"If they speak not according to this word, it is because there is no light in them."-Isaiah viii. 20. Answered from the writings of the Puseyites themselves. "Out of thine mouth will I judge thee, thou wicked servant."-Luke xix. 22. to 66 66 It is to "say anathema to the principle of Protestantism" (1); to 'depart more and more from the principles of the English Reformation" (2); to "sigh to think that we should be separate from Rome" (3); regard Rome as our Mother" (4); "through whom we are born to Christ" (5). It is to denounce the Church of England as being "in bondage, as working in chains, and as teaching with the stammering lips of ambiguous formularies " (6); it is to eulogize the Church of Rome as giving "free scope to the feelings of awe, mystery, tenderness, reverence, and devotedness" and as having "high gifts and strong claims on our admiration, reverence, love, and gratitude" (8). VOL. III. book is " a sacred and most precious monument of the apostles" (12). 66 It is to assert that "scripture is not the rule of faith" tion of the Church is a fuller exposition of (13); that "the oral tradiplaced without note or comment in the God's revealed truth" (14); that the bible hands of uninstructed persons is not calculated, in ordinary cases, to make them wise unto salvation" (15); and that only perdisclaiming the right of private judgment in things pertaining to God, are members of the Church of God" (16). sons 66 It is to teach that "baptism, and not faith, is the primary instrument of justification" (17); that we are not to "neglect the doctrine of justification by works" (18); and that "the prevailing notion of bringing (7); It is to declare that "our articles are the offspring of an uncatholic age (9), and that the Communion Service is " a judgment upon the Church" (10). It is to teach that the Romish "ritual was a precious possession" (11), and that the mass 1. Palmer's Letters to Galightly.-2. British Critic for July.-3. Tracts for the Times.-4. Palmer's Letters.-5. Tracts for the Times.-6. Ibid.-7. Newman's Letters to Jeff.-8. Tracts for the Times. -9. Ibid.-10. Froud's Remains. 11. Tracts for the Times.-12. Ibid. forward the doctrine of the atonement ex plicitly and prominently on all occasions, of scripture is evidently quite opposed to the teaching (19). It is to assert that in the Lord's Supper, "Christ is present under the form of bread and wine" (20); that "he is there personally (21); and that the and bodily with us mysterious gift of making the bread and Clergy are "intrusted with the awful and wine Christ's body and blood" (22) 13. Tracts for the Times. 14. Linwood's Sermons. 15. Ibid. 16. Ibid. 17. Newman on Justification.-18. Linwood's Sermons.-19. Tracts for the Times.-20. Linwood's Sermons.-21. Tracts for the Times.-22. Ibid. From Thoughts on the Times,' by the Rev. It is to maintain the lawfulness of prayer hay, and stubble' of a dead formality; for the dead (23); to make a distinction which the Lord, when he cometh, will debetween venial and mortal sins (24); and stroy with the breath of his mouth.'" to assert that a person may believe that there is a purgatory, that relics may be venerated, that saints may be invoked, that there are seven Sacraments, that the mass is an offering for the quick and dead for the remission of sins, and that he may yet with a good conscience subscribe the thirty-nine articles of the Church of England (25). ser It is to put the visible Church in the place of Christ, by teaching that "she alone is that true hiding-place into which the vants of God may flee for refuge and be safe" (26). It is to put the Sacraments in the place of God, by declaring that they are the sources of divine grace (27). PROTESTANTS! What is the foregoing but the very spirit of Popery? Sleep not, then, at your posts, but buckle on the armour of truth, and "contend earnestly for the faith once delivered to the Saints." If you have any veneration for those renowned champions of Truth, who secured to you the blessings of Protestantism-if you would free yourselves from the trammels of Popish domination-if you would own your allegiance to Christ, as the head of the Church if you would manifest your love to the word of God, as the only rule of faith, for "the bible and the bible alone is the religion of Protestants"-if you would discharge your duty to God and your fellow creatures,then by ACTIVE CAUSE OF PROTESTANTISM. OPPOSE ERROR BY THE SPREAD OF TRUTH; support Sunday Schools, Bible Societies, Protestant Associations, Missionary and Tract Societies; and let your prayers ascend that Antichrist may not reign, but He alone whose right it is to reign," Jesus Christ, the same yesterday, to day, and for ever," for He must reign till his enemies be made his footstool. Come forward, then, to the help of the Lord, to the help of the Lord against the mighty." 66 EFFORTS ESPOUSE THE ton. "Popery, in principle and practice, may well be styled the religion of human nature. It overthrows, at once, the self-abasing doctrine of salvation only through faith in the merits of our crucified Redeemer, and feeds the pride and self-conceit of men by its boast of human merit. Will any one deny that Popery is making a grand effort at this I CONVERSATION stance the power claimed goes much farther BETWEEN TWO Friends on the dOCTRINES than healing bodily diseases, as you will AND CEREMONIES OF THE CHURCH OF ROME. (Continued from page 61.) Mr. B.