TAMEN

CONSUMEBATUR

THE FIFTH OF NOVEMBER.

THE "NO POPERY" CRY.

Do our readers remember a passage in Cowper's works, where he complains of the preachers of his time, most of whom would not bring forward some of the plain truths of God's word without smooth circumlocution, "nor ever mention Hell to ears polite?" This, said Cowper, is a manifest device of Satan, to keep people from thinking of solemn things, by banishing as much as possible from common use the words that express them. It is part of the same policy in our day to discourage among Protestants the use of words and the reference to events, of which every Christian and patriotic man should strive to perpetuate the remembrance. "The Fifth of November," and "No Popery:" How illiberal! how bigoted! how uncharitable! exclaims the Liberalism of the present day. But we are not ashamed of "the No Popery ery," although it may be called illiberal, and unworthy of the spirit of the age. Milton was not ashamed of it. Cromwell was not ashamed of it; nor Sir Isaac Newton; nor any great and good man since the time of the Reformation. Let us not be backward in using every old familiar watchword, to aid in strengthening that which remains of Protestant feeling throughout our land.

whose bones lie scattered on the Alpine mountains cold? Who ordered the massacre of St. Bartholomew's night, when in Paris alone 60,000 unsuspecting Protestants, in the midst of royal marriage festivities, were cruelly butchered? Who ordered all the bells in Rome to be rung in merry peals, and the cannon in the castle of St. Angelo to sound, and medals to be struck, when the joyful news of this massacre arrived? Who, in the era of the revocation of the edict of Nantes, razed more than 1,600 French churches to the ground, put thousands and thousands of Christians to the sword, and compelled multitudes to flee in poverty from their native land? Who, by the axe and by the faggot, together with all the unknown and horrible torments of the Inquisition, suppressed the Reformation in Italy and in Spain? Who directed the persecutions, the imprisonments, the Smithfield fires in our own land? And who, after the establishment of the Protestant cause, when the power of cruelty was lost, plotted the Gunpowder Treason of November, 1605, for cutting off the king, the chief nobles and commoners of England, and in the resulting confusion, for restoring, with foreign help, a Popish government, and a new reign of darkness and terror?

But it seems that these cruelties must be ascribed to the spirit of the times, not to the spirit of the Church of Rome. Are not things now far different? Look, we are told, at the devotedness and self-denial of the Romish clergy in Protestant countries. Look at the Sisters of Charity, busy in their peaceful

tion and the modern science of Oscott and

"O full of all subtlety and mischief, ye are as graves that appear not, and the men that walk over them are not aware of them! Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity." In an enlightened age, and in lands of Gospel light, there is need that the sepulchres be well whited. But who is it that in our days, in nearly all Popish countries, forbids the preaching of the Gospel? Who compels the peasants of Zillerthal to leave their father-land? By whose instigation in Savoy, in the Austrian States, and in many parts of Europe, are men arrested, and condemned to the galleys, or thrown into dungeons for no other crime than reading the Bible? Who, not in the fifteenth century, but in the nineteenth, condemned Maria Joachina to death for refusing to worship the Virgin? And although the Portuguese did not dare to carry that sentence into execution, who has banished the son-in-law of that woman for five years to the coast of Angola, which is almost equivalent to a sentence of death, because he would not declare the consecrated wafer to be the body of his Saviour? Why are the poor converts in Madeira now forced to wander in the mountains, and to hide in dens and caves from their persecutors? And who has driven Dr. Kalley and other British as well as Portuguese subjects by lawless violence from the island? Who now, in India, in New Zealand, in Africa, wherever Christian missionaries have laboured with success, are entering as wolves and attacking the flocks? By whose influence are the beautiful islands of the Pacific now the scenes of tyranny and bloodshed? Why is Queen Pomare oppressed, and the island of Tahiti ravaged with war? Who was it that last year openly cursed by bell, book, and candle, the miller who had read the Scriptures to

"Now I saw in my dream," says John Bunyan, in his "Pilgrim," "that at the end of this valley (of the shadow of death) lay blood, bones, ashes, and mangled bodies of men, even of pilgrims that had gone this way formerly; and while I was musing what should be the reason, I espied a little before me a cave, where two giants, Pope and Pagan, dwelt in old time; by whose power and tyranny the men whose bones, blood, and ashes lay there were cruelly put to death. But by this place Christian went without much danger, whereat I somewhat wondered; but I have learnt since, that Pagan has been dead many a day; and as for the other, though he be yet alive, he is, by reason of age, and also of the many shrewd brushes he met with in his younger days, grown so crazy and stiff in his joints, that he now can do little more than sit in his cave's mouth, grinning at pilgrims as they go by, and biting his nails,

because he cannot come at them.

