diversities of excellence and honor; and ennobling and exceeding all, is the bliss that is felt in the perception and adoration of the ever-present God. All other delights of heaven, the eloquence of seraphim may describe; but this, though felt by all, is by all unsearchable; and in the full stream of immorality's pleasures, whether of holding communion with nature in her inmost and holiest shrine, or of bending every energy to some great work of benevolence or dignity, or of deathless friendship's anticipations and recollections-in the midst of all, this consciousness of a God present in all his love and majesty, as his own portion for ever, rushes like a spring tide of extacy to the worshipper's heart, making that heart a temple before which the very heavens are profanity, and he sinks down all conquered and amazed, as though that thought had never before opened upon him its too o'erdazzling brightness. And now, for this time, I have given thee a sufficient glimpse of the world of happy spirits go to thy dwelling, and meditate on what thou hast learned. I see a signal in the moon, (whose pale crescent was scarcely visible in the brightness of the solar light,) that tells me of a brother angel's arrival there this moment, with whom I have agreed to meet, in order to carry on an investigation into the nature of a subtle etherial fluid, in which we expect to be assisted by an experiment on these little mountain plants and a mineral substance in the moon. This spirit," he continued, beckoning to a heavenly being that was near, "will convey thee home." The angel then vanished, and immediately the other threw part of his robe over me, and taking me by the arm, mounted swiftly into the higher regions. We had not proceeded far, when I was horrified to find myself seized rudely by the leg, and pulled almost from the grasp of the angel! I felt that an evil demon had laid his hand upon me!-he was tearing me from my protector's hold, that he might dash me in pieces;with a pang of mortal agony, I felt myself going-I fell through the depths of æther, down-down-down-and in a moment I saw the assistant-librarian shaking me by the leg and shoulder, and I heard him say, "the bell has rung, and the doors are about to be closed."

T. P. K.

THE SERMON OF A ROMAN CATHOLIC ARCHBISHOP CONTRARY TO HIS CHURCH AND CREED.

TO THE EDITOR OF THE CHRISTIAN EXAMINER.

SIR-Events have frequently occurred in our own day, which prove the truth of the Apostle's declaration, "that men hold the truth in unrighteousness," now, as well as in ancient times.

There are religious teachers who either revile or mutilate the Sacred Oracles-who change the glory of the incorruptible God into images made of wood, of stone, and of dough-who worship and serve the creature-yea, things of their own formation, rather than the Creator-and yet, in contradiction to their creeds and councils, not unfrequently deliver, in their addresses, the plain and unsophisticated truths of the Gospel of Jesus.

On the 1st inst. I heard the Rev. Dr. Murray, the Romish Archbishop, preach a Charity Sermon in Townsend-street Chapel. His text was, "And taking a child, he set him in the midst of them, and when he had embraced him, he said to them, whosoever shall receive one such child as this in my name, receiveth me. (Mark ix. 36, 37.) I give the text as repeated from memory by the preacher, the words not corresponding with the Douay version sanctioned by Dr. Murray and his brother bishops. In the sermon he avoided all allusion to the two preceding verses, although so intimately connected with the motto of his discourse; probably he had the sagacity to discern that they contained a rebuke to the evil spirit of supremacy, and therefore, "he held his peace." After some preliminary remarks, he observed that the verses suggested two ideas, "to consider Jesus, first as a Saviour, and secondly as a Judge." In speaking of Christ as a Saviour, the Doctor said, "Let us contemplate that Being who dwells in everlasting and ineffable Majesty, who is incapable of receiving any increase of happiness from the homage of ten thousand worlds-who became incarnate that he might make a full atonement for sin; and consider on the other hand, the utter inability of man, or of all created beings, to make that atonement.-Jesus, the Divine and Eternal Word, without any interest of his own, but moved by unspeakable love towards sinners, became flesh, and offered himself an atonement for sin, which no created mortal could effect-an atonement of infinite value."

Does this correct description, which is given of the person and work of Jesus, comport with that image of jealousy, the god of the mass, which a few moments before was elevated by the officiating priest, for the homage and the hope of the assembled congregation? Did the breaden god, which every Roman Catholic is taught to believe to be Christ, verily and truly display a particle of that effulgence of glory and ineffable majesty which the Doctor declared belongs to Jesus, and which cannot be separated from him. And as the Lord Jesus has made an

atonement for sin, which is "full," and of "infinite value," why are we told that the "mass is a true, proper, and propitiatory sacrifice." Are there two modes of propitiation? Again, "Jesus was born in want; he lived in toil, and died in agony; that through his humiliation and sufferings we might escape the Divine wrath." Does not this language repudiate and annul all the ministrations of Priests? If the Doctor believe what he has so plainly affirmed, that the atonement of Jesus was "full and of infinite value," there remaineth no more sacrifice for sin : what is full and infinite cannot admit of increase. But while the doctrine thus proclaimed by this Divine of the Church of Rome, is in perfect accordance with the whole tenor of Scripture, it is in complete and total opposition to the Council of Trent, which declares the man to be accursed who affirms "that sins are remitted for the sake of Christ; or that it is by that trust alone we are justified." Doctor Murray has incurred this penalty, if sincere in what he has asserted, and so has an Apostle of whose sincerity there can be no doubt; who writes, "being justified freely (without cause) by his grace, through the redemption that is in Christ Jesus." Here we have Doctor Murray versus all the learned Doctors of Trent; and the Council of God which makes known the perfections of Jehovah, and the sufficiency of the salvation of Jesus, against the Tridentine Council.

