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so let us walk in him, rooted and built up in him, and established in the faith, as we have been taught, abounding therein with thanksgiving, and let us beware lest any man spoil us through philosophy and vain deceit after the tradition of men, after the rudiments of the world, and not after Christ.

H. H. The above, may be considered as rather diffuse, by some of our friends, but it should be remembered that it is a subject of infinite importance. To afford to all, sufficient matter, to understand it, a more limited sphere, could not have been selected by the writer. We sincerely hope, that H. H. will favor us for the future, with dissertations upon some of the important articles of faith. He certainly has at heart, the advancement of the truth, and thinks as a Christian Lutheran. Editor.


Although our admiration of the character, talents and labours of the immortal Reformer, has always been of the very highest grade, yet we never thought him infallible in judgment or perfect in his writings. He lived amid the embarrassments and agitation of continual controversy, with a weight of duty and responsibility resting upon him, the magnitude of which we cannot conceive at the present day. Instead of wondering why he did no more, the greater wonder is, that he did so much. Considering the times in which he lived, the immense labours devolving upon him, the incessant anxiety of mind which he suffered, and the constant dangers to which he was exposed, it is not surprising that some of his writings exhibit manifest evidence of haste, and among those of this character we rank his Smaller Catechism. It was written in troublesome times and for the emergency, and though we regard it as eminently good in the choice of matter especially, yet we think it capable of amendment, yea, that a much better might be substituted. The plan is defective and inconvenient. Learners complain of this on good grounds, and it is our duty to render the exercise of catechisation to our youth as pleasant, easy and profitable as possible.

We are glad to observe that this subject is now discussed by our brethren in Germany. We have seen several plans suggested by them, but the one which strikes us as the best, we beg, leave to communicate, with a little alteration and amendment.

She three articles of the creed should be the foundation of a Christian Catechism. The other parts of Luther's might be subordinate to these. Veneration for the memory of that distinguished man should not blind us to any deficiencies in his Catechism. Our church is not built on Luther but on the Sacred Scriptures.

1. The first article of the creed. This embraces the doctrine of God, the Almighty Maker, Father and Governor of the world, and its inhabitants, in the general.

From this there would be an easy transition to the doctrine of man and his peculiar relation to God. This would embrace two heads. Ist. In his original condition. 2d. In his condition after the fall. Under the first head would be shewn his existence in a corporeal and spiritual respect, and his original relation to God. Under the second would be exhibited his fall from God the causes of his apostacy, its nature, spiritual and corporeal consequences, and the counsels of God respecting him.

Here would follow the ten commandments, and here also should be introduced the prophesies and promises respecting a Redeemer, and let the first general head close with the advent.

II. The second article of the creed would be the second general head. This would embrace 1st The birth of Christ, with the evidences of his supernatural incarnation. 2d The different effects it occasioned among men, from Shepherds to Kings and wise men. 3d The infancy of Jesus, that is, how he grew up, bis presence in the temple, &c. 4th His entrance upon his ministry. 5th Jesus, a teacher, example, leader, the means he employed for the extension of the truth. 6th His success, contradictions of sinners, sufferings. 7th Death, Atonement. 8th Resurrection, proof of the divinity of Jesus, and of his doctrine. 9th Consequences to his friends, the world. 10th Calling of Apostles, ascension, second coming, Doctrines of

Baptism and Lord's Supper. III. The third article of the creed. 1st His sitting at the right hand of God, Presidency over the church, Doctrine of the Holy Ghost, Revelation, Church, Repentance, faith and moral duties.

This is a general plan which appears to us better adapted to our wants, than any which we have yet seen. As catechetical instruction is so extensively pursued in our church, it is essential to have a Catechism of the very best character for simplicity, systematic arrangement and scriptural correctness. The plan is merely proposed to the consideration of those who feel themselves qualified to undertake the work. We are far from thinking it perfect, but it exhibits the general ground which ought to be occupied. The preparation of such a Catechism would be rendering an important service to the church, ministers, members and catechumens.

CLERICUS. The above communication, merits the attention of our Eeclesiastical bodies, or rather, the members of the General Synod. Nevertheless we publish it, as it is the privilege of Lutherans to differ in their views, and we believe, that a temperate, candid discussion of subjects, may be profitable. As for ourselves, we shall rejoice to see any evangelic productions, that are calculated to promote the knowledge of the truth, introduced among our people. But, our precious little Catechism, has been the friend of our fore-fathers, and our friend; we cannot forget it; we cannot agree that it shall be supplanted by another. We shall be glad to receive the views, of other brethren, and we consider “Clericus” as pledged, to continue his remarks, until the whole subject is brought clearly before the church.

In conclusion, we would add, that if any member of the church, sufficiently qualified, would translate accurately some of our numerous German Devotional books, or, publish something upon the plan suggested by “Clericus” in the English language, he would do our people a great service (as many do not understand the German language) and be himself amply rewarded.

We are frequently called upon by such, as become concerned for their souls, for some book, that may promote their views of the truth, and place before them the doctrines of the Bible, as received by the Lutheran Church. But, we have so few works in the English language, and there are so few others, free from the peculiar views entertained, by brethren of the different religious families, that we cannot but hope, that our General Synod will be sustained, by our people, in undertaking the publication of Devotional and Doctrinal books. In the mean time, let us with ardent prayer for the spirit's influence, search the Scriptures, with the aid of our Catechism, Liturgy, True Christianity, Schmucker on the Revelation, Biblical Theology, by Professor Schmucker, Mosheim, and the Periodicals of our Church.-Editor.


