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What \ yrhy tiirrip!/, if tliey builil at all, thpy mual build on sand ; and all Huch builders are ruined meu. Fuseyisra saps the very foundation of the rtligion of Jesus; it places the wrjIJii^s of uaiuspired Bie», on a level with, and above the int^pired book of Clod ; tlie regenerating operation of the Holy Spirit by which the heart, thl* whole llii'len nitiire lA "made new," they tell «s is done, or left undone, just as the Infant is baptized, or not b.tprized ; the matter oibapti.-Jm has no eflicacy unless it drops from the fin;,'er ends of an Episcopal or Catholic Priest; Justification by Faith, and SincCificatiou full and complete to God, by a livinf; Spirit dwelli'ij in the heart, and keepin!? that heart ever under the enlargin? and realizing influence of the blood of iiprinliling,i;: by these Doctors set aside as heresy, or what is even vhorse, it is dissent; and all the advantasa of Salvation here and hereafter is m.-^deto rest on, the "due reception" of Biptism and the S icrament, from the hands of men who are legitimate descendants of the Apostles ; all mtn outside this pale, are, say they, given over to CxQ " uncovenanted mercies of God ' ; a very srrange expressioo, and meaning nothing less than " the fire that is never quenched." Beintr, through several channels, both public and private,, made tmst-t of the rapiil spre.idin;? of s'.ich anti-scriptural doctrines in this City and Province ; having also some very painful evidences of the pernicious teiwJencits of such tenets,, an Protestant Churches both in England and Ireland ; and, moreover having my attention called to the subject by some Members of my own Congregation inTorontov who are m)st desirous to hive the truth as it is in Jesus, the v\^hole truths and. nothing but the truth, preached to their families and fellow citizens; li resolved to' defend the " found.itioiis" to the best of my means, by presenting tfe real character of the present alarming tendency of many in higli places, to apostatiM fitom^Christy, and seek alliance with the " mother of harlois and abominations." In taking up the subject of these Lectures, I resolved that the Puseyife teachersi should tell my hearers in their own words, what they believe, and wish, and teacfe ,i hence, 1 invariably quote thtir own writing's, and in combatting their oi)iuions I make no scruple to use, the writings of other?, wlien they puit my purpose ; my great v,r:sh ih to give information, so as to awaken atttntior), ami guard niv hearers of all Churches against the insidious poieoij of men, wlio wiiile nominally Protestant, are really tlie worst foes of true ProtegtaiitietJJ, aiid die most successful abettors of Popery. The attendance on my Lectures far exceeded my expectat'one, and the interest m them often expressed, convinced me I hud taken a ri^i'lit sttp iu this ft^attfcr ; «b* pnblishiriff fJiefti in tho prcoeni form, never entewd mf thought*, wliilf *nga*;ed in their delivery ; nnd now In allowiiijj their jjublrcatioo, il is in Uef^renci to the opiMiou of friends, cue »f »yh.oia puxtieularly »eJ fn« la by my pcvsoual •cruples aside in tliisj matter. Should their piiblicition in any degree ffirther the otjerts of Cospel tr»«h, bf mlarming the jncrednlous, st:iyhig Ihe sliding step, recalling the »van.lerer, or unmasking one oflhemightjesewttrkingg of Ibc man of sin; my wishw realized, iny effort is rewardeJ. >VII.I.IAM Sbri,rR|3. Toronto, June 1, ISSiji, LECTURE FIRST WHAT IS PUSEYISM ? ^.^r»^i"*»i^w^^-'»»> ii^i tf *^ <» But t fear Ifst by any mpans, as the serpent 'lej^uiled Eve through liis subtilty, Boyonr mindi* ehould tie corrupted from Ihe simplicity that is in Christ.— 2 Cor. c. si 30r. Tliere are few, if any, forms of error, but what have their counterpart in the earliest ages of our holy religion, and for which an effectual antidote may not be found in the Word of God. The great apparent diversity of deadly doctrines and practices which so bewilder the superficial enquirer, rt 3olve themselves into a few eitnple principles, to the mind of the close-thinking man ; all false doctrine has its origin w^ith " the father of lies"-'all affinity with euch a fountain, must be evil in its nature and tendency —the tree IS known by its fruit—the course of the deepp-;t stream is revealed by movements on its surface ; so the deep enmity of the fallen heart, and its close alliance with the great spirit of evil, are every where visible in the counter currents, withni and around u^,.. which lead men away from tlie serene, simple, sublime and saving, doctrines of God our Saviour ; and by appealing to the mere feel- ings through the eye and ear, " beguile" men into the " subtle" meshes of the net of antiquity, venerable establishments, eccle- siastical and traditional authoiity and doctrine. But to us there is in religion one King, Priest, Sacrifice, Fountain of Salvation, Law Court of Appeal, and but one, Jesus Christ— and the " glorious Gospel of the blr!ssed God." Alarmed by the bold, or insidious inroads of false teachers and bad doctrines, the Apostle of the Corintliians lifts up his voice in plain, aLfectionate warning, and extends his safe hand to conduct the wanderers back again to the knowledge and enjoyment of yi'v;" WHAT IS r U S E Y I S M ? their God, whore alone there is trae pence to bo found ; name!y— << in the suuplicity ll\at isiii Christ.'* In the passage of Scripture now lUKk'r our considcrntion, our thoughts arc thrown back \ip(jn tliut secure and happy i)ositioii, into which the Apostle at the iirst had led, (and, that ho might go to the regions beyond, and confer similar blessings on other peo- ple,) had left the Church hi Coiiuth— viz. into Union with their head, Jeaus Christ. This union was real, sound, uncorrupt, sim- ple. It was in conseipience of its character, productive of purity of heart, holiness of life, antl of solid, abidin.g,satisfying pleasures. We would next direct your attention to the feelings of the Apostle in reference to the present condition, and dangers of this Church~lle was '' Jealous over them"— he felt himself injured, insulted, deeply wronged, and his whole nature was filled, was moved by just indignation on their account. 13ul this " jea- "lousy" was "godly ;" there was no wickedness associated with it, none of this hatred or bitterness, or vengeance, which enacts of takes hold on penal laws or forges thumb-screws, or constructs the wheel or the rack of torture, or that lights the faggots, and through temporal fiames, aftects to send the sufferers to unquench- 'abie lire. No : the liame that fed his jealousy was from the foun- tain of love, he sought not for a divorce, but for a closer union ; to save, not to destroy,~And lest his alFectionate elForts to restore and save them should fail, his soul is filled with deep, painfuJ, anxious fear on their account. We shall next examine the cause of all the concern here ex- hibited on behalf of this Church. False teachers had got in among them, bad men who had taken advantage of the unsuspi- cious, upright hearts of the Church had '^ beguiled them in tlieir .simplicity"— and now that under an assmried, or false character they had got into the Ministry, tliey must sustain their unnatural position by, as much as possible, withdrawing the people's at- tention from the teaching- of the Apostle, and by lessening his character and autherhy ; and forsooth, they assume to be Apostles, in order to stamp their false doctrines with authority, and so keep down the voice of the inspired teachers ; alas, that in this day we should have so many successors of such ignoble men ; men who place human teaching above divine, and Imman authorhy, where Christ onlv should be head— ^' For such are false Apostles" that Of! *-. f^ WHAT .14 rUCEVI^M? 'l ^rr iHf mou wlu) liave assumed a I'alrfP position, aiul a false charrtcUT j tUoy am " tloreitful workers"-- or neoromaucers— pR'tending to woi k iniiacJes 5 as wa now iind 'sucli men doiujj, by robes, crosses? caudles in dayli!.':lit, baptiHuis, coa.sLib:3taatiations, trausubslantia- tions, exorcisms, oxtroniL; uiicti;)us, &,c. Thus.) were plausible, ** beguiliuj;" men ; clever, subtle, dexterous reasouers ; they had withdrawn many irom Christ, and from the simple pure Gospel doctrhies, into corrupt opinions, evil designs, wicked actions ; it was such a state of things as the above, (see 13, 11, 15tli verses) which (ired the heail of Paul with zeal and love, and indomitable courage for the rescue, tlie salvation of the people. Oh, meiy a si- milar llame inspire you, and myself, and all who love our Lord Jesus Christ ! We live at least within hearing of men who are very clarao- Toufi about iheirApostohc descent, and consequent personal dignity; they boast the power to open and shut heaven, they say— the power of the keys is in their hands alone ; and if it is so, a bad use they make of the keys, for they shut ?rtosi men out, anil let least in. It is too bad for a fellow ;aan, tu consign his unolFending Lrothor to unavoidable damnation, because he cannot allow their claims,— claims no man can admit, who makes God's word his rule. We were prepared to expect such pretensions being put forward by the Church of Rome, but when similar powers are put forth by a Church, always, until now, called Protestant, our souls were lilled with bitterness, and our hearts trembled with fear, for that Church's honour, our Country's name and the eternal salva- tion of our kindred and friends, some of whom are connecteil by strong ties with that Ciiurch. My answer to the question which several parties have put to mo on my purpose to take up this subject becoming known, shall now bo given, so as to remove all misunderstanding. I s!i:xll do this as clearly and concisely as possible, by answering avo questions, viz.— What is Puseyism ? Why do you take it up ? May the God of truth and love aid me to Iind the truth on tliese (juestions, and to speak it lo you in love ! First, we enquire— What is Puseyism. ?— We have an out- line of it given by an unexceptionable witness— one of their own party, namely, the lion, and Pov. A. P. Percival, in a pamphlet styled, " A collection of papers connected with the Theological movement of 183:{". This lixes its tU'o ; it is not vet of seven- 8 rruAT It FusEYisiit loen years* stamlins, anil mark t!ie spoed of its dcrelopment : the opiiiion.s of iliis pjirty have fouiul tlieir way, by the testimony of Crietids and t<«!s» jjito evt.TV Colony of CVeut Hritaiii, as well a» the Continent of Europe, nnd have lakoii up a.stroni,' hokl ill Scotland. As yet, thank (Jotl, they liave matle little prjgre.ss iit Irolaiid. Thijy are widely spread in the Uiiited States, and in Canada. The names of the prime movers. Dr, Pnsey was not among the very iir.sl to move in tlio design, !)ut soon after joined. The other.'* were the llevds. Messrs. Frond, Kehle, Nevvman,and Rose. These, with Messrs. PerL-ival and I'usey, formed what may bo Htyjed the Heptandiate of tlie O.vford movement. I believe ihw was the original baiul of « Conspirators'* against the Chujch'« peace. It will be evident, by a glance at iho abovtj names, that they did not come to the matter unprepared. The germ of iho pystem is found in Professor Keble's Poetry, as even somu of h» own admirers and imitators confess. The maa who could |iea such luK's as the following (and many such sptoimens might La lonnd) had jiot far to go to become a thorough Puseyite. Spoken of a tear shed for sin, we have the sentiment :— " Let it flow on, Itll all t/iinn earthly hearty In penitejilial drops have ebbed aicuy." And again, of the Virgin Mary and our Divine Redeemer :— " His throne, thy l)osom Dlesseil, O, Mit/ifr un'tp,,!nd-m Th.it Ihroiip. if ;ui!,'ht bcnc.ith the skiti Ueseems the sinless ch'M. —Chritsfiatt Year, This may be Poetry, but it is hardly Protestant trutlj. The first regular meeting of the O.vford Ifeptarchate, was at Mr. Rose's house, in Hadleigh, Suiiijlk, England, It was in the shape of a Conference, and hasted live days, beginning onThur.'*- day and ending on Monday, in .Inly 1833, and the result was tho following matured statement of o})inio!j, which has since been car- ried into practical ell'ect, with fearful success. I give it in Mr* Percival's words : " 1. That the only way of Salvation is tho partaking of the body and blood of our sacrificed Redeemer. " 2. That the means expressly authorized by Him for that purpose, is the holy Sacrament of Jlis Supper. " 3. That the fteourlty by Him, no less expressly authorized for tlio continuanoo and due application of that Sacrament, i$ th» WIIATIt PUtCYtaH? Apostdllcal Commission of Uie Bi«hop«, and under them tho presbyters of ihe Cliurch, " That under tlie present circumstances of the Church hi England, there is peculiar dan wr of these mattern heiinz slicjhted and practically disavowed, and of numbers ol" Christians bein^ left ^ or tempted to precarious and unauthorised way- of Commuuioa, which must terminate oltfJH in virtual apostacy.** Any candid reader may perceive in the above extracts, one or two leadin-j features : these constitute the essence of Puseyijm, and will servo the principal purpose at which I aim in these Lec- tures— just to draw out and exhibit them. I. There is an indLHtirictncsSf or rather ignorarmc, as. to the great and fundamental doctrine oi Jusllficatiun ; it is not specilically alluded to, but is virtually isuperceded by what follows. a. Salvation is represented as coming through the Sacrament* — i. «, Sacramental Justification is taught. 3. The Sacrament of the Lord's Supper h alluded to with what must be feared is a designed umlriguifyf in comiexibn wath the *' partaking oUhc body and Idoodoi our Sacrificed Redeemer. 4. The Ministn/ of ihe Episcojml Church in England is spoken of in the way of undue exaltation^ and by the excLusivencss of the terms used, is highly otfensive. In connection with the origin and tenets, we may also state Ihe chief causes of the movement at this time. One great cause was i-'ca?-— There was a great popular movement in Creat Britain, in the year 1833, that led certain sagacious divines to believe tliat the Established Church was to be overthrown. They imagined that what is called the Voluntary Principle, was destined to gain tb .' supremacy in that country. Believing this, they said to "themselves, " it is quite clear that if the Establishment be over- thrown we shall bo denuded of those claims of superiority and of transcendental dignity whieh wo have never sacrificed, and be placed on a level with the ministers of denominations not sustained by the State. They said " under these circumstances we .must have something to fall back upon when the State falls off. We will fall back upon the assumption, that we are ifie Church, and that all Churches or Conmiunions extrinsic to ours, are heathen men and publicans." Tlioy forthwith commencetl their operations with consumatc skill and with growing success. •b-jfc » '^ig< ■«*■ * ■ 10 WHAT IS PUSEYISM? The forvtii century was assumed as the groat model of a Christian Church : and they laid it duwii, that the nearer they approximated to it, the nearer they approximated to perfection. Tiie Hon. and Rev. Mr Percival said, there were three kadiii'i: prineiples on which tliid system was basetl, and on which they must proceed, namely, the participation of the body and blood of Chilst, in the ♦mchariiit ; that the mystery of hiy body and blood was confided only to the hands of the successors of the Apostles and their <.lelegate-.s ; that, since the Apostles, those who dc'rived their suc- cession front them in a direct and unbroken line, by the imposi- tion of the handi: of Bishops, are the oidy priests to f^ive this body and blood to the people. These were the three principles on wiiich they proceeded. Many who patronized them at first, left them, vould call the glorious and overshadoAviiig tree of the C \V It A T IS P U S E Y I S M ? I^ t Trent, the foliage, us it were, of the Modern Roman Catholic Church. In reading- this book of Newman on developments, it is not difficult to detect the fallacy. The falacy is this. He confounds (kvrlopment with accrdion, the living- increase of a plant with the mechanical increase of a snow-ball in motion. Popery instead of being, as Mr. Newman tlwnk?, scccZ developed in per- fection in the Council of Trent, is a small snow-ball starting: from a mountain top, and rolling down, gathering in ifs course, accre- tions of wood, hay, stones, stubble, earth, ^vc., till it rests at the bottom a frozen mass of heterogeneous materials— an iceberg—in short, the Chnrch of Rome. With this fear of the forfeiture of personal dignity, loaves and fishes, &c., was and is associated a hearty (Mike to riotestantism. Hear one of them, the Rev. JMr. Palmer, Fellov/ and Tutor of St» Mary Magdalene College, Oxford. Thus he writes, " I tell you plainly, that for myself I utlerhj reject and anaihcmalise the prin- ciples of Prolcslanlism as ahcresij, with all its forms, sects or deno- minations. And if the Church of England should ever unhappily profess herself to be a form of Protestantism (which may God in his infinite mercy forbid) then I Avould reject and anathematize the Church of England, and v.-ould seperate myself from her immediately, as from a human sect, without givmg Protestants any unnecessary trouble to procure my expulsion. In conclusion^ I once more publicly profess myself a Catholic, autl a member of the Catholic Chnrch, and say, anathema to the principle of Protestantism (which I regard as identical with the principle of Dissent), and to all its forms, sects, and denominations, especially to those of the Lutherans, Calvinists, and British and American Dissenters." The plain meaning of this man's wish (and we might (luote many others of a similar spirit in this same school) is that the Chuich of England be tlioroughly Popish, and all Di3- senters every wiiere, in hell ; this is a pretty use to make of the keys, and a pretty plain proof tiiat " the tender mercies of the wicked are crusl,'^' most heartily do I hope England's Churcii may never see such a day (or ratlier night), nor any of her noble armies of Dis- senters, ever reach an end so dire. See Ecclesiology Exposed, Letter 9, page 29. A hatred to Piotostautism is not more dis.tinctlv avowed, th,^n their love for, and desire to return to Rome, carrying the whole of \t •\V tl A T IS r U S E Y I S M ? the Cbtueh of En;,naiul with them. '' The task of the (rue cliiklren of tlie Catholic Church," says the Britii:h Critic (one of the journa:s which are the organs of the Oxford party)" is to unprotest- antize the Church." *' It is necessary" says Mr. Palmer, " to reject entirely, and to anatheinati/e the principle of Protestantism, &c." '' It is necessary" says another in his posthumous writings (Mr. Frond) " to hate more find more the Reformation and the Peformers." " In losing visible union with the Church of Rome (says the British Crhic) we have lost great privileges" : and in the letter of Dr. Pusey, to the Archbishop of Canterbury, he sa3's —" the tendency to Romanism is at bottom, only a fruit of the profound desire which the Church,greatly moved, experiences, to become again "that which the Saviour left her— one." Oh ! how thankful we should be to God for His holy Word ! How careful to read so as to understand, and how zealous to put it into the hands of all men ! All hirstory and experience proves, thatthey who are best acquainted with His Word, are not only least desirous of unity •with Rome, but are the most anxious for the complete overturn- ing of that great Apostacy. From such sentiments as the above, my hearers will be not merely astounded at the state of things in the Episcopal Church, but will also with myself, be prepared, to hear the shout of triumph and of hope on the part of the deadly foes of Protestantism. Let us for a moinent hear what the famous Dr. Wiseman writes to Lord Shrewsbury, (both men are Roman Catholics,) on this sub- ject. " We can count certainly on a prompt, zealous, and able co-operation to bring the Church of England to obedience to the See of Rome. When I read, in their chronological order, the writings of the Theologians of Oxford, I see in the clearest manner, these doctors approximating from day to day our Holy Church, both as to doctrine and good will. Our Saints, our Popes, (•'•' bless the mark") becouie more and more dear to them ; our rites, our ceremonies, and even the festivals of our Saints, and our days of fasting, are precious in their eyes, more precious, alas, than in the eyes of many of our own people." Such, my friends, is the movement which is now making rapid strides in the (Church of England, which so many pious men, so many holy martyrs, so many christian work?;, havn rendered illusiriouc. Wliere,alas I where are the mantles of our Ridley'?, andCranmer's, WHAT IS r IT S E T I 8 M 7 13 and Owens, when the British Critic, that faithful echo of the halls f f Oxford, blushes not to say " We are deeply consciors that in lacking re-union with Rome, far from asserting aright, we foreg3 a privilege. Rome has imperishable claims upon our gratitude, and, were it so ordained upon our deference— she is our elder sister in the faith, nay, she is our mother, to whom, by the grace of God, we owe it that we are what we are."—" We cannot stand where we are", we must go backwards or forwards ; and it will surely be the latter"— In Newman's letter to Jelf— " and" (says the British Critic)" as we go on, we mur4 recede more and more from the principles, if any,sHch there be, of the English Reform- ation." These Doctors find (they tell us) reasons for all their pro- ceedings in the formularies of the Episcopal Church, namely, in her Doctrines on Orders, Sacrament, Baptism, Confirmation, Absolution, &c. We have for some time past, pretty plain instructions on some of the above doctrines in the struggle between Mr. Gorham, and his Bishop—the now famous Henry of Exeter. We who look on, and we confess with deep interest as to the issue of the struggle, while we keep our Bible in our hand, are at no loss, even wanting the interpretation of a privy Council, to find the truth in the case, but on this particular point I reserve my remarks to a future Lecture. It is but fair for me to state, that those Drs. do sometimes appeal to the Scriptures for support ; it is however very seldom : that Book does not so well suit their purpose, as others with which they are evidently more in love, if not more familiar; besides they seem thoroughly to dislike the old Protestant doctrines, of the Supreme authority of the Word of God. I have only to quote their rule on this subject, and at once quit their company here — "Scripture and tradition, taken together, are the joint rule as faith" — Tract 78— page 2, — " When the sense of Scripture, of interpreted by reason, is contrary to the sense given to it by Catholic antiquity, we ought to side with the latter" — Keble's Sermons — To this I say decidedly no— but, to the law, and to the testimony, we will continue to appeal, if these men, and all Catholic antiquity, speak not according to these, it is because " ihere is no light in them" — Howbeit in vain do they wois-hip me, teaching for doctrines the ; onimandments of men : making ■ 14 A\' II A T IS r U S E Y I $ M ? the Wtjnl of (Un\ of nuiie oll'ect through your tradition, which ye have delivtirod," Mark vii. 7--13. Teachers of this school are greatly on the increase ; they can count in their roll, men of rank and learning, of great zeal and activity, men occupying seats of authority and power, in the senate and universities, possessing vast funds and numerous abettors, they at present occupy many of your nominally protest- ant pulpits, liaviii):^ great facilities for spreading their errors, in almost all our charitable institutions, they are sustained, and dofundeil by well written, and ably conducted vols., pamphlets tracts, monthly, weekly, and quarterly periodicals, freely circu- lating all over the piotestant world. They are surrounded by a numerous, con'Jdiiig, unsui^picions, noble-hearted people, without whose notice, or consent, they are daily, introducing doctrines and preachers, both calculated and intended to, consign the whole of them, to the bosom, and tender keeping of the, Pope of Rome. In short terms my friends, my answer to the question, What is Pusyi.-m, is, "Just Popery without the Pope. It is the wild beast's body, without the wild beast's head. All the princi- ples, the passioiip, the ambition, tht, end of Popery without thg lop stone of suprt.-rruicy that Italian Popery possesses". My answer to the second question. Why do you take up this subject ? is soon given, and is as follows — 1. Because I am a Protestant— Inheriting in common with yourselves the blessed fruits of the Reformation, viz.~The Word of God, translated faithfully, opened and put into my hand,to read for myself those truths "which make wise unto salvation ;" then we have the riglit of private judgment in matters of faith, the free exercise of our holy religion, and the protection of British laws and a protestant Constitution. ]k)th duty and gratitude, bind me as a citi/en and a Christian to conserve these blessings unimpaired to my country and the Church of God. The strong claims of my fellow-men upon me, and the commands of the Word of God, urge me to labor faithfully to promote the truth ; and it will be our disgrace, if ti-easures so matchless in price as these, wliich for a season are entrusted by God to our faithful keeping, should suffer loss in our hands. 