Mr. T. It is to the heart God looks, and not to the mouth; and if, while in Burlington, you had gone to the Lord Jesus Christ, who died on the cross for sinners, your conscience might have been cleansed there as well as here. O. M. But, my father, there are no priests in Burlington. Mr. T. If you had sought the Lord, you would undoubtedly have found Him. The priests are sinners also, who need to be cleansed by the blood of Jesus Christ to be saved. If you had absolution from a priest only, and that God did not forgive you, you would be lost; for we have all sinned, and deserve eternal death; and the Gospel teaches us that there is no other way of salvation, but being cleansed by the blood of Jesus Christ, the Son of God, and sanctified by His Holy Spirit. It is God only that can do this for us, and not a priest. All that a good priest can do is to pray for the sinner, and give him good advice. I am not a Roman, nor do I follow Roman superstitions; but the Gospel, the religion of Jesus Christ, of the Holy Apostles, of the Virgin Mary, and of all true Christians. I know that God has forgiven all my sins, and that when I die, I shall go to him without the aid of a priest. If you ask God to enlighten or convert you, you would understand why Jesus Christ submitted to death on the cross, and you would also find peace of conscience. O. M. But, my good father, how must I pray? Supposing he had been a great sinner, I dictated a suitable prayer for him; his eyes filled with tears, and he appeared terrified, so much so, that he trembled. I gave him a trifle, and we separated, mutually wishing each other the blessing of God. EXTRACT FROM MR VESSOT'S JOURNAL. Having a small farm, the principal part of which is still bush land, and not yet surveyed, the neighbours requested that it might be done. A surveyor was sent for, and we commenced our operations on the 13th of May. As they were all, more or less, at a distance from home, I invited them to my house to dine; and the afternoon turning out rainy, we were kept within doors, and conversed for a while on different subjects; at length, I asked the surveyor, why he used a compass in drawing his lines? He said it would be impossible to draw them straight without it. Well, said I, that is a very good reason; men should make use of whatever means God gives them to keep from deceiving others, and others from deceiving them; and God, in his great mercy, has given us His Holy Word to be a light to our feet and a lamp to our path; He has com manded us to "Search the Scriptures, for in them we have eternal life," 5th chap. St. John. Now, if men were as diligent in the use of the means God has given them, to secure eternal life, they would neither deceive others, nor allow themselves to be deceived. One of the Men.-After all, there is but one true religion, I said-Very true, and, for that reason, it is very important we should know what true religion is. Another Man.-That is very easy-it is the Roman Catholic Apostolic religion, out of which there is no salvation. I said-If you can show me that in the Word of God, I promise to join your church. I then took the Bible and read a chapter; but they said my Bible was not like their priest's. I reminded them, that about two years ago, some persons wished to prove that there was a passage in the Bible which said, that out of the Romish Church there was no salvation, and had requested the priest to read it to me at the church door, before all the people, after service; that though I was told he would do so, and waited some time, he refused. I continuedAsk your consciences, is not all this contrary to the Spirit of Christ? And, consequently, it is a false religion you are taught, and not the religion of Jesus Christ. Now, sirs, I will make you a proposal :As soon as the farm is surveyed, we will go to the notary's, and I will make it over to you, if the priest will read to me, from the Scriptures, that out of the Roman Catholic Church there is a no salvation, the title will be yours. If he cannot, you will only have to pay the notary; and if you refuse to go, it is because you know you are wrong. When they rose to go away, I accompanied them, in hopes of being able to go to the priest's, or to the notary's; but they would neither go to one place nor the other, but went home ashamed and confounded. REV. J. D. SMITH, LATE OF NEWRY. We are happy to state, that the funds requisite for building a new and spacious chapel, in that interesting and important spot in the emerald isle, Kingstown, multiply and still increase; and we hope to be enabled to say, ere long, that the committee are in a position to receive tenders for building the same. Among others who have subscribed for this purpose, during the past month, we find the committee of the HOXTON HIBERNIAN SOCIETY for the SPIRITUAL BENEFIT of IRELAND, have voted £20. In our next, we shall furnish further particulars-our columns are now full. THE PROTESTANT ADVOCATE Erish Missionary Magazine, AND CHRISTIAN WATCHMAN. DECEMBER, 1846. SPIRITUAL STATE AND CLAIMS ОР IRELAND. WATCHMAN, WHAT OF THE NIGHT?