"So I saw that Christian went on his way; yet at the sight of the Old Man that sat at

the mouth of the cave he could not tell what

to think, especially because he spake to him, though he could not go after him, saying, You will never mend, till more of you be burnt."

When we hear of the reviving power and the new cruelties of Rome, we understand what Christian was not able to make out ❘ when he heard the giant calling, though he could not then go after him, saying, "You will never mend, till more of you be burnt." The giant is doing more now than grinning at pilgrims as they go by, and biting his nails because he cannot get at them.

The spirit of Popery is unchanged and unchangeable. It may be kept down by the laws and by the civilization of particular places and times, but still the Church of Rome is as much as ever the mother of cruelty and abomination, and the great enemy of the Church of Christ.

We have alluded to the new Pope Pius IX., who has begun his rule with auspicious popularity. He has granted an amnesty it appears to the prisoners in the Pontifical States. But were there no exceptions to this amnesty? The highwaymen and robbers were let loose from the Castle of St. Angelo, but the political prisoners, who had dared to say or do anything against the Papal tyranny, are they all at liberty? A pasquinade against the Pope or Cardinals is a greater crime at Rome than assassination or murder. Let the secret prisons in Rome bear witness to this. We are reminded too by this amnesty of the petition that was presented to Queen Elizabeth on the morning of her coronation: it being the custom to release prisoners at the inauguration of a Prince, one besought that there might be four or five principal prisoners yet released. These were the four Evangelists and the Apostle Paul, who had long been shut up in an unknown tongue, as it were, in prison, and not suffered to go at large and converse with the common people. Will the Pope allow

the free reading of the Scriptures and the preaching of the Gospel? Will he release the Evangelists and Apostles? No, he has loosed Barabbas, rather than Christ, that he might gain the applause of the priests and people!

When Merle d'Aubigné was in England last year, he said that Edinburgh was now the Metropolis of the Reformation, and he viewed with delight the events which have of late years been taking place in Scotland. He saw that the Church of England is almost powerless to meet the enemy, and most of the Dissenting bodies in England seemed to have too much identified themselves with merely political conflicts. We look to the Free Church of Scotland to take the lead in the new Protest that must be made against the encroaching power of Popery. The strong Protestant feeling which in Edinburgh Merle d'Aubigné admired as noble faith and high principle, has been characterized by others as "senseless clamour and malevolent prejudice, worthy only of a dark age." So differently do things appear to a Christian statesman and historian from what they do to mere politicians and litterateurs! Whatever others may do, let Presbyterians be united in resisting every endowment of Popery, and every national encouragement and recognition of a system opposed to the Word of God, and opposed to our national welfare, because contrary to that righteousness which alone exalteth a nation.

THE EVANGELICAL ALLIANCE.

THE British members of the Alliance are to meet at Manchester on the 4th of November, for the purpose of forming the British organization. We cannot conceal our fears that the Alliance will prove a failure; at least, for the high and noble ends that might have been achieved by it. Contrast the wordy statement of its "Objects," with the brief, but expressive design of Cromwell's "Protestant Council;" which was not merely to meet the organized efforts of Rome, but "to keep correspondence everywhere, to know the state of religion all over the world, that so all good designs might be protected and assisted." There is need and call for present, energetic, and united action among Protestants; not merely a great Re-union every seven years, or at long intervals, for making speeches and enjoying Christian intercourse. We fear also, that Truth, if not sacrificed for the sake of Peace, is in danger of being silenced on many points of high witness-bearing. It is well that all efforts be made to have the truth spoken in love; but is all this great apparatus of the Alliance required to make Divines speak and write as gentlemen and Christians in their controversies? We say again (as in the "Messenger" for August), that Cromwell's design was the grand model and ideal for the Alliance, and that the practical hints of Dr. Chalmers ought to be attended to, if anything is to be effected worthy of the stir and preparation that has been made in this matter.

