church, setting Pope against Pope, and Council against Council? Ask Pascal, a papal writer, for the spirit of sects, and party, in the heart of theological literature, among the churchmen of his day-(See his Provincial Letters.) Even Bellarmine himself, the great Oracle of Popery, says, (Chap. x. book 4. De Ecclas.) "An hundred several sects are sprung up among us!"

And is it indeed so, that our author can be acquainted with these facts and yet talk about their unity, and our want of it? We deprecate disunion, but it is not confined to us. We deprecate disunion; but we could not bring it to an end by force, or by closing the Bible on the people, in order to secure implicit faith in man's dictations. We deprecate disunion; and we do from the heart believe that among those who think or know any thing of the Bible, there has been as much disunion in the Roman church as the Reformed.

There are two other leading points of remark in the strictures of our author, which he presses with some earnestness against Protestants. One is the great numbers of the Roman church; the other, the persecuting spirit of Protestants.

As to the former it is surely no argument for a system of religion that it is popular. If it weights at all, it would seem to be in the other scale; for we know that our Master was not popular, nor his family of followers large-and he has prepared us to expect the aversion and even persecution of men, in holding and living the truth as it is in Jesus. And if numbers are arguments, the heathen may well exult alike over Protestant and Papist; for to this day of the world's history, they have on their side an overwhelming majority. It may, however, not be unworthy of notice, that in every kingdom on earth, where the papacy has been established, it is now on the wane;

and also, that in those nations most remarkable for diffusive intelligence, for the love of knowledge, and the enjoyment of liberty, Protestants are most numerous-nay, commonly, we think, those blessings are in the ratio of Protestant population and influence. So that if there be argument in such facts, it is certainly not most favourable to the cause of Romanism.

And now in relation to the other point, viz. the spirit of persecution, it is with surprise, and pleasure too, that we find our friend using such language. It is pleasing, because it is the very genius of the Protestant system to abhor a persecuting spirit; and surely we shall unite with him to disclaim and to oppose it: and it is surprising, because it is the very genius of Romanism to persecute, where it has the power!

But having, thus far, endea voured to meet and rebut, the arguments of the author, we shall proceed now to state a few of our objections to his system; and, as among these will be presented this very subject of persecution, he may in it find our more enlarged reply to the charge against Protestants, of a persecuting spirit. Having endeavoured, with a good conscience, and as fully as our time and space allowed, to meet the objections urged by the author of the strictures, we do expect in return, the same spirit.

The first, and an insuperable objection in our view, to the system of the papacy is, the church of Rome's liberties with the word of God. It is a well-known fact, that the church of Christ did, for several ages after his resurrection, with the church at Rome, reject, unanimously, the Apocrypha, as no part of the word of God. Origen, Athanasius, Hilary, Cyril of Jerusalem, and the other orthodox writers, who have given catalogues of the canonical books of scripture, concur throughout, in rejecting these

books as spurious. And how striking is the fact, that from these books come the authority for the doctrines of purgatory, prayers for the dead, &c. &c. With such additions, it is plain that there is another scripture; and proof may be gotten thus for any doctrine.

We object also to the traditions of the church of Rome: that is, certain doctrines, precepts, and usages of the church of Rome, not written in the word of God. These, says Bellarmine, and even the Council of Trent, if decreed by councils, and judged Apostolical by the church, are of equal authority with the writings of the Apostles!

Now we object to this, as coming directly in the face of that awful sanction mentioned in the 22d chap. of Revelations, verse 18.We think it the fertile source of corruption both in doctrine and life-that it is rebellion against God, and applies to the Pope of Rome the passage in 2 Thess. 3d chap. from ver. 3, to 11. It is usurpation of the rights of God; even dictating what is God's word to man, and his will concerning him, and teaching for his commandments, their vain traditions! We deny that there is the least authority for it in the word of God, and do call for a candid reply to the objection.

We object to the use, in particular, which has been made of the Decalogue. It is a fact which cannot be denied, that where it will be tolerated by the community, one of the commandments, that against images, has been garbled, mutilated, and even abridged and dropped. And as this has been denied, we refer to our proof.

The Council of Trent itself gives four words alone of the 2d commandment, and terminates with a very significant et cætera.

The version used in the highlands of Scotland, and by authori

ty, has it thus arranged:-the 1st commandment stops at the words

"no strange gods before me;" and then comes the saving et cætera. The 2d commandment is thus put down:-"the 2d commandment is, thou shalt not take the name of the Lord thy God in vain;"-so the whole of the real 2d is left out. The reason may easily be divined by one who looks around the walls of a cathedral at the image-worship there enshrined, and supported by the authority of the church.

Again, the version used in Ireland, entirely omits the second commandment!