-ISAIAH. However the political circumstances of Ireland and their ever-varying phases may puzzle the politicians of each succeeding Cabinet, and baffle their skill; and, however her temporal vicissitudes may exhaust the energies of government, and even threaten to drain the resources of Great Britain in the various experiments tried for their relief, we apprehend that the spiritual wants of the sister island have for years, we might say centuries, back, exhibited the same deathlike aspect, und sounded forth the same monotonous and funereal appeal. This, indeed, has been one great difficulty under which the advocates of her spiritual claims and necessities have laboured. They have had to dwell upon the same sad story of destitution and neglect until the eye has been weary of gazing upon a scene of unvaried shade, and the heart sick of prospects that, from year to year, have assumed but little of a brighter hue, and afforded few steadily progressive indications of being dissipated by the rising dawn of a better day. Hopes of improvement have often been whispered, and occasional gleams of sunshine have, now and then, shot across the horizon. Sanguine spirits have regarded these fitful gleams with extasy, and have cherished the hopes they inspired, with fond delight. But the faint promise of daylight has as often subsided again into darkness, even deeper than before; and the fondest hopes have seemed doomed to the most signal disappointment. This is a gloomy strain; but our readers must not suppose that we have forgotten the more cheering views that we have often taken of Ireland's spiritual condition, or that our present wailings are inconsistent with any happier anticipations which we have formerly indulged. Ireland continues what she is, in spiritual matters, in consequence of the want of a more general, systematic, and persevering application of those means which, alone, are adequate to her necessities, or could be reckoned on as effectual for her relief. Various moral remedies have been applied to her circumstances with exemplary energy, and, for a time, and to a certain degree, with the most brilliant success. Education, at one period, was the universal cry, and, in various forms of experiment, occupies much of the public attention still; and, if Ireland has not yet been thoroughly educated, it has not been from any failure of funds, or any want of schemes for effecting that important object. The frequent change of plan, the shifting of its oversight from one party to another, the adoption of erroneous systems, and the exclusive appropriation of government aid to peculiar and objectionable methods-with many other causes that might be noticed-have tended to cripple and retard educational movements, and to defeat the very object which the politicians of the day have had in view. The grand chimera of a scheme that should blend Protestant and Roman Catholic together, and fuse down the antagonism of their different systems, by training them in schools, from whose plan and discipline religion was, to a certain degree, to be excluded, has, perhaps, been the great fundamental mistake in the business; amd has certainly led to a variety of practical blunders, inconsistencies, and incongruities that have set all order and arrangement at defiance, and can never admit of any efficient organisation. National schools, in one part of the island, will be formed widely different in their character from national sehools in another; and will every where take the hue and complexion impressed upon them by their immediate superintendents and conductors, or by the party that has been most predominant in their local establishment. The Temperance Reformation has been more single in its aim, and less questionable in its character throughout. It never encumbered itself by resorting to the assistance of government, for its support. If the moral improvements to which we have been adverting, are fairly described as harbingers of the gospel, then the gospel ought to follow closeupon their heels; such would be the best possible result of Ireland's recent visitation, and the best possible proof of our sincerity, in our solemn prayers to God and professed humiliation before him on account of it. We know that there are some Christian people who object to the word "evangelisation," and fancy that nothing can be done before Christ's personal coming, but in the way of calling the Lord's people out of the different corrupt communities, with which they are at present identified. We honestly believe, however, that these said Christian people, in the peculiar notions they entertain, have been sad hinderers of this great work of evangelisation. Some of them we love dearly, and highly esteem, for their moral probity, spiritual mindedness, amiable character, and unquestionable piety. Yet, we regard their views and proceedings as having been one great cause of retarding and counteracting the spiritual improvement of Ireland. In England, the pernicious errors of antinomianism, have been met by strong and powerful reaction; and the dregs of that delusive system have sunk down into obscure and petty reservoirs, that have helped to drain the Churches, of what would have otherwise diffused malaria through their atmosphere, poisoned their fruitfulness, and stinted their growth. But, unhappily, in Ireland, the leaven of Sandemanianism has extended far more widely than among the avowed followers of the system. It has pervaded other sections of the Christian Church to a very lamentable degree; and, in proportion as it has done so, has paralyzed their energies, in reference to any missionary exertions, on behalf of their native land. And, though there has been no distinct exhibition of Antinomianism. in the shape of religious communities avowing that principle as their basis, its virus bas been sadly inoculated into much of the evangelical religion of Ireland in different Christian communities, so as greatly to neutralise the effects which the preaching of the gospel, soundly and scripturally, might otherwise have produced. The newer eccentricities of the Christian brethren, have, unhappily, succeeded in drawing off some of the best and most efficient members of Christian Churches from more steady and consistent plans of use. fulness; and shutting them up within the narrow boundaries, and contracting their spirits and views within the limits of a sect that has the proselytism of Christians to its own inclosure, far more before it as its object, than