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when the next morning I was informed that, in little less than a mile from the spot where I was talking with that man, and within the space of three or four hours, a man, sixty-five years of age, was shot in his own house!]

Jan. 11.—Mr. S. and I have been this day to the house of the deceased, to see if we could render any assistance to the widow and family. There lay the body of the poor old man, with about thirty or forty women sitting "in state" round him. He was what is called a "process-server," and was this day, in his accustomed line of duty, to have appeared at the sessions in a neighbouring town, against certain persons upon whom this legal process had been served. His cottage stood by the roadside, very solitary, and just as he was stepping into bed on Saturday night, he was fired at through the window, aud died a few hours afterwards. His bedroom was on the ground-floor; and his little window without blind or shutter! The moment he was shot he ran out of the room, exclaiming, "I'm shot-I'm shot, but I don't deserve it;" then falling on the floor, from the effects of the terrible wound he had received, he said, "Carry me to my bed, that I may die in peace." Poor man! he was often in the habit of calling at the house where I write this, and, in the simple-heartedness for which he was remarkable, had said, that his evening prayers often took him two hours to repeat ! His safety, he thought, consisted in this.

Alas, poor Ireland! would that thy Government better knew the character of thy people, when left, as now, in a state of ignorance-sore neglect and under the delusions, the wily insinuations of Popery! Tis priestcraft is the bane of the country; and until the people are raised from that degradation into which they are sunk; until their naturally-shrewd minds are allowed to drink in knowledge from a purer fountain; and the heinousness of theft and blood is, by means of the word of God, suffered to be made known; the Government that entrusts to thy people the deadly weapons with which they are now so plentifully supplied, puts, as it were, a sword into a madman's hand, and renders itself not only censurable for so doing, but participates in the sin—even the fearful sin of murder!

Lord, "the entrance of thy words giveth light-it giveth understanding to the simple." Have compassion, therefore, upon poor Ireland, and put into the hands of her people, thine own precious Book, that so the truths of our common Christianity may be diffused. Prepare the heart for a reception of thy truth; sow in it the seed of eternal life, and let it grow up and bring forth fruit to the praise and glory of thy adorable name!

A.

THE CHURCH-AND WHAT IT IS.

(Continued from page 527, vol. 6).

IN resuming the thread of our history, our attention is arrested by a council held at Laodacea, about A.D. 367. Not indeed that there is in this council anything to mark the presence of the real Church of Christ, but some of the canons passed at it, clearly show the degeneracy that had generally taken place amongst the professed ministers of the gospel. One provided that the bishops should be appointed by the metropolitans-i.e., by the bishop of the chief city in the province. This was the last blow to the power of the people, for by it they were utterly excluded from having any voice in it: whereas there is not the shadow of a doubt, that in earlier times they had the chief voice, but their power was gradually encroached upon until they became the complete slaves of their so-called spiritual superiors. The council orders clergymen not to lend money upon usury, nor to visit taverns, and houses of entertainment, nor to assist at the public shows exhibited at marriages and festivals. Such regulations clearly prove that our present race of "Baal-ministers," who pursue similar amusements, have antiquity on their side, and most decidedly can claim a carnal succession from these their brethren in their ministry. If such do not belong to the synagogue of Satan, it would be difficult to say who do. The invocation of saints was also forbidden at this council, and it therefore follows that this kind of idolatry was beginning to be set up. Presbyters were also forbidden to practise magic, and enchantment, and we are not without a similar race in this day; for instance, "mesmerising ministers," who go through their incantations to try and raise the devil on their side. That witchcraft is not a fable, but a reality, cannot be doubted by those who implicitly believe the Scriptures as the Word of God, there we find witchcraft one of the works of the flesh (Gal. v.) A.D. 370. Eighty presbyters having protested to Valens against the banishment of the orthodox bishop of Constantinople, he gave private orders for the ship in which they returned to be burned, and they perished in the flames. Such is man when left to his unbridled lusts; nor is the most eminent saint one bit better in his carnal nature, as appears by the case of David, who in a similar way privately compassed the death of Uriah; so that really we have no cause to triumph over such men as Valens, but rather to praise the Lord for his distinguishing and preventing grace. In the year 366 an election of a bishop took place at Rome, The city was divided