The Doway Catechism is wiser, as it had to circulate among the free, bold, faithful, and enlightened Protestants of another sky. -It gives all the verses, but palpably perverts the scripture by a mistranslation, viz: "thou shalt not adore nor worship" graven images; whereas the true translation is, "thou shalt not bow down thyself to them nor serve them." This latter forbids entirely kneeling to them, and worshipping before them, as well as worshipping them. The reason then of the charge, is very plain.

Again, we object to the withholding of the scriptures from the people, even after they have corrupted their blessed pages, by additions and alterations. We ask here what an American Romanist would say as to the right to read the scripture. Suppose he says, as the author of the strictures does, that this is a false charge! very well: If he, from the heart, thinks that he has the right, what becomes of the obligation to obey the decrees of councils and Popes? By them it appears that no man in any country has the right to read the Scriptures without permission from his Priest-and the Priest is the judge of his fitness to read them; and if he read them without permission, he shall not receive absolution

of sin, until he has first delivered up his Bible! But we refer to the proof,-see the 4th rule of Index. lib. prob. issued by Pope Pius IV., by order of the Council of Trent.

"Since it is manifest by experience, that if the holy Bible be promiscuously permitted in the vulgar tongue, by reason of the rashness of men, more loss than profit will thence arise-in this matter let the judgment of the Bishop, or Inquisition, be stood tothat with the advice of the parishpriest, or confessor, they may grant the reading of the Bible in the vulgar tongue, and translated by Catholic authors, to such as they shall understand receive no hurt by such reading-but increase of faith and piety; which faculty let them have in writing. But he that without such faculty, shall presume to read or to have the Bible, he may not receive absolution of his sins, except he first deliver up his Bible to the ordinary." Now here is infallible law, (as Papists say,) that is, a decree of the great Council, seconded, and issued by the Pope. It is standing, binding law. What is it? Why, (1st,) no layman has a right to read the Bible without permission in writing from a priest. (2d.) And then no Bible not translated by a Roman Catholic. (sd.) The priest is the exclusive judge of the question whether or not he is fit to read the Roman translation and he must submit his conscience to the priest's opinion, as to the great christian duty of searching the scriptures. (4th.) If he violates this law, he cannot get absolution of sin, until he delivers up his Bible-that is, for the time, he is under the curse of unpardoned sin. (5th.) Again, from this it appears that God's word will injure the great body of men, if they read it. (6th.) And this rule is binding now, on all, as well American as other Roman Catholics.

We might go on to multiply

quotations and superadd proofs of c the truth of the position taken above. But in view of these facts, we ask the author of the strictures to explain to us these divers inconsistencies.

(To be continued.)

From "The Standard," (Cincinnati).

AN APPEAL ON THE SUBJECT OF CHOLERA.

It has pleased God, whose judgments are unsearchable, to permit pestilence to reach our shores. The dark wing of the destroying angel, whose sword has smitten the nations of Asia and Europe, now shadows our own threshold. It is too probable that all precautions will be ineffectual to prevent the ravages of this subtle and mortal foe. If Providence has let loose the elements of destruction to chastise the nations for their iniquities, and has seen that America too needs the scourge, we can no more stay his hand, than the blades of grass can arrest the scythe that sweeps them from their parent sod.

It is superfluous to describe the fearful nature and rapid progress of the Asiatick Cholera. Suffice it to say, that though its destruction is not so awfully sweeping in temperate climates as in the hotter regions of the east, and though the intemperate and the vicious are especially marked out as its victims, yet it has, in almost every variety of climate, attacked the strongest men, whom it has instantaneously reduced to a state of dreadful weakness and suffering, and who, in less than twelve hours, notwithstanding all the skill of the physicians, have expired. It has spared neither high nor low, neither the wicked nor the good. The brother of an emperor, the conqueror of the Turkish empire, the nobles of Vienna, the missionaries of St. Petersburg and Astra

chan, the robust young guards of the Russian autocrat, have severally sunk beneath its terrible assault. This distemper, in very many cases, defies the power of medicine: it racks the limbs with violent spasms, stagnates the blood, and renders the living man as cold and powerless as a corpse. It has proved fatal to not far from onehalf of the persons seized. Thousands have sunk under it in the principal cities and towns of the European continent; and in one country alone, (Hungary,) one hundred and fifty-one thousand seven hundred and twenty-four persons died of the Cholera, besides 32,957 left under medical care at the date of the official report.

What, then, under these circumstances, becomes the duty of every rational creature? To await in cool indifference the wave that may hurry him into eternity? To put off all consideration till he feels the cold hand of death upon him? To leave his affairs unsettled, his soul unprepared? Are these the dictates of reason? or does it not rather prescribe that we should humble ourselves under the mighty hand of God, inquire the reasons of his terrible judgments, and consider how each one of us should answer the voice that speaks to us in such awful accents?

