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some of the standard works of the older English divines. In point of cheapness they astonish us, when the quantity of matter is considered; for instance, the "Holy Living" may be had for two shillings. The following is the plan of the publication:
"The works will be uniformly printed, with a clear readable type, in medium octavo,—a form which best combines external elegance with much matter in small space. Each publication will be complete in itself, embracing an entire and separate work under one or other of the following divisions:-1. Evidences, external and internal. 2. Doctrines. 3. Exegetical Divinity, or Expositions of Scripture. 4. Practical Christianity.
"Purchasers can thus, at their option, afterwards bind up together either the writings of a particular author, or a series of treatises on a connected class of subjects. The price will vary according to the quantity of matter contained in each publication. The projectors of this Library of "CHRISTIAN LITERATURE" believe that they are in no small measure promoting the cause of religion, literature, and morality, by presenting the public with a succession of works equally adapted to the loftiest intellect and the humblest piety; combining careful typography with systematic arrangement, elegance, and cheapness; and comprising, in a convenient form and uniform series, the best works of the ablest writers on the most important and interesting of all subjects."
But whilst I approve of the selection in general, I would recommend the proprietor to eschew such works as Witherspoon on Regeneration, whose opinions run counter to the Scripture doctrine, and to the other works which we have enumerated. For instance: Witherspoon, in the work before us, gives five long sections on the words " Except a man be born again he cannot see the kingdom of God," without noticing our Lord's explanation, which expressly specifies baptism as the period and mode of regeneration: "Except a man be born of water and of the Spirit, he cannot enter into the kingdom of heaven." Christ did not say, born again of water; but born of water. The whole of this peculiar class of theologians adopt the visionary idea of regeneration, that it happens from some alarming sermon or other circumstance, whereas Christ especially appointed baptism as the womb of the Church, among the very last words which he spoke on earth. The grace then given is not in the water itself, but from the power and presence of the Holy Spirit, who saves us in that holy sacrament as he saved the whole church in the ark, consisting of only eight persons, from perishing in the flood; " for as many of you as have been baptized into Christ have put on Christ." Baptism is the beginning of a new life, when we receive a new principle the Spirit of Grace, and God becomes our Father, the Church our mother, Christ our elder brother, and the Holy Spirit the earnest of our inheritance.
N. No doctrine is more clearly or distinctly announced in Scripture than that of baptismal regeneration, when, "according to his mercy he saved us by the washing of regeneration, and renewing of the Holy Ghost;""and having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.' But Witherspoon says, regeneration consists in a change corresponding to the corruption of the whole man: it is not unusual to say it may be fully comprehended in the three following things,-giving a new direction to the understanding, the will, and
Here is a regeneration of the will and affections of another sort; which recommends a Society which would supersede the law and the Gospel,
and attempts to effect that which the law of God has already commanded.'
R. Yes, the law of God classes habitual drunkenness among the damnable sins which will effectually shut the drunkard out of heaven; and therefore we are to practise sobriety from love and obedience to God, and not in conformity with regulations made by fallible creatures like ourselves, who have too often turned out to be hypocrites. All the creatures were given to man for his use, and therefore any set of men who set up laws against the revealed word of God may be considered a departure from the faith, and a giving heed to seducing spirits and doctrines of devils; "commanding to abstain from meats which God hath created to be received with thanksgiving of them which believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving; for it is sanctified by the word of God, and with prayer." Besides, we have our Saviour's example, while on earth, of eating and drinking whatever was set before him: he worked a miracle to supply a marriage company with wine, and that, too, after the governor of the feast acknowledged that "men had well drunk." And how often do we read of holy men and patriarchs in Scripture whose hearts were merry; and St. Paul directed Timothy to "drink no more water, but use a little wine for his stomach's sake and his often infirmities." So that it would appear that it is not the use of liquor, but its abuse in surfeiting and drunkenness, which is unlawful; and I take it that there is little difference in the offence, whether the woe denounced in Scripture be incurred by the use of generous wine, Kilbeggy whisky, Edinburgh ale, or Booth's Best.