into two factions, who each elected a bishop, and the consequence was a civil war within the city, in which many lost their lives. It would seem that this bishopric had become very rich, and being also a post of considerable honour and influence, it was eagerly sought after. Ammianus, a contemporary writer, but not a Christian, makes the following just remarks: "It was no wonder to see those who were ambitious of human greatness, contending with so much animosity for that dignity, because when they had obtained it, they were sure to be enriched by the offerings of the matrons, of appearing abroad in great splendour, of being admired for their costly coaches, and sumptuous feasts; outdoing sovereign princes in the expenses of their table."

It is, however, clear, that all bishops, did not follow this wretched example, for the same author adds, " hey might be truly happy, if, contemning the splendour of Rome, they lived like some bishops of the provinces, who by the plainness of their diet, their mean apparel, and the modesty of their looks, which are turned towards the ground, make themselves acceptable to the eternal God, and his true worshippers." The testimony of this philosopher is valuable-1st, as showing there were some simple-minded bishops who cared more for the flock than the fleece, We also learn from it the rapid strides that Rome had now made towards that fearful supremacy of iniquity, which she can so justly challenge to herself. A richly-endowed church or benefice, is certain to produce such and similar instances of hypocrisy and debauchery : and it is these scenes of iniquity and church aggrandizement, that our historians have chiefly dwelt upon, which makes it exceedingly difficult to catch even a glimpse of true and vital godliness.

On this extract from Ammianus, Dr. Haweis has the following just and forcible remarks-"A pleasing fact thus opens to our view, that far from the theatre of ecclesiastical conflicts, and prelatical pride and parade, the courts of monarchs, and the thrones of cathedrals, in humble poverty, retired from scenes of luxury and ambition, a race of worthy pastors fed their flocks in the oblivion of the great; not less respected by the sheep for the threadbare coat which covered them, nor held in less reverence for the modesty and meekness of their deportment; truly apostolical in their manners; not lording it over God's heritage, but examples of the flock. Oh that the great Head of the Church would restore this holy race of bishops to his desolate heritage !"

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We wish we could turn with pleasure to the history of Ambrose, bishop of Milan, for whilst we can see in him more consistency of moral character than is usual, still we search in vain for any decisive trace of the new man. He is indeed highly applauded as a father of the church, but, like the other fathers, he seems to us more to claim the title of a "father and child of superstition." Ambrose was governor of Milan, and was much respected for his equal and just administration. There had been much contention about the appointment of a bishop in the year 374, when a voice from the crowd cried out, "That Ambrose

should be bishop," and this pleased all parties, including the Emperor Valentinian. Ambrose protested for some time, and even feigned himself a profligate to avoid it, but at length he yielded. He gave his whole time to fit himself for his new office, but like most others of his age, the works of Origen occupied too much of his time. It must also ever be remembered, that the study of divinity, and divine knowledge, are most essentially different things. Many indeed are diligent divinity students without having, so to speak, learnt even the alphabet of divine knowledge. No doubt allowances must be made for the circumstances and superstitions of the times, but after every such allowance we cannot clearly trace the family likeness in Ambrose. He was a most decided opponent of Arianism, and in consequence incurred much opposition and persecution from the empress Justina, the mother of the young emperor Valentinian. Through the influence of his sister, he was led to pass the highest emcomiums on the state of virginity, and forming rules for their direction, offended many parents, by inducing young women to adhere to these rules. On being requested to consecrate a new church, he agreed to do so, provided some relics could be found for it; and in consequence, the bodies of two hitherto unknown martyrs were discovered, and lodged within the church, which was then consecrated. This circumstance alone shows the amazing superstition in the mind of Ambrose. It reminds me of a circumstance that occurred to Charles of Bala, who was a contemporary of Whitfieid. This clergyman was found fault with by some person for preaching in an unconsecrated place, but he replied, that "When our Saviour set his foot on this earth, he consecrated every spot of it." I must say that the mummery of consecrating churches, and especially church-yards, stinketh of that gorgeous painted sepulchre, Popery. Whilst mentioning the word church as applied to the buildings, I would desire to renew my objection against this word being so used, since its meaning is, a people called out. I have often thought that a much better term to apply to the buildings would be, cathedral, which means a seat, where the Lord is pleased to place or seat his Gospel. I should not have at all referred to Ambrose, had it not been for the great reputation he has as a father of the church; and it certainly seems advisable to sweep away the refuges of lies men make for themselves. But in order to justify my opinion, I shall add that of Dr. Haweis on this renowned prelate.