THE FAMINE IN IRELAND.

ABUSE OF THE RELIEF FUND.

We continue to receive heart-rending accounts of the destitution in many parts of Ireland. It is gratifying to notice the sym

pathy and aid which the Government has so

promptly given in this time of calamity. But we begin to observe some gross abuses

already, in the carrying out of the benevolent designs of the Government. It was resolved,

"that public works of national benefit should be undertaken, so as to give employment to the poor, in a way conducive to the permanent improvement of the country." Boards of examination, or "presentment Sessions," were appointed in various parts of Ireland, to receive applications and to direct the employment of the national funds for such objects. We observe in the Irish papers among many other cases, that "at the Sessions, at West Muskerry, Father O'Driscoll applied to build a Chapel at Dedishane; 5001. granted." "Father Lee applied for 1,000l. to repair Macroon Chapel; granted."

This is too bad. Not to speak of the coolness of this receiving of Saxon and Heretic money in support of the Roman Church in Ireland, the idea of which had been of late so vehemently repudiated, - we say this is a gross misappropriation of public money. Instead of being used for purposes conducire to the permanent amelioration of the country, we are made to pay for perpetuating that system of darkness and superstition which is the curse of Ireland as to temporal prosperity, as well as the bar to the moral and religious elevation of the people.

Look at the country round Rome and contrast it with the district of the Lothians round Edinburgh! With a soil of unrivalled fertility, with a Mediterranean sky, and with the yellow Tiber pouring down its rich but unapplied materials for irrigation, where is there a scene of waste solitude and wretched desolation like the Campagna of Rome? All the way from Civita Vecchia to the gates of the city we pass over leagues together of land, treeless, fenceless, houseless; while, down to the south the whole territory is undrained, unplanted, and pestilential.

Contrast with this the bleak hills and cold valleys of Scotland, where, with a poor soil and unpropitious climate, nevertheless the fields are crowned with verdure and smiling with fertility. How is this? Not in nature but in man we see the cause of the difference. There is the curse of Popery resting on the people of the glorious clime of Italy, while the Word of God and the Gospel of Christ has put life and soul and energy into the inhabitants of the rugged north. And shall we seek to endow this Popery, and so perpetuate the barbarism and misery of Ireland? Why, when foreigners travel through Ireland, they can tell where they cross out of Presbyterian Ulster into Popish Connaught by the very look of the fields and the colour of the landscape! We would advise our Government to give directions to their local Relief Boards to grant no more money to pernicious uses, but to employ the funds in making roads, or draining bogs, or building comfortable houses for the unfortunate

people.

Famine, and other special visitations of Providence, may be sent at times alike on many lands, just as God causeth the sun to rise and the rain to descend alike on the evil and the good. And at present Scotland is suffering as sorely as Ireland from the failure of the potato crop. But in the whole history and state of Ireland we read the truth of the Word of God, that, while godliness is profitable for this life as well as that to come, Idol atry maketh a land to mourn and be desolate.

CONGREGATIONAL ASSOCIATIONS.

AT the Meeting of the Synod of the English Presbyterian Church, held at Birmingham, in April, 1845, various Regulations were adopted "for the Organization and Consolidation of the energies of the Church in favour of certain great schemes for home and foreign religious purposes." Among the means for carrying out these Educational and Missionary designs of the Church, it was thought that Congregational Associations ought to occupy a prominent place. And "inasmuch as the success of the various schemes must, under God, depend on the manner in which these are organized and worked, special instruction was given to all Presbyteries and Congregations to have such Associations organized without loss of time, and to see to their active and effective opera

tion."

Associations have accordingly been formed in various Congregations, which have already furnished most effective aid to the operations of the Church. And although the instructions of the Synod have not yet been carried out to the extent that might be desired, we believe that, in not one instance has this arisen from any lack of interest in the schemes of the Church, nor from any want of will to render assistance, but only from the nature and object of these Associations being imperfectly understood, and from real or supposed difficulties in the way of their formation.

