consent to any cup, as Jesus did to his. His was most bitter, but it lasted but a day. How far more than compensating the 1,800 years of bliss that followed; yet what are eighteen centuries to eternity? But, oh remember, our eternity will be as long as his! Joint heirs with Christ in everlasting glory, take we patiently our few days of sorrow, in the spirit of our submissive Master; and say we to our soul," Put up thy sword into its sheath; restrain thy complaints within thy bosom, allay thy rebellious struggles; the cup that is given me, and by a Father's hand, shall I not drink it." -J. H. A. W.

A DEVOTIONAL SPIRIT. As there are some places peculiarly suited to the exercises of devotion, so there are some times more favourable than others for this employment. The morning, when the light of the sun begins to illumine the earth, when all nature seems to be renewed, and almost every thing refreshed, as by sleep, is an hour which invites to meditation and prayer. Man himself, waking up from sleep, seems to commence his existence anew; and if there be but a spark of piety in his heart, it will send up aspirations to the source of his being and of all good; and emotions of gratitude will swell his bosom and seek for expression in words or songs of thanksgiving, for preserved health, continued reason, and for the regular exercise of all the vital functions. What a blessing that we have eyes to behold the beautiful and wonderful works of creation, and ears to hear the sweet sounds of the feathered tribes, and the more interesting language of our friends and families, by whom we are surrounded.

However busy our lives, and however our time may be occupied during the hours of the day, yet all may find time for pious meditation; all may send up their morning orisons and thanksgivings to heaven. A season of devotion when we rise from our beds, will have a blessed influence on the train of thought, on the temper, and on the conversation, through all the hours of the day. Surrounded as we all are by temptations, and possessing no strength in ourselves to make effectual resistance, it were

madness to go forth into the world without imploring the constant presence and aid of our kind Preserver and gracious Saviour. God, also, can so order the events and circumstances of the day that every thing shall turn out favourably, not only to our wishes, but to our temporal and spiritual prosperity. They who are not in the habit of cultivating a spirit of devotion in the morning, are great losers on the score of enjoyment, and, also, in often losing the divine blessing on the labours of their hands, and on the enterprises in which they are engaged. One hour, one half hour, one quarter of an hour, spent in communion with God, and seeking his blessing, will hereafter appear to have been the most precious portion of our lives. Let some divine truth occupy your mind before it is filled with the world and its affairs. Select some text of Scripture to be a memento through the day, to which you may turn your attention when your thoughts are in danger of wandering

If you are a Christian, you ought to be growing in grace. And as our lives are made up of days, we should en deavour to make some progress in this best of works every day. But if you commence the day without early seeking God, you cannot expect to advance in the spiritual life. Devotion is necessary to keep alive the sacred flame, and to increase it.

Again, if you are a Christian indeed, you have it as your fixed purpose to do good to others every day that you live; but if you begin not the day with religion, is there any reason to think that you will either have the disposition or the ability to do the good which may be in These your power? morning devotions, which are recommended as so important, are not consistent with indolent habits; they will require you to rise early from your bed. The sluggard is one who neither takes good care for this world nor for the next. They who waste the morning hours in sleep, lose the best and sweetest portion of the day; and it will be very difficult, if not impossible, for such so to redeem the remaining hours as to make up the loss. I speak not of those who are invalids; nor of those aged persons, from whose eyes sleep often departs in the season of the night. ›

These have a discipline of their own; they are in a furnace where many have been purified as silver. It may not be known to all that the word in the original, which occurs so often in the Old Testament, and is rendered " early,' literally means the "dawn." To seek God early is to seek Him at the dawn of day. They who thus seek Him will be sure to find Him, for he is always ' awake--the Shepherd of Israel never slumbers nor sleeps.

Much that has been said of the morning, as a suitable time for devotion, may with equal propriety be applied to the evening. There is a calmness and solemnity in the stillness of the evening, especially of a summer's eve, when we can walk abroad, which naturally calls off the mind from earthly objects, and directs to divine contemplations. Isaac had gone out into the field to meditate at the even-tide. A solitary walk, when the hum of business has ceased, and when the sun has sunk below the horizon, and the crepuscular light alone remains, is a season which should be improved for devotional purA. A.

poses.

POPISH THEOLOGY.

(Continued from page 62.)

The students at Maynooth are not only taught the principles of perjury, they are instructed in the principles of intolerance and persecution.