"His funeral oration over such a man as the Emperor Valentinian needs only to be read to stamp the courtly prelate with hypocrisy, or the rhetorical declaimer with contempt. His discipline respecting Theodosius is a glaring proof of prelatical insolence over abject superstition, and all done for the honour of the church. So submissive an empercr could not but secure the emcomiums of the Milanese disciplinarian." * That he was liberal, devoted to his office, assiduous in the observance of all church duties, is a praise he duly

*

merits. His works are various; but alas! they display no excellencies of a peculiar nature. His divinity is wretched, and often unscriptural ; and his moral treatises insignificant. His interpretations are formed on the model of his master, Origen, and as absurdly allegorical. Of the doctrines of predestination and grace, he appears to have very false conceptions. He was strongly disposed to venerate relies, and to entertain superstitious expectations from the intercession of the dead. And no man was more an advocate for monastic institutions, and the divinity of his episcopal office. I repeat a remark that I have made before, that all the fathers I have ever consulted, are but miserable guides to evangelical truth. There is more clearness of Gospel doctrine-more genuine purity of truth, and more beautiful application of it to the conscience, in one modern sermon, than is to be found in a folio of Ambrose. Yet with all his defects and follies, Ambrose is a character comparatively respectable, and eminent in the days in which he lived, among his fellows. Few such laborious bishops then cultivated the Lord's vineyard."

Milner is inclined to think favourably of the Emperor Gratian, who succeeded his father, the elder Valentinian. He refused to retain the name of High Priest (which the Christian emperors had continued to hold) because it was of heathen origin. It would be well indeed if our modern ecclesiastics and Christians would also spurn all that was of this heathen origin, and we should then certainly not hear so much about rubrical observances, etc. Gratian, in writing to Ambrose, makes use of the following words, which certainly seem to show a teachable spirit : "He whom I do not deny, whom I own as my Lord and my God, will not fail to teach me. I would not conceive so meanly of him, as to make him a mere creature like myself, who own that I can add nothing to Christ. And yet while I seek to please the Father, in celebrating the Son, I do not fear lest the Father should envy the honours ascribed to his Son, nor do I think so highly of my powers of commendation as to suppose, that I can increase the divinity by my words. I am weak and frail-I extol him as I can, not as the divinity deserves." lost his kingdom and life through the usurper Maxentius.

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There were some heretics in Spain, headed by Priscillian, who were accused by some of the bishops to Maxentius, and he ordered them to be put to death, A.D. 384. Martin, bishop of Tours, interceded for them with the emperor, for although he condemned their heresy, yet he thought it not just to put a man to death for his religion. The emperor on this at first relented, but urged on by other bishops, he ordered their execution. With reference to the Priscillianists, there seems no reason to conclude that they were at all sound in the truth, and their lives were reported to be equally bad with their doctrines; nevertheless, no principles whatever of right government could warrant the civil magistrate in taking away life for such causes. Although Martin had just views on this point, I cannot rank him amongst the members of the

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