At the recent Meeting of the Commission of Synod, in October, a Committee and Deputation was appointed to visit the various Presbyteries of the Church, for the purpose of rendering information and assistance in the establishment of Congregational Associations, and of taking other measures for promoting the schemes of the Church. In order to give what help we can in preparing the way for the work of this deputation, we shall now very briefly state what we consider to be the chief objects and use of these Associations.

Our Presbyterian policy differs from the Independent or Congregational system in this, that with us the government in each congregation is in the hands of office-bearers, the pastor and ruling elders, forming the Session. We believe we have Scripture on our side for this; for if all the members of a

precepts addressed, "Obey them that have the rule over you, and submit yourselves;" and, "Let the elders that rule well be counted worthy of double honour?" And we believe we have experience also with us, inasmuch as it is found among all large bodies of men that the only wise and practicable way of conducting affairs is by representative government.

But while in Presbyterian churches the government is in the hands of a few, it is still supposed that all the members of the Church are fellow-workers and helpers in the affairs of the congregation. We acknowledge that too often this has been lost sight of; the people coming to our Presbyterian churches to hear the minister, to worship, and to attend ordinances, but taking no concern in the affairs of the congregation, nor in the schemes of the Church at large, except when some special appeal, at a collection time, or other occasion, is made to them. In order to remove this indifference, and to give opportunity for well-directed co-operation, both in local and general ecclesiastical affairs, and especially to excite and promote interest in the missionary schemes of the Church, we know no method so likely to prove effectual as having an Association in each of our congregations. We shall thus usefully combine with the good order and government of our Presbyterian system something of the general co-operation and active zeal which is now latent in our Church, and which is turned so effectually to account among other Christian denominations. How much may be effected by good organization, and by the enlisting of many in working and giving for common objects, we see in Scotland by the recent achievements of the Free Church, and in this country among the Wesleyan Methodists. Let the zeal and liberality of our own Church be in like manner fostered and directed, and we too shall be enabled to engage largely in labours of Christian love. The efforts and working of our people must be organized and concentrated in order to be effectual, and this organization and direction will be best secured by means of Deacons' Courts and Congregational Associations.

It will be seen, then, that the use of these Associations is for the organizing and consolidating of the energies of each congregation in favour of objects of active Christian usefulness. To represent them merely as collecting agencies for the schemes of the Church is taking a very limited view of their object. Of course, the collecting of funds for religious and missionary objects must always be one of their chief works. And for this reason: there are few who can be personally engaged in active labour in the cause of Christ, but all should join in contributing to the support of those who devote their time and life to this work. Let our people, then, have the opportunity, not once a-year, at a public collection only, but monthly, or oftener, of hearing of the educational and missionary operations of our Church, and contributing to their support; and then we shall carry

prayers and exertions, and keep alive a general interest in behalf of all our schemes of Christian usefulness.

Until recently English Presbyterians have been shamefully negligent in their duty as a Church of Christ. They engaged in no missionary enterprize, and made no united efforts in the Lord's cause. The few who did contribute to missionary objects gave their offerings through the Church of Scotland, or through various Societies. But now, through the blessing of God, a time of awakening has come to our Church, and the new life is evidencing itself by fruits of Christian zeal and liberality, by the desire for missionary exertion, and by efforts, both at home and abroad, for the extension of the Redeemer's kingdom. The Synod of the Church having sanctioned and set on foot various schemes of active enterprize, it is the duty of our ministers and office-bearers to interest their several congregations, and to organize them for helping these designs.

We intended to have noticed some objections that might be made, or difficulties that might be found in the way of Associations being formed. But really there is not one that we are not ashamed to advance, or that is worth close examination. Even in the weakest and youngest congregations, we are sure that it would tend to the consolidation and establishing of their own cause to have such an Association in the midst of them.

We have little doubt that when the deputation has visited the various Presbyteries, there will be few, if any, congregations without an Association in aid of the schemes of the Church.

In conclusion, we say to the deputation, and to the excellent and respected convener, Mr. Gillespie, let notice be sent in time to each minister, so that he may from the pulpit summon a meeting of his congregation to receive and hear the Synod's deputation;let there be brought to these congregational meetings, besides speeches, some tangible documents in the shape of books of enrolment, collecting books for the schemes of the Church, and the like;-let the office-bearers and the people have plainly set before them, by the deputation, what the Synod wishes to be done, and how they can do it; and when the matter is thus fairly set a-going, there will be little difficulty experienced in the subsequent working and conducting of the Associations.