2. Brcnupo I am a protestant Minister— whose duly is to hed ihe flock of God which ho has purchased with his own blood ; to WHAT IS P U S E Y I S M ? II lend them by the green pastures of his word, and tiy the peace- giving ordinances of his house ; to warn them fuitlifully and affectionately of every thing injurious to their souls best interest ; and, if needs be, to defend them against any, or every attempt to despoil them of their rights as citizens, or as chiistiaiis. 3. Lastly, I take up this subject, because I am a Christian. And, consequently, blows given to the doctrines of Christ, to Ilis character, to his church, or to his people, are given to me ; there- fore am I bound fast by my reason, my feeling of self preset vation by love of friends, love of my country, and love of my God, (anil you too my brethren are in his bond—of holy br()therl.ood)~to ^'defend the right." Toronto, Feb. 10th, 1850. nan But my eai tol wo as6 hai wa ho] tht an< on] dif] wil sec in off the cei tor wli A SECOND LECTURE. APOSTOLIC SUCCESSION. And John answered him, saying, master, we saw one casting out devils in thy name, and he followeth not us ; and we forbade him, because tie followeth not us. But Jesus said, forbid him not. for there is no man which shall do a miracle in my name, that can lightly speak evil of me.— Mark ix. 38, 39. 4 In this conduct of the disciples of our Lord, we havo thus early a plain indication of the tendency of even the best of men, to take up false positions, injurious to the progress of truth in the world. We have here men assuming a false position upon the assumption of a certain property, which, under a variety of names has ever since been doing mischief lo mankind ; because "they walk not with us," is the reason rung in the ears of men, since holy Stephen gave his spirit up into the hands of Jesus, down to the shutting of Rome's Inquisition on the devoted Dr. Achilli ; and when John of Exeters' chains told the people of England, not only wliat her Bishop's thought on the subject of others daring to differ from them, but what they have both heart and will to do with such delinquents. " Oh my soul, come not thou into their secret ; unto their assembly, mine honor, be not thou united ! for in their anger they slew the man, and in their self-will they cut off the Princes. Cursed be their anger, for it was fierce; and their wrath for it was cruel." These parties not only assume a certain properly, as necessary, but claim to be the sole proprie- tors of it J and then as a natural consequence, give or deny it to whom they please ; they also censure and silence all (if they can), 13 APOSTOLIC SUCCESStON. i )! who do not como up to llieir slandaril : tliat i.*, tlioy net lally slop the work of tlie Lord, be<;;uise tlii'y wlio weru doiii^Lj^ tliat work, and d(>ii(;> U well, werti not Episcopally ordained, or ''walked not with lis."' In the conduct of onr Lord, we have a complete refutation of the Claims set up ; also a direct stop put to all such proceedings, on the part ot Ills disciples. How promptly he interferes, how decidedly he legislates. But a short time b 'fore he had silenced contentions, and given counsel on the subject of "greatest,*' and ''least," among themselves as disciples ; teaching that the only ministerial greatness that shall by Himself be tolerated in his Ohuvch is founil in the anl;)unt of service rendered, or of work done by ministers, to their brethren: now he sets them right in this matter of their error also, by teaching that they possessed no such property or power as they supposed. '* Forbid them not," said Jesus : the opinion you hok' is erroneous, and injurious to the very work in which you profess to be engaged yourselves ; because ha whom you have cond 3mned, and forbidden to work miracles in my name, and tlius publicly injure d, is one of ourselves, "is with us," doing the work we are doing, and wish to have done. You, by such an act, weaken your own hands, hinder your own work, injure good men, and make foes of real friends. Our Lord then proceeds to lay down a universal rule on the subject, viz : no men can be Christs, and his Church's enemy, i.e.. Dissenters, Schysmatics, or Heretics, who in the name of Jesus Christ, are doina: the work of God. Such seems to me a fair, a candiil and right exposition of this passage of Holy Scripture ; and tliis being so, it wdl neces- sarily follow that the claims set up by Puseyite teaching, called "Apostolic Succession," have often been set up before, are explodetl by Christ : and in imitation of Christ, and for the same reasons are still exploded by all true Protestants, for they go to the Law of God and the Testimony of Christ and his Apos- tles on all sucli matters. Before proceeding further, you ir.ust know thai all who belong to the Oxford, Puseyite or Apostolic Succession School, teach mankind that " No man is or can be a xnini.ste- of the New Testament of Jesus Christ, unless he be able to trace his ministerial descent up to the Apostles themselves, tlnouali an unbroken ciiain of Prelates, as their true succpssor« ;" I i AroSTorjc succkssiox. 19 a; ^ 4 anil lhi>l thnt only is a CliuKrh of Christ wliicli possesses such a ininistrVj" plainly intiniatiuiif to all otlusr tlouonaiiations of chris- tians, that which the want ot power alone prevenls them enforcing; and most modestly pvocUiiniin^ to the world "no doubt we aro the people, and wisdom will ilie with U8." TliiTe is a remarkable passaa^e which i.-^ occasionally cited by the less thoughtful of the Tractist sect : ''And Jesus answered a'ld said unto him," (Simon Peter) " IJlessed art thou, Simon ]]ar-Jona, for llesh and blood hath I'.ot revealed it unto thee, but my Father which is in h(;aven. And I say also unto thee, that thou art i'eter, auil upon this rock I will build my church ; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven ; and whatsoever thou shalt loose on earth shall be loosed in heaven," Mat. xvi. 17, 19. On this text it is our satisfaction to quote from the Oriel Divines ; and thus by the use of their inverted weapons, to sub- due some of their less-instructed disciples. The point is, "the power of the keys" — "the power of binding and loosing ;" and tills, according to Mede, "is, as it were, a power of oracle, to declare unto the people the remission of their sins, by the accep- tance of Christ's sacrifice," Oxford Tracts, No. 74. Of the pro- mise made (Mat. xvi. 19,) of" the power of the keys," Bishop Andrews finds the accomplishment in another Scripture : "then said Jesus to them again, (to his assembled disciples) peace be unto you ; as my Father lialh sent me, even so send I you. And when he had said this, he breathed on them, and said unto them, Receive ye the Moly Ghost ; whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are re- tained," John XX. 21, 23. In favor of this view, the Bishop as- serts "the joint consent of the Fathers," Oxford Tracts, No. 74. Passing by other writers whose testimonies, original or selected, appear in the series, see especially Oxford Tracts, No. 35. We add only the words of Archbishop Laud : " Christ promised the keys to St. Peter ; (Mat. xvi.) True : jut so did he to all the rest of the Apostles, (Mat. xviii. — John xx.) and to thei.- successors, a< much as to his. Saint Augustine is plain : "if this were said 01)1/ of St. Peter, then the Church hath no power to do it," which (kii] forbid ! The keys, therefore, were given to St Peter;, and all the rest, in a figure of the church, to whose power and for I Ill - 20 APOSTOLIC SUCOESSIOW. whosff nse they were given. But there'.s not one key in all fhaf bunch, that ran let in St. Peter's successov to a more powerful principality universal than the .sueeessors of the other Apostles- had." Oxford Tracts. JVo. 71. In my former lecture, I brouirht before my hearers, first, the very early tendency of men to assume a false character, to pro- claim themselves the s«>Io owners of miraculous p»wers, and by their subtile, false reasonings, and the introduction of ''another gospel," they enileavoi to maintaiH, and to advance their pernic- ious and fatal projects. Secondly, I then applied the subject to the case in hand, by answering in j'our hearing from their owiv lips, the question. What is Pu^eyism ? Their own reply was— 1st. Fear that if the eslabli8hn)ent in England go down, that Episcopacy will go down. 2nd. A sincere, undisguised haired to Protest ntism, in every form, and under every name, and irr every place. 3rd. A love for Rotne, with strorjg desires and detennin- ation, to carry, if they can, all the costly fruits of the Reformation back to the Pope, making him a present of them ; we also know quite well what he would do with "our blessed institutions were they in his kind keeping ; it so happens, however, that this old gentleman is from home just now : it also happens, very happily, that those, his loving friends, have reckoned without their Host ; for thei-e is still left to us as much real Protestant feeling, reforma- tion principl«s, Bible Christianity in the world, as will upset and spoil every such vain, wicked purpose. I then proceeded in the 4th place, to glance at the basis on which these men rest their structure, that is, where they rest their reasons for being Pusey ites — first, they say they are the only true expositors of the foirmularies of the Church of England : or in other words, that the prayer book is pusoyite— second, they say that the model of the Episcopal CLurch is the developement of their system, which system would speedily attain to its perfection, if Episcopacy were only removed from the injurious influence of Protestantism, and placed under the shadow of that all perfect developement of trath, which hey find in the Counsel of Trent. And, 3rdly. They tell us, they rest their structure on the holy scriptures ; by the by, they inform us, that while they (the scriptures) contain Ihch pyfrtom, do not by any nioans present it to iht. vul- gar eye, for none can find their system there but— who do you APOSTOLIC SUCCESSION. 21 Uiiiik ?— why the Ilishops ! ! In passing, I pointed your attention to the hopes, tht; preparations, ami tlie prayers of the Roman Ca- tholics, for the speeily, the perfect completion of the plans of these celebrated Puseyites. I then answered the very proper question put to me by several piuties, viz : Why Jo so." (Tract 7, page 2.) We are then very gravely told whattri!-' suc- cession has conferred u])on them, viz, : 1st To admit uj exclude whom they will, from the mysterious counuunion, called the kingdom of heaven. 2nd. To bless and intercede for those within this kingdom, in a sense pecidiar to themselves. 3rd. To make the Eucharislic bread a)id wine the bodi/ andbloud of Christ, in the sense in which our Lord made them so. 4th. To enable others to j^erform this great miracle, by ordaining them with i'lii- poshion of hands. (See Remains of Rev. R. H. Froud, vol. 3, page 43.) "Why," say they, very justly, ''should .ve talk so much of an estahlishmcnl , and so little of an apostolic sucrrssionV* r \ 4 M- AroSTOlJf; SUCCESSION. 23 3, I 4 4. This arioL^.int, pretention of iIumim don't slop oven hero, for they put down their heel on the necks of Princes. They wjio regard the ApostoHeal authority as perpetuated in the clinrch, and the jurisdiction as conveyed to Bishops and Priests, have quoted, in reference to their favorite topic, the words of IJishop Collier : *'I can't help saying, that, in my opinion, a Prince made but a lean figure in comparison with an Ai)o.stle. What is the magniticenco of palaces, tlie richness of fintiitnre, the quality of attendance, what is all this to the pomp of miracles, and th^ grandeur of su- pernatural power ? A Prince can bestow marks of distinction, and posts of honor and autlK)rily ; but he can't give the Holy Ghost, he can't register his favorites among the quality of heaven, nor entitle thet.i to the bliss of et(;rnily. N : these powers were Apostolic privileges, antl the enclosure of the church." (See Tract 7 k) We know of but one on earth equally arrogant, who used to live in Rome. Where now, we ask, is the " charity" which is the end of the commandment, out of a pure heart, and a good conscience, and faith unfeigned ?" surely it dwells not with those who, for a theory of no j^ractical value, un-church Luther- ans and Presbyterians, Baptists, Congrejiationalists, and Metho- dists. The kindred of such bigots is with Rome ; for Rome ad- vances only another step, by declaring in *< The Tablet" — that the Archbishop of Canterbury is a mere laymen. But in vain do they talk of apostolical descent; the sainted spirits of John and Paul would not acknowledge them ; and their own Peter would say, " Be clothed with hntnility ; for God resisteththe proud, and giveth grace to the hutable." The working out of tliis system of error in the hands of honest (perhaps the iloctors would say injudicious!) Pusyites, is very awkward now and again. JMjr example : while I was residing in the town of B , in the north of Ireland, the Incumbent of tlie parish became most anxious to vindicate his Apostolical functions ; one peaceful point he made known from the pulpit, and from house to house, was that, "no marriage, ox boptlsm, unless solemnized in the parish church, was proper or right in the sight of (3o(l ; consequently, the children of all who were married, and baptized by dissenters, were neither. Ics^ifimair, nor christians. In a parish not only very large and populous, but, where one twentieth of them were not Episcopalians, this was a comfortable 24 /roStOLIC SUCCESSION. doctrine to very few ; one couple who had been ra:uried by tlw PresbyterizRi niinister, go^ so alarmed as to apply for, and actual- ly obtain^* Episcopal marriage ; another young lad, became alarmed on the subject after a visit from his Apostolic ibvcrence, she naturally enough made known her fears to her husband, who was made of more stubborn material, and after quelling the fears of his wife, forthwith wahed on the parson, and obtaining an acknowledgment of the fact from him ; advanced close to his person, and raising his arm, (no weak one be assured) deliberate- ly told him, that his coat alone saved him from its full weight, but that, not even that, should be his protection, if, in his future visits, he preached such doctrine of devils ; it was supposed the argument was quite satisfactory, it was at least overpowering for we hei.rd no more of the ungodly marriages of dissenters. The same person met a poor man in the street, who had led a very wicked life, but who had been reclaimed, through the instrumentality of the Temperance Society, he had attended church all his life before this great change had taken place, but now, and since the change, he attended the services in the Me- thodist chapel; he had put olThisbloated looks and tattered gar- ments, and by grace become a man of prayer, and deep contri- tion of spirit." — The Episcopal Minister accosted him, by saying how very happy it made him to see such a change for the better, and also to hear, as ho frequimtly did, of his altered, and now excellem character, " but, said he, I dont see you in church, how is this ? where do you uo on Sunday ? Sir, replied the poor man, I feel obliged by your kimlnoss, and th;uik my Cod lor the cliangt; his grace has wrought ; I now go regularly to church. You do ! ! replied the Minister, where do you sit ? 1 have not noticed you. No sir, it is true you do not, for I attend Ihal church now ; pointing to our chapel which was then in view. That Church, said the indignant divine with great emphasis, accompanied by a look of scorn cast at the building, and then turning his face away from the painful sight, he continued, that is not a church, that is a mere conventicle. Well sir, call it what you please, the Minister of that house preaches the gospel of Jesus Christ, the plrwje is as the gate of heaven to me, and the word pr(!ac]ied, the power of God unto my salvation. Minister — Gospel — replied the divine, w4th grow- ing warmth 5 there is no minister there sir, nor gospel either; V * APOSTOLIC SUCCESSION. 25 11 Ihoy have neither autliorily to teach nor gospel to give you — Well sir, replied the poor man, you are certainly mistaken. No sir, Jam not mistaken, t/ow are; and, I nov>r warn you, on the peril of your soul, that you go no more to such places, but come back again to the Church of God." Jesus said to us "by their fruits ye shall know them" — Pusey- ism and Popery, say no, but by unbroken succession from the Apostles you shall know them ; this Puseyite parson's pretentions are not one whit less unscri[)tural, and nonsensical, than those of a celebrated Doctor of May nooth College, whom I once heard edifying a very laigo congregation of people in Westland Row Chapel, Dublin. After proving the truth of transubstantiation by a way of his own ; he proceeded to state and defend the ghostly virtues possessed by the priests, in absolving from sin, transub- stantiating the wafer, unbinding from the shades of Limbo — and from purgatorial bars and flames, and so leaving the dear people entirely depending on the tender mercies of Rome ; he then very adroitly, in the form of a protestant's objection, asked : "but what, if after priestly virtue has been communicated, by the laying on of the hands of the l^isliop, the priest should become a bad man? will the oflices he performs for your souls, lose any of their virtue, because he who performs them has become a wicked bad man? by MO means my friends," was the reply, " it would be a sad state of things indeed, if the most merciful God would leave your sal- vation to depend on the <^haracter of a weak sinful man ; no my friends, the /wnr/jo/i of //if />/'W'.5/, is not altered by the character of the man ; wer-) it so, it would lead to endless confusion; and would be in direct opposhion to the usual benevolence of God. — For instance ; suppose ray gardner to be a very bad, wicked man ; I call him to mc;, and pulling a variety of seeds into his hand, direct him to plant them in proper places ; he goes out does as I direct him, the plants grow up, and come to perfection ; the seeds sustained no injury in being planted by a wicked man. — Or, again, part of my garden being very light sandy soil, re- quires to be frequently irrigated in dry seasons ; for this purpose I have an old barrel, fixed up on a car for conveying water from the river to the garden ; this barrel was not very sound when tirst set apart for this use, since then it has become very crazy, quhe r)tton in many places, yet it continues to hold in, and serves my 26 Al'OSTOLIC SUCCESSION. ^3 purpose quite well ; aud ilio water conveyed to my ganleu by llilrt vessel, just maken the plants on which it is poured to grow as fast and luxuriously as if it were conveyed in a vessel if gold. — And so of the priest ; for although, while he ministers to the peo- ple, he be as rotten as my old barrel, so that when he dies he is only fit to be broken up and given to the flames of hell ; still the souls of the people can sustain no injury thereby, for the virtues of his consecration contiruie uninjured by the sinfulness of his character." I shall next pass on to prove to you, how ulteily untenable, all such pretentions as stated above are, when examined by the test of — 1st. The wMMxl of (iod. In Gal. i. 11 12 — we are instruc- ted, that the Apostolic office and virtue, also the leaching of such a man, is communicated to liim direct from heaven, and by no human intervention — and, that neither Peter nor any of the Apos- tles, gave Paul either his olfice in the ministry, or the gospel which he so successfully preached *' For 1 neither received it of man, neither was I iavixht it, but by the revelation of Jesus Christ." Nor was this claim of being an Apostle, or the successor of an Apostle, to be received without be- intT sustained by authenlicuted miracles; for *' truly the sr^'ns of an Apostle were wrought among you "—says Paul, — *' in all patience, in signs, and wonders, and mighly deeds — sec 2nd Cor. xii. I'i. — Would it not be more direct, much easier, and far more convincing to a pl;iiu iutelli:j:ent congregation, for our Puseyite Doctors, to s;iy to the poor cripple, alas, too frequently to be seen at the porches of their Temples — " Silver or gold we have none ; but such as we have, give we unto you, in the name of the Lord Jesus Christ, arise and walk" — than to be continually bun'^ling up the story of urd)n)ken succession in an office, the powers of which they are destitute of? — Was it necessary for Paul in vindicathig his Apostolical charncler before the churches, to refer so pointedly to the fact of his having had a personal inter- view with the Lord Jesus, in proof of his h)eing irvhj an Apostle, and will our modern claimants of Apostolic power, refuse to give us such proof of ([ualification ? " Am I not an Apostle ? Am 1 not free ? Have f ri<>l r^f^n Jesus Christ our F.ord ?" see I Cor. ix. J, i. e., I am ;ni Aposlle, ami lier(^ is one lirst and indispensiblo fact in proof, I have ii'imi llii> I, 'ml, lest you mi -taUfMii this matter APOSTOLIC SUCC'KSSION. 27 consult Acts i. 21. anJ in \he election of a successor to Judas, you will fuiJ this an indispensable recjuisite — and, if necessary to a succession then, why not now ? In fact, successors in ofBce the Apostles had not, could not have, could not make ; it was neither required nor necessary. In the very minutely described qualifi- cations for a Bishop, this one on which the school of Oxford restg all her claims, is never once named, see 1 Tim. iii. 1 to 8., and Titus i. 5 to 11. Yet, notwitlistanding that this so called succes- sion is neither necessary, or possible, and not hc.hv^ once named in the inspired and Apostolic rules and requirements ; it is by both Puseyites and Papists made vital, indispoisnhle ; and it is by them put forward, in terms, nnd manner, both arrogant and offen- sive. <' Piotestanism, (say they) as mi:rht be expected in a false relijiion, is opposed not less to our perceptions of the beauti- ful, than oi'the ^ood and true.'' British Critic, No. 64, page 393. " Our object" (they continue) " is to unprotestanizelhe National Church — as we go on, we must recede more and more from the principles, if any such there be, of the English Reformation." Ibid July 1811. Not oidy does this system receive neither countenance nor support fiom the Holy Scriptures, but it is also unsupported by, and contrary to numerous well established facts, in the history of the religion of Jesus — It is impossible to ircux an unbroken succes- sion. Do we turn to the very first centurj'. Bishop Stillingfleet declares, that " here the succession is as nmddy as the Tiber it- self," there being four dilferent opinions as to the name, even of Peter's immediate successor. When we look to England in later limes, where, if anywhert?, the suci^ession should be traced with ease, wo find periods, in which Archbishops filled the chair, in thewsee of Canleibury, whose very names are unknown — Inett confesses that *'the ditlicullies of the succession in tliat see be- twixt the year 768 and 800, wore invincible" if such be the case in Canterbury itself, what can be expec^tod in less important sees? The same writer acknowledges, with reganl to these, that there were "Bishops, some of whose naniQs, and, which is more, there sees f*,re entirely unknown to our historians." When we turn to the fiiSt see in Ireland— Armagh— there wo find various breaches; for, according to Vv^'are, amongst otlu^r irregularities, f/g/»7 poisons presiilcd over that diocijso, who never were so much ;is ordained, ^sm m 28 ^ APOSTOLIC SUCCESSION. and if siich was the state even of the Primates see, shall we hare hope for better in the lesser ones ? no, f(jr the same writer de- clares, he could not so much as tell the names of their Bishops for several centuries. See orig. Anglican, vol. 1, page 200 and 203, also Ware's Bishops of Armagh, page 9. It has been repeatedly broken in the very Pontiffs them- selves. Laymen have been raised to the Popedom, who were never ordained at all ; Pope Loo the 10th was an Atheist ; Pope Liberious was an Arian. On several occasions, sevetal Popes reigned at the same time, each cursing and deposing the other. The See of Canterbury, England, has more than once been filled by a Pope, who was aftervv^ards deposed, and his acts pronounced invalid, but he who succeeded him in the See, kepr it without another consecration. In the fourth century the greater part of the Bishops became Arians. What shall we say to all this? simply this, that the Puseyites have no more right to be " quhe sure" on this point than they have to be " quite sure" as to the precise complexion of the inhabitants of Jupiter. Hear also what a learned and living divine (Archbishop Whately) declares of such pretensions. " The ultimate consequence must be, that any one, who sincerely believes that his claim to the supposed sacra- mental virtue of true ordination, and this again, on perfect apos- tolical succession, as above described, must be involved, in pro- portion as he reads, and enquires, and reflects on the subject, in the most distressing doubt and perplexity." It is said that the " Apostolic powers, if not transmitted through these, in some instances, corrupt channels, have not been transmitted to our times at all." And (since tliesYlini:ii:r, &c., ly ex-comnuu icating them, that Rome played so puwtjrles.