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tering promises, be found aiding and abetting the rising Antichrist. Let him mark the triumphant progress of the Spirit.The Papist Relief Bill brought us into the condition and guilt of a Papal nation before God, inasmuch as it admitted Antichrist in his spiritual form into the Government of the country. The Reform Bill next brought ns into the condition and guilt of a Liberal-Infidel nation before God, inasmuch as it admitted Antichrist in his civil form into the gevernment, by the principle of Vox Populi, Vox Dei. Since this completed guilt in our two-fold standing of Church and State, the onward march of the Spirithas been steady and unceasing. The latest manifestation of his triumphant domination is the sting, which by a righteous retribution the cockatrices, hatched into life and power by the two bills, have given to some among his followers, who formed and fostered the bills, because they shrunk from the next advance upon


yawning gulf, just opening upon their startled sight. His march will be onward, steady, and, although from temporary incidental causes occasionally checked, unceasing. The present advancing step is the giving up Ireland to Popery, the spiritual Antichrist, which the Father of lies calls, and teaches the followers of the Spirit” to call, reforms in the Irish Church. Others and others will follow in due time and order, to bring on the full revelation of the many-formed and manycoloured Lawless One, whom the Lord shall destroy with the brightness of his coming, together with all to whom God shall send strong delusion that they may believe the lie of the Lawless Antichrist, 2 Thess. ii. 3-12.

Oh, let no child of God be found in the wake of this latter-day Lawless One, so soon to be revealed. " The Spiritof the age, who is his spirit, has at present cast his shadow over many of the children of God, and they are walking in it. But the Lord shall deliver them. He has set bis everlasting love upon them, and he cannot leave them to be consumed and damned with those who believe not the truth but have pleasure in unrighteousness. pp. 107–110.

Our readers will be aware, by this time, to what religio-political school the Writer belongs. One more extract will complete the exposure. Taking his text from John vi. 37. and v. 44, - All

shall come,' our most orthodox, catholic, and profound Theologist proceeds to apply it as follows.

• Take a parish where, or take it at a time when, the Father has given it to none to come to Christ, and all the exertions of all the Dissenters in the world would not bring out one soul to Christ, if those words be true. You may ascribe all the sin and perdition you there see to the want of a Church minister, or to the faithlessness of the one who is there, and, as one of the links of the chain of God's great purposes, you will ascribe it rightly; but if you stop there, and do not rise up to the sight of the truths contained in our Lord's words above, you will unquestionably miss the real facts of the case. Dissenters might do much outwardly, and “glory in appearance"-they might form a company of seeming worshippers, with all the accompaniment of the outward things of their sect-they might reduce

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much of what was disorderly into order, and establish much of what is moral to rejoice over-and yet not one soul would be saved. For, in spite of all the reasonings and cavils of men, those words of Christ will stand true in their fulfilment. And as, on the one hand, not one soul in that parish, given to Christ of the Father, shall be kept from coming by the faithlessness of the minister, or the lack of one; so, on the other hand, not one, not so given to Christ, shall come by all the exertions and seeming work of Dissenters. Doubtless, the lack of a minister, or the faithlessness of the one appointed, is working out the eternal purpose of God; and who or what can disannul that purpose?'

Change the scene. In the same parish, at another period, the Father has some whom he has given to Christ, and to whom he gives it to come to Christ, and then he sends a faithful minister to bring them out. But still the fact, the glorious fact, is, that the Lord has his people, even in a parish where there is a faithless minister, and he works out their salvation in the exercise, simply, of the office of the minister of his own ordained order.'


60-62. Thus, the preaching of the Gospel would seem to be a matter of very little consequence or utility; and this being the case, the exertions of Dissenters may well be dispensed with. Education and the means of knowledge are, in like manner, deemed of little value. “The Spirit of God is ever at work in dark ages as well as in light, to bring out his eternally-ordained children to Christ." Moreover, “ Mental light is not spiritual light, and has not the

slightest tendency to become so. It is clear, therefore, that mental darkness is as favourable to religion as " the light of the • flesh; ' consequently, the Papists were not far wrong in making ignorance the parent of devotion.'