Barring the hobbyhorse, the book contains a vast mass of most important and alarming truths respecting the extent and the fatal effects of the mortal sin of drunkenness. In a note, Mr. Grindrod cites the evidence of Dr. Crawford in an inquiry recently made at the Richmond Lunatic Asylum, Dublin:-"I feel confident," says Dr. Crawford, "that I am keeping within the strict bounds of truth, in stating that at least one out of two of the patients now in the asylum have become insane in consequence of the abuse of ardent spirits, and I know that the same has been observed in the other public lunatic asylums in Ireland." There is little doubt but that the cordials and stimulating draughts, prepared by apothecaries for females in their little feigned or real complaints, have the effect of afterwards creating a desire for drams as stimulants, and which grow on them by indulgence, till they become habitual drunkards. Let men of all ranks be careful to keep their wives and daughters out of the apothecary's shop. Time will only permit at present to make the following quotation from this amusing and very instructive book; but from which we shall frequently make extracts :
"When people have habituated themselves to the use of spirituous liquors, the injurious effects upon the teeth are more apparent. The teeth acquire a very stained and foul appearance; the gums, being more or less inflamed, are covered with a slimy mucus, and are often liable to bleed; the breath also becomes very offensive, and as the regular passing of the spirituous liquors over the tender skin of the mouth creates
1 Bacchus, an Essay on the Nature, Causes, Effects, and Cure of Intemperance; by R. B. Grindrod. Second Edition. Pasco. 1839.
a constant degree of inflammation, the heat of the mouth is greatly increased. This state of the mouth is also kept up by the increased heat of the stomach, and when, by the debilitating effects of spirits upon that organ, indigestion is produced, the teeth very rapidly fall into a state of decay; they are acted upon constantly in the same manner as in the course of a fever, when the heat of the constitution is greatly increased. Thus by the baneful influence of intemperance, similar mischief to the teeth is induced as might only be expected from a malady which threatens life. General Norton, the Mohawk chief, who was in this country a few years ago, was asked by a professional gentleman concerning the state of the teeth among the Indians. His reply was decisive upon this subject::- When the Indians are in their own settlements, living upon the produce of the chase, and drinking water, their teeth always look clean and white; but when they go into the United States, and get spirituous liquors, their teeth look dirty and yellow; and I have often heard that they were frequently afflicted with the toothache, and obliged to have their teeth drawn.""
N. Here are two very neat little volumes, just fit for the drawing-room table, bound in silk with gilt edges.'
R. Both excellent little books, and very suitable for presents to youth of both sexes on leaving the parental home to encounter the trials and temptations of the world. The selections are judiciously made; and the authors' names are guarantees for the soundness of the advice given.
N. This is a well filled pamphlet, containing some of the leading articles of the Britannia.2
R. The Britannia is amongst the best of our weekly conservative newspapers, and which, if we can place faith in public report, is edited by the Rev. Dr. Croly, rector of St. Stephen's, Walbrook. However that may be, as I am myself a subscriber, I can answer for its being conducted with great talent and spirit, and with perfect consistency.
N. In conclusion you are presented with "Tales about Popery." 3 R. Yes, it is time we concluded this long dialogue. This number contains many well-executed cuts of the cruelties of the Papal Church with accounts of its treacherous proceedings, the wars, tumults, and massacres, of which it has been the fruitful source; and also the legends of the saints, the iniquity of the priests, and the superstitions of the laity, being a history of Papacy in all ages. It is published in numbers, and, when complete, will furnish an epitome of the sins and iniquities of " the mother of harlots and abominations of the earth."
GENESIS, i. 27.
THERE exists an infinite difference of nature between the uncreated omnipresent Spirit and even the highest order of angels: it follows, therefore, that, in thinking of God, we are forced to help ourselves out by a similitude, which, till it was revealed to us, the force of human reason could not give us a right notion, not to say an assurance of. But now that this resemblance between God and ourselves is discovered to us, we can lay the foundations of our knowledge here on earth, and raise the superstructure above the highest heavens.—Deism Revealed, Vol. I., p. 66.
1 Paternal Advice to Young Men. Maternal Advice to Daughters. 32mo. London Hastings.
2 Spirit of the Britannia. Office, Bride Lane.
3 Tales about Popery, or a History of Papacy. 8vo: Numbers. Sherwood, Gilbert, and Piper.
POPERY, CHARTISM, AND SOCIALISM.
