always be accompanied with the assumption, that profession is principle; and this in the very face of the inspired warning,—“ Many are called, but few are chosen." I do not use these words in their controversial sense, whatever that may be, but as an intelligible and faithful description of the visible church.

My design is, to prove and illustrate the existing influence of anti-christian and of infidel principles, in every branch of the community, which yet appears to flourish beneath the shelter of the Cross. We have so long familiarized ourselves to set the mark of Antichrist exclusively on the Papal despotism, that the accusation implied in the mere mention of such a design may create strong feelings of surprise, and even of disgust, in many who will yet concur in the writer's conclusions, if they accompany his intermediate progress. There are great numbers, on the other hand, whose opinions, on the points under discussion, will derive no accession of strength from their present ally. They have anticipated all his movements; and will wonder why he has so

the Union, in much the same proportion as may be discovered among ourselves. If it were otherwise, we might calculate that the character of the human mind must be changed by time and place.

cautiously advanced upon the enemy's po

sition.

With regard to the Roman-Catholic scheme itself, as distinct from the spiritualities of the Gospel, it is necessary for my purpose to express here, what has been already implied,a decided conviction, that it is a system unaltered and unalterable. And this I state, upon its own internal evidence. If it be the religion of this world-and this is assumed throughout these pages-it is no more capable of change, than the passion of avarice or revenge, or any other form of human wickedness. The passion may be more or less active; but the principle remains entire, and is only quiescent in the absence of a temptation to display itself.

When, therefore, men speak of what they term the errors and absurd practices of Popery -as if it were nothing worse than a system of mistakes, and bad taste-it is plain, that they see only the surface, the thin crust covering a subterranean fire. Others look a little deeper; and, discerning something of its intolerance and cruelty, muse, perhaps, for a moment, on certain contingent dangers to their civil interests, speculate upon shadowy consequences, and then retire to their usual pursuits. After these comes the theological student, proving

the inconsistency of the tenets and discipline of the Romanist with the doctrine and economy of the primitive church; and who, having gone through the usual course of the controversy, signs an armistice, and returns to his quarters.

In the mean time, the main point has been untouched. The disputants have not argued the matter as really affecting the great inquiry, What must I do to be saved? They have not opposed the apostate church, as directly sustaining a scheme ruinous to their own everlasting salvation.

Besides this, we go delusively upon the supposition, that all is right among ourselves. This is the very assumption condemned in the other party. The fact is, that the spirit of Antichrist is co-extensive with the limits of the visible church. It often reigns and revels, where its influence is least suspected or acknowledged. It is of catholic, of universal power. If it flits along the aisles and nave of the cathedral, it crawls also on the floor of the conventicle,-at once an aspiring and a grovelling spirit.

Add to this, that it assumes the forms of infidelity; watching, with exultation, the follies and crimes of the Christian church, strengthened and refreshed by the sight, and meditating wider conquests. Antichrist is, however,

most triumphant when it unites the infidel and the Protestant in the same person; when, for example, the man who defends an established communion, and angrily resists all dissent from its regulations, is, in reality, a disbeliever of the Gospel itself.

That such characters as the one described exist, actually professing infidelity, is not asserted. It would be, in them, the extravagance of impolicy, to avow their principles. We speak of the practical unbeliever the apologist for Christianity, who has not abandoned a single vice, whether mental or sensual, nor sought after a single virtue; but, in point of fact, remains the same person as he would have been, had Jesus Christ never proclaimed the revelation which this man aspires to defend. We might have said, the practical atheist *; but this term is yet more offensive. But why more offensive? What definable difference, as to any influential purpose, is there between two

*Atheism,' said Mr. Cecil, is a characteristic o. our day. On the sentiments, manners, pursuits, amusements, and dealings of the great body of mankind, there is written in broad characters, without God in the world!' This is using "great plainness of speech;" but not greater than become his office, when describing, as a minister of God, the spiritual state of such persons as are enlightened by the knowledge of the Gospel, but refuse it their obedience. "Why call ye me Lord, Lord, and do not the things which I say?"

designations, each of them describing an individual who lives without God in the world? Would that all who call themselves members and upholders of our own establishments, or seceders from those communions on the plea of seeking a purer society, asked themselves the previous question, whether they are, indeed, believers in Christ crucified! There is a certain occult, insinuating infidelity, which undermines the soul, without exciting alarm; imperceptible in its progress, and therefore more successful, and more perilous. By this enemy fell the infidel formalists of the Theocracy; and, in our own times, the self-same adversary has thinned the ranks of the church throughout the Protestant world.