doors against me-my friends would have wept over me, as one undone and the whole world would have had, but one opinion about it-and that opinion would have been, that I was a degraded man. Then why not, mete the same measure to Judge Gaston? I will

you why. It is because Judge Gaston is a Papist; and his creed admits and approves his conduct. And therefore, let every man that loves God, pity and forgive Judge Gaston; and frown down his pestiferous superstition, as the parent of all vice, and the enemy of every virtue!

But is the public press already Catholic or Infidel? Is the whole editorial corpse, converted, subsidised, afraid or totally indifferent? No: this is by no means so. If a Methodist judge was to take a false oath; or a Presbyterian judge, commit a flagrant violation of morality; or an Episcopal judge, outrage public decency; or a. Deistical judge, be guilty of deliberate perfidy, in official affairs; in all these cases, the public press, would fully respond to the public feeling-and the judge would be disgraced, if not degraded! Why deal out a different measure to a Catholic judge? I will tell you why. It is because, every Catholic in the world, makes common cause with every other Catholic in the world, and with the Pope of Rome, as the head of all the world, and with the Catholic church, as the mother and mistress of all the churches in the world! Virtue is nothing, truth is nothing, religion is nothing, country is nothing, liberty is nothing;-the church is ALL: and the Pope its head, and all its true members, form one universal conspiracy against every good of man, and the honour of God himself. Printers feel the force, though they may deny the reality, of this conspiracy. If Mr. Gwynn abuses me or any other Protestant, in his paper-no one interferes; it is a personal affair to be decided on its merits. If he writes ten lines against Archbishop Eccleston, in eight days, his paper would probably be ruined. And this, although every word he had said of him were pregnant with truth, and vital to the public welfare!-Oh! then let every man, that loves his race-his children-his inestimable rights his glorious country-rouse himself up to the contemplation of the principles, and designs, of this atrocious society; which aims at no less than the universal monarchy of the world; and which, though it pursues this object, under the guise of religion, is bound by no principle human or divine. Oh! how willingly, would I become their victim, if that might be the means of making my country feel, that every sentiment of patriotism, every emotion of philanthropy, and every principle of true religion, equally impel us to suppress, by all lawful means, this unparalleled superstition, as the enemy alike of God and man.

Balt. March 12, 1836.

Ro. J. BRECKINRIDGE.

(From the Baltimore Literary and Religious Magazine, for April 1836.)

IN ITS

RELATIONS TO ROME.

BY

FRANCIS WHARTON, D.D.,

PROFESSOR IN THE EPISCOPAL THEOLOGICAL SEMINARY, CAMBRIDGE, MASS.

FROM THE BIBLIOTHECA SACRA FOR JULY 1871.

Andover:

WARREN F. DRAPER, PUBLISHER.

MAIN STREET.

1871.

Entered according to Act of Congress in the year 1871, by Warren F. Draper, in the Office

of the Librarian of Congress, at Washingtou.

THE

Of Callfornia

BIBLIOTHECA SACRA.

66

ARTICLE I.

WAYS TO ROME.

BY REV. FRANCIS WHARTON, D.D., LL.D., PROFESSOR IN THE EPISCOPAL THEOLOGICAL SEMINARY AT CAMBRIDGE, MASS.

is open to serious ex

66

IN one respect the work before us ception. Herr Nippold is a "liberal," and as such revolts. from anything that savors of a positive faith. He does not see that orthodoxy can be anything else than compulsory; he is unable to conceive of a mind that in perfect freedom, under the blessed influences of the Holy Spirit, accepts and obeys the revealed gospel of Christ. Bondage," and yet liberty," simple submission to a creed coalescing and becoming coincident with entire freedom both of belief and life, these are among those mysterious harmonies which, verified as they are by the experience of every Christian heart, pass, like the co-existence of predestination with individual responsibility, beyond the range of the comprehension of the world. Hence it is that so often we hear the view incidentally taken by Herr Nippold in one of his closing sections that whatever sets up an authoritative standard, in matters of faith at least, opens the way to Rome. Now, in one sense, this is nothing more than Luther's well-known

1" Welche Wege führen nach Rom. Geschichtliche Beleuchtung der rö mischen Illusionen über die Erfolge der Propaganda," von Friedrich Nippold. Heidelberg, Verlagsbuchandlung von Fr. Bassermann. pp. 456. 1869. VOL. XXVIII. No. 111.-JULY, 1871.

53

saying, that there is a pope in every man's belly; and if it be limited to this, it is a position, that all must admit. Every man, if he follow his natural instincts, will be a pope if he can. And this holds good in things ecclesiastical, as well as in things practical and domestic. The Methodist class-leader who patronizes no Christianity that is not Methodistic, and sees nothing Methodistic that is not Christian; the Presbyterian elder who makes his self his creed, and his creed an anathema; the Episcopal neophyte, who believes himself the holy catholic church that can never err, and who treats his bishop with the most abject professed veneration and the most insolent practical contempt - cach of these assumes papal powers, so far as his little opportunities will allow. Nor can we stop here. If the pope is incarnate in any one, it is in those by whom "free-religionism," as it is called, is most clamorously maintained. Some months since was published the life of a "liberal" Unitarian clergyman, who, having obtained a chaplaincy during our late war, used the powers it gave him to take military possession of a Southern pulpit, and there, as he exultingly tells us in his diary, to "force" the reluctant people to listen to the theories, political and social, which he was pleased to call the gospel. A regiment stood without; a prison or a gibbet rose in the perspective. It would be disloyal to fly from the loyal preacher who thus took possession; and thus he was able, as he felicitated himself, to ruthlessly assail the most cherished convictions of his hearers' hearts. Now, this was the "compelling to come in" of Pope Innocent, with but a slight variation; the variation being that in one case the compulsion was to hear that everything the church taught was true, while in the other case the compulsion was to hear that everything that the auditory believed was false.

Nor can we exempt Herr Nippold himself from the same embarrassing charge. Of all others, when we remember his pretensions and protestations, he ought to be the last to have nestling in him an embryo pope; but when we scrutinize closely his bearing, we cannot but see that appearances are