Here THE CLASS-BOOKS of Maynooth are not so explicit. This is a part of the Mystery of Iniquity. He who knows what is in man, to whose eyes futurity was opened, has branded that dark apostasy upon her forehead, with the name of "MYSTERY." Mystery is not that which is discernible to the eye of the superficial observer-which is seen by a passing glance-mystery requires pains, close attention, and difficult examination to detect it. But it can be detected when brought unto the light of honest truth and God's eternal Word. Let me remind your Lordships-and do you lay it up in your memories--on what the great principle of Papal intolerance and persecution rests. It rests on one fundamental principle, which is this, that all persons who have been baptized, in any Church, or in any country, are by

baptism brought into slavish subjection to the Church of Rome. They become thereby, they say, subjects of the Church; but there is only one Church, and that is the Church of Rome; and, therefore, whenever those who have ever been baptized dare to revolt from this Churchwhenever they dare to become heretics, that is, to choose, as they call it, a religion for themselves, and not to submit to the religion of the Pope, they are rebels against the Church, and the Church has the right, whenever she has the power, to bring them back again. It is no matter what the rank be which a man holds, Kings, Lords, and Commons, high and low, they are all subject to the Pope. Why? Because they are all subject to God. And who is the Pope! What is the blasphemous assumption of this "Man of Sin :"-It is this, that he is the Vicar of the Lord Jesus Christ; he places himself in the seat of God: and therefore, on the principle that man is to be subject to his God, on that principle the Pope asserts, that man must be subjected unto him. Therefore, whenever you hear a Popish priest talk of liberty of conscience, he bears the brand of his apostasy upon his brow-" speaking lies in hypocrisy." And whenever you hear a Roman Catholic layman talk of liberty of conscience, either that man is-as I believe multitudes are-the dupe of a system, the villany of which he does not know, or else they are, as some are, accomplices with the tyrant that enslaves his fellow-men. Such a man will talk, perhaps, of "civil and religious liberty all over the world." But pursus him to the working of his system. Let a poor, honest Roman Catholic stand up to give his vote as he pleases, to his landlord orhis friend, and then the tyrant and the Jesuit breaks out, and the death's-head and cross-bones are placed over his door!

Recollect the principle; the great point is, that a man, by baptism, becomes the slave of the Church of Rome. This point we find in the class-books of Maynooth, which the scholars are obliged to purchase, and which, being open to the public inspection of the visitors of the College, I would that those visitors had sifted, and thus had faithfully done their duty to their country or their God. But this principle is not carried out in them. You do not see

it sufficiently-it is not manifest in all its length and breadth. There is the veil of mystery thrown over it to hide it. I now refer you to Bailly. One great point is, they allow the baptism of heretics to be valid. They will hardly allow anything else we do to be valid. But they admit this with regard to baptism, because that is of great use to the Church-it brings a vast army of subjects to the Pope. The proposition is in a treatise on baptism by Bailly (vol. v. p. 62), in which it is said-"Any traveller, even a layman, or a woman, or a heretic, or even an unbap- | tized Infidel, can baptize validly, nay, lawfully, in cases of necessity."

We have nothing to do with women and laymen, our question is as to heretical baptism; of this he says as follows:

"Of heretics now nothing remains to be said, since in our treatise on the Sacrament of Baptism is truly administered by them."

That is the principle laid down here; that may be safely read by the visitors of the College, or any other gentleman who please to go there; for there is nothing very bad in it. But then there is the inference that is drawn therefrom, as we have it in the article on laws in Bailly-still a class-book, vol. i. p. 179) :

"Hence heretics are bound by the ecclesiastical law ;"-mark the reason "because, by baptism they are made the subjects of the Church, nor are they more delivered from her laws than subjects who rebel against their

Princes."

Observe, we are all made by baptism subjects of the Church, and we can no more shake off her authority than rebellious subjects can shake off the authority of their rulers! There is another class-book, Delahogue's, in which we have the same principle. In his Tractatus de Ecclesia, p. 404.

"The Church," saith he," retains her jurisdiction over all apostates, heretics, and schismatics, though they do not now belong to her body, as the leader of an army has a right to punish severely the deserter, although his name be erased from the roll."

The volume from which I next quote is not given as one of the standards of the College of Maynooth; but it is the

universal standard of the Church of Rome. This was declared by Dr. Doyle before a Parliamentary Committee, when asked what books contained the principles of the Church. It is the Catechism of the Council of Trent. Observe its language on the 9th Article of the Creed :

"Heretics and schismatics, because they have revolted from the Church, no more belong to the Church than deserters belong to the army from which they have run away. But it is not to be denied that they may be called into judgment by the Church, punished by her, and denounced with her

curse."