CIRCULATION OF THE MESSENGER,

IN connexion with what we have said of "the Schemes of the Church" and "Congregational Associations," we trust that the ministers and office-bearers will endeavour to have the "Messenger" circulated as much as possible in their several congregations. If the people have no intelligence of the plans and operations of our Church, how can we expect them to feel interest in these schemes, and to give their aid and co-operation? On making inquiry, we find that there are some congregations to which the "Messenger" is yet scarcely known by name, and that there are very few by which a due proportion of support is given. Many of the elders and deacons of our Church have never yet procured or seen a single copy of the "Messenger." This proves a sad apathy and want of public spirit in some of the ministers and Sessions of our Church. We have been gratified, however, by receiving several letters of inquiry from ministers as to what they can best do to promote the objects of the "Messenger." We say, -recommend it publicly to your people, as being the official organ of our Church; and, as containing a summary of the ecclesiastical and religious intelligence in which all our congregations are interested. If there is no agent or person who will take the charge of supplying copies, ask the people to order it through any bookseller who receives parcels from London; or if stamped copies are desired, they will be sent direct from 16, Exeter Hall. We hope, also, that the Church Sessions will see that the paper is circulated, by lending, or otherwise, among the poor of the Congregations, who may not be able to have copies separately.

A minister who has recently been appointed to a charge in Northumberland writes, "There is only one copy of the 'Messenger' taken here, which I ordered some time since. The people not have seen the 'Messenger,' and there are no periodicals taken by them. I am anxious to have some religious intelligence for them. I purpose, on an early day, publicly to recommend the 'Messenger,' and do feel it may be the means of contributing to our people's knowledge of the workings of our Church, of which they are for the most part ignorant."

In order to encourage our brother, and to set an example to others, the following case may be mentioned :

In the church at Edward-street, Wardourstreet, the minister, on inquiry, found that only two copies of the "Messenger" were taken. He brought the subject forward on a week-evening, after the usual service, and recommended the "Messenger" to the people. Having received a list of names, the doorkeeper called round on them and other members of the Church; and the result was, that, although this is the smallest church in the London Presbytery, perhaps the smallest in our Synod, there are now twenty-five copies circulated monthly, some of them stamped, and several sets have been ordered from the commencement of the publication.

If our Ministers or Sessions would take the

trouble to do likewise, and if all our congre gations gave support in proportion, we should have many more thousand copies circulated, and a general interest diffused in regard to all the schemes and operations of our Church.

FORMS OF PRAYER. - Sense of want makes

us eloquent. The true reason why books of prescribed forms of prayer pass through so many editions, is, because the convincing influence of God's Spirit passes through so few hearts.-Madan.

Missionary Entelligence.

CORFU.

To the Editor of the English Presbyterian Messenger. Corfu, Sept. 9th, 1846.

MY DEAR SIR,-I have been requested to send you such a statement of the progress of our mission as may be published in the "Messenger." I readily comply although for various reasons I would prefer to write as I have been doing, to my kind friends our Secretary and Treasurer; yet, it is proper that the Presbyterian body, and all friendly to the mission, should know what is doing, so that a wider interest may be taken in our cause. A year will soon have elapsed since my arrival here; and in reviewing it, I have many grounds of thankfulness to God in preserving me and Mrs. Charteris in health, without almost any interruption, while few in this place have escaped more or less sickness, and in permitting me to acquire a language in which I am able to communicate a knowledge of the Word of God to many, both Jews and Gentiles. I now find less difficulty in conversing in Italian with Jews and others; I generally make myself understood, but this is not saying much for myself, seeing blunders, of which I no doubt make many, are little noticed and never laughed at by such a mixed population as this, where every ear is prepared to hear them. I will not rest satisfied until I can preach in Italian, being fully convinced, that public preaching of the Word of God, as it is the appointed means, so it is the most effectual towards its success in the hearts of men. There is great need of public preaching among both Greeks and Italians. The latter are preached to during Lent alone, by Monks brought from Italy for the purpose, there not their clergy in Corfu, willing or able to act in accordance with the command "Preach the Word." You are aware of the arrange

one being of

ment into which I entered with the Rev. Mr.