There is a harmonious congruity in these opinions, which our readers will not fail to admire, as well as an unflinching consistency in following out the premises to their most revolting conclusions. A hyper-Calvinist in theology, a fanatic in politics, a bigot in temper, a Papist in spirit, the Writer here presents himself at full length, a capital specimen of a genus which forms an interesting subject for the contemplation of the psychological philosopher, though more curious than useful. He is moreover a student in prophecy of the “ Morning Watch” school, and has probably studied at Albury, and practised the tongues at Mr. Irving's chapel. The name of Mr. Nisbet, as publisher, vouches for his being one of the illuminated.

The pamphlet reminds us of an observation made to us in serious simplicity, by one who wore a coronet and prayed,' and who was well acquainted with the religious world at the West end of the town—Satan has become so very religious !'

Art. VII.-1. The Church Divided ; a Sermon preached in Zion Cha

pel, Wakefield. By J. D. Lorraine. 12mo, pp. 32. London, 1834.

2. The Unity of the Church ; a Sermon, delivered in Claremont

Chapel, Pentonville, before the Monthly Association of Congregational Ministers and Churches. By J. Robinson, Minister of

Chapel Street Chapel, Soho. 8vo, pp. 43. London, 1834. TH THERE is a sense in which the Church is one, and cannot be

otherwise. There is another sense in which, as an inference from the first proposition, it ought to be one, but is actually far otherwise. Notwithstanding appearances to the contrary, however, we rejoice to believe, with Mr. Lorraine, that the subject of Union among Christians is beginning to be better understood, and more influential. The only basis of that Union which will bear the superstructure, is the relation of the genuine disciples of Christ to their common Head. If any other relation, ecclesiastical or political, be taken as the basis, the Union will at best be hollow, partial, and secular. The first step to a closer union is, to perceive this; to recognize the Divine law of Union as paramount to every ordinance of man, which, by circumscribing, divides the Church. The next step is for those parties to draw together in closer alliance and more cordial co-operation, whom neither any essential disagreement in doctrine, nor any political barrier prevents from uniting. The Oneness of Dissenters would be a testimony and argument of invincible force against an exclusive and excluding establishment. An Established Church, by the inevitable narrowness of its basis, must divide those whom Christ has united; while, as a political institution, it unites and amalgamates parties never intended to coalesce.

The pious Members of the Established Church are slow to perceive this. They would fain cast all the blame of our divisions on those above whom they exalt themselves. But the veil must be torn from their eyes.

• It is the more important,' remarks Mr. Lorraine, 'that, at present, all causes of division in the church of Christ should undergo a thorough investigation, in a Catholic and kindly spirit, because, while petitioning the legislature for an equalization of religious privileges, there are many belonging to the Episcopalian body, who imagine we are seeking their destruction as a religious community. Were this our aim, we should deserve to be denounced as antichrist. Our heart's desire and prayer to God for them is, that they may be increasingly useful; and our conviction is, that if they were freed from their worldly and secular association, their spiritual lustre would shine forth with more unsullied glory. No good man can have any reason to fear such a separation; and no ungodly man should be permitted to minister at the altar of any sanctuary dedicated to the Most High.

• It is to be lamented, that in the agitation of a question, which appears so easily decided by the simple principles of equity, any further suspicions and estrangement should have arisen among those, who still are united in the Head of the spiritual church. But why

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should any, who love the same Lord, be alarmed at our claims ? We ask for no temporal emoluments ; we beg for no superior privileges. Can brethren grudge us what the Saviour intends all his disciples to enjoy? We only wish that all his followers may be, where he has placed them, on the broad basis of equality. Then all true Christians might coalesce; then they might walk together as partakers of the same hope; then the “ kingdom that cometh not with observation” would increase by its own expansive power; then the reproof would not be so pointed, “Is Christ divided ?" It would be felt that the prediction was nearer its accomplishment; “In that day there shall be one Lord, and his name one.”

