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through the whole Bible and quoting the Psalms-Prophets, Gospels, Epistles, never so readily to his purpose (a great compliment, by the way, to Protestant knowledge of the Scriptures) yet she would, according to Tertullian's rule, have such mere usurpers quite discharged of all our occupying and possession of the Holy Testament--which is her old and only right and inheritance, and belongeth not to heretics (Protestants) at all.” This is enough for the strongest stomach : But there is more still. They say that Chrysostom does not (as some perversely gather of his words) make it a thing absolutely needful for every poor artisan to read or study the scriptures—and they say that the Fathers were far from approving of “the excessive pride and madness of these days (soon after the reformation.-Oh! these were troublesome times for the enemies to Bible reading) when every man and woman is become not only a reader (dear me! that is bad enough) but a teacher-controler-and judge of Doctors—church, Scriptures and all.”—Surely it is a dreadful thing for every man and woman “to search the Scriptures”—and to appeal “to the Law and to the testimony for the confirmation or rejection of doctrines--and to require, a “thus saith the Scriptures,” for all that is proposed to them for their belief. I know indeed that this touch-stone, like the Magician's wand-would cause many a Popish dogma to vanish, and this is the very reason why Papists are so much opposed to the circulation and general reading of the scriptures.

There is one other passage in this preface which we cannot forbear inserting here. It expresses the sentiment of the Council of Trent that the general reading of the scriptures does more harm than good. -The translators boastingly say—“Look, whether your men be more virtuous, your women more chaste, your children more obedient, your servants more trusty, your maids more modest, your friends more faithful, your laity more just in dealing—your clergy more devout in praying: whether there be more religion, fear of God, faith and conscience in all states now, (since the reformation, when the scriptures are more read) than of old when there was not so much reading, chatting-and jangling of God's word.” Can it be possible that the reading of God's word makes men less virtuous, women less chaste -children less obedient, &c. &c? Is this the doctrine of a christian church? If it be a true doctrine, then indeed, the Romish church is right in forbidding the reading of the scriptures :—Here, then, we see the infallible council of Trent and the learned Rhenish Doctors declaring it as their deliberate opinions that the general reading of the scriptures is productive of more evil than good—and yet Papists will declare it is a doctrine of the church that they should be generally read and they profess their willingness (but it is mere profession) to have them generally read. What! will they countenance and encourage that which is infallibly declared to be productive of more harm than good ?


When we speak of “the soul-destroying errors of Popery” we mean those doctrines, which are taught in opposition to the Bible, and merely in compliance with the sanction and direction of the Pope. If there are any, externally connected with the Romish church, who do not receive and subscribe to any other doctrines, but those inculcated by the Gospel, then any remarks appearing in the different Periodicals

upon the subject of Popery, cannot aim at them. And we are happy to have it in our power to state, that there are some such, among us.

Protestants state, that Popery, justifies the worship of images_teaches, that Priests can forgive sins—that saints should be worshipped—&c. but on some occasions, Papists apparently deny the accusations. We have before us the Doway New Testament, recommended by Pope Pius the 6th, from which we extract as follows. Hebrews XI 21 is translated thus “By faith Jacob, when he was dying, blessed each of the sons of Joseph; and worshipped the top of his rod. To this is added the following note. “Worshipped the top of his rod.". The apostle bere follows the ancient Greek Bible of the 70 interpreters (which translates in this manner Genisis xlvii. 31) and alledges this fact of Jacob, in paying a relative honer and veneration to the top of the rod or sceptre of Joseph, as to a figure of Christ's sceptre and kingdom, as an instance and argument of his faith. But, some translators who are no friends to this relative honor have corrupted the text, by translating it, he worshipped leaning upon the top of his staff; as if this circumstance of leaning upon his staff were any argument of Jacob's faith &c.” What becomes of the (epi, upon) in the Greek Testament? The true. sense is, Jacob being old and feeble, stood up to worship God, by leaning on his staff.

Again James i. 16, Confess, therefore your sins one to another To this is affixed “that is, to the priests of the church, whom v. 14 he had ordered to be called for, and brought into the sick: moreover, to confess to persons who had no power to forgive sins, would be useless. Hence the precept here means, that we must confess to men whom God hath appointed, and who, by their ordination and jurisdiction, have received the power of remitting sins in his name. Again Luke xvi, 9 to the words, “they may receive,” is added “By this we see that the poor servants of God, whom we have relieved by our alms, may hereafter by their intercession, bring our souls to heaven. In the table of reference, annexed to their Testament it is said, that the saints have power over nations know what passes among us &c.

Ephesians v.32, is translated, “This is a great sacrament viz. matrimony. The Greek 'musterion' implies however mystery, a great secret But there must be some appearance at least of proof, that matrimony is one of the seven sacraments & hence the perversion of the original word. Indeed this is the sole foundation upon which Priests set their doctrine.

1 Cor. xi, 28 instead of and drink, it is rendered, or, drink. This is not, in a note) said, by way of command, but by way of allowance viz. where and when it is agreeable to the practice and discipline of the church.

The above may suffice for the present.-Editor.


As we have been requested to give our readers, an idea of the creed of the Romish Church in the United States, by persons who are desirous of judging whether or not, it be the same as in Europe, we extract it from “The Pocket Manuel of Spiritual Exercises or Devout Vade Mecum for Catholics—Published with approbation, by E. Cummiskey, Philadelphia 1827.