^ly toward hersolt ? If so, then is it not true that a third party can pkiy the saiin- 2;anio, and with just as good agraco toward Canturbury, as Canlorlniry toward them ? But away with such empty lignients ; they are nought but tlie Imsks oil which the swiiiL- do feed, that these poor prodigals would f dn fdl tlieir bellies with ; true apostolic succession 'a^, personal holi- ness, and the immixed doctrines of the inspired word, " for with- out the spirit of Christ ye are none of his." Thus you sec clear- ly how those men's principles destroy themselves ; nor could we suppose tliem so foolish did we not hear themselves say that " we are deeply conscious that in lacking re-union with Rome, far from assertin^r a right, we forego a privilege. Rome has imper- ishable claims upon our gratitude, and, were it so ordered ujon our delTerence. She is our elder sister in the failh, nay, she is 01 r mother, to wliom, by the grace of Cod, we owe it that we are what we are." (See 13ritish Cri.lc, vol. 30, page 3.) 3rd. Such doc- trines, to say the very least, are both dangerous, uncharitable, and monstrous; making, as they do, tlie^basest guiU, if protected by this mysterious invisible thing called succession, safer, and far preferable in the ministry, to tlie soundest, loftiest piety without Episcopal succession : Thus making the religion of our blessed Redeemer no longer a reasonable, spiiitual service, but a com- pliance whh unreasonable, unscriptural, and presumptuous claims. What else can we say of such teachers, and teaching ? of men who can de!il erattl/lell the world, that " as for the person him- self, wIk) takes upon himself without warrant," (from Episcopal Bishops,) " to minister in holy things, he is all the while treading in the footsteps of Korah, Dathan, and Abiram, whose awful pun- ishment you read of in the book of Numbers." (Tract No. 35, pages.) Thus consigning to perdition all the other Ministers, with their churches, in Protestant Christendom. Alas for our c{g^ry, for the world, if such doctrines were true; thank God, v^axe ten thousand scripture texts, and ten thousand undeni- able facts to prove to our perfect satisfaction, the falsity of the doctrine. " I'he word of the Lord is not bound" to their, and Rome^s pulpits : it is fiee, we have it, ir -achit, prove its power, and witness it in others, lor " thcrt; is no respect of persons with (^h1; foru'/zoNonvrfearethhim, and w(.rketh righto uisness, the ArOSTOLIC SUCCESSION. 31 ^• same is ac.cep'.ed ofh'imy These blessed springs of life flow over always, in every place, and lor the salvation of all, " Whosoever will, may camp and tako of the water of life fredy. 4th. What then, beloved brethren, in the present crisis, is your duty, as pa- rents, Sabbath School Teachers, Members of Churches, or citi- zens of no mean City ? You are bound by all thoso relationships, to befriend, and help, to maintain, the religion of Jesus Christ, where it is, as well as to diiluse the blessing far and wide ; never, on any account be an abettor of fa^se piinciples in religion, or by any means a hinderer of the advancing light and power of gen- uine holiness. Don't stand in tlie dangerous position of tho mere well-wislier, the looker on in this struggle of truth with error ; embrace with all your heart the cause of God ; unite yourself de- cidedly and at once with the people who believe in and confess Christ ; and thus become personally one of Jesus's witnesses ; who delight to confess him before men. In conclusion, be quite certain that you possess, in your heart, the veal power, and real comforts of '' the kingdom of heaven," and retain your fiold of it by a linn hand, '' her price is far above rubies;" here, in this spirit, and position is the only place, or state of solid peace, of lasting safety. In that precious narrative, which must bo familiar to you all, from the pen of the sainted Leigh Richmond, called, '* Little Jane, or the Young Cottager," you have the beginnings, the progress, and final triumph, of the religion ot Christ, (the true apostolic succession) delineated by the hand of a master. One closing scene, in <' Little Jane's" chamber, I admire greatly ; on his entering he found her com- posed and fidl of hope, waiting for her change. On his asking on what foundation her hope of eternal life in heaven so firmly rent- ed ?_she replied by placing her hand on her hosom and saying, " on Christ here," then pointing with her finger, and raising her eyes toward heaven, she said, " and on Christ there." May your hope rest on the same " sure" foundation, in life, iu death, and f -rever. Amen. i I r THIRD I.ECTnRi:. BAPTISMAL RECrENERATION. Marvct not that I nid unto thee, yc muat b« bora sgain.— [John 3d chap. 7th t. The subject for consideration this evening is, *' Baptismal Re- generation," a dogma of the Oxford Divines, and one which we consitler has no support from the Word of God, but is opposed to both the Words, and to the whole spirit of the Gospel of Christ Jesus; it is a doctrine at once so arrogant, uncharitable, unrea- eonable, and wicked, as not only to excite one's surprise, but also our sorrow and indignation, that it should be taught from the Chairs of Doctors in Protestant seats of learning, circulated in ten thousand forms through the press, by men enjoying the en- dowments of a Church, and a religion, whose principles, and very name they hate and repudiate; nay further, be proclaimed from the pulpits, and practiced in the very Sanctuaries once regarded as the sacred depositories of the truths, the whoie truths, and noth- ing but the truths of the Reformation, Protestantism, the word of God. Yet dark as the picture is at present, we would still fondly cling to the good hope, that England's Protestantism will yet rise, and purify her institutions from such a foul leaven as Puseyism ; and that the many noble spirits in the Euglish Church who so fondly cling to their beloved Episcopacy, may yet succeed in tow- ing their ship clear off the shoals and whirlpools of Puseyism and Oxfoid ; before she is irretrievably engulphed in the dark cav- erns of Romanism. Most gladly would wo cheer such efforts on, n0mt 34 BArilS-MAL RECJUNEHATION. 'I ana when cnnvned with success join our l.vethren of ^]^-\'^^- Inity, in their t,inu.phaut son, of " Ilall.h.juh, the Lo.d (.od Omnipotent leisneth, amen, and amen." In pursuing, my subject I shall keep to my plan m the two former lectures; by /iz-si .laliug my terms, then oxplaimng them, ^TaLo what ; m.^n, and undev.taud,by Bapti^nal Re,erat..m ; Zcondlv provin.^ to you that such views are held and ddi^ently u^h b/pu.e>^tes'in the English Church; tlur^H,, pn.ve to yo;fromthewonlofCod, that this doctrine >%-^--;'i; ^^J'. destructive to the souls of men, and, subversive of Froteslan i.m and/owr/Wy, consider for a moment your personal mterest and duty, as Protestants, and Christians. 1st. I shall proceed to state and explain my terms, also what I understandbv Baptismal Regeneration. Baptism \s a terui which will for my present purpose be sufficiently explained and understood, by my sayn.g ; that it .s the ontward application of water to the person of the bapti/ed, b> sprinkling, affJsion, or immersion, in the name of the Father and I of the Son, and of the Holy Chost, thereby recogmzmg the bap- V tized as a Christian, or Disciple of Jesus Christ. Andsolara.s ; signs can express spiritual realities or thn.gs this sulhcientl)^ expresses, what has already been wrought m the soul, or must I yet be wrought in the soul of the baptized, before they can be a member of Christ, the ..diild of Cod, and an mhentor of the kmg- dom of heaven;" such exalted privileges being pecuhar or con- fined, by the very nature of things spiritual and heavenly to those happ^ persons wio have received in their souls, - the washmg of re-^neration," that is, as explained to us nr the words unmedi- atdy succeeding those ju.t now quoted -the renewmg of the "°^^'.f^'!J^;L'ra/ion," a new biith ; that work of the Holy Spirit by which we experience a change of heart. It is expressed in scnp- Lre by being "born again." John, chap 3, v. 7^ " Born from above; being quickened." Ephesmns, chap 2, ^ 1. By Christ being formed in the heart." Cal. chap. 4, v. 19. "Byour partaking of the divine nature." 2nd Peter^chap. V, -4^Jhe efficient canse of regc not the author of it, is evid lent from John, chap. l,vs. 12,13, chap 1 ; Epl icsians, c Imp. vs. 8, 10. Tho instrumental BAl'TlSMAL REUENEUATION. 35 cau(^« is thn word of Cod. Jamos, chap. 1, v. 18; Ist Peter chap. I,v. 2,3; Lst Corinthians, chap. 4, v. 15. Tlio change in regeneration consists in the recovery of the mora 1 imaj;Te of God upon the heart ; that is to say, so as to love Him supremely, and serve Him ultimately as our highest end, and to delight in Him superlatively as our "chief good" Vide, Richard Watson. Here we have them, in the regenerate at least ; a change of heart, or moral nature, produced by the Spirit of God ; it is, there- fore, a heavenly thing, it is "from above;" and while the change is palpable, and plain, the manner of its accomplishment is hid from our knowledge, it is mysterious, being the hidden oper- ation of spirit on spirit ; with the mode of operation we are not conversant ; with the agents, and results of operation, we are conversant, and famihar; we have many thinirs in nature slrik- inoly similar, and to these as illustrations, the Redeemer points us for instruction, "Tlie wind bloweth where it listeth, (choseth,) and thou hearest the sound thereof, but canst not tell, whence it cometh or whither it goeth ; so is every one who is born of the Spirit." We say, then, that the regenerate person is a new creature not in lespect of his essence, but of his views, and habits, and in- clinations. It is an inward change from all unholy, to all holy tempers, from pride to humility, from passionateness to meek- ness, from peevishness and discontent, to patience and resigna- tion; ina word, from an earthly, sensual, and devilish mind, to " that mind that was in Christ." Phillipians, chap. 2, v. 5 to 1 ' . When this important change is thus wrought in the man, (but never until then) he really, and in truth becomes : an adopted child of God, a legitimate participator in all the promises of God ; such a new nature can be, is, and delights to be, subject to the law cf God ; he and only such as he is, become real members of the Church of Christ, i. e., " enters Inio the kingdom of heaven." Now, what I imderstand by Baptismal regeneration is : That baptism and regeneration are uniformly and inseperably connect- ed together by the subject baptized, adulter infant ;.that regen- eration is effected onhj in, and by baptism ; that no baptism regen- erates unless it be administered by a legitimate successionist ; and that, consequently, those baptized by them, and they only are truly regenerate, while all others are out of God's covenant, are 36 BAPTISMAL REGENERATIOW. lost, are damned forever!! Alas! Alas!! for us, for we must either close up our Bible, and our reason, and hand them over to the keeping of these Doctors ; or retain and use them (if they say truth) at the peril of our perishing forever. Brethren, you must judge for yourselves in this matter; but I must keep my Bible, and keep it open too : praying for grace in such wise to hear them « to read, mark, learn, and inwardly digest them, that, by pa- tience, and comfort of the Holy Word, I may embrace, and even hold fast the blessed hope of everlasting life, which thou haat given us in our Saviour Jesus Christ, amen. For I now choose, and hope ever to prefer as my guides to everlasting life, Jesus, and the Apostles, before the doctors of either Rome or Oxford j because " God is true," and all who speak contrary to his holy word, are <* Liars." However, lest I should misunderstand these doctors, .ind con- sequently, misrepresent them, let us hear from their own words what their teachings are, and what they wish us to believe on this subject; this, leads me, Secondly, To present to you the views held and taught by the Puseyites, on the subject of regeneration. In the first place they teach, that, by Baptism, as it is ad- ministered by them, the baptized is regenerated : « Peisons are said to be regenerated, or born again, ordy once. Question : and, when do you say that is ? Answer : When they are made chris- tians at their baptism. Question: Does the Church teach her members to pray for the grace of regeneration at any otUr time ? Answer : By no means. Ques. ; Do you think ihis grace, which is given to persons at their baptism, a great blessing? Ans. Certainly 1 do ; and I heartily thank God, through Jesus Christ, that he has let me partake of that Sacrament. — See Bishop Mant's Catechism. " And this (baptismal regeneration, says Hammond,) may prove a solemn piece of comfort to some who suspect their state more than they need ; they think it impossible they should be in a regenerated condition, because they cannot find the notable change in themselves, they see and observe in others. These -jjgj,«j,Q., /7.9«jfi/? he kaloua they are not men, because they cannot remember when their soul came to thcm.'^ They say fuither, that our admission into God's covenant of IJAPTISMAL UIX'RNEKATION, 37 iixaco is by baptinm with water only." The sacrament of baptism, (say they,) by which eoiils are admitted into covenant with God, and without whicli none can enter into the kingdom of heaven."— Tract 35, page 1. " What siKirkles in that lucid flood Is water, by gross mortals eyed ; But seen by faith, 'tis blood Out of a dear Frit' lid's side." [Chistian year — Holy Baptism. According to these teachers, it is by Baptism we are purified, or washed from our Sins : " In His sacrament also, he was with them, (.the ancient Church ;) He fed them in the eucharist ; He washed away their Sins in baptism ; and baptism was to them salvation, and the cross, and the resurrection ; because He opened their eyes to see not only the visible minister, but Himself AVork- ing hivisibly ; not only the water, but the blood ; and the Holy- Spirit, the third witness, applying the blood, through the water, to the cleansing of the soul."— Tract 67, page 175. They further teach of baptism, ''that the believer's union with his blessed Lord Jesus Christ is the work of baptism." It was, then, as having been hallowed by baptism, (and that, as con- nected with the incarnatioii of our Lord, '' through the vail, that is to say. His flesh,") that St. Paul taught, that we might venture to draw near towards those heavens, where our ascended Lord now is, and which He had "opened to all believers." Baptism had joined them on to Christ, and made them partakers of His holiness, and fitted them to appear before Him ; and, thus cleansed, they were to remain clean, (•' with a true heart,") and draw near with faith in Him, looking upon Him, their High Priest. — Tract 67, page 186. The Tractarians have the effrontery to announce that, meu are not justified by faith, as the Apostles taught, in Rom., chap. 5, 1 v., and chap. 3, v. 28 ; but by baptism ; you sliall hear them : " Justification by faith is, justification by Cod's free grace in the gospel, as opposed to everything out of the gospel ; yet if it comes to be locked upon as a definition, justification by faith comes to be opposed in men's minds to baptism, the means or- dained by Christ Hknself, for the remission of sins or for justifi- cation." — Tract 67, page 20. 38 BAPTISMAL KEGENERATION. '• IndeeJ, llus may be set. down as the essence of seclanan doctrine, (however its mhclnef m-ay be restrained or compensated in the case of individuals,) to consider faith, and not the sacrament, as the proper instrument of justification and other gospel gifts. — Advertisement to vol 2. ■, • , r They tell us again, that being baptized by their class of Priests, and havinrr our names recorded in the Baptismal Itegistry, is our perfeci securhy of being regenerated ; for, no matter how we may feel o/ act, we have only to refer to this regenerating oflice, and the clerk will, for a small moyety, hand us a coprj of the fact, as a proof of our regeneration ! ! Hear the following : « It is now almost universally believed (say these doctors, in speaking of their Church,) that God communicates grace only through faith, prayer, spiritual contemplation, communion with God ; whilst it is the church and her sacraments, which are the ordained, direct, visible means for conveying to the soul that which is invisible and supernatural. It is said, for example, that to administer the Supperto infants, to dying persons apparently deprived of their senses, however pious they may have been, is a superstition ; and yet these practices are sanctioned by antiqui- ty. The essence of the sectarian doctrine is to consider /ai//i, and not the sacramcnis, as the means of justification and other evan- gelical gifts."™Tracts for The Times. Finally, I may just stop to notice, the rule of judgment and appeal, chosen by the Oxfoid Doctors. That rule, then, is 7>-a- di^ion, and not holy Scripture. Dr. Pusey says: — " And yet is h no privilege that we have been saved" (by baptism,,) " have been taken out of the state in which we, by nature were, without any deserts of our own, before we knew, of ourselves, good, oi evil, but hadtiie evil of our fallen nature adhering to us ; that, not by any frail will, or purpose, or faith of our own, but by God's strong hand, we were plucked out of the depth of misery in which we lay, and out of the deep mire of sin ;" and '- our feet set upon the rock," " in a large," free, disentangled " place," where our goings arc ordered ? Is it no cause of°hankfulness to our Heavenly Father, to have to look back upon a delinite ACT of God, whereby he *' placed us m a state of salvation," there, by his grace, to continue ; that, mde- pendently of any feelings of ours, which may not be so vmd as BAPTISMAL REGENERATION. 39 sectarian mpensated sacrament, '] gifts."— lir class of il Registry, latter how iting office, of the fact, se doctors, grace only union with 3h are the e soul that :ample, that apparently ve been, is Iby antiqui- erfaithf and other evan- igment and en, IS Ti-a- hat we have the state in r own, before 1 of our fallen purpose, or plucked out he deep mire large," free, [1? Is it no have to look ced us in a ; thatj inde- e so vivid as they once were, antecedently to all of error, infirmity, and sin, which there may have be(?n in our course hiiherto, and the im- perfections which have cleaved, (it is to be feared,) do cleave to all O'jr acts, marring our repentances, our faith, our works of love, there is still one bright spot, whereon to look back, when God the Father chose us to be his sous in his Son, and the Holy Ghost sanctified and sealed us as His? Is it nothing to bear his mark upon us, which his mercy has boon more powerful to retain, we trust, than our sins to efface." They do, however, rest also on scripture for their support, if we will admit their rule ofiuterprotation ; but, to this rule, I hope, no true christian, or protestant will submit ; for, if he do, he may then with equal' propriety adopt any, or all the motley jarring- dogmas of the Counsel of Trent. For instance, in Tract 78, page 2, we read, " Scripture and Tradition, taken together, are the joint rule of faith ;" and, in Keble's sermon on Tradition, he says : " When the sense of Scripture, as interpreted by reason, is con- trary to the sense given to it by Catholic Antiquity, we ought to side with the latter." Our reply to all such teaching shall be the words of the Lion hearted Martin Luther before the Diet at Worms, on this very subject ; addressing the Emperor he said, " Since your Imperial Majesty, and their Lordships, require a plain an- swer, I will give one that shall neither have horns nor teeth ; and that is, that unless t am convinced and overpowered by the tes- timony of scripture, or by open, plain, and clear giounds and rea- sons (for I will not pin my faith to either Popes or Counsels alone, it being manifest as day, that they have often erred, and contradicted th(!mselves,) so that in the sentiments and dogmas which I have taught, I shall be convicted and set fast in my own conscience, and by the word of God, I can and will retract noth- ing ; because it is neither safe nor wise, to do anything contrary to conscience. Here I stand (placing his hand on the New Tes- tament,) T cannot do otherwise, so may God help me. Amen." The reformer was wise and safe, (lod did help him, and that right early ; and so will he help all who stand here, against all who op- pose ; here we stand and shall do, because, " The law of the Lord is perfect, converting the soul ; the testimony of the Lord ig sure, making wise the simple. More to \w desired are they than gold, yea, than nuich line gold ; sweeter ali*o than honey and the 40 BAPTISMAL nEGKNEKATION, lioney comb." Psalm 19. " Ilowboit, In vani do thoy (I han- sees, Papists, Puseyitos,) worship me ; teaching tor doctvmes the commandmonts of men. Making the word ot (iod of none el ect, through their tradition, which they have delivered. - '-iMark, chap. 7, vs. 7, 13. . , , There are two passages of Scripture, however, on which the Puseyite teachers prhicipally rely for support from J^'^^ Jl"^^ ;; namely, John, chap. 3, v. 5, and Titus chap. 3. v. 5. We sluxll now examine these, and prove to you that baptismal regeneration has neither fornidalion, nor support f'o"! them. What Christ m the crospel calls being -born again," "bom from above, i. without any doubt, the same great change which Paul, m ius letter to Titi.s calls, ^^ The washing of regeneration, and renew- incr of the Holy Ghost." So. that one text understood, gives us the key to the other. Let us then turn to the words of Jesus, m John, chap. 3, 5, v. 7. Here the necessity of our bemg born agam, regenerated is most positively asserted by the very highest ot all auriiority, and when Jesus says lo „s, -ye must," every question on our part as to the necessity of the thing, must be forever laid asidej With this testimony of our blessed Lord, however, our own com- mon sense concurs; for, a nature so sordid, dull and sensual as ours, could never, without such change, participate m the pure, exalted, spiritual pleasures and engagements of holy, and heaven- ly beings; we do not marvel, then, that we must be born from above, before we ascend up thither to dwell l-rever more; nay, we no longer marvel at the necessity of such change, even here in this world, in order to our being able to perceive spiritual things, Roman?., chap. 8, vs. 6, 7, 8 ; and have a -' part" in Christ ; John, chap. 13, v. 8. Theagreementof //(W^au'of God, respecting the soul, with other of His laws in the natural or physical world, should silence all such questioners as Nichodemus: who say, -how can a man be born when he is old," - how can these things be ?" What fact in nature may wo not with e(inal propriety put the same ques- tions about ; viz : how does the eye see, and the ear hear ? How does the Spiih think, feel, exist? The 7/ou-, is a very diirerent thing to the fad ; it is sufficient that we know the fad, and that God'knows the how ; He aiom; can compndiend His own laws ; and, that we know they are all wise and go:jd. I'he creating m IIAI'TISMAF. 1! IXilSNE RATION. 41 (Phaii- viiies tlie ne ellect, rk, chap. hich tho quarter, kVe sliall cneraliou Christ ia bove," i"* .1, ill hirf i rt;new- gives us Jesus, in urn again, est of all uestion on laid aside j wn com- sensual as the pure, d heaven- Dorn from lore ; nay, even here ual things, in Christ ; soul, with dd silence ?.a,n a man ?" What lame ques- ar? How y ditroreut , and that own laws ; reating in man of si)iriliial faculties, and the introducing him to the posses- sion of spiritual life, and its enjoyments, here called, " (he knig- dom of heaven," should excite in us no more marvel, than the government of the same great Lawgiver in reference tD our intro- duction at first into the material universe where we now inhabit. Nor should we be so foolish or'unreasonable as to expect this great spirit nal change should ever be wrought in the spirit of man. by any incongruous instrumeaitality ; that which is of the earth, must, with all its combinations and effects be still "earthy.'* The stream cannot rise above ihe level of its origin, or fountain ; like will only protluce its like ; a higher, piner nature than its own, it has not, and, therefore, cannot give ; ''that which is bom of the flesh is flesh ; and that which is born of the Spirit is Spirit ;" but, baptism by water is not a spiritual appliance, even in the hands of a Puseyite Savan, consequently, such baptism is not, cannot be, " regeneration." The utmost water baptism was ever intended lo express or convey, to us, by Christ and His Apostles, was outwardly and visibly to express our faith in the necessity of our inward and spiritual cleansing ; which cleansing of the soul sometimes took place before public baptism, sometimes during the solemn service, sometimes after the service lunl betiu perform- ed, and sometimes it never look pla(;e at all. And being baptized into ihe death of Curisl is, being born of the Spirit. From these and many similar considerations, it must appear to every considerate man, a most fatal error, for us to remain strangers to this great change ; to live unconverted, or unregen- erate ; by doing so we obstinately retain a nature utterly unfit for holy spiritual enjoyments, here, or hereafter, forever ; and it is a no less fatal error to hope for such change of heart, through any instrumentality but (jod's own appointed one. As in the Lord's BU [)er, " it is the Spirit that ((uickeneth, the llesh profiteth noth- ing ;" " so is every one that is born of the Spirit." They are quickened, and they only. What could we possibly wish for in words plainer than those of our Lord, and could sense be more clearly expressed ; do they not plainly inform the candid enquirer. First, that the font of this spiritual birth is above : born from above." Secondly, that the conveying: ngent is neither priest luiv water. 