To him who humbly listens to the voice of Providence, this dispensation proclaims, as with the tongue of an angel, the warning of the scriptures-"Prepare to meet thy God!" This solemn admonition may be distinctly heard sounding from the desolated cities of the old world. Let us not imitate the madness of that wicked race who, imbruted by sensual pleasures and worldly cares, despised the warning of the patriarch, "when once the long-suffering of God waited in the days of Noah;" but let us rather copy the humiliation and penitent prayer of Nineveh; let us "cry mightily unto

God;" let us "turn every one from his evil way"-"who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?"

It may be that the Lord will have respect to the fervent prayers of the American churches, and "say to the angel that destroys the people, It is enough; stay now thine hand." Yet let their prayers be offered up in the submissive spirit of "the father of the faithful," when, interceding for the deliverance of Sodom, he said, "Shall not the Judge of all the earth do right?"

If our all-wise judge have some great end to answer by suffering this disease to ravage our own, as well as other lands-if he be "willing to show his wrath, and make his power known," so that "men may speak of the might of his terrible acts, and declare his greatness"-if he be resolved to correct his own people for their lukewarmness, and to quicken them to repentance, watchfulness, and new obedience-if he have determined to awaken the thoughtless, to astound and convince the infidel, to terrify the voluptuary, to humble the proud, to inflict vengeance on the rebellious, to draw the attention of the grovelling worldling from his sticks and straws, and to manifest to the whole world of practical Atheists, to all who live to themselves and the things of time, as if there were no God and no eternity, to all governments, nations, and powers, that "Verily he is a God that judgeth in the earth;" then, O my countrymen! be not disobedient to the heavenly voice and vision; bow in submission to the chastisements of the Almighty, repent and seek pardon and salvation whilst they may be found.

Many and awful are the national sins that may have drawn down upon us this visitation. The highest privileges ever granted to a

people have been by multitudes neglected and scorned. Obscene impurities, drunkenness, profaneness, and infidelity, prevail among us to a fearful extent. Iniquity runs down our streets like a river. "The Sabbath of the Lord" is profaned by many among all classes of the people-from those highest in authority to the most abject in servitude-from the man of wealth to the beggar. Many, even of those who most need the comforts of religion, have insolently cast off its authority. Are not these causes of deep humiliation and self-abasement? and should not these sins be repented of and forsaken?

Let every man now act as though the gates of eternity were open before him. It is, indeed, gross infatuation to act otherwise at any period of our life, seeing that we "dwell in houses of clay"-frail, tottering tenements, "whose foundation is in the dust." The strongest and most secure may say, "There is but a step betwixt me and death." But if watchfulness and preparation are necessary at every period of our existence, there is, in such a crisis as the present, when "God is carrying men away as with a flood," a more direct and solemn warning of Providence to prepare to stand at the judgment seat of Christ. None may disobey the summons to this tribunal. It is authoritative as the word that called up the universe out of nothing. Each one of us must hear it, and must obey. Each for himself must answer at the bar of the Omniscient for the deeds done in the body. Let me then address a few words of earnest counsel to two classes of persons.

TO THE UNPREPARED.

Unprepared! Is it possible? When death is daily seizing on his prey all around you-your friends, your acquaintance-the young and the aged, the robust and the sickly; and when you are as certain of his

ravages as if you saw him in the visible form of a monster, prowling for and devouring his victims! Unprepared! at this period-when a new form of disease, more terrifick than any hitherto known in this country, has actually reached our shores, and may very soon commence its fatal ravages in our own houses! Unprepared! For what? For some short journey, whence you shall soon return? For an interview with some friend, with whom you have business of no importance?-For attending a trial, for which you are not a party concerned? Nay-but unprepared for a journey to that country "from whose bourne no traveller returns!" Unprepared to come into the presence of your Maker and your Judge! Unprepared to settle the mighty account of the last day! Unprepared to stand before the great white throne-to answer for yourself, to plead guilty or not guilty before the "Searcher of hearts"-and to hear the sentence, "Come, ye blessed of my Father, inherit the kingdom prepared for you!" which shall thrill the souls of the righteous with immortal joy; or, "Depart, ye cursed, into everlasting fire!" which shall pierce the wicked with unutterable terror and despair!

Unprepared for these things! Unprepared either to vindicate before Him "whose name is Holy," your claim to eternal life on the ground of your perfect obedience to his law, or to offer "a ransom" for your soul, which disobedience has forfeited! The one or the other is necessary. God has "found a ransom;" but have you found it? Have you accepted that ransom which divine grace has offered? Have you felt your need of it? Have you come as a ruined, helpless sinner to the cross of Christ, and cast all your dependence on him? If not, he is no ransom for you.

"But," perhaps you say, "It is