-Now I believe we have the sacrament of Extreme Unction to examine. Mr. A.-Extreme Unction is one of the five sacraments which the Church of Rome has added to Baptism and the Lord's Supper (the two which Christ himself instituted). But this ceremony has been so completely changed and wrested from its original intention, when practised by the Apostles, that one would think the very words of St. James, in his general Epistle (v. 14, 15), (on which the Church of Rome founds her argument for the continuance of the custom,) would be sufficient to refute it. They are these: "Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord; and the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins they shall be forgiven him." Mr. B.—Every error you have mentioned seems to proceed from the great sin of keeping the scriptures from the people. Mr. A.-Our Saviour tells his disciples to search the Scriptures; but if men did so, they would not long be ignorant enough to be the dupes of Rome; therefore she forbids them to do so: for you will perceive, that all the false doctrine taught by the popish priesthood tends to give power to the papacy, which must fall, were the people to study the word of God. Now you must perceive by these words, that the object of the ceremony was, that the sick might be raised and restored to health again. It was instituted in the Apostolic time, when a miraculous power, in answer to the prayer of faith, accompanied the ancient custom in the East, of anointing with oil, and the sick were cured of their diseases. After the time of the Apostles, when miracles (being no longer needed to confirm the truth of Christianity) had ceased in the Church, the Primitive Christians discontinued the practice, knowing it would be of no avail without the miraculous power of healing possessed by the Apostles, and those on whom they had conferred that power by the laying on of their hands. Mr. B.-I see the reason they retained this practice. As the Pope claims to be the successor of St. Peter, so he claims the same power of conferring the gift of healing upon those on whom he lays hands. Mr. A.-Yes, he does; but in this in see bye-and-bye. It is evident that St. James's words were then understood as relating to this healing power, and not to a service which was to be continued in the Church, and established as a Sacrament. Therefore there is not the slightest allusion made to the practice by any of the Christian writers of the Primitive Church, during four centuries after Christ; and the Church of Rome cannot shew any mention of it till the time of Pope Innocent in the 5th century. Mr. B. Why, here antiquity is against them, after all their boasts about Romanism being the old religion, which I have heard so often from them. Mr. A.-'Tis but a very modern antiquity which favours them; primitive Christianity is as far removed from them as light from darkness: but to proceed From the time of Pope Innocent, when Superstition was fast increasing in the Church, the Priest began to anoint the sick and infirm with oil when they visited them : but it was the Council of Florence, in the year 1430, which first ordered, "that this Sacrament be not given to a sick person UNLESS HIS DEATH BE FEARED." Afterwards, the Council of Trent went a step farther, and decreed that this Sacrament, Extreme Unction as it was called, was not to be administered to a sick person unless he is CONSIDERED AS PAST RECOVERY! Thus, as Cardinal Cajetan confesses, when writing on this passage,-The original object of the ceremony is quite changed. For St. James says," Is any sick?" not is any dying, or past recovery? - He says, -"And the prayer of faith shall save the sick," not his soul, but his body: for he adds,-" And the Lord shall raise him up; and if he have committed sins they shall be forgiven him.” Mr. B.-Stop! I do not quite understand this passage. Did the Apostle mean that the person's sins should be forgiven him in consequence of the Priest anointing and praying over him? - Mr. A.- We have (blessed be God!) many such sweet promises made to the prayer of faith, but in this passage the clause respecting the forgiveness of sins relates to what the first Christians well understood, namely, the sending of sickness or death from God as a punishment for sin. Such St. Paul tells the Corinthians in his first Epistle, 11th chapter, 13th verse, was the case with them for their profanation of the Lord's Supper-" For this cause (he says) many are weak, and sickly, among you; and many sleep." Thus St. James says, "If Mr. B.