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all such rights and privileges as by law do or shall appertain unto them, or any of them ?'”.

“KING AND QUEEN,

«© All this I promise to do.'”* In the following year was passed an “ Act for declaring the rights and liberties of the subject, and settling the succession of the Crown." (1 W. & M., Sess. ii. c. 2.) The preamble sets forth the declaration delivered by the Lords and Commons, to the Prince and Princess of Orange, 13th Feb., 1688, O. S., called the Bill of Rights,t containing a statement of the means by which King James II. had endeavoured to subvert the Protestant religion and the laws and liberties of the kingdom, and an assertion of their ancient rights and liberties. The first declaratory clause declares, that “ All and singular the rights and liberties asserted and claimed in the said declaration, are the true, ancient, and indubitable rights and liberties of the people of this kingdom."

The two following clauses acknowledge the right of King William and Queen Mary to the throne, and provide a limitation and succession of the Crown.

The fourth clause provides, " That all and every person and persons that is, are, or shall be reconciled to, or shall hold communion with the See of Rome, or shall profess the Popish religion, or shall marry a Papist, shall be excluded, and be for ever incapable to inherit, possess, or enjoy the Crown and Government of this realm, and Ireland, and the dominions thereunto belonging, or any part of the same, or to have, use, or exercise any regal power, authority, or jurisdiction within the same; and in all and every such case or cases the people of these realms shall be, and are hereby absolved of their allegiance; and the said Crown and Government shall from time to time descend to, and be enjoyed by such person or persons, being Protestants, as should have inherited and enjoyed the same, in case the said person or persons, so reconciled, holding communion or professing, or marrying as aforesaid, were naturally dead.”

The fifth clause provides, “ That every King or Queen of these realms," of the age of twelve years, “shall on the first day of the Meeting of the first Parliament next after his or her coming to the Crown," or attaining the age of twelve years, as the case may be, 6 sitting on his or her throne in the House of Peers, in the presence of the Lords and Commons, therein assembled, or at his or her coronation, before such person or persons who shall administer the corona

* This provision was re-enacted by the eighth section of the “ Act for an Union of the two Kingdoms of England and Scotland,” 5th Anne, c. 8, A.D. 1706. By the fourth and fifth sections of that Act, the Sovereign is required at his accession to the crown to swear that he will inviolably maintain and preserve the settlement of the true Protestant religion as professed within the kingdom of Scotland at the time of the Union, with the government, worship, discipline, rights, and privileges of the Scotch Church, as established by the laws of Scotland in prosecution of the claim of right.

t One of its recitals begins thus :-“Whereas the said late King James the Second having abdicated the Government, and thereby the throne being vacant, his Highness the Prince of Orange, whom it hath pleased Almighty God to make the glorious instrument of delivering this kingdom from Popery and arbitrary power," &c.

tion oath to him or her, at the time of his or her taking the said oath, (which shall first happen,) make, subscribe, and audibly repeat the declaration * mentioned in the statute made in the thirtieth year of the reign of King Charles II., intituled, An Act for the more effectual preserving the King's person and Government, by disabling Papists from sitting in either House of Parliament.” +

By the sixth clause, the assent of the King and Queen is given to the preceding; and they are enacted accordingly, - In the year 1700, after the deaths of Queen Mary, and of William, Duke of Gloucester, the only surviving issue of the Princess Anne of Denmark, the youngest daughter of James II., in pursuance of a recommendation from the throne that a further provision should be made for the succession of the Crown in the Protestant line, for the happiness of the nation, and for the security of the Protestant religion, the Stat. 12 and 13 Will. III. c. 2, called the Act of Settlement, was passed, “For the further limitation of the Crown, and better securing the rights and liberties of the subject." The first section limited the succession of the Crown to Princess Sophia, Electress and DuchessDowager of Hanover, daughter of the Princess Elizabeth, late Queen of Bohemia, daughter of King James I., and to the heirs of her body, being Protestants.

- The second section re-enacted the fourth and fifth clauses of 1 W. & M., Sess. ii. c. 2; and the third section enacted, “ That whosoever shall hereafter come to the possession of this Crown, shall join in communion with the Church of England, as by law established.”

The conclusion of the matter, flowing from the above recital, may be expressed in the language of the great commentator on our laws, in his chapter “On the King and his title.”—“The title to the Crown is at present hereditary, though not quite so absolutely hereditary as formerly...... Formerly the descent was absolute, and the Crown went to the next heir without any restriction ; but now, upon the new settlement," above recited, “ the inheritance is conditional. ..... When such an hereditary right, as our laws have created, and vested in the royal stock, is closely interwoven with those liberties, which we have seen are equally the inheritance of the subject; this union will form a Constitution, in theory the most beautiful of any, in practice the most approved, and I trust, in duration the most permanent. ..... It is the duty of every good Englishman to understand, to revere, to defend it.” I

But that the Legislature should in the forty-sixth year of the nineteenth century, and that too in the face and in defiance of the solemn declaration made by the Sovereign at her coronation against transubstantiation, vote away tens of thousands of the public money, not only for the teaching and propagation of the fearful idolatry of transubstantiation, but various other abominations of the Church of Rome, would not in after generations be believed, were it not for the painful fact of their faithlessness and treachery being too well established.