1>u1 the " Spirit" ftf (Jod. J'liirdly, that the purties who are eligible to such glovi- 42 BAPTISMAL RECENEKATION. OILS pvivilogo, and on whom it really tukos place, are " ihey who believe," aUhongli when they thussavin^'Iy exercise faith, neith- er water, nor the priest's hand, \f> near them. Fourthly, that the only part iort iltniied this baptism from above, and who are thus cut" oir from, and f^hut out of, the " kingdom of heaven," are those w-hc refuse lo ''' believe in the Lord Jesus Christ ;" ''He whobe- lieveth on him is not condemned ; but ho who believeth not is condemned already, because he hath not believed in the only begotten Son of God," &c. John, chap. 3, vs. 18, 19, 36. Fifth- ly, that the participators in this great change, are vividly con- scious of their salvation ; of the action of the Spirit on their hearts, they are as conscious as they are of the action of the wind on their persons ; and, of the ellects of the Spirit of Cod, have, as evident proofs, as of the ellects of the wind on the trees of the forest; and,of the validity of this heavenly change, they are left neither to guess at or to doubt. Romans, chap. 8, v. 14 to 16. If, then our Lord speaks intelligibly, and, if I understand and express, to you intelligibly what he moans, and says ; the statements of the Oxford divines on baptismal regeneration, are contrary to scripture ; unsound in theory, and ruinous to the souls of men. First, we say they are contiaiy to holy scripture, Avhich •s our only rule, by which to judge between true and false in oiu- own, or in the religion of others ; because, they positively tf^ach men, that, the baptismal font in their churches, is that source from whence we receive regeneration, and that all the (thus) un- baptized are unregenerate, are out of the covenant of God's mercy, and exposed in consequence of this to endless damnation." The sacrament of baptism, by which souls are admitted into covenant with God, and without which ?i07icc:, save in the cross (not the wood of the cross,, but the victim who bled for us in saciificc theieon,) of my Lord Jesus Christ, by whom the world is crucified unto me, and I unto- the world," Do wo mistake them, or misrepresent these puseyites, when we call their teaching on the subject of regeneration, unscriptural, unsound, and daugeroiis ; when tliey further tell us, that the par- ties cliffihle to the great change are, infant children, who are ne- cessarily incapable of knowing, tlunking about, or believing any- thing concerning the sinner's necessities, and of the Saviour's love. And, again, tbat the persons iiieliigible, shut out from ^ th© kingdom of God, are {ho unbaptized ; and, that all are unbaptized whether, wprinkM, or submorgttd, unlu«« tho ofTicialing miuistoc 44 UAPTISMAL l; liOENKRATlON. be in the tnie sticoession ; which succession, .says Dr. Wliately, Archbishop of Dn I )li II, nncl a liosl ol others, l)oth as hiarned, and wise, and good, as tliey are, no man ever haft, or ever can \)xove. But how pueriki, absurd, and uionslioiis, this pretention is, I liave abundantly shewn you, in a I'ornier leclure. But how very dangerous, and soul destroying is the teaching of these men, avIio tell their htch, it your name is recorded as one duly ba[)!iz(>(l in your iid'ancy, every doubt is hushed, every question is answered; only go, or send to this recoid of the regenerated, and, with this fact, oi a true copyxf it, silence all thecpteslioning of your own conscience, and reason ; as well as all tlie questions of Pete)-, Paul, James, and the (on this point,) very formidable John. My friends, it is owing to these, and such as these anti-chrislian, anti-protestant, soul-ruining tenets, that deadly blows are daily struck at the churches of Christ; that fulsome adulations are daily presented to the " Scar- let Lady ;" that the most sacred l)onds which hold society to- gether are sought to be weakened and destroyed ; (I refer to the puseyite tenet, that marriage with the unbaptized is unlawful, than which few things could be more scandalous or dangerous,) and that has so often led men, the fathers of families, called christian min- isters, to actually refuse to i:. :ocent babes, what they call, <*chris- tian burrial ;" or, in otherwords, to give them the burrial of a dog ! Oh, charity, how art thou misrepresented, and insulted ! ! Those dear babes, whose spirits are safely lodged in the l^osomof Jesus in heaven, have their bodies refused a grave on earth, by men BAPTISMAL REGENEUATION. 45 who claim to ])e tlio only leuitirnafo ministors in thy sanctuaries ! And now, bretliivn, what shall wo say to such distressing, humbJing facts as these ? I winild urge upon you with all pos- sible alTectionate earnestness, to secun; for yoiuvselves, and on your own account, tlie very besf of all proofs, that the Oxford Puseyites are in error, deep and dangerous, and that Jesus and his Apostles are true. This security yon may all have, and have it always too» viz. : a personal, experimental interest in, and knowledge of , tho baptism of the Holy Si)irit. ''Ho giveth tlu; Holy Spirit to them who ask it ;" " ask and nnreive, that your joy may be full." Tress, dear friends, with even more than your wonted ven- eration, " the glorious gospel of the blessed God," to your hearts : " It has God for its author, salvation for its end, and truth without mixture of eir<>r for its contents." The man of sin, assume what garb or name he may, hates, shuts, forbids this book; but the child of God loves it, and hides it ever in his heart of hearts : Thy law is sweeter to me than honey and the honey comb ;" *' oh, how I love thy law ;" may your deep veneration for God's law never be laid asiile r let no book come between you and your I Bible ; no man between you and your Redeemer. ' By your thus putting away all Mediators between God and I men, but the One, whom the Father hath cliosen, you enter with ^ holy confidence into the holiest place of all, by the blood of the ^ Cross, and become yourself both a King and a Priest unto God, I and unto the Lamb. And, by your bringing all doctrines of men, and trying them by the infallible word of truth, at the same lime, I subjecting your own heart and life to its holy and safe ruWs, you " thus take your stand on the true " foundation of the Apostles, and 5 prophets, Jesus Christ, himself, being the chief corner stone ; by whom all the building fitly framed together, groweth unto a holy temple to the Lonl : in whom ye also are builded together for a habitation of God through the Spirit," It was here Luther, and *| Melancton, Calvin and Zwingle, Ridly, Latimer, Cranmer, Knox, I and their noble colleagues and successors ; here stood, also, Wes- ! ley and Whitfield, whh their noble allies, and here stood that no- ble ; r ny above, of Martyrs and Confessors, who — ; " From torturing racks, and burning tires, I And seas of their own blood they came. I But nobh'r blood has washed tlu'ir robes, * '\ Flowing' from Christ the dying L;\nib." 46 UAPTI2MAL REGENERATION. i< And with them may you not only etund, but most abunJantly prove, the Power ami I'aillil'uhioss oi Him in whom ye liave be- lieved. In concluding this, my third ](3Cturo, permit me to do so, by repeating the words with which I commenced my present ad- dress, viz. : " Baptismal Regeneralion," a dogma of the Oxford Divines, and one which we consider has no support from the Woid of God, but is opposed to both the Words, and to the whole spirit of the Gospel of Christ Jesus ; it is a doctrine at once so arrogant, uncharitable, unreasonable, and wicked, as not only to excite one's surprise, but also our sorrow and indignation ; that it should be taught from the Chairs of Doctors in Protestant seats of learning ; circulated in ten thousands forms through the pres?, by men en- joying the endowments of a Church, and a religion, whose prin- ciples, and very name they hatti and repudiate ; nay, further, be proclaimed from the pulpits, and practised in the very sanctua- ries once regarded as the sacrel depositories of the truths, tha whole truths, and nothing but the truths of the Reformation, Pro- t ;stantism, the Word of God. FOXJHTH LECTURE. T R A N S U B S T A N T I A T I N . The subject for our consideration this evening is, Transub- stantiation, the most absurd of all palpable and sensible contra- dictions. For a long time this doctrine received much and effec- tual resistance, but ignorance and fraud finally triumphed. For several ages, says Dr. Cook, the state of opinion respecting the sacramental elements was, that they were memorials of Christ's death, but that, agreeable to his own declaration, his body and blood were, in some sense, present with them. But when the dark shadows of what is emphatically calk u '' the dark ages," projected th^ir deep distorting gloom, the spirit of the religion of Jesus was lost, and the substance was rejected, while the shadow, lifeless and cold, was substituted in its place. Still, although, opinions were endlessly diversified, no distinct form was given to these floating vapours until the nmth century, when a definite theory in respect to it was avowed and zealously defended, by Pascasius Radbert, a Monk, and afterward, Abbot, of Corbey, in Picardy, who pub- lished a treatise concerning the sacrament of the body and blood of Christ, in which he did not hesitate to maintain the following most extraordinary positions : " That, after the consecration of the bread and wine in the Lord's Supper, nothing remained of these sym- bols but the outward form or figure under which the body and blood of Christ were really and locally present ; and that this body so present, was the identical body that had been bom of the Vir- gin Mary, had suffered on the cross; and had been raised from the dead." The publication of notions (says Richard Watson) so de- cidedly at war with all which human beings must credit, excit- 4d TRANSriJSTANTIATIOiV. i|! ed, as miglil havo boen evpcctod, aptoiuRhmoul nnd iiulignation ; and, accordingly, many writers exerted their talents against it. Among these was the celebrated Johannes, Scotns, who laid the axe at the root of the tree, ami, shaking off all that fignrative lan- guage which had been so sadly abused, distinctly and powerfully stated, that the bread and wine nstul in the eucliarist were the signs or symbols of the absent body and blood of Christ. The light of reason and truth was, however, too feeble to penetrate through the darkness which, during, this age, was spread over the minds and understandings of men. Alas ! that so many mil- lions of mankind should still continue in this thick darkness, ab- solutely refusing to believe the testimony of their senses, al- though the fact is so plainly presented to their eyes, and ears, and taste, and touch ; at the same time refusing to listen to the plain dictates of their own common sense, in understanding the words of Christ on this subject, and blindly rushing into all the subsequent absurdities of transubstantiation. You will ask me what has Puseyism to do with transubstantiation ? I answer, much, everything : it loves, avows, believes the doctrine, and longs and labours for its full developement in the Church of Eng- land ; yes, these Oxford divines would have supreme satisfaction in beholding every one of Protestant England's houses of God, turned into the Augian stables of Rome, or in, other words, into '< mass houses" — where the people never take their Bibles, and where their instructors conduct, what they call, the most import- ant of all their services, in a tongue, (the Latin) the people do not understand. How edifying ! how full of comfort to intelli-, gent worshippers ! ! and what a day for England would such a chanfre be ! ! ! As in every other land where Rome's power predominates, so would it be in happy England. Ichabod must be written on her throne ; for this abomination must still make its place of abode desolate. I shall prove what I now state, and have no doubt of your concurring with me, in designating Pusey- ism to be " Popery without a Pope ;" a thing, however, after which Puseyism longs, and which Italy's famous mart, can, on their coming up to her price, easily, nay will eagerly supply. In proceeding to the discussion of my subject, I shall first of all submit for your candid int*pep.ti(;n, those parallel passages of scripture, where the hi&titutiou of the Lord's Supper is described, TRANSUCSTANTIATION. 49 rnd let us try if wo can find out anything at all reeombling this toiribly famous doctrine of Trent and Oxford; and as tho doc- trine is cither niiiiiiiif or saving' millions of souls, may our prayer- ful spirits be taught the truth as it is in Jesus. Amen. on Mat. xxvi, 21) to 23. Mark, xvi., 22 to 25. 2il.— Ari'l as they '2vJ.— And ;is they were ealinc, Jtsiis ftiit ent. Jesus took took hiiiiil, ainl bread, and lile.ssed. blessefl i7,,'ind brake and hiake //, and t7, and t^ave /Mo tlie ^rive to lliem. and disciples, and said, said, t;i;ie, eat , tliis trikc, eat ; this is my is my body, body. I.ukexxii., 19,2'1, 19.— And he took bread, and gave thanks, and biakc tV, and ffave unto till m, sayinjr, this is my body wiiii h is given for you : th's do in remem- brance of me. 2.3. -And he took 21.— Likewise al- theciip, and vvlien so tlie cup af>er sup- lie Jiad niveiiliuink.s per, saying',— This heiraveit to them ; cnj) is the new fes- and thev all diank tarntnt in my blood of it. And lie said which is slied for unto tlieni — Tliis is mv hlooil offlip new testament, wliich is plied for many. — Verily, I say unto yon, I wdl drink no more oflhe fruit of tlie vine, uniii fliat day tliat I drink it anew in the king- dom of Gotl. you. 1 Cor.,xi, 23, 25. 23.— The Lord Je- sus took bread ;— wlien lie had given thanks, he brake it, and said, take, eat ; this is my body, which is broken for you ; this do in re- membrance of me. 2.5.— Af\er the same manner, also he took the cup, when ha had supjied, saying : This.cup is the new testament in my blood ; this do ye, at oft as ye drink it, in remembrance of me. 27.— And he took the cup and pave thanks, and gave it to them, saying — Drink ye all of it ; for thi-; is my blood ot the new testa- ment, whiehis shed for many for the re- mission of sins. — But I say unto you, I will nor drink henceforth of this fruit of the vine, un- til that day when I drink it new with you in my Father's Kingdom. In carefully examining these passages, which shed such clear light on each other, and the subject under discussion, we shall best arrive at the true meaning by taking up each part m order. And in the very first place, we shall examine the mate- rials, or as they are more generally called, the elements used by our Lord when he instituted the ordinance. The bread '' he took" was what he found on the table, part of which they had been using, while eating the Paschal Lamb together ; it was, consequently, unleavened, or unfermented bread ; indeed no other bread was used at this feast, as is posi- tively commanded at its institution. See Exodus xii., 15 — 20. No other bread could be procurred at the time ; the presence or touch of any substance containing leaven, polluted (ceremonially) both the persons and place. This divinely instituted custom of removing all leaven previous to tho Paschal solemnity, is that to which St. Paul evidently alludes, 1 Cor., v., 6, 7, 8: " Know ye not that a little leaven, leavenelh the whole lump ? Purge ! 50 TlUNSUnSTANTIATION. out, thoreforc-tho old louvci., ihut yo nwiy Ik. a now Inmp, as ya are unlcavcM.c.d. For evou Cliii.t, our passovcr, is BacriUcecl loi- ns : therefore, lot i,. keeplho fca.t, not with old k-aven, neither with the leavt-n of inalico and wickedness, but with the unleaV- BNTD imKAD of sincerity and truth." Here we Imvo the pkmest possible instructions about um-kavened cui:ai), but not a word of, ^^realprosenco'-'-^'consub.1antiation," or -' transubstantia- tion » And just so in all the parallel pa^sa-es -iven above, you must see, and hear in all done and said by Jesus and his disci- ples : that it is bnad before taken into our Lord's hands ; bread all the time of its being in his hands ; bread when broken ; bread while eaten. '' Likewise the cup also," into which was poured the wine, the same as had been used at the passover ; wine be- fore and after being put into the cup; wine when and after Jesus had given thanks ; tvlne wlien put into the hands of the discipleP, and when drank by them; no change is seen, or spoken of, or made, or necessary in the form, or substances; no crossings, no bowings down, no cl.ange of position from that in which the feast of the passover was taken. Jesus who sat before them, and who xvas speaking to them, was not broken on the cross, his blood was not yet shed in sacrifice ; the event was at hand ; he was now m person taking leave of his dear companions; the mutual love they felt for each other, Jesus wished to cherish, perpetuate, strength- en • he told them before, and now tells them again, of his com- inn-'to die for them, ami for the world, as a Friend, a Sacrifice, a God ; and as his character and theirs, his work and their duty. His love and His Father's love, their hopes and the worlds hopes, can only be fully seen, and known and appreciated, while they sit beneath tV-e deep shadow of his agonies ; and as they wish this, and he wishes it more even than they, he mstitutes the simple, unincumbered, deeply expressive, easily comprehended feast to be a feast of the remembrance of Jesus and his sorrows ; a feast of o-ratitude, of love, of edifying discourse, and of prayer ; to inspire with courage, to arm with faith, and transport with hope. We nevt look at the manner and acts of Jesus, while institu- ting and administering the last Supper: Here we can see no mystery in either his manner, words, or acts; his love to his dis- ciples takes a deeper tone ; his discourse is very plam, very fer- vent, and deeply tinged with unusual sorrow ; he is on the eve US )•(} :'d for leither ;leav- lainest , word tantia- e, you disci- hread ; bread poured ine be- ir Jesua sciplep, of, or igs, no he feast nd who ood was i now in ive they trength- is com- rifice, a ir duty. world's d, while as they tutes the ehended sorrows ; prayer ; dth hope. e institu- 1 see no ohis dis- very fer- the eve TnAN«;UBSTANTIATION. 51 1 ilt tA * m 9* mmm}^^^ of leaving IiIh poor " slieop ainoiig wolvo« ;" fhcy did not kno\r their foes, or their own weakiicss, but .h.-siis diil ; tluj/ could not yet comprehend the work and way of Je.sus, in tlius vulunlarily going to lieath, and in leaving them, tvliile he is in ihe prime and vigour of life, and they ate just beginning to appreciate his power, his wisdom, and his love ; hi; looks upcu iliem with unusual tenderness, speaks with most thrilling power, commands their devoted confidence, moves the whole fountain of their love ; and, while each, (with one sad exception,) presses Jesus to his bosom, with all the strength of genuine allection, and Jesus presses them he resolves, to mark this night of love and sadness, with everlasting clearness and power on their future ads and mfmory; and taking bread, " He blessed,'^ " gave thanks" to (Juc^ he does n(jt address the bread, either to bless it, or to give it thanks ; but he blesses, and gives thanks to Cud ; who in himself had prepared the '^ bread of J ite," and given it, " for the life of the world," and breaking litis bread, as the litting emblem of tluit bread, he bids them take it and eat it, "in remembrance of me,^- of my body, your "Sacrifice for sin, " broken for you" on the cross ; and as the ceremonial worshipper, had his legal life, by olfering np, and feasting upon the " Tasclial Lamb," or sacrilice, and failing this, was cut olf from God's people ; so tin,' spiritual wor- shipper, by " his faith which is the mouth of the soul," feasts on the broken (slain) sacrilice of " the Lamb of God," through which he is "born again," "justified," "pardoned," " sancti- fied"— and "' except ye eat (with your faith) my fiesh, and drink my blood, ye have no life in y(ju ;" your souls are destitute of life, for " my words are spirit, and they are life.'' There is no sacrifice in the biead ; there is the " remembrance," the com- memoration of llie death of Christ, who, by liis one sacrilice offer- ed for all men, hath opened the kingdom of heaven t(; all believ- ers, and perfected, forever, all those who believe in him. We see the very same clearness of act and expression in the minis- tering of the cup ; he " took the cup" into his hanJs, and "when he had given thanks," not to the cup certaiidy, but obviously to God ; then giving " the cup'' to the disciples, they all drank (the wine) out of it ; and as they were thus in succession round the table drinking, he said unto them, " This (whie) is my blood, of the new testament (or ooveiiant) which (blood) is shed li I'ii h p TRANSUBSTANTIATION. ,,, .an,, for (.o pvoc.) .Ke ->^»^;f,;::':, !^ZZ .e,«e asU i,> vain lor any V^^'^.^'^ ,h„ p„,eyi.e con- Slantiatinn in to passage. ''« "^"P „f j,,„,, ,.,hb i» ,end for .In, f "''--;"?,:',,,: cli.t whVh wa. in the cnp, and no longer xvnio l.u y w .■ ^^^ demand a lUcrd ""^-^^ ^W o " U' " U hnL. ? 'Uthey not allow Ihe same rule to appl> '"""";'" ^, „ - can- ,,„e..edoal,o.,,..,noroe.oaU^^ not ol,iect,) then we - ' »^, ; ^,., ,„„ ;, ,„,,jeo.ed to the '"*'^Pr""onl U tmLent ol'.le.„ taknt, hi» own same rule. Onl> 1 tuiuv breaking it, ;r jrLC";!;; ,.l wo., -hem nnhroW ., ^ea.^ „ thetn, and when tltey have ^^^^^^l^^^^M. them, nneaten, nnal.ered 1 ■ V^^^P™^;; J ™, oSt with them shortly after a,-,..« and ^^^^'f^'"^^' ^„„^^,„ h.terprelation, to the Mount of Ol.ves, &c . &o rruly ^^^^ requires something very ddleren., '" °'*^ '" ^« '"^^ ;„' „„f of ord'eal Tlromas demanded a,td -- S ■'^t ° Ini l,o kis his resurreetto.,, " ^-^^ '^ ^^' ^^^^^ ,„o beloved John .ho here relates te P';;;;;;;t.rh;;,te,lsl,. Ire whole of the Jesus graciously and « """''*"„, ,. -phat „hieh was from the disciples '-V'hrhu^wr^hieh we have seen „,U ou. heginntng w^ch - .w.^/.« „ndonr/.„„* have te« of ,,,,,, which we have to ^ ^_^ ^^ ^___^ ^^ ._^^ .^ ^,^^^ ;„ ,^ thewordofU.. 1 J" j^^,^,^ does not say one word passage, John was no ru , .^ ,,,„ ,„,„! „f lite." abottt his either making or ex, mg, "the w o,d ol ■nieOKford and Trent Theologians tell us more eoncern.ng thisi;:;" i---"-7'-:::';:r — ."t: sides bis body, ttiuo Ou-^stloii,— A'^^ under the form cause all these are -.^^-^ .^ „f ,.„ ,,,,., and wine otthebread f-^^^^^h^ divided! Answ,.. No= .losns "ch^is;::;"e■i:-™/..^./.r«.■'ofd.eformdividcd." now TRANSUBSTANTIATION. 53 just, imagine, if you can, a man eating a soul, "wholo uuJ entire ! ! and the " divinity" as well ; and then irnai^iue, if you can, liow your soul's life and salvation is reached at by that soul, through your stomach ; how gross, how absurd, how blasphemous ! ! ! The object of our Lord in the institution of the Eucharist, is as directly opposed to the Puseyite notions, about " making" the body and blood of Christ, and the people by eating it being there- by supplied with spiritual life, and those not partaking of what none but their apostolic hands can make, being tenderly handed over to etenuil damnation ; I say as directly opposed to Pusey- ism and Popery as the words, and the obvious sense of the pas- sage under our consideration. The object is, among other, and subordinate things, to commemorate the consummation of the greatest event ever transacted of v/hich men have any know- ledge, viz., the (hiath of Jesus Christ on the cross, as a full and perfect sacrifice for the redemption of all men, ''the whole world," and by this one offering of himself, his bringing forever to an end, the whole sacrificial system of Moses, by fulfilling what that system typitied ; and after liis resiu'reclion, carrying that sacri- fice, (hi4i own slain, body) into the presence of God in heaven ; where it now, and to the consummation of all things, omains " c a Lamb but newly slain ;" availing, pleading for, and sav- ing all who "repent and believe the gospel." Thus rendering any other sacrifio', or priest, or altar, not only unnecessary, but insulting to this '' jn'icsl,'^ and sacrilice, by setting up a rival one; injurious, nay ruinous to the souls of tliose who are tlms led from Christ ; and contrary to multitudes of scripture textf, ^andto the whole tenor of the gospel of Christ. The '-sacrifice of the mass," so called, and the "mass" priest, who stands at that altar, is really "Anti-Christ," setting up a priesthood, aUar, ai-e, that we in oiir turn are read)' to refuse the testimony of our senses ; and call it a vision or a dream ; but we are a'^ain corrected by t he teaching of the word of God ; wliich calls it "a lying wonder" and of the people that "they believe a lie." It is an equally strange part of the business, that the character, (christian or mor- al) of the Priest don't interfere to prevent this wondrous change. And it was decided in the seventh session of tli^ Council of Trent held March 3rd, 1551, that "whoever shall alfirm that grace is not confined by these sacraments of the new law, by their own power {ex opere opcra'o ;) but that faith in the Divine promise is all that is necesssary to obtain grace ; let him be accursed." " Whosoever shall afiirni, that when the ministers perform and confer a sacrament, it is not necessary that they should at least have the intention to do what the church does ; let him be accursed." " Whosoever shall affirm, that a minister who is in a state of mortal sin, does not perform or confer a sacrament, although he observes everything that is essential to the performance and be- stowment thereof ; let him be accursed." We may also look a moment at the V^enelits this sacrament is said to confer on those, on whose behall it Jis made and offered. In the 22nd session of the Council of Trent, held on the 17th Sept., 1562, it is further asserted, that since "the same Christ who once oifered himself by his blood on the altar of the cross, is contained in this divine sacrifice, which is celebrated in the mass, and oflered without blood, the holy Council teaches that this sacrifice is really propitiatory, and made by Cln'isl himself; 80 that if we approach (this wafer) God, contr:'- and penitent, with a true heart and sincere faith, with fear and reverence, we " obtain mercy, (from this wafer,) and find grace in seasonable aid." ITeb., iv., 10. For, assuredly, God is appeased by this (wafer) oblation, bestows grace and the gift of repentance, and forgives all crimes and sins, how great soever ; for the sacrifice which is now (in thi,s wafer) oflered by the ministry of the priests ii one and the same as that which Christ then offered on the TRANSUnSTANTIATION. 