-The Church of Rome then, it must be acknowledged, retains as usual the shadows of customs once observed, without attending to the purpose for which they were instituted. the sick man's illness was sent as a punish- and superstitious trust in something that ment from God for his sins, God would the Church, by means of the priest, can do remove it, in answer to prayer, and restore for the benefit of the soul in the hour of him to health and the fellowship of the death; and an idea that the evil spirit is Church." prevented from approaching the dying person; while the priest coming in procession -the pomp, ceremony, and mystery that accompanies it-the lighted candles-the prayers recited in Latin-and the various movements and preparations gone through, the meaning of which are not understoodstrengthens the impression in the minds of those present, that something very important is being done for the soul; and the poor sick person feels assured, that if he does but receive this last rite of his Church, that he may die within her pale, he has obtained a safe passport to heaven!! In all this there is nothing truly profitable for the soul; no truth declared from the Word of God-to enlighten it, nothing but outward ceremony and prayers in Latin! How different is this from the mind of the Apostle Paul, who said: "I had rather speak five words with my understanding, that by my voice I might teach others also, than ten thousand words in an unknown tongue."-(1 Cor. xiv. 19.) Mr. A.-If the priests profess to follow St. James, should they not do as he did? should they not heal the sick and raise them up ?—but knowing they cannot do this, why continue the practice? It is needless to enquire. In the whole history of the Church of Rome, we never find her checking the growth of superstition; on the contrary, we may see her rulers seizing the favorable opportunity to avail themselves of the growing errors of each succeeding century, and artfully moulding them to their will by means of the priesthood; establishing them as doctrines when sufficiently matured, and then confirming them by councils and bulls, concluding with an anathema against all who resisted them. Mr. B.-We certainly have seen this in We have seen then that this ceremony has not the doctrines previously examined. Mr. A.-In regard to the present subject, she has acted upon the same plan the growing superstition of the 5th century was favorable to the enriching of the Church, and increasing the influence of the priests; she therefore encouraged the revival of this custom, so wisely laid aside by the primitive Christians, and afterwards decreed that it should be administered as a Sacrament to the dying. Mr. B.-Can you tell me how this sacrament (as they call it) is administered? Mr. A.-The present custom is to anoint the organs of the five senses.. (Here, in the very commencement, we have an unmeaning and superstitious ceremony substituted for the simple practice of rubbing the body with oil, which in Eastern countries was used for its healing qualities.) The priest then repeats these words: By this holy unction, and through His most gracious mercy, may God forgive thee whatever thou hast sinned, by seeing, hearing, smelling, tasting, and touching." He then gives the final pardon for spiritual comfort in the last agony! 66 Mr. B.-But all this has nothing to do with the healing and raising the sick person. Mr. A.-No, the effect of this rite of the Church of Rome, like her other doctrines and ceremonies, is, that it leads the mind away from the great truth,-that the atonement of Christ is the only sure foundation of the sinner's hope. It excites a vague been appointed by God, for it bears no re- Mr. B. I see she has not even the shadow of truth to support her in the continuation of this ceremony, or sacrament of Extreme Unction, as the Cardinal observes, "it has been entirely changed;" but connected as it is with her general system, it answers her purpose well. (To be continued.) POPERY DESTROYS NATURAL When the poor Protestant Zillerthalers were persecuted for their religion a few years back, and driven away from their homes, the following, amongst many awful results of Popery, occurred: A poor lad, aged only fourteen years, had wooden pegs driven under his nails by his parents, in order to terrify him into a recantation: this torture not succeeding, they maimed him in his limbs; and afterwards pointed a sword at his breast, with the intention of plunging it into his heart, if he did not return the Romish faith. But THE VILLAGE PROTESTANT CHURCH. I love to hear the village bell- I love to feel its soothing spell I love to view each happy train, Which hand in hand repair, Hastening with pious hearts to gain Their chosen house of prayer! I love to gaze on them when there To watch the sigh-to hear the prayer www IMPORTANCE OF THE DOCTRINE church, and that has now in that service OF JUSTIFICATION BY FAITH. Extract from the Rev. Frederick Sander's Watchword of the Reformers. Whence, then, did the great difference between Luther's success and that of the earlier reformers proceed? Whence was it that he, rather than they, should so soon have found persons so valuable, and in such numbers, ready to carry on, in his own spirit, the reformation which he had begun? How was it that his adherents could so soon set forth a new system of doctrine, that should serve as a firm foundation for a new lasted for three centuries? yea will, we trust, so continue to last, till the Lord himself lished upon earth. The answer is already come, and his glorious kingdom be estabfurnished in our preceding remarks. Luther commenced at once with what was clear and positive, by setting forth the chief doctrine of the gospel, its very sum and substance. He was able, in behalf of those who sought the truth, to display not only the disfiguration of the same by scholastic learning, monasticism, and popery in general, but to show the truth itself in its own glorious attire; he was enabled to hold forth a doctrine, which is the gospel of the gospel, and |