* This is the declaration against Transubstantiation, which was made, subscribed, and audibly repeated by Members of Parliament, under the 30 Car. II., statute 2, c. 1, until the year 1829.

† It is given at length in a former number of our Magazine, see No. 13. * i Blackst. Comm. 217, 218.

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reasons which led to my separation substantially the body and blood of from the Church of Rome. I know our Lord. you are all able to appreciate what- “I mean to show you, from our ever is given from an honest heart, Lord's own words, that the wine unand that there are noble faculties derwent no change ; for, at the Last within you, albeit they sleep in .du- Supper, when he gave it to his discirance vile. Therefore I do not ples, he said, “I will not drink hencedespair. I hope I will have the plea- forth of this fruit of the vine, until sure of seeing you all casting away that day when I drink it anew with the trammels of Popery, for then, and you in my Father's kingdom.' (Matt. not till then, will you indeed be free- xxvi. 29.) In like manner about the men.

bread, St. Paul calls it three times by “In the first place, I deny that a that name, after it was received by Romish priest has the power to change the people. For as often as ye eat bread and wine into the body and this bread, and drink this cup, ye do blood of Jesus Christ in the sacrifice show forth the Lord's death till. he of the mass. My friends, the Sacra- come. Wherefore, whosoever shall ment of the Lord's Supper was or- eat this bread, and drink this cup of dained for a continual remembrance, the Lord unworthily, shall be guilty and not for a continual repetition of of the body and blood of the Lord. the sacrifice of the death of Christ; But let a man examine himself, and and in proof of this we read, For so let him eat of that bread, and as often as ye eat this bread, and drink of that cup.' (1 Cor. xi. 26, 27, drink this cup, ye do show forth the 28.) Thus we have the words of Lord's death till he come.(1 Cor. xi. Christ and his apostle to counteract 26.) Now, according to the Creed of the absurd pretensions of Popish Pope Pius IV., there is offered unto priests. Truly, that saying of the God a true, proper propitiation for prophet Jeremiah is applicalle to the sins of the living and the dead; them: Ye have perverted the words but what does St. Paul say in his of the living God.' (Jer. xxiii. 36.) Epistle to the Hebrews (chap. x. 11), I have often, while present at the ce—that any sacrifice which needed to be lebration of mass, burned in my heart offered continually, could never take within, when called upon to bend my away sins. He also says that Christ head in suppliant adoration to a piece was once offered to bear the sins of of bread. many' (Heb. x. 28); and, by one “I now come to image worship. offering he hath perfected for ever The second commandment forbids the them that are sanctified.' (Heb. ix. making, much more the homage and 14.) In the first Epistle of Peter, adoration paid to images. • Thou iii. 18, we read that • Christ hath once shalt not make unto thee any graven suffered for sins, the just for the un- image.' (Exod. xx. 4.) I well know just, that he might bring us to God;' that ignorant Romanists pay more and oh! what an insult it must be to respect to the crucifix than they do him when your priests deny that the to the Lord himself; while at their one suffering of Christ is sufficient, devotions they will hold it in their and endeavour to immolate him every hands, and direct all their thoughts day on their altars. Now, without to it alone. Is not that idolatry ? shedding of blood there is no remis- Oh, my friends, read the doom that is sion (Heb. ix. 22), and it is clear to in store for you: • Idolaters shall all that in the mass there is no shed- have their part in the lake which ding of blood, consequently it cannot burneth with fire and brimstone, procure the remission of our sin. I which is the second death.' (Rev. deny the applicability of the word xxi. 8.) St. Paul, in his First

sacrifice'prefixed to the mass, except Epistle to the Corinthians, says, My for one reason that the priest sacri- dearly beloved, flee from idolatry.' fices his senses and understanding to (x. 14.) Little children, keep yourMammon, if at the mass he believes selves from idols.” (1 John v. 21.) that a bit of paste and a goblet of Confounded be all they that serve wine, or other mixture, are really and graven images.' (Psalm xcvii. 7.) Ought not these few arguments in the questions proposed to married duce you to abandon a Church which women, I feel confident you would allows such glaring absurdities ? Is not allow your wives to be tainted it not worse than Paganism, when with the noxious exhalations which it teaches its deluded votaries to offer emanate from the confession-box. In prayers and supplications to inanimate the whole of the Bible there is not things ?

one text of Scripture which tells us to « Our God hath formed the earth, the

confess our sins to a priest; and as heavens he spread,

proof of this, read the following :But Papists bow to gods their hands When Achan sinned, Joshua said to have made;

him, “My son, give, I pray thee, The kneeling crowd with looks de- glory to the Lord God of Israel, and

vout behold Their silver saviours, and their saints

make confession unto him. (Josh. of gold.