the conversion of sinners to the gospel of Christ. Of Puseyism, beyond the foolish dogma of apostolical succession, and with some spice of baptismal regeneration, as absurd a blasphemy against the Holy Spirit, as that of transubstantiation against Christ, the Irish Churches, happily, have had less experience than those in England. But millenarianism, in the extent of its vagaries, has done much to supply the vacuum; and its dreams are calculated to render its votaries as inert against Rome, as the influence of Puseyism is calculated to make its adherents active in promoting a tendency towards that antichristian system. Puseyism intoxicates, millenarian ism emasculates Scriptural Protestantism. These various errors tend to hinder the progress of the gospel in Ireland. In reply to the opinions of those, who, while holding, in general, evangelical views of the leading doctrines of religion, imagine that little can be done for their diffusion, and that our attention must be confined to the people of God, and to the business of calling them out of the corrupt masses around them, we can only say, if this be all that can be attempted, let it be but fairly and fully tried in Ireland, and we will give up our favourite doctrine" EVANGELISE THE COUNTRY." There is scope enough there for calling mul titudes who may, eventually, be found among the number of the followers of Christ out of the corruptions of Babylon, and of Babylonish systems, into the kingdom of our Saviour, and the fellowship of his people. To effect this, there must be a loud, an universal proclamation of the gospel call, everywhere through the length and breadth of the land. While & single village is left unvisited, there may be some of God's hidden ones, who, through the negligence of those who are bound to give that call, may never yet have had an opport nity of hearing it. Moreover, according to the notions of our millenarian friends, the supposed personal advent of our Lord, prior to the day of final judgment, will take place locally in Palestine, and will, primarily, and almost exclusively, have reference to the Jews, so as to leave poor Ireland and her perishing millions, nearly out of the reach, and beyond the limits, of the benefit. But upon these partial visions we must not enlarge. We are not writing for shortsighted Christians. To those who do not receive such fancies as gospel truth, we strongly and emphatically appeal. What has made you free? What has released you from the bondage of Satan, which, in any of its varied forms, is as stringent and as difficult to obtain release from, as the tyranny of Rome? What has converted and saved your souls? Is it not the gospel of God, brought home to your hearts and consciences by the power of his Holy Spirit? Can you limit the Holy One of Israel, or doubt the efficacy of his influer ces, in the preaching of the gospel elsewhere? If rot, spread that gospel through Ireland. Then, in answering the challenge, Watchman, what of the night ?" we shall confidently reply, amidst its deepest gloom and darkness- THE MORNING COMETIL." 66 ་ ESSAYS, EXTRACTS, AND CORRESPONDENCE. INIQUITIES AND BARBARITIES, anguished than your own?" These PRACTISED AT ROME IN THE BY RAFFAELE CIOCCI. (Continued from page 226). The master was waiting to re-conduct me to the college, but I positively refused ever again to return to my deceivers. The whole of my family were equally strenuous in their endeavours to soften my resentment, and to persuade me to relinquish the opposition I meditated. But how different were the tender solicitations of my mother and sisters, to the imperious tones of my brother the priest; the former, notwithstanding their efforts to conceal their feelings, betrayed sincere grief — honest compassion; but he, insulting, as it were, my resentment, spoke to me of duty, and even commanded my obedience. The manner at once convinced me that there was a mutual understanding between himself and my persecutors. After a long struggle and continued resistance, my mother, calling me into another room, with a tone of strong emotion, yet authority, thus addressed me:— "You have confidence in me, my son, you cannot doubt the sincerity of my maternal affection; listen then to my advice, and do not persist in refusing to comply with the regulations of your college, but return quietly with the master. You now have justice to advocate your cause, but you will lose this advantage in the eyes of the public, by acting intemperately. The best results will proceed from mature deliberation, and, at the present moment, neither you nor I am in a state to consider the subject. The canonical law has, I know, provided for similar cases; your father assures me that he will exert himself to the utmost to remedy this terrible mistake, by appealing to the Holy Convocation of bishops and regulars; and when we shall have obtained from them a declaration of the nullity of the vows pronounced by you, you will return free to your home, without creating a disturbance, as useless as it would be prejudicial. Confide wholly in me, who am your mother, and who can enter into all your feelings- think you that my heart is less kind words were as a ray of light upon my clouded soul. I embraced my mother, blessing her, and conjuring her to leave no means untried to restore me to liberty, for, otherwise, despair might drive me to violence. What were my feelings when I again entered the detested walls of my prison? If, until this time, considering them merely as a retreat for a short period, I had looked upon them as a child looks upon the rod of its master, I now indeed beheld them with the horror, chill, and anguish of the condemned, viewing the fatal axe which lies glittering on the funereal scaffold. For three days I was confined to my room, and