69 cross, only llie (vvafor) mode is dilTereiit. And the fruits of that bloody oblation are plentifully enjoyed by means of this unbloody (wafer) one ; so untrue is it that the latter (or wafer-Christ) dero- gates from the glory of the former. Wherefore it (tlie wafer) is properly ofi'ered, according to apostolic tradition, not only for the sins, punishments, satisfactions, and other necessities of living believers, but also for the dead in Christ, who are not yet tho- roug-hly purified." And, whereas, masses arc frequently cele- brated (if people will give money) ^'•' in honor and memory of the saints," the Council aflirms that this wafer ^'sacrifice is not offer- ed to them, but to God only, who has crowned them with glory." Alas, alas, what useless, absurd, blasphemous mummery ! ! The following prayer will further explain the meaning of the Council : " Receive, oh holy Trinity ! this (wafer) oblation, which we make to thee in memory of the passion, resurrection, and ascension of our Lord Jesus ChrisS and in honor of blessed Mary, ever a Virgin, of blessed John the Baptist, the holy Apos- tles, Peter and Paul, and of all the saints ; that it may be avail- able to their honor and our salvation ; and may they vouchsafe to intercede for us in heaven, whose memory we celebrate on earth. Tlrrough the same Christ ourLoid. Amen." The " oblation" be it remembered, is said by these doctors to be Christ himself, and the prayer is that the Redeemer's sacrifice may avail to procure pardon, through the intercession of Peter and Paul ! — Christ himself offered in honor of a saint ! ! Is not this setting the servant above the Lord ? Is it less than blasphemy ? You will say, well this is all most absurd, most melancholy ; but what bearing has all you now say on the subject of Puseyism ; I answer the same relation the sapling has to the tree, and the boy to the man ; in the one we see the beginning, in the other (the tree, the man) we see true, full developement ; Puseyism as certainly becomes Popery, as the boy becomes the man. But let us deal fairly, and go to, and ask the Puseyite Doctors if their view\s and teachings are the same m/ao^ as those taught by the Council of Trent on this matter. Fir^it, then you shall hear them tell us what powers they have conferred on them by the Apos- tolic succession of their Priests, for we actually have Priests in the Episcopal Protestant Church; now, the oilice of a priest, is tiie offering up of sacrifice ; but, unless transubstantiation is true, 'I I if p :li: i|: 60 TRANSUDSTANTIATION. these Priests have no work to do ; therefore, the Puseyite fichool must have transubstantiatiou. See Ilernahis of Rev. K. If. Froud, vol. iii., page 43. They tell us then that they have power. Ist. " To adinil or exclude whom they will, from the mysterious communion, called the kingdom of heaven. 2nd. To bless and intercede for those within this kingdom, in a sense joecu/iar to themselves. 3rd. "To make the eucharistic bread and wine the body and blood of Christ f in the sense in which our Lord made them so." 4th. To en- able others to perform this great miracle, by ordaining them with imposition of hands. " V/hy," say they, " should we talk so much of an Establishment, and so little of an Apostolic succession V* See also Tracts for the Times, No. iv, pages 2, 7. Secondly,they tell us, that the true presence is in their sa- crament, and it is there by their means, that is, they " make it." Doctor Pusey, in his letter to the Bishop of Oxford, page 120, says, " There is a true, real, spiritual presence of Christ at the holy supper ; and it is therj independent of our faith." " I should like to know, (says Froud, vol. i, page 326,) why you flinch from saying, that the power of making the body and blood of Christ is vested in the successor of the Apostles." " They, who are in the Apostolic succession, alone are intrusted with the awful and mysterious gift of making the bread and wine Christ's body and blood." See adAortisement to Tracts, vol. 1, page 4. " By separating from our communion, they (all other christian com- munities) separate themselves from, the only church in this realm, which has aright to be quite sure that she has the Lord's body to give to the people. See Tract No. iv., page 5. The italics are copied from the Tract. And in Tract 10, when speaking of the happy time when the laity shall have a proper respect for the priesthood, they say, " Then you will honor us with a purer honor than you do now, namely, as those who are intrusted with ilie keys of heaven and hell — as the heralds of mercy — as the de- nouncers of woe to wicked men — as intrusted with the awful and mysterious gift of maJcing the bread and wine Christ^s body and blood.'' Thirdly. In close imitation of the Councillors of Trent, whom they so much admire, they assume the possession of a boundless jurisdiction ; and, then, in perfect keeping, make clean work of it, TRANSUBSTANTIATION. 61 Ite school H. Froud, admit or m, calJed for those 3rd. "To of Christ, To en- em with e talk so '.cession V* heir sa- nake it." 120, says, the holy I should inch from Christ is o are in iwful and )ody and 4. " By an com- h in this oi'd's body he it dies aking of ct for the a purer itcd with 3 the de- wfid and body and tit, whom )oundle8s vorkofit, by hurling with curses into Korah's, Dathan's, and Abiram's graves, the whole mass of christians who demur to their aposto- lic wisdom and power ; but, again they shall utter to you their awn meekness and tenderness. I would not belie them for the world. In Tract 74, Bishop Collier says : " I can't help saying, that, in my opinion, a Prince made a lean figure in comparison with an Apostle. What is the magnificence of palaces, the rich- ness of furniture, the quality of attendance, what is all this to the pomp of miracles, and the grandeur of supernatural power? A Prince can bestow marks of distinction, and posts of honor and authority ; but he can't give the Holy Ghost, he can't register his favorites among the quality of heaven, nor entitle them to the bliss of eternity. 19o : these powers were Apostolic privileges, and the enclosure of the church." " A person not conmiissioned by the Bishop may break bread, and pour out wino, and pretend to give the Lord's Supper ; but it can afford no comfort to any to receive it at his hands, because there is no warrant from Christ to lead communicants to suppose, that, while he does so here on earth, they will be partakers in the Saviour's heavenly body and blood. And, as for the person himself, who takes upon himself, without warrant, to minister in holy things, he is all the while treading in the footsteps of Korah, Dathan, and Abiram." Tract 35, page 3. Then, in perfect keeping with the above claims, and declaimers, the Rev. Mr. Palmer, Fellow and Tutor of Saint Mary Magdalene College, Oxford, thus writes : « I tell you plain- ly, that, for myself, I utteriy reject and anathametize the princi- ple of Protestanism as a heresy, with all its forms, sects, or de- nominations. And if the Church of England should ever unhap- pily profess herself to be a form of Protestantism (which may God in his infinite mercy forbid !) then I would reject and anathema- tize the Church of England, and would separate myself from her immediately, as from a human sect." From the foregoing statements, two things are quite clear to us — Ist. The cordial sympathy of spirit Oxford has with, and for Popery ; anS, the black dishonesty in her Doctors' continuing to occupy places of honor and influence, and emolument, in in- stitutions, (which let Puseyites reason as they may) are believed by the whole nation, nay the whole of Christendom, including Italy itself, to be strictly, avowedly, necessarily, only, Protestant m m 62 TR A NSUBSTANTI ATION. ii i Instmims. o,ul. The agreement of Puseyism, both in doctnnes and natural dispositions with Rome Papal-anti-protestant, anti- cnristian. Again, from the arrogance of their cl lima, the wickedness of their anathemas, together with their late and present proceedings m England, we must at once conclude, what such men would do, did they possess a sufficiency of the power. Does any man in his senses imagine, that they would allow, if ihey couM pre- venf, the various Protestant churches, to obey the dictates of con- science, enlightened and directed by the Word of God, to assem- ble as we do this day, to boar a faithful testimony for the truth as it IS m Jesus^ and against anti-christ of every name ? Would men, who so deliberately as these men, send you and alt who with you protest against blasphemy and lies, to hell fire : would they be reluctant to arm Claverhouse, and his Dragoons with lead and steel, or to pile the faggots, and to light the fires of omitntield over again ? ^ Would those Bishops who now revive' QZ(f;)encZ laws, long obsolete, (It was hoped Jong forgotten) that by these they mav im- prison prosecute, fine, and silence faithful, holy men, ministers 01 God sword; would such men, under the iniluence of such a creed, hesitate again to stain Scotland's heather with the blood of Scotland s saints ; or England's prisons and market places, with the tears and blood of England's martyrs ? Brethren, the spread of a woeful pestilence, like Puseyi^m would seem to indicate the approach of a -Dark night at hand •'' It must however, be short, the side of victory can never be doubt- lul, Jesus said it is I, be not afraid." The question which now forces itself upon our attention is pre-emineinly, " What shall we do" to save ourselves, and to hand our Protestant institutions, our opened Bible, and our faith- ful ministry of God's word, down to our successors ? As citizens, we should be examples for uprightness in our various dealings; for truthfuhiess and fidelity in , ill our inter- conrse with men: be careful to possess, maintain, and advance the many great blessings of our British Constitullun. As neighbors; we should respect each other's rio-hts-.-seek to promote each other's real welfaro-and be evamples. for pv.ritv tempeianue, frngaiity, hospitality, liberality and industry, "" TRANSUBSTANTIATION. 63 in dociiines, ?stant, anti- ckedness of iroceedinofs men would I any man could pre- ates of con- to assem- r the truth nd you and o hell fire ; Dragoons, : the fires of Ar.d lastly, as christians, our citizenship sliould ever bo in heaven ; love tor Ciirist Jesus, and for his people of every name and clime and cojoiu", should ever be a prominent featn re, a lead- ing principle in both our private and public character. While the personal possession, the maintenance, and the spread of truth, ofpractical, saving godliness — should bo to ns, as it was to our great Master and Lord, more than our meat and our drink. Then shall we realize, that the christian's burden is like the wings of a bird, which she carries, yet they support her in her llight to heav- en. May it be so with you all. Amen, and Amen. laws, long sy may im- ministers of such a 16 blood of ices, with Puseyism, at hand :" • be doubt - ten I ion is 's, and to our faith- m ss m our 5ur inter- advance -—seek to nr pvirity- V, I'M I'll t 1 f ' 0\ can bles a su nay evei 8Ub< of til seh • ject; ^ FIFTH LECTURE, TRADITION. In my last Lecture, while treating of the doctrine of Transub- stantiation, or as the Oxford divines blasphemously designate it — " The power (possessed by the Priest) of making the body ai^d blood of Christ"— out of the bread end wine— (See Froud, vol. I., page 326.) Improved to you : — First, that such a doctrine had no parallel, no sanction, no support in the Word of Crod. Second, that it could not, and never has been proved, by any rule of reiason, while every rule of reason goes to prove it » falsity. Third, that it receives no support fr >m the testimony of our senses, but is con- tradicted by every sense}, (that is touch, taste, sight,) which Ciau be brought to bear upon it. Fourth, that the thing is no miracle, because a miracle is a matter of fact, appealing directly to our reason, BXid judgmmt, through the medium of our outward senses; while transubstantiation is a thing tangible by none of man's senses, proveable by no fact at all. Fifth, therefore we are forced into thejonly alternative left us : namely, of rejecting the doctrine utterly and altogether. Our faith in " the Church" of Dr. Pusey is not so strong, nor can it we think ever be, as that we should be led to close the blessed Bible, deny our reason any right to judge or speak on such a subject, and call our very senses liars (though we are willing, nay obliged, on pain of death, to consult and believe fhem on every other tangible subject) every time they speak to us on tran- substantiation ; in order to avail ouiselves of the assun^ed potoer of the doctor and his modest colleagues, and thus to possess our- selves of their man-made Christ. Sneh faith as this we must re- ject, we dare not but reject, we cannot help doing so. — the very h m GG TRADITION. i ■ '1 { 1 " i J I'lili i ^! ' ■ H ''> ^ ' 1 n '*''' ' ' I- T< ;i ■ ! nature of things as revealed in the Word of Cod, and felt in the constitution of man, and in the universe around, compels U8 to reject. This dogma that compels me under the most dreadful Anathema to receive divine, spiritual life and grace into my soul, through my stomach, by means of these so-called sacraments ; in- stead of receiving it through the direct and conscious agency of the Spirit of God, by u faith enlightened in the knowledge of God, from the sacred record He himself has given us ; this dogma is so incongruous, so silly, so insulting, to intelligent minds, to say nothmg of its fatal influence on our hopes of salvation through the blood of the Lamb, that we can only compare it to a philosopher, who, to enable mefoseo distinctly a star invisible to my naked, or unassisted eye, puts, what he describes as a Telescope of great distinctness and power, into my hand, but very gravely tells me before using it, that <' it will be of no use in the world to you,' or any other man in the world, until you first put out both your eyes, then you can see clearly." One of our eyes which they very much wish us to put out, is the very rord of God, and it is confessed they shew some skill in this, for if we are once deprived of this " lamp," the other eye, namely, reason is of little use to us in the way to heaven when left by itself, and we should find ourselves in total darkness, The famous eye-salve these doctors use for this hu- mane purpose, is called by the Faculty of both Rome and Oxford— Tradhion. And cert.'wnly if antiquihj is a proof of good qualities, tradition has it ; it is even older and more venerable than tran- substantiation ; il was much used in Jerusalem at and before our Saviour's time ; and our Lord gives a very plain and pointed des- criplion of what it did, and what it was used for, and he fails not in passing to despribe me prominent features in the characters of the celebrated doctors who were such adepts at using it. It lias been much used ever since, and whh great effect too ; some men still refuse to use it ; Luther and his companions formed the same opiriion of tradition that Jesus Christ formed ; and we are of this opinion.; so like our Lord, and in his name we say, none of it for us : wo prefer seeing to blindness. In calling up this snbj.'ct of Tradition, to so innuonro yon in forming a just eslimate of tfu? doclrine, as shall lead you to a right course of proceeiling in future with reganl to it, and lo its ininuT- TRADITION. 67 d, and felt compels U8 lost dreadful ito my soul, iments ; in- > agency of ^dgeofGod, s dogma is inds, to say through the philosopher, • my naked, !opo of great avely tells i^orld to you, both your It out, is the V some skill ' the other to heaven 'es in total >r this hu- ul Oxford — l1 qualities, than t;an- [ before our ointed des- i fails not in oters of the It has been I men still the .same are of this ne of it for fo yon in u to a right ts niinuT* ous and very influential abettors, I shall first bring the subject before you as recorded in the gospels, — second, as taught, and understood by the Puseyites, — third, call attention to some of its fatal consequences. First, we turn to the teaching of one, who, on this and on every subject he speaks about, " speaks as never man spake," and whose teaching, we must be excused if we set aside the teaching of all others, to hear, always first ; and then to hear and value the instructions of other men> just as they agree, with the doctrines of Jesus Christ contained in our Holy Bible. The passages I select you will now turn to, and read with me ; they are for I in Mathew, chap, xv., 1 to 20th verp • and in Mark, chap, vii., 1 to 23rd verses. In now taking a rapid survey of this double portion of holy scripture, bearing, as it does, so directly on the main points of our present subject we shall call attention — First — To the character of the men who hero stand up so stoutly for Tradition : — They evidence extreme ill-nature, envy, and supesrstition ; find- ing fault with Jesus, and his disciples ; their captious question is not for information on the subject, as they wished the bystand- ers to think, nor is it for the purpose of putting Jesus right on the subject, but it is solely to lessen the reputation of Christ, and laise their own ; to awaken popular prejudice against Jesus as a teach- er, and thus to lessen his opportunities of doing good ; and having previously, and to a great extent, hid the law of God from the knowledge of the people, by first covering it over with, and then substituting in its place, the tradition of the Elders ; which they said was equal in authority to the law, indispensable to the under- standing of the law, and easier understood by the people than the law, they had suceeeded in making the law of God, a nonentity an ineffective, powerless thing ; and then, as now, it invariably follows, that ignorance of God's word, plunges men into either in- fidelity or superstition • thus, by holding up Christ, as ^n innova- tor, a schysmatic, a dissenter from the fathers, or elders, they evoked those unreasoning, unreasonable and hateful spirits, in favor of tradition, and against reason, the law of the Lord, and the teaching, as well as the reputation of Jesus. See verse i, iu Mathew, and verse ii. in Mark. 68 TRADITION, h r ' r !» f M Again — these criers up of tradition aie excessively ceremonious. See Mark, chap, vii., 3rd and 4th verses—" For the Pharisees, and all the Jews, holding the tradition of the elders, eat not except they wash, their hands often. And when they come from the market, except they wash, they eat not. And there are many other things which they have received and hold, as the washing of cups, and pots, brazen vessels, and beds." On the parallel verse in Matthew, chap, xv., verse 2 — Dr. A. Clarke writes — ** What frivolous nonsense ! These Pharisees had nothing which their malice could fasten on in the conduct or doctrine of our bless- ed Lord and his disciples, and therefore they must dispute about washing of hands ! All sorts of Pharisees are troublesome people in religious society ; and the reason is, they take more pleasure in blaming others than in amending themselves." These masters of the ceremonies and traditions, are destitute of all sense of the spiritual character of God's holy laws. " Well hath Isaiah prophesied of you hypocrites, as it is written. This people knoweth me with their lips, but their heart is far from me. Howbeit, in vain do they worship me, teaching for doctrines the commandments of men." Mark, chap, vii., verses 6 and 7. These were men in a maskf religion on their lips, but hearts un- renewed, unholy, disliking, hating, avoiding, keeping away, far away from Giod. Their worship was a vain useless service, being oufward, iiicincere, heartless, no /ai/^ in it, nor love, nor truth; they are going down to Hell in reality, although they, to our eye, seem to be worshippers of Grod ; while they who believe their doctrine can hope for no better fate. " Full well ye reject the commandment of God, that ye may keep your own tradition." verse 9. " Full welP^ — a strong irony, the meaning of which is — ** How noble is your conduct ! From conscientious attachment to your traditions, ye have annihilated the commandments of God." God's law was nothing to these men, in comparison of their own. Hear a case in point." Rabbi said, — How foolish are most men ! Tlrey observe the precepts of the divine law, and neglect the statutes of the Rabbins !" Maccoth, fol. 23. These unhappy men saw no crime in covetousness ; at the same time they laid such great stress on washing their hands be- fore meat; toneglect which they taught was a great sin; and Ihereforo to induce men to do it, they feigned that an evil spirit, TRADITION. 69 eremonious. larisees, and not except e from the } are many lie washing the parallel ce writes — thing which Df our bless- spule about ome people re pleasure destitute of vs. " Well tten. This is far from or doctrines 3es 6 and 7. hearts un- away, far rvice, being nor truth ; to our eye, ilieve their reject the tradition." which is — achment to ;s of God." their own. most men ! eglect the 3SS ; at the hands bu- Hin ; and 3vi] spirit, called Shibla, sits on the hands by night, and has a right to sit on the food of him who eats without washing his hands, and so make his food hurtful to him ! They consider the person who under- values this right to be no better than a heathen, and consequently excommunicate him. Just so our modern types of this ancient dynasty take up the Ministers, and Elders, and people, all who believe not, and consequently receive not their holy water, tran- substantiated bread, canonical succession, traditionary legends ; and as of old cast us out of the synagogue, and consign us to the keepmg of " the uncovenanted mercies of God ?" Thank God she thus expelled of men are welcome to, and invited by the Lord Jesus, who still seeks and saves the lost. Oh, brethren who can tell to what lengths in sin and folly he may go who subjects the Word of God to human authority, or sets it aside to go after tra- ditions of men ! Such a man can soon become Infidel, or Puseyite, or Papist, or anything. Be it your care to watch and pray against the evil of taking up a high profession of superior position and sanctity, and hopes among men, while before God, who is the searcher of hearts, you are regarded a dead polluted thing : for Jesus has said to Peter, to you, to all, " If I wash thee not, thou hast no part in (or with) me." Secondly, — The conduct of the men is in perfect keeping with the character given them by our Lord : — Arrogant, censorious, and fault-finding with others, they at the same time don't scruple to set aside the divine law, when it don't suit their coveteousness, and substitute the most unreasonable and infidel theories, of their own teaching. For instance, a man is defended by them in a course of conduct which at once dis- honors, and wrongs his father and mother, breaks in sunder the most sacred ties of nature, and directly violates a positive com- mand of God, if he only puts the money stolen, under such henous circumstances, into the coffers of the Priest. Mat., chap. XV., 4 to 6 verses. " This conduct was similar to the custom of certain persons who bequeathed the inherilatico of their children lo churches or religious Uf^es ; either through terror of conscience, thus striving to piirchnsc the kingdom otlKuiven ; or through the persuasion of hireling Priests. , It was in this way that, in the days ol Popish infiuence, the principal lands in the nation, had fallen into the I I! m If- .1^1 '■ HI ■ ^!l II; I Hi 1 ♦ f . ! 