vii. 19.) I prayed unto the Lord

my God, and made my confession.' 66 As to the intercession of the (Dan, ix. 4.) And when the Jews Virgin Mary, I shall offer a few ob- sinned, Ezra told them, • Make conservations, and before I proceed to do fession unto the Lord God of your so, I shall mention one fact. Roman- fathers. (Ezra x. 10, 11.) To our ists adduce the following argument Heavenly Father we must confess our in favour of their reliance on the sins, and not to frail and wicked Virgin. They say that if any person mortals, for who can forgive sins wishes to get a favour from some high but God only?' (Mark ü. 7.) personage, he will naturally go to

“Pardon belongs to God alone; some near friend of his, or hers, to If we to him our sins confess, intercede; thus you place your Sa He'll send forgiving mercy down, viour and a miserable worm in the And cleanse us from unrighteoussame light—the being who knows the

ness. secrets of your hearts with a person "I next proceed to impugn the who knows not his own. These are doctrine of purgatory, which fills the the words of St. Paul, There is one pockets of your priests, who adopt Mediator.' (1 Tim. ii. 5.) Ponder on the motto, :No money--no paterthat. If any man sin, we have an noster;' and who take upon themadvocate with the Father, Jesus selves the onerous duty of leading Christ the righteous, and he is the souls to heaven for silver. The rich propitiation for our sins.” (1 John ii. man, who is well able to pay them, i, 2.) • Neither is there salvation in can purchase an entrance ticket for any other, for there is none other heaven ; but the poor must be conname under heaven given among tent with an inglorious escape. The men whereby we must be saved.' doctrine of purgatory is at variance (Acts iv. 12.) And it shall come to with the written word of God, for we pass, that whosoever shall call on the there read,— The blood of Jesus name of the Lord shall be saved. Christ cleanseth us from all sin.' (Acts ii. 21.) 'I am the way, the (1 John i. 7.) • Verily, verily, I say truth, and the life; no man cometh unto you, He that heareth my word, unto the Father but by me. (John and believeth on him that sent me, xiv. 6.) These are plain truths which hath everlasting life, and shall not your blind leaders cannot refute. come into condemnation.' (John v. • Every one that doeth evil hateth the 24.) · There is therefore now no light, neither cometh to the light, condemnation to them which are in lest his deeds should be reproved. Christ Jesus.' (Rom. viii. 1.) He (John iii. 20.)

that believeth in the Son of God hath “ The next thing which I now everlasting life.' (John iii. 36.) To direct your attention to is the con die is gain.' (Philip. i. 21.) You fessional; and oh! how my mind perceive, therefore, that the doctrine shudders at the impious and hellish is a mere fable, invented by cunning interrogatories which your priests men for the sake of extracting your propound to their infatuated peni- money. tents. Were you acquainted with "I hope these few plain, but un

In reference to transubstantiation, an eminent divine,* in a Sermon recently delivered, observes :

"I know of no system, of either ancient or modern idolatry, in which the idol is made before the eyes of the worshippers; where the priest of any idol takes a thing in common daily use, as an article of food by the people, as a bit of paste of flour and water, and when at: one moment every man would see and admit and declare that it was a bit of paste--that the next moment, after the pronunciation of a few words, the thing which, an instant before, they confessed to be a piece of paste--the very next instant they prostrate themselves before it, and declare that it is invested with the full person and attributes of the mighty God, the Creator of the world, the Redeemer of mankind; that it becomes, in their own words, 'the whole body, blood, soul, and divinity of the Lord Jesus Christ.'

“ I soberly declare, I know of nothing, in my view, so monstrous, so revolting even to the fallen intellect of fallen man, in the whole history and scope of ancient or modern idolatry.

“ There is this aggravating difference:

“Paganism dishonours a God whom they do not know : .“ Popery dishonours the revealed God of the Bible.

“Paganism sets up an idol in the place of an unknown God:

“Popery turns the true, the revealed, the known God into an idol. • “Read the express Word of God in his description, by the prophet, of idolatry—Isa. xliv. 14, &c.”

How long an offended God may think fit to restrain this Protestant nation from believing the awful delusion, that a piece of paste is the Redeemer of the world, is not for us to predict. · May He, in his infinite mercy, avert such an awful visitation from this highly favoured land !

MONTMORENCY.—A ROMAN CATHOLIC TALE.

(Continued from p. 39.) For some moments after Ernest had breathed his last, Hubert remained in doubt as to the reality of all around. Surely, thought he, it is a vision, a vision of the night!“ Speak, Ernest, speak ! dispel my fears! but no, he answers not: he is gone!-Father of mercies, ah, whither!” In the struggle of conflicting feelings, his self-command failed him, and he threw himself in an agony of feeling on the body of his friend; from which the next moment he recoiled in horror as he groaned aloud—“I am punished, justly punished, I have loved to idolatry an enemy of our Church, and now he is gone an unbeliever to eternal misery.” The words of his friend seemed to resound in his ear, as his dying lips had spoken these words "Fear not for me, we shall not be parted for eternity.” The tears rushed to his eyes as the question again arose,“ Was he indeed an enemy of God ? his life so holy, his death so tranquil, would they be followed only by an eternity of intolerable torment ?" And as memory recalled

* An Appeal to the Protestant Church of Ireland, in behalf of their Roman Catholic countrymen. By the Rev. R. J. M'Ghee.

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