NOTICES OF THE PAPAL CHURCH IN THE UNITED

STATES.*

We earnestly pray, that our readers may attentively read, the following remarks. We extract them from that respectable periodical, "The Quarterly Register of the American Education Society." We have for years endeavoured to rouse Protestants, to view the impending danger, and we are glad, that at this time, some of the most learned and pious of all denominations, are aware of their duty.-Editor.

In our previous number it appeared that the Court of Rome has been for some time, and is now, with augmented interest and energy, making no inconsiderable effort to propagate in these United States her religious influence. We have endeavored to discuss the subject with as much gentleness as can consist with a sacred sense of duty to ourselves, our country and posterity.

It must be repeated, that, until Rome shall as publicly renounce. as she has practised, her tyranny over the consciences of men, and her right to "exterminate" heretics, she is to be held responsible for her past violences; and that she must surrender her claim to invariableness and infallibility, or take all the odium of persecutions, massacres and martyrdoms perpetrated in her name.

The "History of the Crusades against the Albigenses," extracted from M. Sismondi's History of the French, which is now in progress of publication at Paris, has within a few years been given to the English public. Its able translator, in an introductory Essay, having said that the advocates of the Church of Rome and especially "that reputable body, the English Catholics, represent the authority of the Church of Rome as merely spiritual, and extending only to its voluntary subjects, and assert that the natural rights of men and the authority of civil government are equally beyond its control," observes: "yet it must be remarked, on the one hand, that the Church of Rome allows of no private interpretation of her dogmas, where the church has decided: and on the other, that the history of its procedings by no means justifies their representations. The Church may not indeed in future, ever be able to resume that authority by which it has heretofore trampled on the rights both of subjects and their rulers: but should it ever again be in a situation to act as its own interpreter of its own claims, it is scarcely to be

*In our Number for February, 1880, we commenced publishing some interesting notices of the Papal Church in the United States, prepared for this work, chiefly from the "Annals of the Society for Propagating the Faith," by a gentleman of great candor and learn. ing. We have just received from Europe several recent numbers of the same work, from which the following notices have been in part prepared.-Editors.

supposed it would then recognize the limits which either individuals or bodies in communion had attempted to place to the exercise of its ❤overeign will. We are therefore under the necessity, as far as it may be desirable for us to become acquainted with the claims of the Church of Rome, to seek them, not from private opinions, but from its own authoritative and deliberate acts.

"We are also bound to consider," adds this writer, "that the dogmas of the Church of Rome are not subjects of mere specula tion. She has always claimed a divine right to impose them on the minds of men, and has at different times, attained to a power of enforcing these claims, unexampled in the history of mankind.With those religious dogmas by which she still subjugates the souls of her votaries, we, who after two centuries of conflict have withdrawn from her dominion, have no concern, any further than she is amenable for them to the bar of reason and truth; but, besides the control which she exercises over those of her own communion, she has ever maintained certain rights towards those whom she is pleased to designate as heretics, and as often exercised those rights with a severity, for which no authority is to be found, except in her own traditions. We have, therefore, on our part, a right to demand a renunciation of those claims, as public and authoritative as the exercise of them has ever been, or to guard ourselves against their repetition, by such prudential and cautionary measures, as the circumstances of the times may require.”*

These sentiments receive a strong corroboration from a document not alluded to by the editor of the above extracts from M. Sismondi, but which occurs in the appendix to a treátise by M. Aignan of the French Academy, the second edition of which was published at Paris in 1818. "Passing," says he, to the 10th article of the Concordat, in which it is said that His Most Christian Majesty shall employ in concert with the Holy Father, all the means in his power to cause to cease, as soon as possible, all the disorders and obstacles which obstruct the welfare of religion, and the execution of the laws of the Church-were [the Protestants] to ask, although the profuse shedding of their blood might have informed them, what are the laws of the Church? The acts of Pius VII. himself, and the writings on which the Church rests her authority would answer, THE EXTERMINATION OF HERETICS, THE CONFISCATION OF THEIR GOODS, AND THEIR PRIVATIONS OF EVERY CIVIL PRIVILEGE." To this the author subjoins in a note: "Certain portions of real estate, which had belonged to ecclesiastics, had passed into the hands

