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THE

PROTESTANT MAGAZINE.

NOVEMBER, 1847.

FIFTH OF NOVEMBER:-OUR DUTY AS A CHURCH AND NATION TO OPPOSE POPERY.

THAT the Romish conspiracy, known as the Fifth of November, or Gunpowder Plot, was no fiction; no mere creation of fearful imaginings, or suspicious mistrust on the part of Protestants, is clearly made evident from the pages of history, the proceedings in Parliament at the time, from the State trials, where the whole matter was fully inquired into, and from the solemn service of the Church appointed by Parliament to be used yearly in grateful commemoration of the national deliverance from Popery.

Yet are there some who regard this as an idle tale; and more, very many more, who believe that the principles which dictated and sanctioned the atrocity, have perished with the conspirators; and that now, either Popery is powerless, or, if not powerless, has changed her nature, and will not seek the destruction of Protestantism or Protestants.

That Popery, however, is still the inveterate enemy of God's Word of truth, is clear to those who are well acquainted with the subject; that it is resolved to regain its lost supremacy, is plain from declarations of her own members, and that it will be determinately grasped after by her, per fas aut nefas, is quite congenial to her known

character.

Gladly would we forget the past, if we did not believe it intended to be our guide for the future. Willingly would we lay aside all remembrances of evil deeds, if the principles which led to their contrivance had really perished with them. But, with the deeply-impressed conviction that the principles of Romanism are what they were, alike opposed to what we value, whether nationally, morally, or theologically, and its object still the same-though the mode of seeking the attainment of that object may be different, and more adapted to secure its end-we should feel guilty of a dereliction of public duty if, VOL. IX.-November, 1847. Ꮓ New Series, No. 23.

from any fear of incurring the charge of unpopularity, we should join in the cry against those who would oppose Popery—cease to admonish our fellow-Protestants of the impending danger-of the evils which may be accelerated and augmented by a want of well-timed union and activity on their part.

Let it not be said, insinuated, or imagined, that we are for persecuting Roman Catholics. Great efforts have indeed been made, and but too successfully, to impress the public mind with such an idea. But that is now fading away. Facts of a startling character are rising up to dissipate that illusion. Multitudes are now astonished at the rapid augmentation of Romish power, who, but a short time back, believed its influence to be crushed and annihilated for ever.

The lowly mass-house is now eclipsed by the superb and costly Roman Catholic church or cathedral; whilst towers and bells, and processions, though forbidden by law, indicate the restless activity, and the towering ambition of Popery, and the determined way in which, despite the laws of the land, she is resolved, by intrigue or intimidation, to carry on her warfare against Protestantism. Of all systems of error, Popery is one of the most specious, but the most dangerous: the most plausible, but at the same time the most deadly.

As in the case of some poisons, which are the more readily taken by unwary persons, because of their innocuous appearance or similarity to what is known to be beneficial, so the soul-destroying dogmas of Romanism are the more readily embraced, from the semblance which they bear to Christianity in the eyes of those who are ignorant, or inexperienced in spiritual things.

The voice of prophecy and of history testify against Popery, and. admonish men, and nations to avoid being partakers of her sins, that we be not made participators of her doom and punishment.

The evil spirit of Infidelity, a false philosophy, and sceptical Liberalism, has done much to help on the cause of Rome; and the long and unprecedented prosperity vouchsafed to the commerce, arms, and policy of Great Britain, seems to have begotten a kind of national self-exaltation, a proud spirit of independence without the Supreme Being, and a contempt for his written word, which may end in bringing down continued judgments upon our nation, unless prevented by national repentance and return to him.

Viewing the question scripturally, there is no escape from this conclusion, When nations, elated with prosperity, forget the source from which alone their wealth and glory have been derived, they may speedily suffer a diminution of that glory, and an annihilation of that wealth which they have made their idol. The wealth and power of the British empire are not self-derived. If there have been wisdom and enterprise, skill, energy, and industry evinced by our peasantry, mechanics, merchants, warriors, statesmen, diplomatists, and divines,

if in naval and military warfare we have shone pre-eminent, whose was the gift of these varied talents? From whom has come the blessing? For whose glory should they be employed? And why were they bestowed?

We can only regard them as talents given by him who is King of kings, the Lord of nations as well as of individuals, to be accounted for to him, and to be used to his glory.

Certainly the wealth of Protestant England was not bestowed for the endowment of Romish idolatry. Most assuredly the power of Great Britain has not been conceded to her in consequence of her attachment to Popery, nor can it be expected to be continued if it be devoted to uphold the cause of the Romish apostasy.

On the contrary, from the period when Popery was again taken into the councils of our nation we have suffered materially from intestine divisions; and many measures most disastrous have been enacted, which otherwise had never disgraced our Statute-book.

Till all reference to the superintending providence of the Supreme Being is banished from the minds of men; till we believe matters to be carried on without reference to his will, we must recognise blessings and chastisements as coming to us by his direction or permission.

He in mercy has revealed his will. He has given us his written Word. He has informed us of the laws which he has laid down for the regulation and government of his moral and reasonable creatures.

To secure our happiness he has held out his never-failing promise of reward to those who love him. To vindicate his own honour he has threatened and inflicted punishments upon those who have disobeyed him.

History, sacred and profane, is a comment upon this his own declaration, that " Righteousness exalteth a nation, but sin is a reproach to any people."