70 TRADITION. hands of tho Church. In these Charters — a common form was, " Tor my salvation, and for the salvation of my pieilecessors, and for the salvation of my successors, and for the salvationof my wife, &c., &c., I give and bequeath to God and his church, &c. In the reign of Henry VIII., this evil had arrived at a pitch of un- parall oiled magnitude ; an evil that,was supplanting the^atonement made by the blood of the covenant, and putting death-bed grants of land, &c., in the place of Jesus Christ, and throwingthe whole secular power of the kingdom into the hand of the Pope and the Priests." His vision must be dim indeed who does not see the same climax reached eagerly after in Britain's colonies, at thia present day. These men, from whose real character .Tesus pulls off the mask, are shewn to do the most unjust and cruel things, by means of their traditions, in the sacred name of the religion, of the just and and true, and holy Cod ! Such pei versions of truth, such blind guides, are the real bane of society, changing heaven's best bles- sings nilo the sorest of all evils, involving themselves, and all whom they pervert, namely their families, disciples, and the whole nation into utter, and eternal ruin. Mat., c. 15, verse 13. Thirdly, — We have the unsoundness of their doctrines, both the traditionary, and sacramental, clearly exposed. It is shewn to be an act both irrational, and indicative of great spiritual blindness, for any man to be led by the teachings of man — when he has in the same matter the Word of God to instruct him— or when those human teachings trifle with divine teaching, by trying, or pretending to try, to mend it — or, when men are so impious as to remove God's Book, and put in its place either Ca- techism, or Prayer Book, or Homilies, or Missal, or Tradition. Verily, nothing but the fact of the thing being done, could prove the case to a rational mind ; and certainly nothing can explain the possibility of such a fact but another great fact, but httle con- sidered by the multitude, viz : that man is a fallen being — whose heart is at enmity against God, and which manifests this enmity, by deceilfulness, and wickedness, which, in all God's universe, has no parallel, nor any thing so frightfully desperate. Tnuiition is yours, the law oi the Lord is my rule, — yours has led men astray from God, it does so now, it ever muct, ever will do so,— but my rule is tried, and never fails, it is perfect, full be- v1 TRADITION. 71 form was, essors, and of my wife, 1, &c. In Lch of un- ^atonemenl bed j^rants J the whole )e and the ot see the es, at iiiiB the mask, means of lejust and such blind 5 best bles- 3, and all 1, and the , verse 13. ines, both e of great igs of man to instruct 3 teaching, en are so cither Ca- Tradition. luld prove n explain iittle con- ig — whose is enmity, universe, yours has ever will «, full be- yond measure, lasting beyond bound—" it has God for its author, salvation for its end, and truth without any mixture of error for its ry of whiclj i?. known, ad- mired, and powerfully felt for good in every part of the world. We should well understand what only can give perrr^anence and TRADITION. 79 , and 20th ibove quo- is beyond to " unpro- ) must re- there be,) octor (now writes to ealous, and :>edienco to il order, the larest man- oly church, Popes, be- eremonies, fasting are le eyes of tiling, and ire will the ist. Scriptures. *opery nor they would I they are stability to those institutions, and what can with certainty pre- serve unmiuilated to postorilv .,nh blessed boons, and that amidst the convulsions of nation", jmd t}; 3 varied, dangerous elements now developing themsel ^es in xie unprecedented activity of Po- pery, and the fratracidai .fTori,, of Puseyism. And, oh, adopt those pure, lively prmfiples'..:.stice, Truth, and Love, as the law of your whole life; lear . them from the "glorious ffospel of the blessed God." Secondly,— To your God. He claims your attention, your im- plicit confidence in, and hearty compliance with his holy will. He cla"ms your united, hearty, steady co-operation with his own people in diiTusing the knowledge of the truth and of true holi- ness, in opposition to error and fraud every where, and of every form and name. Be led by no teaching in religion, only when the Word of God sustains you ; do not be satisfied with the mere possessionof/AfiZef/er of religion, be also possessed of the Spirit and power of God. Put your foot down at once, and firmly, on the neck of Tradition, never allow the authority or teaching of any man, though he be among the greatest, the wisest, the best, to escape from a complete subordinatoin to the "Word of God." Finally,— Keep the Book of God ever open before your own eye, keep it open in your family, so far as in you lies,-open, and help others to open it wide and free to every man on the face of the whole earth. ;adus into r the dark Jrhain and orable re- Ion is, and understand y and onr slavery of terary and nnwn, ad- ihe world, tience and lilj ! W' . ■ W i e St oi p w th di hi (( th de i OU de ■^- of t tuc ■■■■■1 SIXTH LECTURE ECCLESIOLOGY. The subject of my last evening's lecture was <' Tradition •" my present shall be « Ecclesiology" ; the meaning of which term, as explained to us by its abettors, is " Church Architecture". " By the way," says an eminent Minister of the Established Church, in the North of Ireland, " I would venture to give you (the amateurs of this science) a hint, might not this new Society better be styled the Church furnishmg Society ; or, as great names are m vogue, the Ecclesiosceuological Society, and its admirers Ecclesiosceuologists ?» Now whether tliis hint be taken, or not, by those to whom it was given, it does not effect my present pur- pose, both explanation and "hint" directing me to the interior of the house, not, however, to the neglect of the exterior, on which elaborate pains are bestowed, the arrangements of which as con- structed, where the building is new, or altered, or now in course of being altered since the issuing of the Oxford Tracts, and other publications by the same parties, and of a similar character, (for we had no such society previous to that time,) plainly identifies the one movement as the twin sister of the other; indeed it is difficult to see how the Oxford doctrines could be embodied, ex- hibited, and fully, or efficiently carried out, wanting this he]pinh word, yet can I not forbea. to;,ro/es/, thus solemly, against such a commingling of tlie names of God and a creatu.e, however excellen1,-;is bln.,)h-mous. Towards the close of the first ' ol of the precious ])oriodical from which the above inscription is taken (viz. the «' Ecclesiologi«t», the organ of the Camden No- I'lty,) we have, by the way, a nice letter on Confkssionai.s, in which llie following FKEI.ING paragraph occurs:— M S4. ECCLESIOLOGY. " This (the subject of ConfessionalB) is, I admit, in the present discipline of our Church, a mattei of antiquarian interest rather than one of the many neglected usages whicii you are inore imme- diately concerned in endeavouring to restore,''^ &c. &c. I will not refrain from quoting the worthy clergyman, just noticed, once more on this point. <' This is, I contend quite enough as a sample of Ecclesiology— for some of your readers, as it is for myself. We can understand quite well the use of the wedge — we can trace the quo tendis of the feather on the gale. Do our Ecclesiologists really think that the Piotestants of Ireland of England, (may I not add, and of Canada)— will be gulled in this way f I tell them, nay ; and I add, let them take care of what they are doing. Our fathers in the Protestant faith con- tended for it, and, by God's grace, they will find before long, if their children be thus trided with, that they have not quite forgot- ten the lesson which has been thus bequeathed to them." 2nd. Let me now remind my hearers that in all the evan- gelical Protestant Churches, the great object sought to be attained, is the full faithful ministration of God's holy word, the offering up of prayers and praise, the ministration of baptism, and at stated seasons the ministration of the Lord'^ Supper: in order to secure the object, it is required to have a stand or desk for the minister, from which he may conveniently read &c. — with con- venience to himself, and be seen and heard by all the people. The people in order to profit by the instruction given, must give continuous attention, in order to do this, they require com- fortable seats on which to rest while hearing, and kneel at when engaged in prayers ; a table is also necessaiy on whicli to place the bread and wine, and for other necessary uses. Hence the most striking objects in their churches, are, the pul- pit or desk, the pews or forms, and the table, such simple and complete furniture, is strikingly indicative of the uses of the place ; and everything that would prevent or withdraw attention from the words preached and their moaning, is to be most care- ully guarded against, for " this is life eternal to know the only true God and Jesus Christ whom thou hast sent"— for « Tho grass withoreth and the llovver thereof fadetli,but the word of tho Lord endurelh forever, .ind this is ilie word which by the rron^el is preached unto you." 2u\. But ii th(! word proa saciaments (si nies — tlie cast made to tho gonco of tlio V Pusyites have in Latin, a lai of the gross a congregation c soul ! ! ! how known tongue priests often a pantomine the on, or crossing. priest turns hii The great ei tnc, and not a' struck by the ( its varied appi generally, the crosses, tho sa priests, andtht their backs to inccnsi;, but si everything mu adorned, all ol building are m desk, gallery o liecauso witli tl ■mirror, in such tiio cioature o given to sculpt those should lu set aside ;iltogt in templc.i noi it is said, " l'\) not ;j;iv(! his gl< -llh. Then' ECCLESIOLOGY. Sf) 3i(l. liiil in a clmrch wlion it is nnnfoRsedly not by " Faith in th(! word proaclied" the pcoplo are to he saved ; but rather by sacraments (so called) ami the observances of offices, or ceremo- nies — the case is quhe diflerent. In this instance the appeal is made to the bodilji senses not tlie understanding^, or the intelli- gence of the worshippers ; for instance in that church after which Pusyites have such " intense longings" for unity; the service is in Latin, a language the people do not understand — only think of the gross absurdity, of a priest saying mass in Latin before a congregation of illiterate people, and that to for the good of the soul ! ! ! how edifyhig ! ! And not only is the service in an un- known tongue, but the whole proceedings are symbolical, the priests often attired in most superb robes, play as in a mystic pantomine their various parts, the people in the meantime looking on, or crossing, or bowing, or falling down or rising up, as the priest turns himself, the bells ring, or the wafer is lifted up. The great efficacy here is in the priestly, and sacramental vir- tue, and not at at all in the wt)rd of the Lord. Hence you are struck by the (so called) Altar situate within its inclosure, with its varied append;igi!s, such as the enclosed relics of some saints generally, the paintii>g, or sculptured images, the candles, the crosses, the sanctuary or place for the wafer, vs:c., &c. Then its priests, and their attendants, their symbolic dresses, and gestures, their backs to the people, tlu.Mr crossings, bowings, mutterings, incense, but strangest of all the insuUcd, ruined people. Now everything must give place to the Altar ; hence it is elevated and adorneil, all obstructions to a full view of it from every part of the Imilding are most carefully kept away, neither pulpit, reading desk, gallery or pew is allowed to obstnictthe olTect of the Altar, l^ecauso with tliem tlit.^ Altar service is the magic, the pulpit the mirror, in such devotions; and when we regard the obtrusions of the ciealure on the attentions of worshipers, the prominence given to sculj)ture paintings, wax candles, &c., so that rather than those should be hid, the pulpit it'jeif must bo put into a corner or set aside witogelher; we cannot but nu)nrn such a .-t:\te of things in lemplc.-i nominally dedicated te tlie ser\ice of Him, of whom it is said, " h\n liie Lord lliy (Jod is a jealous (Jod. and he will not ;j;iv(! his glory lo anctlicr." -llh. There c;;n be no doubt, so far as we have examined these i; ■■ 86 ECCLESIOLOGY. 1 'Bl I* i m m m il W^ doc.trhu;\ and desires, of an appro.vitnatinn both rapid decided, and wiiloly spread on the part of the I'ljseyiies, toward union witJi the church of Rome. The same tiling will be equiilly clear to you when you compare the Puseyile ICcclesiolocy, wiili iho rapid sketch of the modus operandi of ]ioman Catholic worship ju.-^t nou' given ;, wo shall ne\t hasten to take an honest accoinit for compaiison, from aPnseyitc temple, furnislied ii3 by themselves. We have heard these doctors teaching, that the only means of entrance to the Church and to Salvation here, or heaven here- after, is by their hapHsm ; consequently the Bapfismcd font becomes in their ^Nrciiitecture, or " C^liurch furnisliing socnety" a matter of no mean importance. I have seen some of those instruments of water regeneration, on which large sums of money had been expended, in designing, carving, gildin,g, s"tdpture, &c. One gem of this sort, said to be ^'fmrn an antique model very chaste and beautiful," I saw in a church, in New Castle (upon Tyne :) it was of oak, elaborately carvetl whh representa- tions of scripture characters ; such as the baptism of Jesus, twelve carved apostles supported the font on their shoulders, and suspended from the lofty roof of the Church, was an apparent cover or lid for the font, of oak, raised about twelve h.'el above the font, on the under side of whicli was carved in sliong relief, a dove with outspread wiu^s, surrouniled by a halo or outo-oino- radiancy. The wjiole thing blood out by itsi.'if in a wide space or aisle opposite the entrance door, and past which you had to go in Older to enler ihe Church ; around its base were cushioned kneeling places for the I'riests and sponsors. When you look with me on such a thing as this, and read from the Tracts of Puseyites. " The sacrament of baptism, by which souls are admitted into covenant with Cod, and without which none can enter the Kingdom of Heaven ;" and again, " lie washed away their sins i apt! to tl lem, sa Ival ion, anc I the cross, and the resurrection ;" vide Tracts 35, paii-e 1 ami 67, page 175— and hear another fact. "In the year 1813, M. R. aPusyite clergyman came in possession of the Vicurau'e of Ram- pishmam, situated in the County of Dorset, about six miles from in evanuHiicai cler- Peamlnsler. Ihevious to Mr R.'s arrival, gyman of the name of Jduduu had olilciated in the parish as curate for soma year-;, and by his instumentalily a hnv persons ECCLESIOLOCY. 87 id decided, . imioii witJi illy clear to ili the rapid I'orsliip jii.-uralii)ii, ihey say.'' What spaikh.'.^ in that lucid Hood, '• Is water, liy s;ross vwrlnii viciai! Til! sci'ii i)y hu!ii ; 'tis i)li (>iii of a (icar Irjciid's yidc I'ut we pa.- llie it lo !a;i.of-^, le.-t ge.'illc minds should beeonu! loo S(;(jii aiarnjod. i'ake ihe ioh'uu'nig example, fonnd near the close of the lirst volume of the precious peri- dica 1 be 'ore alhuied to by uio, namely the ''Ecclesiologist :" 'here we have a nice letlcr uii coiijcs^lonals, iu which the follow- m SS LCCLESIOLOGV. n^ FEELINCx paia-mpli occuis, viz : <s, and that the form of a table may move more, and turn the people iixmi the old 90 EC I ESlOrOOY. if ♦1 M'porsl.t.oiiH opinions ol ih. |>n|,i.|, Ma.s, and to tho ri:,'la use of ti.o LorcU Supper; wu exhort tho Curates, Church-wardens ami -.eat men here present, to er.^ct and .at up the Lord's board after tlie form of an honest table, decently covered, in such placo ot tho quire or chancel as shall be thought mo.st meet by their descection and agreement, so that tho ministers with the com- mumeanls may have their placo .sep;u:it..d (nun the rest of tho reop!o,an(( to takedown and abolish all oiher by alli.i.s,,rtabIos» r ere ,s sound scriptural prutestanlsni ; yon have only to look at the pres.nit piactice, and read tho maniie.stoes in the said dioceso of London, Irom head to tail of the present day to be con- sl-aiued to say " How is tho ooj.l boco.no dim ! how is the most fine gold chanired !" Lamentations iv ch. 1 v. ; and let us add K,>momber O Lord what is come upon us ; consider and be- hold our reproach. Our inherilence is turned to strangers, our houses to aliens ;" Lam. v. ch. L 2. v. The anti-scriptural character of those Pnsoyito innovations is so obvious as to render any prt,ols of ,t from me quite unnec(.ssary, the rankness of its popery and dark soul destroying superstition is most alarminn-. in a publication of theirs called, "A Few Words to Churcdi Builders," an.l at page 25, the readin- desk is spoken of as nothing but a modern innovation, very ugly, very inconvenient and /0/G//7/ repugnant to all CalhnUc principks c/devoHon." Mr Frud m his '^ Ilfmains^> page 37:2, vol. 1, most cordially enters into this subject. " Pray (says he) dont let it stand in the lioht of the altar, which, if there is any truth in my notions of ordination, is more sacred than the Holy of Holies was in the Jewish temples. " The Sacraments, not preachinir, are the sources of liiyme grace." These advisers of Church BuUders, in pa-e 24- Hope It is hardly necessary to caution you against any approx- imation to-a gallcry,^^ you could not see the altar from there ; and tho ^'Roodscrean,'' that most heautifvl and CmhoUc. appnuJa^e to the Church,'^ IS absolutely necessary U, keep the chances and ).ave -entirely s^'parale.^^ These instructors, ,nit down amulti- tude oUkurch ornaments, which are recomrnondedas most appro-* pr.ate to impress an.] inspire the worship-rs. For your edification 1 may mention a small sample of i;,os,; .piritnal KmcIkmn. *^A1| kinds ot crosses," -bunches of,, apes," -a l.anen and a beautiful tree with swino underneath," "a rose and lili y," a lilly lernity in a ECCLESIOLOGY. 91 aiarminir. cross, "two -loves diinkiiij,' out of a, lutclicr," "a pfOicnn, in hin piety." "the phoouix," '< u ne.st of youn^r ea-lcs," "a heart diiiikiiijr," "a h'oii rampant," "n salnrri aider," &c. &c. jlll Ikese (siiy they) are sh-iking Calhulic devices, and mli^la wdl be employed now ;' ]. e. the IVedgc k in, keep driviii- -entleman. A woul on Priestly eonseqneiice, for you may do with a plain BUDplodcpiirtmeiit if tlie miiiiater preadies th.' word of Cod, in a plain couifoitable .siri(,lnaiy, but a lior^eons temple, and high altar, requires " a Priest and robes superb," but le>t I nliould bo thoui^ht to speak harsli wntliariiahle words, and so to oll'erid where I wish only to instruet and love, 1 Bliali quote the woids of a iriinister of the Ksta])lished Church in Irel.nid ; a man who loves his Bible, and the Clinvch of Cod, :i.ud who has done good sorvico for his God, and that in times, and under circumstances of great diflicuity. " L,,>i any one lor example examine Tract 17, whose spacious title is the following :~" Tlie minislcria commission a Iriist from Chrisl Jor the boufU of Ins people.'^ Ifcro we will see a great show of humility ; an entire renunciation of any airogated authority, except to benefit the people of Christ; what uncommon simplicity of character is liere ! Our J'usyito teacher says—^' Rai^e us, good people— high ! higher ! ! liigher still ! ! ! raise us all ; we are the ' earthly likeness, (at leasrthe Bisliop is) of, shall I allow myself to make the blasphemous C.ldition ? No sin, I have already gone far enough in so domir. Your readers can s(!e the drift of it without further comment. Let the minlsty be raised—but maik ! it is all for your benelit— not ours ! Oh, No ! we poor meek, innocent priests havo nothing to do with this exaltation !" Thus they spoke in 1833 ; but observe their speech, and actinf^ too, in 18-1:2. Now we are t*;)— and what follows ? Why just let the poor dupes that raised uy be our " father,'-'—" mother"—'' sisters or brothers". To illoxv nothing to sefxirate us from the word of God, " Foi what shall it profit a man if he -aiii the whole world and foso hi. own soul V^ Fourth. Permit me to press on each of you, niv hearers, the solemn questions. Do you tmiy love the Lord ".Tesus Christ? Do you keep his wonls ? J^oiug horn n-ain of the spirit, are you happy in the sense of tlie Divine favour? Is the world] the flesh, arul the devil, all the fallen nature ntuier the <-ontroul of the good spirit which dwelleth :n yon? Which is master in you, grac^ or sin ? Fifth. Are you solely reposing your hopes of eternal life on the blood of the Lamb? Approaching the t.none of grace daily, through the one oidy me.datoi f„r mercv? Receiving the rich promises which cluster so full, so ,ip<., sn near you orUire's fair tree, and bestowed so freely by the Holy Spirit ? If you are, then thrice happy ones " be sleadfast, unnioveable, always aboundin-r in the knowledge of the truth; forasmuch as your labour shall not be in vain in the Lord. Sixthly. But alas ! should my voice now fall on the ear of one who has only the name, and not the power of Christ, who is still sin's slave— Satan's victim— the brand of death on your brow— the prison of eternal death and agony, wrangli.ig in your heart ; Oh without delay speed you witli me "Once ii" sinner vile as you," ohsj.eedyon, to pass those " baptislius,"' « Altars," pic- tares and cossacked priests ; let neither, " virgin" nor angel, nor saint, nor f(?liow man, stand between you and Jesus. He is nearer to you than any, loves you more than them all, and is able, willing, waiting, now, here, to save yo j without either aid, or interest, on your behalf from any olh(.'r. ■^arss ■ _ ■ ■-»u*t* ^ym. -f^y ^(jggg j^^ -^jj^ -jj- ^^ T^JHL" • S B V E N T H I. E C T IT R E . THE INVOCATION OF THE SAINTS. In the rapid survey of Ecclesiolojry which we took on last Sab- bath evening, we witnessed the Pulpit put aside Jest it should obscure the full view of the Ajter-the Alter, we witnessed, su- perceeduig the communion, oi the Lord's table ; we beheld the r.aptismal font ta..e the place of regeneration by the spirit of Ood^and the Pnseylied sacrament setting aside that one, and only means of salvation revealed in the Gospel for perishino- men namely, Faith in the blood of the Lamb. We were, no^doubt' on witnessmg sgch changes, prepared to look for others, nor were these wanting, but up go Candles, Crosses, Alter^pieces, Koodscreens, &c., and in walk men in divers rich stran-e, fantastic habiliments to conduct services now no longer Protes- tant And while we were looking as we passed akmg into the (as yet) vacant confessionals, we could not but think of the Fa- ther Confessor, plying his well chosen questions, calculated to delile, intended to chain fast the victim in galling slavery to the priest ; and then the trembling, tortured, ensnared penitent, kneeling before a fallen polluted man, imploding Ins aid, askin- bread, and receiving a stone-then the priest imposing penance' performed with care, at shrine of samt, or holy well : in fastings,' and stripes, toils and otferitigs, accompanied with many prayel's! Then again, as I think, ins.^perable from all this, we expect to rn()et with pmntings and seulplures, exhibiting to our sigbf, J^'aintesses and tioints, with eyes that move by mhacle ! ! or otlier moneymaking inspirations, before which crowds of hd'atiiated men and women kneel and olfer money supplicalions, seekin- their favour and Iheir aid, and u« t.jkeus of their gratitude for fa" tn 9() INVOCATION or THE SAINTS. m vours sought; mloptin. those irna^on as ihoir patrons, visitin. lor echi..a.a,n th.u- sl.ines, a„ out the Puseyue system to its legith^ate ends, as we shall just now see. But who, I ask, was prepared to exp ct such things .„ Protestant places of worship ? or .o hear them defend d by Bishops, Doctors, Ministers and people, claiming to be mem berso t e Church of Cranmer and Ridley. Wh^ some time Since took so hearty active powerful a pa,t with other Protestant, ^n f.-eeing the throne of Britain from one of the greatest monste s arnong mer,, and then elevating to that great dignity a man who ^vas coniessedly one of the ornaments of his race ; thus not only securing their owi. a.ms fiom fetlers of Iron, but (under Cod) of urnmg the ba'anco decidedly on the side of liberty and Prot^s- anism (constitutional liberty) not only in Great Britain, but in J^uiope, and the whole civilized world. I confess to you, I was not prepared for scenes like these ^vo now witness in the English Church ; when, howevei-, it become so obvious and extensive, I was prepared, fully prepared, to hear fiom Lngland's Throne, the very foundation of which is Protes- tant, as well as from every city, town, hamh.