When the question is asked,-What do they mean by the power of the Church over heretics; they say, "Merely that the Church exercises a spiritual authority over them, and pronounces the sentence of exclusion from her communion." That she exercises her authority in that way with a spiritual severity, but at the same time gently, and kindly, and tenderly, of which more presently.

We now come to another of THE STANDARDS OF MAYNOOTH, recommended by the Professors, called "Deux Conferences D'Angers. In this we find it said on this subject-"If heretics could escape the obligation, it would be either because they had ceased to be of the Church, i. e., that they had broken off the yoke, or lived in a country where this authority was not recognised." I beg your Lordships to attend to this,-" because they lived in a country where this authority was not recognised, and where custom had abrogated ecclesiatical law. As to the first reason" (that is, having broken off the yoke of authority), “it can have no weight-they are no longer de facto confessedly members of the body of the Church, but they all are members de jure, by right, because the Church, after their revolt, preserves all her rights over them, in the same way that a master preserves his right over his runaway slaves, and a sovereign over his rebellious subjects. The second reason," (this is, recollect, that the heretics live in a country where the authority of the Church is not recognized), "can no longer be pleaded, the Church has no particular territory;

M

her empire has no bounds but those of the universe, and it comprehends even those places where her authority is not recognised; in short, a custom, contrary to this, introduced into places where heretical sects are dominant, can in no way impeach the authority of ecclesiastical law. For it is a fixed principle, that custom cannot derogate from law without the consent, at least presupposed, of the lawgiver; and it is not by any means propable that the Church would sanction a custom, which is only founded upon the contempt in which heretics hold her commands, and their revolt from her authority. This reflection conducts us naturally to the decision of the second part of the question, and we must thence conclude, that the intention of the Church is never to exempt heretics from those laws which she has made to ensure the universal good of the Church." Deux Conferences D'Angers, tom. ii. sur les Loix, p. 15.

Antoine (this is another of THE STANDARDS) asks, chapter third, in his Tractatus de Virtutibus, “Can unbelievers be compelled to return to the faith? It is certain,"-this is much the same as Dens," it is certain that baptized Infidels, whether heretics or apostates, can be compelled to return to the faith and keep the ecclesiastical law, whether baptized in their infancy, or baptized from compulsion and fear in their adult ages;" so that if a man were by compulsion, by force, obliged to be baptized, that brings him under the authority of the Church, and the Church can compel him to return!

Collet, another of their standards, has the very same sentiment, and in it we are interested. "You will ask whether a heretic is punishable by the Church, who, though he has been baptized, has never received the true faith? So if an Infidel in London"-(here we are at home)" becomes a Christian, and is imbued with the errors of the English, what is to be his fate? We answer, Most certainly he is punishable by the Church"-(take care of yourselves, my Lords!)—" and this appears from the constant practice of the Church, who teaches that all those who have been baptized-all those who entertain errors contrary to this faith, whether they have held them from the beginning

or not, are bound under excommunication, and the other punishments that she declares against them." These punishments he details in the next page as follows, tom. v. p. 396:

"Punishments against heretics are of two sorts-some temporal, viz. the confiscation of their goods, infamy, and incapacity for honours, and all offices proceeding from that; the punishment of exile, imprisonment, and death itself, about which consult the title De Hareticis, in civil and ecclesiastical law." Here, observe, the standard of Maynooth refers with confidence to the Cannon Law as authorizing the principles he teaches on the subject. These are the sentiments of Collet in his "Treatise on the Decalogue."

(To be continued.)

A SPECIMEN OF POPISH MIRACLES.

The

A most curious and laughable circumstance happened in the course of a contest at one of the Madonna churches; an image of the Virgin, which was held in the greatest repute by the inhabitants, in consequence of the numerous miracles said to be performed by it in former times. The priests thought, that making this image speak in favour of their patron, Don Miguel, would be an irrefutable argument with the people for his pretensions. With this intention, a novena was ordered in honour of the image, and the church splendidly decorated for its celebration. people assembled in crowds from all parts of the city to pay their devoirs to the Virgin, and to hear the panegyric preached in her honour. The preacher, after enumerating the many benefits, temporal and spiritual, which the people derived from their devotion to the queen of heaven, and after relating the many miracles performed by the image then and there worshipped, turning toward the image itself, and casting himself on his knees before it, (in which idolatrous act he was imitated by his audience,) he addressed to it a fervent prayer, for the good of the church, and implored it to manifest, by a miracle, whether she was well pleased that Don Miguel should reign over the kingdom of Portugal. The image, mirabile dictu!