We extract the following, from "The Protestant" of 23d of January. We invite our readers to read it attentively. It affords us, ineffable delight, to see that so powerful a weapon is now wielded, as “The Protestant” against the soul-destroying errors of Popery. We shall make frequent and copious extracts. Of this resolution we already informed our readers, and we have the satisfaction to learn that it is approved of, One respectable gentleman, who with many others, censured us, for exposing the errors of Popery, and warning against its effects, during the past four years, (when scarcely any other Periodicals, contained any remarks upon the subject) personally called upon us, confessed his former short-sightedness, asked our pardon, and declared his readiness heartily to sustain us and the cause of Protestantism, for the future. The Roman Seminary at Emmitsburg in this county, was chartered as a College, by the last Legislature of Maryland.--Editor.

There is danger to be apprehended from the diffusion and ascendancy of Popish principles.

“A little leaven leaveneth the whole lump.” This is emphatically Ferified in these cases, where there is a peculiar appetency and adaptation in the mass, to receive the contagion, and where the leaven so infused, is peculiarly active and insinuating—in this case, both these circumstances combine to favor the diffusion of the baneful virus of Romanism.

What? in a Protestant country, the land of light ? Impossible, it is said, that the stupid errors and blind superstitions of Popery can be entertained among enlightened people!

If the objection means merely intellectual light, the argument is null, for it is notorious, that men possessed of the highest intelectual powers, have lived and died in an avowed beliet of the ridiculous tenets, and in the idolatrous practices of Rome. What does this prove? That the light in these Popish literati is darkness, and that there is no absurdity tro monstrous for men to credit, so long as they reject or slight God's word, and neglect to seek the teaching of his Holy Spirit. “The natural man receiveth not the things of the Spirit of God for the god of this world hath blinded the minds of them that beheve not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them.”

Though men of high intellectual attainments do profess to hold the absurdities of Romanism, it contributes nothing to the support of Popery: but it is an argument of great weight against those, who would persuade us, that the march of intellect will secure us against Papal encroachm ents.

The bighest in tellectual refinement will combine with the grossest superstition. This was abundantly evinced by the philosophers of Greece and Rone; who, with all their science and knowledge, yielded ie the popnl ar superstitions and idolatry ; “professing themselves to be wise, they became fools, and changed the glory of the incorruptible God, into an image made like to corruptible man.”

Is it urged that some of the more enlightened Heathens did not believe the pop ular idolatries, but only connived at them, as a useful engine of state policy? Perhaps, also, some of the more intellectual disciples of Pc.pery may not believe its absurd dogmas, nor join sincerely and ex animo, in her superstitious rites; but only sanction them out of worldly policy. But does this alleged incredulity of some of Rom e's sons afford us any security that they will not propagate her principles ? On the contrary, is there not cause to apprehend, that tb e number of these Infidel Romish partizans may be recruited from the ranks of nominal Protestants ? Are there not many disciples of lauman reason in our land, at present numbered among Protestants, who are far from being vitally impressed with the truth of the Christian religion? And may iť not be apprehended, that whenever it se jemed that the Roman system presented an effective system of machinery for state purposes, a position, which to a carnal mind is very plausible, they would be prepared to adopt it?

What matters it, to a man of no religion, what are the forms of belief? That which will most effectually answer the ends and purposes of human policy is best to him; especially, if it will least incommode him in his career of impiety, and will serve best to reconcile a life of sin, with the hope of escaping eternal misery:

Is there not therefore cause to fear, that if Romanism were backed with power, as it is in Maryland, very many of the disciples of human reason, instead of being shocked at the Papal absurdities, would go over to that interest, regarding it as the most useful engine of carnal policy, and as presenting the most promising field for sowing the seed of infidel principles. Is this hypothesis, or history?

Human reason and intellectual light alone, constitute not a safeguard against the errors of Popery. They are treacherous allies to the cause of spiritual and vital Christianity, and which will assuredly join the ranks of irreligion in the hour of trial!

But the prevalence of religious knowledge and gospel light, is our defence against the incursions of Popery! If all Protestants were sound, this would indeed constitute powerful rity. But if all Protestants were sincere, a compromise or coalition with Popery would not for a moment be contemplated, for it is the very essence of Protestantism to protest against all compacts and combinations with Popery. If the great body of the Reformed churches in this land were really what they profess, there would be little reason to fear the spread of Popery-but a great many nominal Protestants are already more than half Þapists.

The tenets of Romanism are precisely adapted to the bias and disposition of our fallen, corrupt nature; and consequently every individual, in his natural, unrenewed state, prefers the soothing self-flattering doctrines of Popery before the self-abasing, principles of true Protestantism.

If we contrast Protestantism with Popery in a few leading principles, we shall be convinced that the latter is the most palatable to human nature. How deep rooted is that self-righteous principle, which prompts men to entertain the idea that they can deserve the favor of God by their own works, or that, if a claim of absolute right to salvation by their own merits cannot be established, they can plead comparative goodness—that they are less guilty than others; that their sins are less numerous or less heinous; or that they can atone for them by repentance and amendment, by attendance on religious ordinances, and alms-deeds. Every person acquainted with the human heart, knows that such are the principles to which it naturally inclines, and that myriads of nomina] Protestants hold these sentiments, so totally repugnant to the Gospel.

Is this Protestantism ? is this the religion of the Reformation, founded on the word of God ? are these the principles for which Luther" wrestled, and for which Latimer and Ridley bled ? Far from it.

The great fundamental principle of Protestantism is salvation wholly of grace-justification by faith, to the exclusion of all merit in

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