-t, and cottage there, whose peace, honour, and liberty, depends on the abidint. of iha 1 hrone's Piotestant foundation. I was prepa,-ed, was fondly ex- pecting, to hear such a burst of honest, holyindignati(.n as would be sulhcient at once to sweep from every temple into which this Jopmsy had entered, every vesf^n:e of this old, this deadliest form o Antichrist. But, my brethrc ., Pusoyism is a fretting leprosy, cln.gingto the very garments, the vessels and wallsof the house • It still keeps spreading its deadly virus, so that week after week we keep reading of the mouinful ceremony taking place, which consignes the bodies and souls of men and womcui to the deep dark grave of the Church of the Apostacy-alias the Church of Home. While I would on this occasion call your attention to another of the iatal tendencies of Pviseyisra, as exhibited bv her, in lier adoption of that vmcriplvnd, Itra'hcnhh doctrine ; tlie invocali.m ol sanils. I sliall jiursue my accustom. --hest, or supreme act of adoration. Observe again the Saint wliom Coinelius wor- ships is a rcalonr, not iIk^ pictnie, or the plastei cast, or the mar- ble sculpli.ro of one, was a rare opporliinily for the Apostle to set m 98 INVOCATION OF THE SAINTS. a precedent, for Home to justify the Jecree of Trent, justifying, nay requnung the invocation unci worship of Saints. But the /rue baini refuses such prostration as is here paid to him, '* Peter took him up»-forbids him to repeat it by sayin,r, « stand np.» assuring him of his being on the same level as to nature wiJh himself, ' Imyself also am a man," unable to help, then, unwor- thy of any form or degree of worship, if God speaks, and saves, rn'n %ri"''"'r"^'' '"''"""' ^^^ reasonably, and worship God. The Saint thus gives to him and to all men, an unanswer- able reason why, no man should yield, no man should take, (na good man can receive,) religious homage or worship from any being ; because he is - a man- ergo, mortal, dependent on God, helpless, unfit for such homage, because incapable of savin.; himself or you. " Second, we have in Rev, chap xix, verses 9, 10, the fact of a real Saint, not a feigned, or man made one, offering to worship a real, a holy angel-" I fell down at his feet to worship him'' • the angel instantly refuses the honour, reproves the Saint and' reminds him of-that being who is the only legitimate object of iiitelhgent worship, by at once commanding him to "worship God The angel instructs the Saint, and all men through him, that Angels themselves have no higher claims on the worship of men, than one man has to worship, or divine honours, from his fellow man That Saints ar.d Angels are brethren, fellow-ser^ vanls of God. And that the spirit, which by its wonderful in- fluence on the Angel's mind, unfolded the deep, distant dark fu- ture; so full of such glorious realities, to the Saint ; thus awaken- ing in his soul that high veneration which bowed down his lofty soul at the feet of the Angel, was the very same spirit of glorious light, which the Saint himself and his brethren possessed, vi/- ' the testimony of Jesus". And ergo gave the Angel no more claini on the worship of .the Saint, than it gave the Saint on the worship of the Angel : and that the source from which each alike drew their glory was alone worthy of the worship of either. ihn-dly, in Acts, c. iv, v. 12, the utter heedlessness of our in- voking the name of any Saint or Angel in our approaches to God, i.s in the most solemn manner declared to us; could teachin-r on such a subject be more decisive, more plain? God has gFven men, OJNE name, through which to approach his Majesty, and ■?!?* •saua^ --^—i-*^:-^ &-■ ' justifying, It the true 1, ''Peter fand np,>* Lire with n, unwor- nd saves, 1 woi'ship naiiswer* take, (no rom any t on God, >f saving fact of a ronship a ) him" ; lint, and object of worship igh him, worship from his Mul ill" Jark fu- vvaken- lis lofty glorious I, viz — 10 more t on the h ahke er. our in- to God, ling on given ty, and INVOCATION OF THE SAINTS. 99 ,nmr"\' Tr '] f"^'"' ''" """^^ '' ^^'"^ '' ^"^'^'^ ^^' J-«»«'« name. And God has given us but one name for this purpose be- cause It 1. an all sulFicieut one, and none other k required Fourth, in John, c. xiv, v. 6, the Redeemer with his owu mo'itli declares, " I am the way, &c.," that is all other ways to God and salvation are wrong, and are not ^Uhewmj,'^ they are lalse ways, ways to hell going down by the chambers of death • coiisequently no man by them can ever reach God, and pardon,' or hohness, or heaven, but by the " name of Jesus." Nor is this to be regretted by us, or any change to be sought or wished for in this all sufficient and glorious plan ; because everything we could want or wish for, is with God in Christ for us, every r>rayer you present " in my name" God hears. You are redeemeJl by Jesus from sin s slavery and curse. Your price was asked-was named was paid- was accepted, and proclamation of the Salvation sent out to every creature : Yes, your eternal life and all heaven's reasnres were valued, purchased, given to Christ for you who be- lieve, therefore, any, or all of the things, the Father may c^ive you, m my name: for now truth, justice, mercy, love,%ll answer the request presented in name of Jesus, give, Amen. Filth, had we no reason to justify our refusafto jo'in in the in- vocation ol Saints ; had we no such scripture on the subject as we have just quoted you, a very small sample of: the passa-e c-t which we are now ai rived, would, to all who regard the scrip- tures as an inspired book, and as man's final appeal in every con- troversy, finally and foreverer settle this question. 1st Tim., c. II, V. 5, here it is pmiiouiiced as an immutable law, a universal truth— -That there is one God, and but one, therefore, all others are lalse Gods, powerless, deceivers, and they who would lead you to them for salvation, " are like unto them," false, blind de- ceivers ; ,1 you worship or serve these, you are an idolater, de- ceived, ruined, eternally lost. And here it is as plainly aimom, - (-•ed, that " there is one Mediator, between God and man," and but one ; all other Mediators are false, are uninlluenlial, deceivers of men, and they who send you to these are like unto such me- diators 111 the sight of God : if you go for help to, and depend upon these, or any of them, you commit a crime before God as deep in guilt as Idolatry itself, and one as ruinous to your soul. We may be told, nay, we are told, by these abettors of " vile Jl 100 INVOCATION OF THE SAINTS. f^^BClA worship, vokiiitiiry huinilify, and worshipping of angels," c!iat thoy do not really worship them : I ask ihuu why do you proa- trate, or bow yourself down before them, and pray to them for Buccor, pity, aid ? They say " we only ask the saints and an- gels to intercede on our behalf with Christ, that he may intercede with the Father on our account. But surely this only makes matters worse, lor in the lirst place, you cannot be certain, that the saint or angel invoked, really hears you, on the contrary, you may be pretty certain they do not, they cannot hear you, for they are in heaven, you on tho earth. Secondly — you are quite cer- tain that Christ Jesus both sees, hears, knows, and understand:* you perfectly, always ; for he is an omnipresent, omnipotent Sa- viour, anil is specially present when men meet together in hia name, to give them what they ask. Third — when umler such circumstances men invoke saints to pray for and help them, it necessarily implies, our belief of moie attention and more inter- est, taken in our salvation by creatures, than by Chirstthe Crea- tor- -That Jesus loves the sinner less taan saints or angels do ! ! Such a creed, as this when obeyed places a man when he is con- stantly by words and acts, blaspheming the nature and the narao of God. Lest you should suppose, however, that I am only dealing in creatures of my own fancy, and not in the creeds and practices of Romanists and J'useyites, we shall now — 2ndly. Enquire what the Church of Rome teaches her children and how her doctrines are carried out. In this enquiry we shall ask the question to her very highest au- thorities, and furnish the answer in their own infallible words. ^Tho Council of Trent, on being asked by us, what her decree is con- cerning the invocation, veneration, anil relics of the saints, and also concerning sacred images, asserts in reply — " that the saints who reign together with Christ, olTer their prayers to God for men — that it is a good and useful thing snppliantly to invoke them, and to flee to their prayers, help and assistance, because of tho benefits bestowed by God through his Son Jesus Christ our Lord, who is our only Redeemer and Saviour ; and that those aro men of impious sentiments who deny that the Saints, who enjoy eternal hai)piness in heaven, are to be invoked ;— that the holy bodies of the holy martyrs and others living with Christ, whose INVOCATION or THE SAINTS. 101 bn(fiM wore rivin;- momhcR of Christ nml tomple.s of tlio Holy Spirit, and will be by him raised to olornal life and -rlorilied, are to he vencM-ateil by thf> faithful, since bv then (iod bestows many benefits upon men :» "that the; ima-es of Christ, of tho vir-iii mother of Cod, and of other saints, are to be liad and retained, especially in churches, and due honour and veneration paid to them :» and « that by tho records of the mysttjries of redemp- tion, expressed in pictures or other similitudes, men are instruct- ed and confirmed in those articles of faith which are especially to be remembered and cherished : and that -reat advantages are derived from all sacreil imasfes, not only bocarise tho people are thus reminded of the benefits and gifts which are bestowed upon them by Christ, but also because tho Divine miracles performed by the Saints, and their salutary examples, are thus placed before the eyes of the faithful, that they may ^rive thanks to God for them, order their lives and manners in {imitation of tho Saints, and be excited to adore and love Cod, and cultivate piety." I shall now give you as a sample of the manner of these wise andlwfdlihle counsellors, when they confirm the;.- decrees. At tho close of the proceedings of tho Council of Trent, the Cardi- nal ofjLorraino thus proceeded : — Cardinal—^' The most holy and accumoiical Council of Trent - may we ever confess its faith, ever observe its decrees. Fathers—'^ Ever may we confess, over observe them. C— " Thus wo all believe ; we are all of the same mind ; with hearty assent we all subscribe. This is the faith of blessed Peter and the Apostles ; this is tho faith of the fathers ; this is the faith of the orthodox. , F.—'i Thus we believe ; thus we think ; thus we subscribe. C— " Abiding by these decrees, may we be found worthy of the mercy of the chief and great High Priest, Jesus Christ "our Cod, by the intercession of our holy Lady, the mother of God, ever a virgin, and all tlie Saints. F. — " Be it so, be it so, amen, amen. C. — " Accursed be all heretics ! F. — " Accursed, accursed !" Pope Pius IV. condensed .the decisions of Trent into a creed, to which his name is now sHtached. It was published in 1564, and is appealed to by all Roman Catholics as containing an an- I 102 INVOCATION or TUB SAIIITt. thori/eJ summary «if IhiMi faith. I must content tnynclf at pro- se nt by a quotation from that part of this creed bearing on the pomt before us. " I constantly hoUl that there is a Parf»atory^ atii? that the souls detained thoniin are helped by the sutrrages of the faithful. *' Likewise, that the Saints reiirriirii^ toijother with Christ arc to be honoured Jind invocated ; that tlujy ollor prayers lo (Jotl for V», and that their relic? are to bo venerated. " I most firmly assert, that the ima|nres of Christ, nd of the mother of Cod, ever virj[;in, and also of th(M)ther saints^ are to bo had and retained ; and that duo honour and veneration are to bo given them. *' I also afhrm, that the power of indu!;[ronce8 was left by Christ in the Church, and that the use of them in mo'?! useful lo christian people. "This I. ue Catholic faith, out of which none can be savci!, which I now ireely confess and truly hold. I. N., promise, vaw, and swear most constantly to hold and prof«3S8 the same, whole and entire, with God's assistance, to the end of my life ; and to procure as far as lies in my power, that the same shall be held, taught, and practiced by all who are under me, or are entrusted to my care, by virtue of my oflice." Mark that, reader ! When the Apostle Paul addressed tho trembling jailer, at Philippi, ho said "Believe on the Lord Jesus Christ and thou shalt bo saved,"— Acts, c. xvr, v. 31. But the sacraments, human merit, the mass, transubstantiation, purga* tory, indulgences, and the intercession of the saints ; these con- stitute the true Catholic faith, out of which none can be saved, •let who will advance the contrary ! Who shall be trusted— -the Apostle or tho Pope ? Let us now turn to the best of all evidence, in proof of how such creeds as the above are understood by Papists— namely their public and private worship. We roau now, from the Litanny of Lorctto, in tho book of com- mon prayer for llie Church of Rome, printed in London, 1812: — " We fly tot iiy patronage, 0, holy mother of (iod ; despise not our petitions in our necessities, but .deliver us Irom all dangers, O, ever glorlnus and blessed Virgin." In the same prayer book we have a prayer to a special or patron saint ; "And thou gte^t .,3H.lb- yselfal pi«« ring on tho fiat thu souls lithful. Christ ar« to [) (•(xl fur v»f nd of tho its^ lire to bo ion are to bo ^a» left by ><^t uweful lo be savcil, ;)mise, Vow, ame, whole life; and to Fill be held, re entrusted Iressod tho Lonl Jesus 1. But the tion, purga« these con- i be saved, rusted-— the oof of how ts— namely )()k of oom- n, 1812:— lospise not 1 dani^ers, irayer book tUoq great iNvocArwN or the saints. 103 effects of Ihy protection | an.! after procuring for ul from Tur L Ihegaceoi lead.n. a truly christian life, obtain fo, us the es' E^s,im::T '^'^ ^^-^' '-^^ ^^^^ -^"i- -•it::f In what is called t.o Indy'« P«alter, the expression, are still mo blasphemous This psalter is made by al,eri„. the Psalm of navKi, and cppjyin,. ,o the Virgin every prayer Ind expres .u>M there applied to the Lo.d, inserting, k.^ume in hrphee Of the name of (Jod. Thus, in the xxx, Psalm, " r„ thee O 1 Iv have I hoped let me never be conlounded. Receive ^^ a mo thyfavour,mclme to me thine ear. Into thine hand, O ladH eommend my spn.t » The xxix Psalm, *MHn,unt; our ll Oyesonsoffiod, brm, praise and worsh', unto onr lady."- The txvm, « Let Mary arise, and let all her enemies be scLer- ed The CUT, "Praise the Viroin Mary, O my soul, and all that IS in me praise and -lorify her name »» / > " aji The usual doxolo,.y at the end of the Popish book is " Glory ho to God, and to the blessed Virgin;'* and fromfher they say ^the sinner rece^veth pardon, the righteous .race, the angels joy, and he whole Trinity ^lory." m several pictures she Ts intrc^^ced «.ttin^between the Father and the Son, with a Dove to epre' sent the Holy Ghost, hoverin, round her. From all these things It IS plain that the Church of Rome worships the virgin, andt IS m vam for them to deny it. Now have another sample of invocation to Saints : this one is ^ St. Anne the Virgin mother, u o, ...-eat Saint, in honour of Gou,s regarding, and exalting thee in his ete.nitv, to those most a.gh and sublime estates of the Mother of God, and Grandmother of Jesus Christ ; in adoration of all the virtues of thy life, and of the last breath in which thou gavest up thy spirit ; in the :state of great grace consummated in the hand of your gmndson and our Lord ; in homage of the right and power which you had of mother «ver your daughter, and of grandmother over her son, and of their submission and reverence which they render to tiiee-we pray » rl fl' Z!T ^ ^'""y"' ^" ^' ''^'^'^''^ ^t tl^e consecratiin of a Crucifix 'We beseech thee, Lord, Holy Father Almighty overlasting God that thou wouldesl vouchsafl to bless this wooli of thy Cross ; that U may be a heahhtul remedy to mankind, a 104. INVOCATION OF THE SAINTS. J ir ;f ' stiong tliemo of faith, and inciiacer of good work,^, a rodompllon ofj souls, a comfort, prolcction, and defence against the ovueltios of our enemies." Such extracts as llieso might be muhiphed, for the presen^\vo have enongh ; and while with the knowledge of these doctrines, I have stood to look at crowds of Papists, doing most painful, absurd, and indecent stations and penance, at caves, and crosses, and boughs, and wells ; or pressing with breathless eagerness to worship and pray to the bones of Sain' Valentinus, which the late Pope, as a great favor gave to the Whitefriars Church, York Lane Dublin ; my hearts very cere has been deeply moved with contempt at such mummeries, compas- sion for the deceived multitude, who are so strongly deluded as to believe such palpable lies ; and with holy indignation, against those deluded men by whom nations are deceived and ruined. These few specimens are quite enough for my present purpose ; before, however, going to the third part of my subject, allow mo to say this ; no one by looking at the Church of Rome in this Country, can form a correct opinion of that church's real charac- ter ; in Older to do this, you must see her where she is unincum- bered by Bible light, and Bible laws, where she feels herself at home, and mistress of body and soul ; such as you find her in Spain, in Portugal, Italy, Sicily, &c. And in like manner while looking at Puseyism, even where she has taken the most liberty to innovate in Protestant Churches and Congregations, you do not form a correct estimate of her real character ; to be correct then you must do as 1 have done, go to where she feels herself at home, untramelled, free ; that is, into the deep darkness of po- pery, where, as the puseyito writer in the British Crhic, No. LXIV, page 413, says " Such persons as embrace Catholicism (Popery,) will bo rescued from the oppressive, arrogant, and ni- Bulting dominion of Protestant superstition. 3rd. I now come to enquire from themselves, what the Pusoy- iles hold, and teachon the doctrine of the invocation of the saints. They maintain most destinctly, that it is quite right, and no harm at all to pray to the Sa.ats ; " There is nothing wrong in saying, I boceech thee, blessod Mary, ever Virgin, the blessed Michael, Archangel, the blessed John Baptist, the holy Apostles all Saints, and you my brethren, to pray the me ;" inasmuch as it has ^'regard to tlie request But ou,t rodomption ;ho ovuoltir:-! ' multiplied, knowledi!;e ipists, doing penance, ut Qssing with 168 of Sain' Gfave to tho )ry cero has 3.«, compas- deluded aa ion, aganist ': ruined, nt purpose ; t, allow mo )mc in this eal charac- s unincum» I herself at find her in niner while nost liberty , you do not correct then 3 herself at ness of po» Critic, No. IJatholici.sm int, and ni- thc Pusoy- ' the saints. ;ht, and no g wrong in ho blessed !y Apostles to pray the the riHiuest INVOCATION OP THE SAINTS. Iflf, or iheir pmyors, logdhcr with tl.ose of t!ie Con^a-alion M,\.-h, "0.8, ll.al tho SaniLsat rest Jo pray for us, and so help u., bv their P.ayers,-&c. Br. Puscf. UU. ,o ,U Mskop o/O./L^P P 198 " It may be acknowleJgo.l, lliat it is a very diflicull ami .™:, t-k .0 oner .0 the blessed Saiuts .hat iavoea.io v eh l Tha IwioftwTvh'.'' '":,'"-'"'"<;'-■' '-^ -'*i- ofoontenrplatio,. ^0 lull of aat whicli wdl naturally eusage and engross our affec, l.ons, ha, ander all circumstances there is a eertafn d.-,™, le, nnjn a, W th.r thoughts to rest hnally on lK,r, rather tha:i J 1 ..r on God, Tins is, of course, no reason for ne-lectin., a nl.ln duy,but for performing it .vith sensitive caution-!"": iJ^S t«!c, October, 1841, p. 356. Wtcs on the subject. They say "the e«mption by sp=cia clirtlT"' ""' /"""■' ""■■" -»""')"- beheved'bym : cmhohcs to be a prtvdego appertaining to the blessed Virgin " «Wo must e. her aban,l„n this pious belief or the heresy advocat- ed," &c 7/,„mo. LXIV, p. 397. They tell us also tha^ htX 1 roound, , at few Protestants have had suiKcient powers of men- . pene.,.Uon, to comprehend, or master it: and eo„se„ue„tiy lew, ,f any can give an opm,„„ about it worthy of a heariti.r No one who has not fully mu,,tered this great doctrine, is ,1! i .offi™T"™ """";.-'!i™'.""-» ".any, howe'ver, treat in an of! hand manner, wh.ch is perfectly sta,tlino...|hen,u's,io„ ..amely, Wh.at is the full and logithnate developn entof Ca, e vi: i:- % ; "Tz r'V»r "^•^"'>- "™'" -^ *- "'--^ V„,m -ft rf. J |„„ 0,f„,,, „|„,^| ;^^,^.j.^|^^ Jerusalem, when the man whose eyes .lesus bad opened coud no, canprehend the « „. /„„„. „.,uch ,hcy p.„,.oun:!;d r^ga di^^ ■ . da actor of Jesus-they said, <• ,hou wast altogetherlorn ,n .H, dost //.„„ teacl^,,,, and they ihrast hint out of >hJsyna..o.,ue " Hut who,,, fhey despised and cast out a„,l a„athe,„ab.„,|; }e L /ou,ul ,-o,„M, and sov,d-.o i, is wifh those wh. can lind u„ su * au ':!■ If 100 INVOCATION OF THE SAINTS. f port from reason, tl)o iiatine of thiiiirs, or the word of Cod for inrooating Mary, willi lities at cnce ridiculous and blasphemous ; Jesns receives them to equal privileges, equal povi^er, and e([ual love, with Ids mother : "Stretching out his hands toward his disci- ples, he said behold my mother and my sister and my brother.'* Again these Puseyite Doctors have composed, and selected poetry, celebrating the Virgins power, excellence, and praise. I need not take up sj)ace transcribing such poetry — one or two specimens will satisfy : the iirst I give you is to be sung in " passion woek,"and is selected and translated by Puseyites from '* Catholic James :" that is from popish manuals. " Lord ! to thy grace my weakness T commend, And sc'ok to know thoe my unfailing- fViiuid ; Whon luthless slonns of sin are swecpi)i^; by, O ! at tip/ Mothcrh suit, grant me to let-l thee nigh." And in a collection of hymns on the Catechism, published by the Puseyites. One in honour of the Virgin Mary, concludes thus : — Bles!5f(l above all women thou, Tliou Mother of our God. We are given a very Salutary Caution ; if we are very desirous of becoming great favourites with the Saints. "■ Who(say they) can ever hope, except the grossest and most blinded minds, to be gaining the favour of 1 he blessed Saints, while they come whh unchaste thoughts, and eyes that catuKjt cease from sin." What cause for gratitude have we in the fact, "ilnit this tnun receiveth sinners," " Will in no way, cast them cut." " lie came to seek and to save that which was lost ;" and cries to us by his Prophet Isaiah. "Look unto me, and be }e saviid, all the ends of the earth : for I am God, and there is none else." Oh, yes, wo liave more love, more mercy in Jesus himself for sinners than there is in all the Saints of Heaven, and we are sure He the omnipresent one heareth us alway — Saints cannot do this. Are we not then, after these facts stated and proven, fully justified in saying that every faithful member of the Church of Englanil should discourage such persons and societies, as incline to the dangerous errors of the Tractarians — because, 1st. From their doctrines they are DISSENTERS from the United Church of England and Ireland, because in contradiclioti to the 6lh Article of that Church, they make tradition thy joint of Cod for isphornous ; r, and e([iial rd hisdisci- y brother." d selected 1 praise. I me or two be suu;j; in ieyitus front INVOCATION OF THE SAINTS. 107 «li." d)lishcd by , concludes ry desirous o(say they) linds, to be coino vvitli a. 55 What n receivetli le came to .0 us by his ill the ends )h, yes, Ave uuors tlian are lie the his. jven, fully Church of , as incline 3 from the nitradiclion u the? joint rule of faith with Holy Scripture; and because they hold, that the power of making the body and blood of Christ is vested in tue successors of the apostles. 