Yet man, swayed more by sense than by faith and reason, because he sees not the outstretched arm made bare to desolate a guilty nation, prefers rather to ascribe these results to chance than to design,—to nature than to God: and thus inventing a term to express that which has no existence, and then deifying the idol of his own imagination, he would abrogate the attributes of Deity, banish the Creator from interfering in the government of a world which at his Word sprung into existence; and judging of infinite Deity by his own finite conceptions, would relieve him from all concern in the affairs of men.

His

But not such is the will of God,-nor such his declaration. providence continues to uphold the life, which his power at first bestowed: "When he hideth his face they are troubled: when he taketh away their breath they die."

The animate and the inanimate, the material and the immaterial world are alike under his control. All things serve him. He can turn joy into mourning, and sorrow into joy, whether as regards nations or individuals. Life and death, and health and sickness, and all things appertaining thereto are under his control. Heat and cold, rain and sunshine, winter and summer, seed time and harvest, prosperity and adversity, are all at his disposal. Rain and fruitful seasons, filling the heart with joy and gladness, result from the plentiful outpouring of the Divine beneficence of him who hath given us all things richly to enjoy. None can give plenty when he sends dearth; none quietness when he sends trouble; none wealth when he sends poverty; none victory where he has decreed defeat. Was not his hand in judgment recently shown outstretched over us? Has it not recently been shown in mercy? Did the staff of life of more than six millions of people fail suddenly in Ireland, and leave those who leant upon it for support to fall and totter prematurely to the grave? Shall that be unheeded? Did consuming fever seize, uncommissioned, upon those whom Christian benevolence had sought to rescue from the jaws of famine? Whence the scourge of famine, of pestilence, or of sword? Come not these from him who sends forth the destroying angel, commissioned to vindicate his ways to men, and remind nations of their dependence upon him, and the allegiance which they owe to him. Nothing happens without a cause, and there is no power which the Almighty cannot control. He allows men and nations oftentimes to adopt measures which are not good, to eat the fruit of their own devices: to sow the wind and reap the whirlwind, thus making sin the inflicter of its own punishment. We have sought to quiet Ireland by endowing Popery, and instead of that result we are fast involving England in the wretchedness which Popery has inflicted there. And whence the long continued turbulence in Ireland? Whence the unpunished and undetected crime? Whence our Ministerial perplexities? Whence our commercial embarrassment? Why are the citizens of this empire, whose merchants were princes, and whose traffickers were the honourable of the earth, staggered, and, as it were, at their wits' end? Whence the ruin of commercial grandeur, which the last few weeks have scattered in mighty fragments so thickly and fearfully around us?

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Various, conflicting, and even contradictory causes may be assigned for the present calamities. But one thing is clear, the blessing of God has been withheld, either in framing or carrying out our policy. Amongst other sins we have fostered, and encouraged, and endowed idolatry, which he hates, and has denounced: nor can we expect his blessing upon our Church and nation, till we retrace such erroneous policy, and act in harmony with his will, as revealed to us in the Holy Scriptures.

MONTMORENCY.-A ROMAN CATHOLIC TALE.

(Continued from p. 306.)

WE must now inform our readers that, after receiving the parting blessing from Father Adrian, Frances proceeded to her cousin's apartment, at the door of which she gently rapped. Clara instantly opened it, and welcoming in her treacherous friend, readily consented to accompany her to a remote part of the village, on a visit to a poor woman who was very ill. Frances beguiled the walk with animated conversation on various subjects, till they reached the borders of a wood; she then exclaimed she had lost the way, and inquired of a man dressed like a shepherd, if he could direct her. They followed him through various lonely and intricate roads, till Clara, becoming alarmed, refused to proceed; when à carriage suddenly stopped, and two men who wore masks, seizing Clara and Frances, placed them in the carriage, which again drove off at a rapid pace, with the windows closed and the curtains drawn.

Scarcely had Clara been seized, her screams prevented, and herself conveyed to the carriage, 'ere the warning given her by Clarice rushed to her mind, which opened to the belief of a scheme of deep-laid deception concerted by Frances.

It was then that the sincerity of Clara's principles was evinced, for she breathed a secret prayer amidst the thoughts and fears which passed her mind, that Frances might be pardoned and taught from above; yes, and grace so far triumphed over nature, that she fixed a mild eye of reproachful pity on Frances, which spoke louder than words, that she both saw and forgave her treachery.

They travelled thus during the whole of the night, and the following day, till they stopped at the Convent of F., when Frances and Clara were separated, without interchanging a word; the former to be loaded with caresses, the latter to be terrified into submission.

We leave poor Frances to be initiated still further into the religion and morality of Rome, till she learns yet more to call evil good and good evil, darkness light and light darkness, cruelty zeal, and falsehood piety.

Arrived at the Convent, Clara was conducted to a chamber where every comfort was prepared; refreshments were brought her by a nun who waited in silence, and refused to reply to any inquiry. She was allowed to pass the night alone; not, however, without the door and windows being barred. Clara was so exhausted that she soon sunk. into a sleep that banished all recollection, on first awaking, with her mind and body both refreshed, she could scarcely believe the reality of what had happened, but imagined the past to have been a painful dream.

The sight of the apartment, so different from the one she occupied at Ardennes, together with a large crucifix and picture of the virgin hanging opposite her bed, aided memory in recalling the past, and Clara wept, long, bitterly wept, under a sense of loneliness, desolation, and dread. But as Clara wept these bitter tears, a voice of comfort

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