The elevation of one sect above every other, has no doubt done much to excite and to continue in this country, the unhappy feeling which has prevailed among different bodies of Christians. established religion did harm in no other way, than by hindering free ministerial intercourse among those who preach the same truths, and thus preventing the general union, which should exist among all the true disciples of Christ, it would be an irresistible argument against it. That cannot be of divine ordering, which keeps up a state of feeling contrary to the spirit of the gospel, and a state of separation opposed to the prohibitions of Scripture. Let all that are united in Christ, be equal in the sight of earthly rulers, as they are in the sight of the Supreme Ruler ; then “ The envy of Ephraim shall depart, and the adversaries of Judah shall be cut off ; Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”

• It is almost impossible, as things are at present constituted, for the holiest men, who have been educated amidst the prejudices of an Establishment, to regard with cordial feelin the success of those who differ from them on questions of church order. There is a fascination in civil superiority, which it requires a strong mind and eminent piety to resist. But the ministers of Christ should be exposed to no such temptation ; and, for the benefit of the whole church, we should earnestly desire the time when all political religions shall cease. Let the world no longer be permitted to intrude its flattering honours into the temple of God; and then, instead of declining in the esteem of the country, Episcopacy, by ministering in virtuous independence -neither being fettered by temporal domination, nor harassed by the refusals of those who do not support it of

willing mind' -will command its due share of respect ; and in proportion to the holy fidelity of its ministers, and the pious exertions of its members, will extend its usefulness and influence.” Lorraine, pp.

Lorraine, pp. 21-25. The invidious and sectarian exclusion of faithful ministers of other communions from the pulpits of the Episcopal Church, is not less pernicious in its effect on the spirit of its own ministers, than it is on other grounds injurious. Mr. Robinson remarks, that “it is by no means agreeable to the feelings of some good and great men who worship at its altars.'

• This may, perhaps,' he proceeds to say, “be inseparable from a national establishment; but it is one of the great evils which render


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such anomalous creations of the civil power, an injury rather than a benefit to the cause of genuine Christianity. This I feel bound to say, that an exclusive spirit, coupled with the questionable and unscriptural method by which the revenues of the established church are raised, form a serious obstacle to actual unity. It might be deemed presumptuous in me to offer a suggestion to the many excellent men who are ministers and members of that hierarchy ; but if conscious, as they must be, of the many serious objections which exist among all classes as to the mode in which it is supported, and the many restrictions under which they are placed by its canons, especially in their intercourse with many whom they frankly acknowledge as brethren ; would it not be magnanimous, and display the noble superiority of a Christian mind, to seek and pray the legislature for such alterations as would relieve them from the odium of an unpopular assessment, and restrictions that cramp and chill the best and most generous sentiments of the heart?' Robinson, p. 41.

We cordially recommend these well-timed discourses to the perusal of our readers.

Art. VIII. 1. Copies and Extracts of Letters from Settlers in Upper

Canada. 8vo, pp. 12. 1833. 2. Letters and Extracts of Letters from Settlers in Upper Canada.

pp. 20. London, 1834. A S these pages, though unpublished, have fallen in our way,

we deem it worth while to lay a few extracts before our readers, with a word or two of comment. We profess ourselves friends to Emigration, because we think that it was the design of Divine Providence, that the earth should thus be replenished; and because we see no reason why the ocean should be made, any more than the Tweed, a forbidden boundary to our redundant population. Scotland has, for centuries, indemnified herself for the poverty of her soil by the intelligent enterprise of her sons, who have dared every clime, and are found domesticated in all regions. At the same time, there can be no greater barbarity than decoying from their quiet homes, by fallacious representations, those who are ill qualified to struggle with the difficulties of life in the wilds', and no conduct more reprehensible than emptying ship-loads of helpless emigrants upon a foreign shore. Let no one leave his native country because he is discontented with it, or he will find that he has taken out with him a spirit that will prove his punisher. The reasons for emigration ought to be peremptory; and the decision ought to rest upon a careful balance of opposite evils. An emigrant ought to be one who not merely prefers a state of independence, but is able to be self-dependent, and willing to work harder for independence than he

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