I, N. N. with a firm faith, believe and profess all and every one of those things, which are contained in that Creed, which the Holy Catholic (Roman) Church maketh use of; to wit, I believe in one God, the Father Almighty, Maker of heaven and earth, of all things visible and invisible; and in our Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages; God of God; light of light; true God of true God; begotten, not made; consubstantial to the Father, by whom all things were made. Who, for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost, of the Virgin Mary, and was made

Was crucified also for us, under Pontius Pilate; he suffered and was buried: and the third day he rose again, according to the scriptures: He ascended into heaven; sits at the right hand of the Father; and is to come again with glory to judge the living and the dead; of whose kingdom there shall be no end. And in the Holy Ghost, the Lord and life-giver, who proceeds from the Father and the Son, who, together with the Father and the Son, iş adored and glorified, who spoke by the Prophets. And (I believe) One, Holy, Catholic, and Apostolic Church: 'I confess one baptism for the remission of sins: and I expect the resurrection of the dead, and the life of the world to come. Amen.


I most steadfastly admit and embrace Apostolical and Ecclesiastical Traditions, and all other observances and constitutions of the Church.

I also admit the holy Scripture according to that sense, which our holy Mother, the Church, has held, and does hold, to which it belongs to judge of the true sense and interpretations of the Scriptures. Neither will I ever take and interpet them otherwise than according to the unanimous consent of the Fathers.

I also profess, that there are truly and properly Seven Sacraments of the New Law, instituted by Jesus Christ our Lord, and necessary for the salvation of mankind; though not all, for every one: to wit, Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Order and Matrimony; and that they confer grace: and that of these, Baptism, Confirmation, and Order, cannot be reiterated without sa crilege. I also receive and admit the received and approved Ceremonies of the Catholic Church in the solemn administration of the aforesaid Sacraments.

I embrace and receive all and every one of the things, which have been defined and declared in the holy Council of Trent, concerning Original Sin and Justification.

I profess likewise, tħat in the Mass there is offered to God, a true, proper, and propitiatory sacrifice for the living and the dead. And that in the most holy Sacrament of the Eucharist, there is truly, really, and substantially, the Body and Blood, together with the Soul and Divinity of our Lord Jesus Christ: and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood; which conversion the Catholic Church calls Transubstantiation I also confess, that under either kind alone Christ is received whole and entire, and a true sacrament.

I constantly hold, that there is a Purgatory, and that the souls therein detained, are helped by the suffrages of the faithful.

Likewise that the Saints, reigning together with Christ, are to be honoured and invocated, and that they offer prayers to God for us, and that their relics are to be respected.

I most firmly assert, that the images of Christ, of the Mother of God, ever Virgin, and also of the Saints, ought to be had and retained, and that due honour and veneration is to be given them.

I also affirm, that the power of Indulgences was left hy Christ in the Church, and that the use of them is most wholesome to Christian people.

I acknowledge the Holy Catholic Apostolic Roman Church, for the Mother and Mistress of all Churches; and I promise true obedience to the Bishop of Rome, successor to St. Peter, Prince of the Apostles, and Vicar of Jesus Christ.

I likewise undoubtedly receive and profess all other things deliver. ed, defined, and declared by the sacred Canons, and general Councils, and particularly by the holy Council of Trent.

And I condemn, reject, and anathematize all things contrary thereto, and all heresies whatsoever, condemned, rejected, and anathematized by the Church.

This true Catholic faith, without whicis no one be saved, I N.N. do at this present freely confess and sincerely hold, and í promise most constantly to retain, and confess the same entire and unviolated, with God's assistance, to the end of my life. Amen.


From the Lutheran Magazine, published at Schoharie, N. Y.


Philadelphia, Jan. 4th, 1830. Mr. Editor.-It is at all times pleasing to contemplate the increasing prosperity of our Evangelical Zion, whether it relate to the church universal, or whether it be confined to this formation and establishment of individual congregations. The only circumstance which has hitherto prevented the Lutheran church in the United States from exerting a more extensive influence, has, undoubtedly, existed among ourselves. Internal jealousies and civil discord, have destroyed that unanimity of effort, which alone is necessary to make her as powerful in the number of her adherents, as she is attractive in the beauty and simplicity of her doctrines. I am proud of my church, and where is the Lutheran who is not? I glory in the Revolution which gave us our title ; and the rapid dissemination of principles so consistent with the precepts of our blessed Redeemer, will always proveto me a source of the highest gratification.

These reflections have arisen whilst viewing the present state of things in Philadelphia. It is but a very few hours since my arrival, yet this has not prevented me from making many observations of an interesting character. Having brought letters of introduction with me from New-York, to several clergymen in this city, I called immediately after leaving the boat, on the Rev. Dr. Schaeffer, by whom I was kindly received. This gentleman is well known to you as one of the fathers of our church in America. His talents and learning are also, sufficiently celebrated. When announced, I was particularly struck with his venerable appearance, whilst his kind attention and generous deportment commanded my esteem. He invited me to spend some time at his house, but my sudden departure from the city, which will be much earlier than I had at first anticipated, prevents me from accepting an invitation so congenial with my own wishes.

The same evening, I went to the residence of the Rev. Mr. Krauth, whom I found in his study, preparing for the solemn duties of the Sanctuary. He appears to be what I expected to find him, a good christian—a ze: lous advocate for the principles of our church—and a friend to every thing which will promote her interests. He is pastor of an interesting and flourishing congregation, lately established in

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