*See pp. vi. and vii. of the Introductory Essay to the "History of the Crusades against the Albigenses in the Thirteenth Century, from the French of J. C. L. Simonde de Sismondi," 8vo. London, 1826. It were to be wished that some of our enterprising booksellers would give this valuable, single volume to the American public by a timely reprint.

On the condition of the Protestants in France, from the 16th century to our own times, with notes and historical illustrations." 8vo.

of Protestant princes. Pius VII., in 1805, complained of it to his nuncio residing at Vienna; and reminded him that according to the laws of the Church, not only could not heretics possess ecclesiastical property, but that also they could not possess any property whatever, since the crime of heresy ought to be punished by the confiscation of goods. He added, that the subjects of a prince who is a heretic should. be released from every duty to him, freed from all obligation and all homage. 'In truth,' said he, 'we have fallen on times so calamitous, and so humiliating to the Spouse of Jesus Christ, that it is not possible for her to practice, nor expedient, to recall so holy maxims; and she is forced to interrupt the course of her just severities against the enemies of the faith. But if she cannot exercise her right to depose the partisans of heresy from their principalities, and declare that they have forfeited all their goods; can she ever permit that, to enrich themselves, they should despoil her of her own proper dominions? What a subject of derision would she not present to these very heretics and unbelievers, who, while they insulted her grief, would say they had discovered the method of rendering her tolerant ?"* (To be concluded in the next number.)

"His Holiness" perhaps recollecting that this was the very method proposed in the celebrated book of Du Moulin, published in 1670, which he calls "Jugulum Causa"-exhorting the princes of Europe to carry his project into effect. At one period of his career, Bona parte seemed likely to do it.

OBITUARY.

Sketch of the Life of the Rev. DAVID JACOBS:

Seldom has it fallen to the lot of the periodical press to deplore the death of one, who departed so early from the scene of his future promise, and from whom more could have been expected by our Lutheran Zion, than from the subjects of this obituary notice.

In him were exhibited even in early youth, the traits of a noble soul, and the promise of a future greatness; and these expectations. he honourably sustained, even until death. He stands (and especially to those more closely associated with him in life) as a beacon. to all, and reminds us "that it is appointed unto man once to die, but after this the judgment." "Oh! may we die the death of the righteous, and may our end be like unto his."

Rev. DAVID JACOBS, was born on the 22d of November 1805 of respectable parents in Franklin County Pennsylvania. He commenced his studies in Hagerstown Academy on the 15th of June 1822, where he maintained a very respectable standing for talents and scholarship. In October 1823, he entered Jefferson Coliege at Cannonsburg Pennsylvania. Throughout the whole course,

he acquitted himself to the full satisfaction of his teachers; was beloved by his fellow students, and much esteemed by all his acquaintances. He graduated about the close of September, 1825, and distinguished himsel particularly as a Linguist. Believing himself called to the gospel ministry, he soon after commenced the study of Theology under the care of the Rev. Mr. Kurtz, of Hagerstown Maryland. Some time after this, the Theological Seminary located at Gettysburg Pennsylvania, commenced its operations, and as it offered many facilities for young men preparing for the ministry, he entered it, as a student about the 8th of September, 1826. On June 25th, 1827, he took charge of the classical department (now the Gettysburg Gymnasium) which is connected with the Theological Seminary, in which he faithfully and honorably discharged the duties of his station, enjoying in a high degree, the respect and affection of all who were under his charge.

In this sphere of usefulness he continued, until the 3d of July, 1830, when he was compelled to relinquish his charge, by the delicate state of his health. His constitution naturally rather delicate, had for some time been sensibly affected by the arduous duties of his station. And although all his friends, and especially his students, who most needed his presence, united in urging him to travel for his health, yet no one thought him dangerously ill, much less for a moment yielded to the apprehension, that we should see his face no more in this world.

