essentially in error, and not to allow that, through their belief, salvation is to be obtained.

Upon this matter, allow me to observe, in the first place, that you will find it difficult to analyze, to its extreme consequences, the principle of any Church professing to have a code or rule of faith, without finding yourselves led to the implicit maintenance of some such doctrine as this. When a Church draws up a confession of faith, and commands all to sign and submit to it, and proclaims that eternal punishment will reach all who refuse, assuredly it supposes that the teaching of such doctrines is essentially necessary to salvation. If not, what constitutes the necessity of doctrine in reference to the revelation from God? Our Saviour comes down from heaven, on purpose to teach mankind; does he propose his doctrines under a penalty or not? Does he say, you may receive or reject these as you please? If not, is there not something incurred by refusing to accept them? Is there not the displeasure and indignation of God? Consequently, a penalty is necessarily affixed to the refusal of those obligations, which Christ considered essential to faith. And the Church proceeds upon the principle, that these doctrines are so essential, that a violation of God's precepts and laws is involved in the rejection of them, and makes every one who culpably—mind, culpably-rejects, and does not believe them, guilty of refusing what Christ died to accomplish and propose. "He that believeth not shall be condemned." This is the necessary consequence to which every formulary of faith leads; it is essential to the existence of every confession, unless a different view be expressly and definitively given.

Looking, for instance, at the formulary of the Church of England, contained in the Athanasian creed, and appointed to be read in Churches, I would ask if it be possible for any man of common understanding, to read its commencement and conclusion, and not be satisfied that its meaning is, that whoever does not believe the dogmas contained in it, is out * Mark xvi. 16

of the way of salvation? If that Church still compels its ministers publicly to read it, does it not thereby imply the necessity of teaching their flocks, that the rejection of certain doctrines will exclude men from eternal life; and what is this but exclusive salvation? It matters not, whether the distinction be wide or narrow; it matters not whether the exacted dogma be, the belief in a Trinity, in undivided Unity, or in justification in one form or the other; the principle is the saic, whether it act in one degree or two. It is therefore, most unjust to condemn the Catholic Church for holding only the same doctrine as is taught by others. And yet we are perpetually taunted by this very Church, which puts so prominently forward in one of the 39 Articles, the doctrine, that "they also are to be had accursed, that presume to say, that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law," &c.* I have, so lately as yesterday, had a published letter put into my hands; addressed by a zealous clergynian of the Church of England, and one who has been exceedingly conspicuous in deprecating the doctrines of our re ligion, to a Catholic priest. He writes that he feels an anxious interest in his salvation, because he believes the doctrines of Catholicity to be fatal to his eternal welfare. He tells him that a continuance in them will involve the loss of his soul.f And what is this but the doctrine of exclusive salvation?

Think not that we presume to pass sentence upon any individual, or pretend to pry into the secrets of the heart. God knows, my brethren, that instead of brooding with gloomy delight over the dark and fearful statutes of His justice, we bow down in humiliation and sorrow before the awful cloud which envelops His mysterious judgment-seat. God knows, that instead of seeking to straiten the resources of His mercy and compassion, and assuming the right of judging another's

* Art. xviii.

Letter by the Rev. Mr. Dalton to the Hon. and Rev. G. Spencer. I could give sufficient examples from other modern Protestants.

servant, we rejoice to dwell upon their varied and ingenious workings, and to trust that, while with Eiias we pray for the enlargement of His inheritance, He may reprove us as he did the prophet, by assuring us, that even in the separated tribes he has reserved a host of sincere enquirers and conscientious observers, who have not knowingly bent the knee to error. He, in fine, knows, that if we have to reproach ourselves with any departure from his word on this point, it is, that we soften the severity of its expressions, and too frequently cloak under soothing phrases, and often delusive hopes, the clear and uncompromising denunciations of punishment which it utters against those who do not hold all its doctrines. Surely we shall not be judged of uncharitableness, if the conduct of the meek and compassionate Jesus is to be the standard of fraternal love, and the model of his ministers. For the very gospel of this day affords us an important lesson on this subject.