ON the first of January last year an assassin murdered Lord Norburry, an amiable Protestant nobleman, who had always shown the utmost liberality for the Papists in his neighbourhood. He was walking within a few hundred yards of his own door, when he was fired at from behind a hedge by a Popish assassin, as a grateful reward for his many acts of personal kindness to individual Papists, and for his active exertions in procuring what has been called their emancipation. No reason can be assigned for this atrocious act, but that he was a Protestant; and it is the determination of the Irish Papists to exterminate the whole Protestant population in Ireland. In the sacerdotal councils it was supposed that the murder of so elevated and so amiable a victim would strike terror into the Protestant landlords, who would immediately leave the kingdom and seek safety in a Christian country. More than a year has now elapsed since the perpetration of this crime, but no trace of the miscreant has as yet been discovered. There has been an ominous silence among the Irish orators respecting this foul deed, which betrays a secret understanding on their part of the working of the system. Extraordinary rewards have been offered for his apprehension, but no one has betrayed the guilty wretch. The priesthood could name the man, and produce him to justice were they so disposed; and it is more than probable that the assassin was employed by one or more of that most mischievous class. We have Mr. O'Croly's evidence for it, that the Popish priests are the instigators of almost all the crimes committed by the Irish Papists. At all events it is in the confessional where the assassin cleanses his breast of all that sort of perilous stuff, and where he receives priestly absolution for the most atrocious crimes committed against Protestants. The priests are therefore accessaries in the crimes of the wretched beings whom the arch-agitator calls "the finest pisantry in the world." They have kept Ireland in perpetual agitation since the Reformation; they instigated and assisted in the execrable massacre of the Irish Protestants in 1641, and also in the last Irish Rebellion in 1798; and they instigate their unhappy followers to all the murders, burnings, and destruction of property which is so common in Ireland at the present day. An Irish Protestant clergyman informed a friend of ours that he had had a female Popish servant in his family for many years, and who was most faithful and attached, and particularly kind to his children. He said to her one day, "Judy, I have every reason to be satisfied with your faithful services; but let me ask you one question, and answer it frankly. Were your priest to desire you to murder one of my children, to whom you are so kind, would you do it ?" She hesitated; but, on being pressed, replied, "if the priest desired her, she would murder the innocent child." She was immediately dismissed; and this should be a warning to all Protestants to avoid Popish servants, who will commit the most atrocious crimes at the bidding of their priests. In fact the sacerdotal absolution is a reward held out to the ignorant and deluded peasantry for the commission of the most atrocious crimes, which are a disgrace to human nature. The priests denounce individuals from their polluted altars, after which the hand of the assassin only waits a favourable opportunity for the murder or assault of their victim.
These are the men on whom the ministers of Queen Victoria depend for political existence, for place without power or respect, and for the unconstitutional attempt to make the sovereign of a free people the queen of a faction. They have proved themselves utterly incapable of conducting government of this great country, but only under the influence of Popish priests and Jesuits, who prompt them through their tool, the great beggar-man. That unprincipled ruffian is daily vomiting forth manifestoes of sedition and bigotry, envenomed by rapine and the fury of religious and political hatred. That cunning tool of a profligate and political priesthood denounces the whole aristocracy, clergy, and gentry of Protestant England, as the enemies of social order and public freedom, whilst he himself is exerting the most maddening efforts to extinguish both, and to stimulate his miserable countrymen to rebellion and massacre. The cause is obvious why that man is suffered with impunity to agitate Ireland, and so much crime is allowed to flourish unpunished-because ministers dare not disoblige their masters and chief supporters.
The Popery of Ireland will ever be the disgrace and the weakness of England, and that simply because it is temporized with, petted, and encouraged. A branch of the Popish system has recently sprung up in England, under the name of Chartism; an ism got up and fostered by the thousands of Jesuits who are thickly scattered all over the kingdom. The palace favourite, commonly called the prime minister, suffered a rebel convention to sit under his nose in London, to beard and embarrass the government, and to organize that rebellion which broke out at Monmouth and other places. The rebels were commanded and led into action with the Queen's troops by a man named Frost, whom her Majesty's government elevated to the rank and power of a magistrate, and of whose seditious and dangerous principles they were duly and frequently warned. The defeat of those rebels, and the condemnation of their ostensible leader, gave a check to Chartism for the moment; but they have only scotch'd the snake-not killed it. While there is a Jesuit in England, Chartism will not be subdued; it will unite and be itself again, with better laid plans and more trusty leaders.
The Chartist conspirators took courage and encouragement from the speech of one of her Majesty's ministers at a political dinner in Liverpool, and which was pleaded by the witnesses at Monmouth as the warrant for their meetings. Llewellyn, in his examination, said, "he did not consider that these meetings were illegal; no one had ever told him they were so.' Besides which," he added, "it was not two months previously that Lord John Russell had declared that public meetings were not only lawful but commendable, and that free discussion was the best mode of eliciting truth." These meetings however were not public meetings for eliciting truth, but private meetings of delegates who met for a treasonable purpose, and who relied on Lord John's announcement for their justification. Besides, her Majesty's ministers had given more direct and dangerous encouragement to Chartism by placing several professing its worst tenets in the magistracy of more than one borough.
A most alarming sign of the times is the establishment of a sleek and subtle Jesuit at the head of the ministerial scheme of National Education, which is perhaps the surest symptom of the fatal influence which that most infernal fraternity have acquired over the queen's government. Under their satanic influence, ministers announced to an insulted nation a plan of