church of Rome, as strikingly exemplified by her public and avowed sanction and approval of massacres and persecutions the most savage and relentless; having, moreover, in order to gratify her insatiable appetite, and to afford a more fitting opportunity for slaughter and carnage, entered into, and formed treaties which she, void of all principle, faith, or religion, most egregiously broke and rendered de jure, as soon as the unfortunate, but credulous, victims of her deception were within the merciless grasp of her jurisdiction.

The chief weapon of Rome's warfare, which is a most decided mark of the apostacy-is the temporal sword. Truth could not be disseminated by this means. Falsehood could not be propagated by any other. Truth would need it not, but would spurn from its presence an auxiliary so inconsonant with its purity, having but to appeal to the judgment and understanding, to cause itself to be received. Falsehood, as it could not appeal to either the one

2 Rev. xviii. 4, 5.

or the other, must necessarily summon tyranny to its assistance, and use the iron rod of authority to establish itself.

That such has been the mode of procedure with the Romish Church, melancholy, heart-distressing facts render most undeniable. A few of those facts we shall narrate, and but a few; for instances, without number, are recorded of barbarities, cruel and savage in the extreme, such as could only be devised by an infernal agency, perpetrated by this unholy and apostate church. But would (though it were vain to wish) that all her barbarous and bloody deeds could be computed. Would, I repeat, that the powers of calculation could enumerate them. But no! They are countless as the sands on the sea shore; countless as the drops which compose the ocean? countless as the atoms which float in the immeasurable space around us! And although no human register is stained with all the crimson deeds she has perpetrated, yet they are not lost— they are not forgotten. No: they are entered in the great "Book of Remembrance" by the hand of the recording angel, and shall be revealed nakedly and openly, when God comes to judge the earth. Then shall the mighty cry resound: "Rejoice over her, thou heaven, and ye holy apostles and prophets, for God hath avenged you on her."

(To be continued.)

POPISH HISTORY.

TWENTY POPES APPEARING AT THE GATE OF HEAVEN.

(Continued from p. 14.)

10. JULIUS II.

Julius. Canst thou guess, St. Peter, who I am?

Peter. Thou lookest very much like a military man.

As a specimen-At the inauguration of Henry II. of France, Protestants were fastened to stakes in the principal streets, and set on fire, to serve as torches to the procession; and the parliament of Paris made a decree, declaring it lawful to kill heretics wherever found, which was read in all the churches. Philip of Spain personally superintended the ecclesiastical fires in his dominions, and ordered his heretic subjects to be consumed in his presence.

4 Rev. xviii. 20.

J. Thou art right; thou judgest like a connoisseur: war was my element-to excite war throughout Europe my passion; and 1 succeeded. Thus I set the emperor of Germany on the kings of Spain, England, and Naples, and those on him. The warlike expedition of Charles VIII., king of France, to Italy, was likewise my work. thou needest not think that I have not personally taken part in these affairs. I have myself taken the field, and led on my soldiers; I besieged Mirandola, and also had a strong inclination to take the field against the king of France. P. And why all this?

But

J. I chose the old Roman hero, Julius Cæsar, as my pattern. I desired to equal him, and I hope I have succeeded pretty well.

P. And for this purpose thou didst raise the flame of war in Europe; for this thou didst spread misfortune and misery among the nations?

J. It is true. Italy, the theatre of war, has suffered much by it; but does the enthusiastic hero, avaricious of glory, study that? My view was constantly directed to my pattern, and I cared not for anything else. I therefore assumed his name when I was elected pope.

P. Thou wert pope?

J. As well as I remember-yes. Is there anything astonishing in that? As I was pope I could pursue my favourite object freely and successfully. Indeed, for the first two years I was qu'et, because circumstances would have it so, but I then proceeded much more briskly and firmly.

P. So judge thyself. Thou wert the first priest of the religion which teaches love and peace, and yet thou kindled the flames of war - made use of the sword thyself.

J. My dear Peter; battle-fields are not the places to cherish religion. And, to speak honestly, what is it? We do right to leave pious superstition and prejudices to the mob; for by such means they may be tamed and ruled, allured and frightened; but the man of sense smiles at them, and makes them his sport in familiar circles.

P. Go, then, thou unworthy man, and seek those circles where thou canst continue to have thy sport with religion. This door opens not for thee.