That we may learn with what conscientiousness he acted in all his undertakings, and with what christian submission he bore all his afflictions; we will make a few extracts from the journal, which he kept on his tour, and which was found among his baggage. Speaking of the considerations which influenced him to travel, he says: "Having been in a delicate state of health for some months, I thought it prudent and necessary to travel for the improvement of my health. Endeavoring to commit myself to God-to the_guidance and protection of Providence, I left Gettysburg for Baltimore in company with Brother Wingard, (a Theological student from South Carolina,) on the 10th of September, 1830, expecting to go by water to Charlestown South Carolina, thence to Columbia, and return through North Carolina and Virginia home. I undertook the journey in order to accompany Brother Wingard (he being sick) and from a belief that it will be to my advantage to make a tour to the South. May the Lord be merciful to me, and grant me his protection and grace, and render efficient the means used for the restoration of my health.

May the Lord direct my steps throughout the vici ssitudes and uncertainties of the residue of my appointed time upon earth; and whether it be long or short, may it be devoted to his service and to the best interests of immortal souls."

He had many trials to endure in his travels to the South-dangers stared him in the face-and his prospects appeared gloomy.

But amidst all his discouragements, he was perfectly resigned to the will of his Master. In consequence of being detained on the

way by accidents, he was eighteen days in reaching Lexington Courthouse South Carolina, the extreme southern point of his journey. His route was rather circuitous, amounting to a distance of seven hundred and forty eight miles; passing through the following places in his passage-Baltimore, Norfolk Va. Petersburg, Raleigh, North Carolina, Fayetteville, Cheraw S. Carolina, Camden and Columbia. On the night of the 7th September, the stage was upset. He however sustained little injury: but on the following day, he met with a more serious disaster, by the precipitation of the stage over the abutment of a bridge seven or eight on Fishing Creek Va. The stage was broken to pieces, he had his knee much hurt and Brother Wingard his arm fractured.

He was thus detained five days at the house of Col. Nicholson, who paid him every attention, until his leg was partially restored, In view of these accidents, he remarks ;

"God moves in a mysterious way,

His wonders to perform."

"Our plans have been changed and we have been interrupted in our progress-have met with accidents and our prospects altogether discouraging, but we have reason to believe that all things work together for our good. We have been too ungrateful-too unmindful of the mercies and goodness of God; perhaps forgetting that our life and all its blessings and comforts are in his hands. Our Heavenly Father deals kindly and gently with us, if this prove ineffectual he sends us afflictions and shows us our danger. Thus we are called upon to prepare to meet our God, not knowing what day or hour we may be summoned hence. Oh! that all these things might have their desired effect-that we might become more faithful and more devoted to the service of God." Ah! he seems to approach near er to God in thought and feeling, little knowing how soon he was to be received into his blessed presence! On the 1st of October he turned his face homewards, and under the pressure of thought for home, and by a review of his misfortunes and mercies, he was led to remark: "In viewing the scenes through which we passed and the changes made in our plans, since leaving Gettysburg, I must say, great are the kindnesses and mercies of our God. At the time of our departure from Gettysburg, it was our design to proceed from Baltimore to Charleston S. Carolina by water. This plan was however frustrated for reasons then unknown to us, yet we supposed it to be the will of God. We then took the steam boat and stages, and met with various disasters. Yet in these accidents great mercy was mixed with misfortune; not only in preventing a more serious injury, but in providing for us a person, who caused every attention to be paid us. After proceeding again a little distance, we heard of the yellow fever prevailing in Charleston, and thus we recognized the hand of God, in not permitting us to enter Charleston at this time. By our afflictions we are called upon to reflect, that our lives are altogether uncertain-that we are in the hands of God-that whether we experience affliction or prosperity, it is all designed for