blessed. Understanding that a number of the Jewish youths were desirous to learn English, I began a class in the month of April last; at first about twenty attended; a good part of whom, I soon perceived, had come from curiosity. These soon fell off, others during the excessive heat became sick, so that my class has dwindled down to seven or eight, who come with great regularity, study diligently, and have made rapid pro

gress; they have mastered the pronunciation, to foreigners the greatest difficulty; can now read with a good English accent, can translate from English into Italian, and vice versa. They come at present three evenings during the week. I have not spoken much to them in the class on the truths of the Gospel, but I have had frequent calls from them on the Saturdays, when I have not failed to read to them the New Testament, to point out the force of its doctrines, and how manifestly it fulfils their own Scriptures. I fear they too frequently assent from mere courtesy to what I teach, yet I hope these meetings have not been lost upon them all. On one occasion, before the others assembled, one of them was engaged in translating "Remember not the sins of my youth, nor my transgressions; according to thy mercy remember thou me, for thy goodness sake, O Lord." I asked him if that was not a most suitable prayer, and how he thought such an important petition could be heard, seeing our unworthiness was so great, and our transgressions so innumerable? He pointed to the latter clause, in which the mercy of God is mentioned. I spoke to him of the justice of God, of the desert of sin, and of the need of a mediator to present such petitions in our behalf. Our conversation was brief, and I did not see any visible signs of conviction at the time. He did not attend the class again for some weeks; I thought he had taken some offence, but he came one day and requested to speak with me in private, told me he had been very unwell, and that then what I had said had made a deep impression on his mind, and compelled him to desire to know more fully the truths of Christianity. I lent him an Italian Bible containing both Old and New Testaments, pointed out to him the various prophecies relating to the Saviour, and showed him the great danger of trusting in the righteousness of the law. I think the latter point, from the little experience I have had, that on which the Jews are most assailable. There is no end to their captious objections against the quotations from the Old Testament, as well as against the apparent contradictions in the New. The young man came occasionally, and at last, one day about three weeks ago, he told me he had read all the four gospels, and many other parts, with which, upon examination, I found him well acquainted. There seemed in his mind the satisfaction and freshness of a first perusal. He said he was fully convinced that the Messiah was come. He then dwelt on the difficulties of his situation were he to dewould like so much to get to England. I was most careful to hold out not the smallest

Arnold, to preach alternately in the Military Chapel on Sabbath evenings. This duty has devolved, during the last two months, wholly on me, Mr. Arnold having gone to the country for the sake of both his health and Mrs. Arnold's. Our audience has lately been somewhat thinner, owing to the Rifles leaving for the Cape of Good Hope; but we have always a few from the Royal Artillery, Sappers, and the 34th. I may say our number has been too stationary; I expected more of the Scotch soldiers to attend, but I understand the hour is not quite convenient, and intend, God willing, to allow them an opportunity, as soon as we can procure a suitable place, at eleven o'clock, forenoon; such of them as do attend, have been most cordial with me. I have baptized only one child, a dear little one who has been removed, at the early age of three months, from this sinful world: he was the son of Serjeant-Major Gibson, of the Royal Artillery. In th In the course clare himself, said he must leave Corfu, and

of six weeks, I trust to have the privilege of administering the Lord's Supper, and calculate

upon their being from twelve to twenty inducement of a worldly nature, lest I might communicants. I have an interesting Sabbath School of about twenty children, from the families of both soldiers and civilians. This is to me a most gratifying part of my work. I see already the most marked improvement in their attendance and previous preparation. I visit families in which there is affliction, and pray with them. Such is an outline of my labour among the British.

Your readers are no doubt most anxious that my efforts among the Jews may be

English

encourage insincerity; I saw his difficulty in getting to England could not be great were he disposed to go, for he can speak French, German, Spanish, and English; the latter he has acquired most rapidly; has translated into tolerably good Italian the whole of an book of 160 pages. This he did at home, as he is too much occupied to come to the class, and it shows perseverance at least. I have not seen him for two weeks, but I hope he is engaged in studying an English Bible, which