Never, my brethren, were men more slightly separated from the acknowledged truth, than were the Samaritans in His time. Besides the Jews, they were perhaps the only nation upon the earth that believed and adored one God as a spiritual and perfect Being; and, as appears from St John, they alone, like the Jews, expected a Redeemer and Messiah.* Not one grossly erroneous tenet of faith or morals can be substantiated against them; they, perhaps, only erred in not admitting all the sacred books of the Jews as canonical; a difference which modern liberality would not dare to condemn as wounding the essentials of religion. In fact, their only crime was schism in its most mitigated form; they had a rival temple, yet even ir this, their priesthood was derived in unbroken succession from Aaron, and their worship was in strict conformity to the Mosaic institutions. In addition to these extenuating circumstances, there was much in their character to plead strongly in their favour. Their hospitality was so remarkable, that a Roman emperor erected a statue in their city to the hospitable Jupiter, in conformity, says an ancient historian, with the

* iv. 25.

genius of the nation. Their charity was so superior, that, our Saviour chose it as the model proposed in the most beautiful of His parables. Their docility was such, that, though in a state of rivalry and jealousy with the Jews, He made, in two short days, a considerable number of disciples among them. In a word, so prepared were they for the sublime truths of the Gospel, that, with a docility not equalled among their neighbours, they instantly yielded to it on the preaching of Philip, and with such unanimity, that it could be said, that in consequence “there was much joy in that city."*

It was with a woman of this nation that Jesus held a most interesting conference, at the well of Jacob: and, though her life had evidently been far from regular, He accosted her with that winning affability which ever distinguished His deportment. He concealed his real character, but she soon discovered Him to be a prophet; and accordingly appealed to Him in the words of my text, on the great question of the religious differences between the two nations. My friends, what was his answer? Her very appeal to a Jewish prophet showed that she was sincere and confident in her persuasion; did Jesus fear to unsettle her belief, and therefore, by evasion, soothe her in her false reliance? She argues upon the most specious and most common palliative of error. "Our fathers," says she, "adored upon this mountain:"† does He dread to wound her feelings, or to shock the prejudices of her educa tion? No, my brethren. Slight as were the dissenting princi ples of these sectarians, amiable and charitable as may have been their characters, ripe as they were for Christianity, affable and conciliating as the interview had hitherto been, no sooner is this important question put, than He makes no allowance, no compromise, but answers clearly and solemnly; " Salvation is of the Jews!" The woman flies to the usual subterfuge of delay; she hints at the difficulty of decision, and puts off the enquiry till a more favourable opportunity, when she may have the advantage of the Messiah's determination. But that John iv. 20. Ibid. 22.

*Acts viii. 9.

she might have no farther plea for her errors, and above all, that the principle which He had just formally laid down, might want no sanction, He instantly throws off his disguise, and stands revealed; "I am He who am speaking with thee.” Thus did this benign and charitable Saviour, who came to seek and save what was lost, and whose first principle it was I will have mercy and not sacrifice," thus did He hesitate not a moment to pronounce in the clearest terms, that no deviation from the true religion, however trivial, can be justified or excused in His sight.

But, on this subject I trust I have said enough; it only remains that I draw some conclusions from the short course which I have finished this evening; and they will be addressed to you in the form of simple exhortation and unaffected counsel.

In the first place, I would beg of all who have the true interests of religion at heart, to put themselves exceedingly on their guard against the various methods constantly pursued, to prejudice their minds against our doctrines. For many years, the Catholic religion in this country, was an object of persecution by slowly, but effectually acting laws, tending to paralyze its energies, rather than completely to deprive it of life. That period is now past, and I trust, that the remembrance of it, as far as any feeling of resentment is concerned, (indeed, it should be remembered in no way but to thank God for His mercies) is as completely blotted out from the hearts of Catholics, as those statutes themselves are from the code of England. But unfortunately, since, another method of attack has been pursued, more open, more clamorous, more directed to wound our feelings; and not only so, but much more calculated to ruin the cause of all religion. allude to that system of violent declamation and invective against us, in which so many, who call themselves ministers of peace, indulge throughout this country. It has been ever the custom to send round men from town to town; and were * John iv. 26.