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two hours before her death she said, “I am going home; farewell, friends," and then she repeated part of the verse—which she could not finishYender's my house and portion fair." She then fell asleep for a few minutes. When she awoke she prayed again that the family might be brought to the foot of the cross. Then she cried out, “Help, Lord, help me. He is carrying me over. ( am sailing along, sailing along." Thus did Ellen Mitchell fall asleep in Jesas, March 29th, 1867, in the thirtyfifth year of her age. May we meet her in the bright world of glory! horin


conversion of Ellen Mitchell was genuine, shown by her consistent life. She joined our Salem society, and continued a pious, devoted mem. ber until her death. She was then about fifteen years of age.

At the age of seventeen she became a teacher in Woodside School, and when this echool was removed to Salem, she remained a teacher until her death. She had a peculiar pleasure in instructing the young. The Sanday-school was her delight; and one of her chief regrets was, when laid aside by affliction, that she could not engage in her favourite work. She took a very deep interest in her parents and the other members of her family, and longed for their salvation. Many times did she wrestle with God in mighty prayer, that they might be saved. Only a few days before her death she tenderly entreated me to pay some attention to her poor father when she was gone. Oh that her strong wish may be realized in meeting them all in heaven! She took great delight in the means of grace; and her love to the class-meeting was manifest by her joyous experience.

For some time back it was evident from her calm trust in God, and her almost uniform experience of the peace which Jesus gives to his loved ones, that she was ripening for the better land. She often spoke with thankfulness and delight of her early conversion to God, and of the fulness of Divine love that filled her soul. Her sickness was a very painful one. She began to be unwell in the beginning of the year 1866. In the spring she was laid aside from public duties, and continued to grow weaker until March, 1867. It was often my privilege to visit her, and I al. ways found her calm and happy. "I feel,” she said, “Christ is mine. I have no fear of death. I know in whom I have believed. All is well. I want to go home." About a fortnight before her death she prayed earnestly for the family. She said, I can give you all up." On the night of her death she was very happy-just on the borders of the celestial city, and praying and praising God all the night. About

MRS. HENSHAW. On Thursday morning, Oct. 10th, 1867, the beloved wife of the Rev. James Henshaw “ fell on sleep,” in the sixty-third year of her age. For many years she has suffered more or less from a bronchial affection. Of late the attacks from this source became more frequent and violent, until at length they issued in a gradual but sure decline. Great was her weakness and sore were her sufferings during the last few weeks of her life, but she bore them with "lamb-like patience."

That religion which she had adorned, and which had sustained her through life, comforted and supported her in death, and she passed peacefully away to the clime " where sickuess and sorrow ne'er invade." May " the God of all comfort, who comforteth us in all our tribulation," grant unto the bereaved husband and relatives a strong consolation !" A memoir of this amiable and now sainted Christian may be expected.

Oct. 11th, 1867. A. HALLAM.

JOHN HIRST. OUR brother entered into rest at Hanging-Heaton, Oct. 2nd, 1867, in the twenty-sixth year of his age. His affliction had been severe and long-continued, but God helped him to bear it all without a murmur. He sleeps in Jesus.

Oct. 23rd, 1867.

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Theology and General Literature.


OR, A PICTURE-GALLERY OF POPES. A WELL-KNOWN writer having touched, in an essay, on a particular subject, said he had fifteen reasons to advance in support of his opinion thereon; but as doing so might weary the patience of his readers, he would conclude by relating an anecdote. On much the same grounds, at least as too much time and space would be required to complete the plan of these articles on Popery, we shall close the subject with some personal illustrations, bringing a few rays of historical and biographical light to converge upon a vital part of the system-its infallibility-a3 exemplified in the persons and doings of a few of the Popes. The claim which Popery makes to infallibility is one of the secrets of its tremendous power. To one class of minds this assumed infallibility is a fascination; to another, and a very large one, it is a welcome relief from the effort and responsibility of thinking for themselves. To a small class of speculative minds it is a refuge from perplexed reasonings on the great questions of religion—a harbour for the ship driven by contending winds.* Whilst it thus suits the weakness of human nature in connection with the religious sentiment, it represses and overawes the inconveniently inquiring, puts an end to the exercise of the popular judgment, and thus gives an ascendancy to the system and its priesthood, the extent of which Protestants can with difficulty understand.

Papal writers are not agreed as to the seat of infallibility. Some contend that it resides in a general council. To this there are so many objections that we can give only a sample of them. Papists themselves are not agreed how many general councils have been held, some contending for eighteen, others for eight, and others only six, so that there is extreme uncertainty as to the amount of infallible decision which has been given to the world, and where it is to be looked for ; an uncertainty which would surely not have existed if general councils were infallible by Divine appointment. It may further be objected, that that cannot exist in the whole which is not in any of the parts. Every member of a general council being fallible, how can the council itself be infallible ? Further, general councils have contradicted each other. Then are these contradictory decisions alike infallible? Do

* Dr. Newman is an instance,

truth and error change their nature according to the decision of general councils? If not, who is to decide which council is right and which is wrong? Where is the infallibility ? General councils, lastly, have given decisions not only contradictory to each other, but contradictory to reason, to morality, and to the Word of God. For example, the doctrine of transubstantiation, the worship of images, the withholding of the cup from the laity, the claim of the Pope to depose kings and to exempt the people from their allegiance to them, and that faith need not be kept with heretics: these absurd, immoral, and unscriptural decisions have been enunciated or confirmed by general councils, proving beyond a doubt that they have been as far from infallibility in the judgments they have pronounced as midnight is from noonday. The most general view, however, in the Catholic world, is, that the infallibility is in the person of the Pope ; and the claims made for him clearly involve this. When we look at the titles assumed by the Pope we stand amazed. They are titles answering to the description of the apostle, “ Who exalteth himself above all that is called God, or that is worshipped; so that he, as God, sitteth in the temple of God, shewing himself that he is God” (2 Thess. ü. 4). “ Thou art another God upon earth" (Tu es alter Deus in terris) is a part of the canon law. John XXII, says, “To believe that our Lord God the Pope cannot decree as he hath decreed, were a matter of heresy.” “The Pope doeth whatsoever he listeth; yea, although it be unlawful: he is more than God” (plus quam Deus). “The Pope may also change the very nature of things, in applying the substantial parts of one thing to another, and of nothing can make something, and of no sentence he can make a sentence, for he may dispense above law, and of wrong make right, by converting and changing the law(quoted in Jewell). No higher claims to infallibility than these could by possibility be made; and let it not be said that these titles and claims have become relics of the past. Quite as absolutely, though in milder phrase, is this claim made by the present Pope, Pius IX. “God," he says, “has constituted a living authority to teach the true sense of his heavenly revelations, and to judge infallibly in all controversies on matters of faith and morals.”* This is decisive. The Pope is the “ living authority,” to whose decision all must submit, under penalty of perdition, since he judges infallibly in all controversies on matters of faith and morals. More recently still, Archbishop Manning has declared the Pope to be a Divine person, and therefore, of course, infallible. Let us, then, pass in review a few of these infallible persons, and see how far their characters and decisions have comported with these lofty pretensions. The means by which many of these “vicars of Christ” were raised to their eminence have been such as Christianity utterly condemns. Some have gained the Pontificate by fraud, some by bribery, some through plots and intrigues, some by force, and some through the influence of their mistresses, in some instances the wives of other men. During the Papacy of Sergius, there rose into power the infamous Theodora, who, with her daughters, Marozia and Theodora, for many years disposed of the Papal tiara, and actually placed their profligate paramours or base-born

*"Encyclical Letter.”


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