In the second place, Jesus was considered in the character of a judge. After expatiating on the terrors of the last day, he said, "But I will remind you briefly of another day, the thought of which should strike us with deeper awe, because it may be nearera judgment less solemn, but not less terrible in its effects-a judgment at which the same all seeing Judge will pass the same inexorable sentence. I refer to that judgment which every human being must undergo the moment of the soul's separation from the body, and to which St. Paul refers when he says, "it is appointed for men once to die, and after death the judgment."

Here we have a complete and total renunciation of the doctrine of Purgatory. The same inexorable sentence being passed at the particular, as shall be at the general judgment; wherefore the necessity of masses and purgatorial societies, for the deliverance of the departed from penal fire. If the Doctor believe that Jesus is verily offered in the mass, whenever he officiates, although ostensibly for the repose of souls he asserts at death have their destiny irretrievably fixed, is he not guilty of an act more criminal than the Jews, because he, in the mass, needlessly sacrifices the Son of God, whereas the Jews, in crucifying the Lord of Glory, were but fulfilling the Divine purposes? And if, in his own mind, he is persuaded that Jesus is not offered in the mass, its celebration being but a mere harmless ceremony, he is guilty of a sin of equal magnitude, involving the worshippers in the guilt of idolatry. It is, however, needless further to pursue the subject, as the hints thus hastily thrown out will,

no doubt, suggest many more to your readers, and above all, they must come to the self-evident conclusion, that Doctor Murray must be either under the influence of a curiously constructed mind, or drunk with the spiritual wine of the Babylonish harlot; who, while he thus describes the "fulness" and "infinite value of the atonement," continues to countenance a system which denies, at every step, the efficacy of the sacrifice of Jesus, the oneness of his mediation, and the sanctifying influences of the Holy Spirit. I am, Sir, your Constant Reader, but

NO JESUIT.

Dec. 1833.

ON THE USE OF GIFTS.

TO THE EDITOR OF THE CHRISTIAN EXAMINER.

SIR-I have observed in the December Number of the EXAMINER, an article on the Use of Gifts, by T. G. This article professes to be a review of a book, entitled "The Use of Gifts;" and as it charges the author with certain things which he is unwilling to admit, he trusts, therefore, that you will kindly give insertion to a few observations, which he hastens to make in his own defence, and for the instruction of T. G.

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And first, in the kindest spirit, I would ask T. G. what part of the pamphlet entitled "The Use of Gifts," ' denounces a regular ministry as a remnant of Popery?' I am not aware of having used any such declaration; but I have insinuated that an undue veneration of clerical office is a remnant of Popery.-See Use of Gifts, page 39.

Again T. G. has said, "we let pass many fine opportunities of mortifying our adversary." That I am the adversary of T. G. is more than I am aware of. If he regards himself as a Christian, I have addressed myself to Christian brethren; and how I became his adversary is to me a mystery, except it be in the sense that Paul became the adversary of the Galatians,-" am I therefore become your enemy, because I tell you the truth?"

Alluding to the following passage, T. G. says, "why thus handle the Word of God deceitfully?" "The human body has many members, but all have not the same office; so the Church at Rome was composed of many members, but all had not the same office; nevertheless they had offices, as is obvious from the passage, according to their gifts.' Having, then, gifts differing according to the grace that is given to us, whether prophecy, let us prophecy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation." Is it "handling the Word of God deceitfully" to speak so? I think it must be obvious to

every good judge of language, that there is no handling of the Word of God deceitfully here.

Again, T. G. writes-" Our author should have drawn out his subject from the folds of ambiguous phraseology." I would here ask him, why has he not, as an honest reviewer, and as a proper critic, given a specimen of the ambiguous phraseology he complains of? Or why has he not referred to the page where it might be seen? as assertion without proof will never be regarded in courts of equity.

But indeed almost the whole of this review reminds me of a Roman Catholic whom I once heard in debate with Mr. Daly of Powerscourt, in the Trade's Hall, Glasgow. Mr. Daly, with logical acumen and manly vigour, drove the advocate of Popery out of his refuges of lies; consequently, the Roman Catholic found himself in a great strait to maintain any ground; and like one greatly agitated through fear of shame, he began to throw out many uncharitable and strange reflections, aside from the subject in debate. So, I believe, T. G. has found the arguments in the book he has attempted to review, too firmly based to be set aside, therefore, he has taken the ground of a Roman Catholic, and thrown out many unnecessary reflections, coloured with sarcastic humour, scarcely worthy of a Christian. And thus, like an unwise painter, he has bespattered himself and others for no good purpose.

But, Sir, I should now allow "The Use of Gifts" to speak for itself, by giving a few quotations from it, exhibiting its leading arguments, but there being a cause, I forbear, and only state, that my principles, as set forth in "The Use of Gifts," require only to be examined with judgment and candor, and I am sure it will appear that they are legitimately drawn from the Word of God, and that I have not used sophistry, nor wrested any passage of Scripture out of its fair and legitimate meaning. I have plainly stated, that there should be pastors in the Church, as well as annexed my reasons for such a statement. I have also pleaded that there should be exhortation among Christian brethren; and I do not see why T. G. should say it is unfair to plead for exhortation, when the Scriptures again and again enjoin it.

I plead that every Church should follow the pattern given in the New Testament as far as they can; and if T. G. can show me why there should not be, when there can be, what the Scriptures enjoin, I will be more wise afterwards.

With every kind feeling to T. G., I would now take my leave of him; and should this communication find a place in your EXAMINER, I shall, Sir, be in gratitude bound to regard you with that respect which is due to an obliging and liberal Editor.

A. H.

N. S. VOL. III.

H