2nd. Any Church, or sect, holdin- the points of prayin- for the dead; of the intercession of the Virgin Mary ; of Justification preceedmg Faith ; and of deeming the mass to be the sacred, and most gracious monument of the Apostles, must be considered as an eflect of the Church of Rome, and being adheient to a Mo. ern System of Popery" is in DISSENT from the Ano-li- can Church as by law established. '^ In conclusion, it is quite impossible for the true protestant to close his eyes to the results already realized by such wicked tampering with truth; and to what future results it m.y lead many more who are caaght in the snare of Tractarianism. It has led hundreds mto popery, it is trainhig hundreds more for the same place, while it is elating Papists with hopes of the speed v over- throw of English Protestanism, and the restoration in -n-ea Britain of Popery ; the poison'of Oxford diffuses itself to En-lun-l'^ most distant colonies, and the English Churches in this Colony are deeply tainted with Puseyism. However to whatever it may lead ultimately if not stayed by divine power this we know, it Will ineviably lead from the Word of God, to human traditions, rom the True Mediator to false ones, from the God of Love, to helpless, imperfect creatures for Salvation ; and my anxious en- quiry IS, will you be so led ? Will you go with those who so lead men, or them who are so led ? What will you do in such a conflict as this ? Will you dare you be a mere passive, inactive onlooker ; While your blessed bay.our s word is thus closed and superseded by the writinu-.s of loohsh men ? While his blessed home is dishonoured by bl^in.. put on the heads of weak mortals ? While the way of life is obsoired, and closed up against men by Sacrament Mongers" who obtrude their dark cowls between the penitent and his Mer- ci ul(.od ? While the souls of the contiding unnary people are deluded by false teachers, and their souls li, lly ruined ? While )-our dear bought rights as citizens of no mean Country, and as Christians, who from your cradles have been taught to repeat Ihat noble and t.uo snying of Archbishop Tillitson. " The Bible alone ts the religion fo/ Pro'cslams^^-av, one by one stolen away lOS INVOCATION OF THE SAINTS. Mf from you by moii of Loyola's School, drassed in protestant robo. and occupyiiinr Protestant Sanctuaries ? May I answer for you— NO ! emphatically ! NO ! NEVER ! ! Be firm, God will defend the rig-hl. Then Brother come at once, take your stand by the side of the noble army of Prophets, of Apostles, of Martyrs, and Confessors of Jesus, who ni withstanding Heathenism and Romanism, had to encounter all the agencies of the devil. Through torturing racks, and burning flames, And seas of their own blood then came, But nobler blood hath washed them white. Flowing li:om Christ, the dying Lamb. who hold their banner high, wave it boldly, for it shines most brightly, the motto, our only rule of faith, « The word of^God.'' And as you advance to do battle for your only head, your Kin-, in all the potency of faith, of truth, of prayer, still let the walch- wora Ireely pass from life to life, from host to host, and from heart to heart"— " NONE BUT JESUS." High above every name, Jesus, the great I AM ! Bow to Jesus every knee. Things ill heaven, and earth, and hell • Saints adore him, demons tiee, * ]''iei)d.,', and men, uiid angel:^ leol :.i ep.tant robos, Vi^Y for you — I will Jefenil G side of the Confessors of nism, had to shines most rd ofiGody our King, in t tlie watch - id from heart EIGHTH LECTURE. r*^<**i^*»^i*>^»»^^^>^i^^'^*^^i^»^"^ THE SUMMARY _AND CONCLUSION. Throughout these lectures the objects of inquiry have been to exhibit to my hearers, what the puseyites believe, and teach, and ardently seek to secure ; in pursuing this task, we were very amply furnished with materials, from their own very numerous publications, to substantiate our statements by proofs, al once unobjectionable, plain, various, and undeniable. We also pointed out to your attention, what the tendency of such doctrines has been, what it must continue to be, and from the very outset, what the abettors intended it should be — namely, a departure from the principles and practices of protestantism, to the papacy ; because as they most fully state — 1st. They hate Protestantism more and more : 2nd. They mourn their separation from Rome— the eliurch they love ; and, 3rd. Do their utmost to procure peace and re-union witit Rome. . My general plan has been to exhibit to you puseyite object^H as they are fully realized, by opening up to you, as we passect along, the church of the Apostacy in her doctrines, the means? by which, as well as the manner in which, she carries out her faith, and has ever carried it out, when her will was unrestrained or aided by the secular power ; for both Oxford and Rome cling tenaciously to state powers, and state purses. By thus lookintf at the theories and dogmas of Oxford, as they now are, and foi conturie* have been, living and embodied in the church of Rome, my wish was, that you should be thus enabled to compre- hend the exact poeition in which thic odious heresy in England 110 •UMMART AND CONCLUSlOIf. and her colonias, seeks to place your churche., your .chool. and children your protestant country, and posterity. There can be no doubt jn the world but such wishes will be accompli.h.d, unless protesting chnstmns of all evangelical bodies arise together a^d act umtedly, from a spirit similar to Huss, Luther, Calvin Wesley, for the same noble code, and upon the same ^rincipl., as these, and our fathers acted. They, at great expense, handed ofi.od that blessed Bible, on whose pages, for ages the black seal of popery had been set j they gave u. also in their lives, and writings, the embodiment of that book's pure, rational, benevo^ lent, simp 3 saving religion ; together with a civil constitution which guarantees to all, both liberty to worship, and protection in worshiping our God, as his word directs us. Their prayerful hope in us, the happy heirs of such a charter, was that we should enjoy them unmolested, preserve them unimpaired, diffuse thein around th j universe, and transm^: them to our posterity, honored, defended, unmutilated. ' Let me once more remind you of the fact, and of its conie- quences which these traitors in our camp, so frequently, and so b hour, where, as in Italy, Portugal, Spain, &c. &c., ripened pusey- ism pours her full harvest into her children's laps. Be it also observed, that when these men succeed in wiping from the earth protestant Christianity, the inheritance to which we shall succeed, will be tradition, instead of the Holy Scijipturee, the will of the priost or tradition instead of the dictates of reason i and conscienc«-living in the light of God's holy word ; these •hall be at no distant date succeeded, upon our non compliance . with the priestly ipse diri^ by the /toiy (?) Inquisition, and all « its powerful remonstrants with your liberty, thought, worship, the same dark and potent censorship for regulating the press of our country j and instead of « Christ in you the hope of glery" * by faith in the covenant of God, you shall hare to accept, in h%s • etead, the •o-called transubstantiated head, the wafer-God. For .e 1 r u^.u .«w.»/^.*onf arul nntholic Hbertv and hoDor, Diy ■ ine iuiu ui yuiii p4---.t!Ji«s^- ^ - _ - wholt wul u^jh (ar-T-fw »w»y be such changes from these pnri- in itJMMART XVH CONCLUSlOIf. ' a^ mi leged landg. Never can I for one moment fear the isaue of the great conflict no«r waging over all parts of Christendom, and over much of heathendom also: the truth is great and will prevail • we wish the truth to prevail, although it he at the expense of mLiy nay of all our denominational views, should they be unsustained by truth. Truth is ever young, vital, healthy ; error i. old, dead, decaymg ; and the blast of this world's Autumnal Equinox ^vill soon sweep away all the chaff and stubble into unquenchable fire ; then unimpeded by any blight, gospel knowledge shall grow and flounsh, while the wings of love, and arms of faith, bapLd from the fountain of Christ's compassion, shall bear the seed of God, to every shore, and spread it throughout every laoid. " Waft, waft ye winds the story, And jou, ye billows roll, Till like a sea of glory It spreads from pole to pole ; ^ Till o'er oitr ransomed nature, The lamb for sinners slain, Redeemer, King, Creator, Return in bliss to reign." I would fain awaken your sympathy, mv brethren, and then 6. .list that sympathy on behalf of those who err from ** the truth as it is in Jesus." Compassion and brotherly kindness befits us far more than indifference or contempt. Fain would I arouse you to a watchful, prayerful consciousness of your own liability f o fall into any,naycvcryerrorintowhichothermen, strong and wise as you are, have fallen 5 « By grace ye are saved, through faith and that not of yourselves ; watch ye therefore and pray alway/ lest ye fall into temptation." Let it not be forgotten that, where the light of the glorious gospel of the blessed God," is not, men are dwelling in the region and the shadow of death, and present m the sight of God the character that is most hateful, while they manifest it by hatitig one another; so also where gospel liffht ■hmes, but its grace is rejected by the people, there men are even more obnoxious to divin* displeasure, they are under the cloud of a heavier denunciation. Ghl how much pride, impunity, dishon- esty, falsehood, blasphemy, drunkenness and beastiality, herein the broad light of heaven, by men calling themselves Christians ! How many there are who can laugh at the idolatry of the heatbe., «i*oiLuia»imusiiiwrsiiiions of their poor neighbor, wh«n they «mm he issue of the ndom, and oyer ill prevail j we pense of many, be unsustained or is old, dead, tnnal Equinox unquenchable dge shall grow faith, baptized i&r the seed of r land. tUMMART AND CONCLUSIOH. 113 rethren, and r from * other can it verlaiting to iman natMre iscended up s. m and trial ; 01 persecu- 3 make prey or their love robbery and ' worst cla«s ves to be in men to as- haracter of alliei whh them, for nuch work, ivil power, in casting ill be tor- they come Jstimony of ving their faggots to sting per- gth of tha ersecution manner in :iey were loss they they must L*t, and at them, i», ng« ; it is \h9 perMCUtort who ar« poor and wretched ; a gloriou* crown is theirs, they are the heirs of God who will put on that diadem of glory and beauty with his own hands, in the gaze of devils, men, aid angels. Oh how secure that crown is, which is m the keeping ef the Lord Jesus Christ ! The concluding summary of the passage is addressed to every intelligent human being,because none of our race can have adeep' er interest in this salvation than those in Smyrna; at the same time be it understood and every where proclaimed, all human beings hare as deep an interest here as they. To all of you, my hearers, the voice of this holy one is daily addressed, either through the in- spired word, the varied providences, or the teachings of the serv- ants of the Lord ; urging upon you through your heart, through your head, or through your conscience, decision of character devo- tedness to God. In ''o'ing so faithfully, you may have to encounter difficulties, and trial or even sustain temporal privations and losses, but you do so _jr the noblest of all objects, viz, for a crown and a kingdom, that fadeth not away, and you shall always erercome through the blood of the Lamb. Hear then, with sol- emn attention,— hear, for it is the Almighty who speaks ; his words change not. If you obey his voice he will give you the crown of life ; if, however, you prove unfaithful to him, and in order to shun his cross, you desert Christ, his people, his cause, you par- ebase your guilty ease most dsarly ; for you cannot then escape . from being hurt by the second death ; and oh what a deep incura- ble wound is that ! For it there is no balm found bv men or angels either in heaven, or hell. While Popery and her less honest sister Puseyism continues m the world, and they will continue so long as men by nature are "earthly, sensual and devilish," every honest disciple of Christ, and all Churches made up of such honest men must expect and stretch out their arms to meet what our blessed master foresaw, and warned them of, namely :-'' In the world ye shall have tribulation ;" yet let all such be well assured that no form, or amount of tribulation for his name's sake shall ever be able to cut them off from the fountain of their safety and peace,-*' but in me yc shall have peace." Again, no trials however severe, must deter the Christian from his duty to his " master," because to heaitate, to vacillate or be wanting in CONctusroiT. U6 • SUMMART A because if ,ve would ^o ud IiITT' "'° """^ ''i'eracefal "ura, .'and you are wdlab,! ','""' I""" ^'^''^' *» land i. .|i ^a.ion should induce?™*'': "hrrV'-' '"' «-""y -=<.-«.- " -0 .in against i>im by wCC '" " " ^"^ '° «""' Phatically proclaim. hiLe fT.h~!,'' °^"f , =""• -''o "m- 'rea,un against Chrirt. IVor L it it , ' ' "" '^"''''">«' « '"','b M. <™M of God ; ,0 cone r pu r^T^ """''" '°'™«'" you may incur, to hold up t^e .^h \ u'\' "' '^'^ "^P™*-' from falling over the prodpTcoSj''?\f ""■ "="" '"^^ ">-' '■" your part a dreadful wron?. 1 "'° *^ ?" °f ««" ^'0, « "^. 'or you to accept of IvXtT ."""''''f °'™"'''"^' -"'« ^ hands of either Prfeat,BtLrCeC T """"'" f"™ "'o from heaven," i, to cotZL iH' "'' """""^ "ang«l Wo, and death, aird Tnto Zvl ''^^'™'=''™. by going through your right Irani." Ne d I aJd'fh^r'"'"'^ "' ''^' " ^''^ - "<> '- ™ J God, a work, the result of ^.rl'" T'"" '"""^<"' y^' »oul remotest period of your U, ! tot '"""''''»''<" "ess you to the ■on, and firmness alone vf! T ^l' " '" '"'" '™™'' i » 'lo.i.- •™«-" G°'i. Does not Du.evf.m '",'';"'"'"S» fo' your soul" ? fr- .ruth ^latfnCs rt;' ''" 'r?r^ ^f'"' "' '-""'r '0 "■ Smyrna, and L do s 1:. ^'^ ,' ."'"'"f "^'"' ''°""''=^«" Apoatacy in every place ar" '*""»''' "^^ «''"' "oman opportunity are found ' Could cn.'lir^ T 'I, °' "''"" P""" »"J 1-11 fire (or as they .„ lea nldlXl^ T' """ '" """'■S" '" o-e. of God,") all those who suCt™ „ ,h ""TTT^ """' 'o^cy of such a system be heuT^ Tt . *""■. >"''«' ■' A'a» ' H Ih. "0' Herod himself far out-Hl^dld W. ""' "' '"""'"^ "= ' '• He assumed the glory of G«l „ h ^ *' P^'J"'" "asphemy ? P w« .. m.*, God and dam„ ,11 wh. ,iii „, t., j,„ SUMMARY AND CONCtUHOlT, m ai4 worship this work of their hands ! ! I Brethren the crackling faggots have not half the horrors to u», that submission to such tiogma* have. Oh ye», thtstakf, a thousand tiraei rather the stake, than tho admission of such claims, or obodignce to such doctrines. Do not suppose I am exaggerating, or merely seeking to work upon your imaginations. Very far be it from me to do bo ; in proof of * his I have only to again remind you of the identity of Popery and puseyism which wo have already so dearly proved, and then refer you to the present sayings and doinga of both The follow- in{? paragraph from the Paris Universe, the leading Popish journal in France, shows what Popory would be if it could, the world over. "A heretic examined and convicted by the church, used to be delivered over to the secular power, and punished with death. Nothing ha« ever appeared to us more natural or more necessary. More than 100,000 perished in consequence of the heresy of Wyckliffe ; a still gieater number by that of John Huss ; It would be impossible to calculate the bloodshed caused by the heresy of Lutlier ; and it is not yet over. After three centuries, we are at the eve of a re-coinmencement. The prompt repres- sion of the disciples of Luther,and a orusade against Protestantism would have spared Europe three centuries of discord, and of catastrophes, in which France and civilization may perish." On this the Edinburgh Witness remarks ; " One great St. Barthole- mew of Britain, then — one simultaneous attack by Papists within, and the popish powers without— one red sea from shore to shore — and then tho triumphs of the Vatican would be complete ; revo- lutionary storms would no longer discompose the tranquility of Schonbrunn ; and no one would remain to point tho finger at the king of Prussia, and proclaim him a traitor. * It is not yet over,' says tho organ of the re-actionary party ; * after three centuries we are at the eve of a re-commencement.* Well, let them come on. Right glad are we that the Papacy advances against us un- der its own shape. We dread its arms less, than we do its arts. Wo tiust there are yet enough bold Protestant hearts and stalwart arms in our island, to keep it against all comers. At all tvents we will rather die freemen, than lire the slaves of the Pope.— But we are firmly persuaded that the day the papal powers attempt to put in execution this, the crowning part of their pro- jected policy, wiU be the last day of ishoir f uccesi, and p»rhap» 118 SUMMARY AND CONCLUIIOW-. 3 ii ll ' I n% alto of their existence. They are not perhaps a\rjire that ihtV are building upon a thin crust, with a raging Conflagration under- neath. They may cany their tower too high. The moment they add the crusade against Protestant Britain to their other projects their building will be , heavy for the strata oh which it rests! Its weight will sink it into the abyss." And English puseyisra, now in 1851, without shame or reranrse exhibits the very same fang of the serpent, as does Popery in Rome. She places some of the brightest lights, and some of the holiest men of our day, in circumstances which in many respects resemble Polycarp and hi3 faithful band in Smyrna. Do they not whenever, and where- sojver they can, assume peculiar sanctity, ghostly dignity, and alliance with God-making a close borough of the christian ministry and sacraments, and mercy? Do they not drive th« faithful from the churches of protestant Britain ? Do they not put every possible obstruction in the way of the ministers of God, so as to hinder and prevent them from leading souls to Jesus Christ for salvation? Nor do they stop at denying men ordinatior, deposing others, shutting up the pulpits against all who "go not With them" in their absurd mummeries. But ihey imprison al^aith- ful minister to the injury of his health, and involve his family in bankruptcy and ruin, by a heavy fine. What was his sin ? you naturally enquire. Just the same, a Huss, a Luther, a Calvin, and Ridley were found guilty of, viz., preferring the will of Christ above Cesar's, '< obeying God ratnerthan men."— That the fa-r- gots are wanting, as yet, is true ; for which we case not to thank God, and the laws of a sound Protestant Constitution, on which England's throne is happily based ; but, to his notorious Lord- ship, John ot Exeter, neither Ave nor Mr Gorham ewe one mite of gratitude. In bringing this course of lectures on Puseyism to a close, allow me onca more to remind you of my object in meddling thus pub- licly with the subject at all ; it has been by plain, unobjectiouable, undeniable proofs, and facts, to show to my honest-hearted, un- suspecting, protestant fellow townsmen, what that wide spread leprosy in the Church of England called puseyism really is ; what It now labours to accomplish ; as well as the means to which its abettors resort in order to carry the whole established Church of England into the den of tho dragon, iha arms of th« scarlet clad mam J that ihty ion under- ment they >r projecti, ch it restc. puseyisra, ^ery same es some of >ur day, in 'carp, and nd where- ?nity, and christian drive th« they not irs of God, isus Christ )rdination, ■0 " go not on a faith- family in sin ? you aivin, and of Christ it the fag- it to thank on ^vhich )us Lord- one mite ose, allow thus pub- ctiouable, arted, un- de spread ^ is ; what which its ;]!hurch of arlet clad ■UMMART AND CONCLUSION. 119 lady. Nor would I fail to warn you of the fact, that in England'i colonies— in Canada, England's Church is as deeply infected, as anywhere else ; who could read the motto borne at the head of th« late clerical procession, viz., " Salvation through the Cross, but not without ihe Church,^' or who can read the aentiments uttered by both bishop and clergy in the same dioces-o (with 3ome happy exceptions) and not take alarm and gird on the armour of Righteousness, to combat for the sake of Christ's good cause, and the souls of men, such popish pretensions and principles ? You cannot be true to the Reformation, to Protestan- tism, to the Bible, and stand allied to such a cause. " Be not de- ceived, God is not mocked, whatsoever a man soweth, that also shall he reap;" and for you to leave your name identified with proceetlings, that will hand down to your posterity the fruits of the puseyite apostacy is such a crime, against your God, and country, as will involve you in tremendous penalties. The fatal effects of Puseyism, are presenting themselves to our attention in England ; and never more painfully than in the late apostacy of a number of Puseyite ladies, from the faith of the Word of God, to that of the Pope ; T shall give it^to you in the words of a very distingu ished Protestant minister of London, England, viz, Dr Campbell, he says — " The once famous name of IMr. Bennett (famous for his bold- ness in the cause of error while holding a Protestant living) is now almost unknown, his labours, however, have not been without fruit. Rome rejoices in the results. It is known to some of our readers, that Mr. BENNETT had a sisterhood under his superin- tendence at what is called St. Barnabas. After Mr. BENNETT had his mouth shut by the reluctant interference of CHARLES JAMES, Lord Bishop of London, these ladies were transferred to the house of Mr. RICHARDS, Margaret St, where they have since been living in retirement, without any spiritual occupation beyond regular attendance at the services at his chapel. (Mr. Richards went ovei- to popery from the ministry in the Church of England.) The community was composed of the principal supe- rioress, sisters, and several children under their care. This littlo iX)sse of devoted ladies lived, in all respects, as Catholics, and no- thing but the name was wanting to constitute them handmaids of POPE PIOUS THE NINTH! Thev had their domestic oratory, .1 It ,1 i § 120 SUMMARY AND CONCLUSIOR. their images, and .acred picture., and all the other outward ap- purtenances of a Catholic Convent. "Such is the boastful testimony now borne by the Romani.ts themselves This state . f things could not last forever; these parties must have felt themselves living under constraint and pres- sure, and hare longed for emancipation, and unfettered develop- ment. Accordingly,the suspension of Mr. Bennett paved the way for their deliverance from their remaining fetters of nominal Pro- testantism. And their introduction to the imaginary liberty of Po- pery. Matters have now reached a crisis ; and there has been a public avowal of feeling long cherished, and an acting out of prin- ciples long clandestinely held. Mr. OAKLEY-a name well known m the religious world-who sustains the functions of a Po- pish Priest m Islington, a few days ago, was honored with a com- munication from the superioress of this little band, apprising him that, Hvith the sanction of friends and advisors in the Established Church, she and her household were desirous of submitting to the Church, under Mr. OAKLEY'S guidance and instruction. • This intimation it may be well supposed,was as oil to the bones of this apostate Parson, who rejoiced in such an accession to his deluded adherents. These ladies last Lord's day week, (Oct. 5. 1850) came boldly forth, and professed their Romish faith in the midst of the evening services. The season of the act deserves no- tice ; Rome IS particularly studious of effect, and nothino- which time, place, or circumstance can supply to further her obiecis is ever overlooked. What is called ^' the Vespers of our Blessed Lady of the Rosary," having been sung by his Lordship the Vicar Apostohc of Hyderabad, the public procession took place, Mr. OAKLEY receiving the whole of the party at the altar, in the midst of an ignorant, gaping multitude, who appear to have bees much moved by this display of spurious conscientiousness. The scene seems to have been viewed as one of more than ordinary importance, and hence the priest determined to make the most of tt, for, ^' the parts that are usually recited were chaunted on this occasion." The Miserere, we are told, « was touchingly sung by the admirable choir of the Church," and afterward the Supo- iioress, ma firm and audible voice, read the profession of faith, and the pubhc absolution was presented ; after which the Te Deum wa. chaunted. Now wa. the .ignal for Mr. OAKLEY to apoear. I SUMMARY AND CONCLUSIOIf. 121 these and accordingly that gentleman addresied himself to the new con- verts, calling the attention of the congregation to what he deemed the noble surrender they had made in the cause of CHRIST. Then followed the " benediction of tho blessed sacrament," which was given by the Bishop present, and thus terminated this lamen- table delusion. The edifice was crowded to excess, and it is hop- ed by Papists, and it may, without any contemptible cowardice, be feared by Protestants, that the exhibition will have a ten- dency to lead others among the silly, sentimental and would, be-devout, but the profoundly ignorant, to follow the example." " One of the Romish journals boasts, that this place (74, Marga- ret Street,) has "yielded to the Catholic Church, five Clergymea of the Establishment, all of whom are, or will be Priests ; two Jm- uits, one Oratorian, and now a whole community of sisters." Such is a portion of the fruits of the labours of Mr. BENNETT, whom for years the PRIME MINISTER of England, with his family, regularly attended, but in mercy to them, his eyes were ulti- mately opened, and he saw the true nature of the system which i« proving so fatal to evangelical religion. It is curious to obserre with what virulence certain Church journals dwell upon hisLord- •hip's attendance on a certain celebrated Presbyterian Minister in London ; but they were never found tittering a breath on his Lordship's attendance on this embryo Popish Priest ai Knight'* bridge. From Rome they seem to think they have nothing to fear ; but they entertain a mortal abhorrence of Geneva !" Brethren, while such untiring and successful effort is being made to draw men away from the truth, "as it is in Jeeus " it ill becomes you to look on with indifibrence or inactivity ; lidif- ference is treason against the throne of God. <' Who then is oo the Lord's side ? who ?" He only gives proof of true loyalty to Christ, who ''loves the Lord his God with all his heart, with all his strength, and his neighbor as himself." May such be the proof presented to both heaven and earth by you, ray belortd brethren ; and may this public effort to expose error, exhibit ear* ing truth, and save men's souls, be now succeeded by tht blet* ling of Almighty God. Amen. "rl in IS CONTENTS. WhttUPMcjiim? '*4 Apostolic Suceoisioa. •• ii Baptismml Regeneration 33? Trtaaubfttaxitiatioa 47 * Tradition. ^. , . , . , , , . . , ,, , ....... 05 Ecclciioloc....... ei larocatioa of Saint« 91 SttMTniTyKtdCoDcIaiiott....>...c... 109,