kept upon bread and water. I was forbidden ever again to return home, prohibited from writing to any person whatever, and told that I was always to receive the visits of my friends in the presence of a master; with a threat amounting almost to annihilation, if I ever uttered a word that might lead any one to suspect I was dissatisfied with my situation. The three days' solitude, to which I was condemned, in the agitated state of my feelings, writhing under the discovery of the cruel deception of which I had become a victim, and which had forced me on to a step that might prove irrevocable, almost distracted me. I had, during this confinement, ample time for reflection. From this period, may I date the commencement of the work of grace in my heart. By prayer, I sought the aid of God, and a gleam of sunshine illumined my path. When released from my penance-chamber, I applied myself assiduously to the study of philosophy. I observed that pride, thirst for dominion, cupidity of riches, and easy and voluptuous living, had in every age been the main-springs of action to the Church of Rome. A disgust was roused in my heart by this discovery, which infinitely diminished the respect and reverence that I had hitherto entertained for her. At the end of six months, I was seized with a slow fever, which, for three months, confined me to my room. The physicians pronounced my disease to be consumption. I, at this time, became acLl quainted with Dr. Riccardi, a most kind and excellent man, who was unremitting in his attentions towards me during the whole of my lingering illness, and of whom I now speak with warm feelings of gratitude. To him I opened the sorrows of my heart, and spoke to him unreservedly of my aversion to the monastic state. He sympathized in my feelings, and, during our conversation, one day, observed, "I have attended in this monastery for ten years, and also in many other religious houses, and in all I discover youths who, like you, have been lamentably deceived; I hear the same complaints, I am called upon to cure the same disease, and, oh! in how many instances have I known it to prove fatal!" In consideration of my weak state of health, I was allowed rather more liberty, being permitted to go alone into the sacristy, and to walk, when I pleased, in the corridor of the monks. One day, as I was thoughtfully pacing the corridor, I was met by the sacristan, who, after looking around to ascertain that he was not likely to be overheard, said, in an under-tone "Sir, if you will promise not to betray me, I will undertake an embassy which will bring you great pleasure." "Do not doubt me," I replied, "but speak instantly." Drawing from his pocket a small packet of letters, he presented it to me, saying, "These are for you; answer them at your leisure; and, to prevent all possibility of discovery, place your replies in the cover of the Breviary in the choir." I found the packet to contain letters from my mother, and from other dear friends who sought to console me under my misfortune. My mother repeated her assurance that every exertion should be made to release me from my vow and restore me to my family. This was no slight consolation, but the God of mercies was preparing for me another joy, which should fulfill the desire of my heart, by shedding upon it the light of truth. In the monastery of "the Holy Cross of Jerusalem;" in the Campi Sessoriani, resided all the aged men of our order. We sometimes went there for the purpose of visiting the library, which is one of the richest in Rome, especially in codes. The librarian, D. Alberico I Amatori, a very learned and pious monk, showed for me a flattering preference, and often took occasion to engage me in conversation on religious topics. listened with emotion to his commendation of the Holy Scriptures as the only fundamental book of faith. I had never read the bible, excepting in small portions inserted in the Breviary, or sung during mass. Most ardently did I long to peruse this book, prompted by a strong desire to understand the goodness of a God who had condescended to speak to men on earth, and to reveal to them the hidden counsels of his wisdom. "In the early ages," said he, "the only book of the faithful was the Holy Scriptures. St. Hierome, exhorting those of his own time, inculcates the practice of constantly reading and meditating upon its precious contents; recommending, even, that the Christian should allow himself to be surprised by sleep in this holy occupation, and that his cheek should repose on the pages of the sacred volume. Then the church was all fervour, but now-how changed! The reason of this fading away is but too apparent. The bible is become a book almost disused." He conversed in this strain for some time, and blessed were his words to me. I listened to this good man with fervour and attention, and he, observing the earnestness of my manner, thought proper to put me in possession of a plan he had conceived for working a reform in the order, but forbade me to impart his secret. The change was to be effected by simply adopting the bible alone as the rule of faith. D. Alberico did not hesitate to present himself to the general, D. Nivardo Tassini, and asked permission to retire to some monastery, with fifteen others, who entertained the same opinions for the purpose of living in the perfect observance of the proposed rule. His proposition was considered a scandalous and unpardonable offence; and we were all denounced before the Holy convocation as heretics and apostates, aiming at the destruction of our order. The general, in order to crush the design, deemed it expedient to put in practice the celebrated maxim, "Divide et Impera." The monk Stramucci was sent to the monastery of San Severino in the marshes; where, owing to the insa |