of Popish superstitions. The 9th or last head embraced the controversy respecting Easter, A. D. 195.

10th. Unction received at baptism. This was a Pagan custom, introduced by Pagan converts. It was usual among the ancients to anoint with oil on coming out of their baths. Wrestlers, also, and those who ran in a race, anointed their bodies. And it is by no means improbable, that Pagan converts introduced the practice of anointing at baptism, to signify that the baptised were selected to run in a race; and to wrestle with or fight against the world, the flesh, and the devil. The Jewish converts, likewise, would easily adopt this superstition, considering it as sanctioned by the ceremonial law.

11th. The custom of offering in commemoration of the saints. On the martyrs' or saints' days, before spoken of, it was usual to present offerings, which were called sacrifices, or oblations, offered in memory of the saints. These oblations were not, however, considered as expiatory, but commemorative only; and then confined to unconsecrated bread and wine, or to the offerings of the first fruits. Both the names of those who offered, and the extent and nature of their offerings, were, at that time, proclaimed aloud in their public assemblies. (Hieron. in Iren. lib. ii., cap. 11; and in Ezech. cap. 18.)

12th. About the same time, the practice of making offerings for the dead was introduced. This originated with the Pagan converts, although the end then designed was very different from that which was subsequently founded on this superstition. There was simply a commemoration of the departed saints, and prayer offered up that those present might follow their good example. The offerings were either presented to the Church, or to the poor who might then be assembled. They were memorials only for the dead, and not expiatory sacrifices. Many likewise presented offerings on their birthdays, as thank-offerings to Almighty God. And commemorative anniversaries originated from a practice which prevailed at the same time, of making testamentary bequests to the Church, that after the death of such as made these legacies, their names might be had in honourable remembrance. (Cyp. lib. iii., ep. 15 and 16; and lib. viii., epist. 6; Aug. epist. 64; Origen lib. iii., in Job; Tertul. de Moneg.)

13th. The origin of praying for the dead. Many Christians of this period introduced the custom of praying for the dead, under the supposition that the souls of departed saints would not enter into the fruition of heavenly rest, until after the resurrection of the just and the day of judgement. It does not, however, appear that any at this period imagined that the souls of those for whom they prayed were in purgatory, or in a place of torment. The doctrine of a future purgatory was as yet unknown. (Tertul. de Coronâ Militis, and Contra Marcion. lib. iv., cap. 34; and lib. de Animâ, cap. 55; and De Moneg; Justin Martyr; Quest. 60 and 76; Iren. lib. v.)

14th. The sign of the cross. During this century, the use of the sign of the cross was introduced by some, as a witness to unbelievers, that they were not ashamed of the cross of Christ. This arose from the intercourse which then existed between believers and unbelievers, who were so intermingled that they dwelt promiscuously in one house, sat at one table, and slept in one room. The Christian converts resolved to be known and acknowledged; and with this design, they frequently made the sign of the cross, more especially on the forehead, as being more conspicuous. This was afterwards introduced into the administration of the sacrament of baptism. (Aug. de verb. Apo. Serm. 8; and in Psalm 41; Tertul. de Coronâ Militis; and in Apologet; Origin. Homil. 2; in Psalm 38; Cyp. lib. de Hæret. Bapt.)

15th. Indulgences granted in the Primitive Church. At this time certain penalties were imposed on those called penitents; and sometimes the term of probation was extended to many years. This period of penance was frequently shortened; and the mitigation was termed a relaxation or remission. A long time afterwards the designation was changed, and these mitigations were called indulgences, by which nothing more was intended than a discharge from ecclesiastical censures, or a mitigation of such penalties. (Tertul. lib. de Penit.; Eusebius, lib. vi., cap. 36.)

16th. The intercession of incarcerated saints in behalf of penitents. Those who were prisoners on account of their profession of the Christian faith, still kept up an

intercourse with the Church by means of letters; and as such were highly esteemed, these living martyrs were frequently importuned by the penitents to make intercession for them with the Church; and in this way indulgences were frequently obtained, though the credulity of the imprisoned saints was often abused. This is the only intercession of the saints which was known and acknowledged in the third century.

Regretting that my time and various engagements, will not allow of my extending this third letter to the close of the third century,

I am, Sir, your faithful servant,

Haselbury, Feb. 12, 1844.

Δόκιμος.

BISHOP OF WORCESTER'S CHARGE.

To the Editor of the Christian's Monthly Magazine and Universal Review.
SIR,

I beg particularly to thank you for your Orthodox observations about the Ordination Charge of the Lord Bishop of Worcester, to whom, I think, the best thanks of all the members of the Church of England are also due. The clouds of Popery have long reappeared in our horizon; the dawn of a better day seems likely again ready to dissipate them. The Bishop forbids them to magnify themselves into a miraculous Church, or to turn their backs on the people, and pray for them, instead of with them; of which Leamington exhibits one out of many specimens, on this head: and his reference to the Offertory, and the Keys of Heaven and Hell, will, I trust, give a lesson of humility to the Church, and induce a revision of literature and art, and a reasonable service, and common sense. The clergy are not to make our peace with heaven, but to assist us in doing so, by showing our obedience to the Creator, Saviour, and Redeemer, in fulfilling our relation to his creatures as our fellows, and not substituting a nominal faith for practical piety. It is not by returning towards the Church of Rome, but by advancing in the Protestant line, that the cause of true religion is to be served. Godliness can scarcely be expected, or supported, without cleanliness and temperance. Some of the clergy have been long neglectful, in not making what has been lately taking place lead to good purpose. I am, Sir, yours truly,

A SUBSCRIBER.

ANSWER TO THE LAY ADDRESS.

"Blow ye the trumpet in Sion; sound an alarm in my holy mountain."

To the Editor of the Christian's Monthly Magazine and Universal Review.
SIR,

I hope the moderate principles of your Magazine will at least allow of the insertion of the following observations. In the first place, I conceive the nature of the Answer to the late Oxford important Lay Address belongs more to the Heads of Houses, as High Churchmen, than to their Noble Chancellor, as the Times of Jan. 3 surmises. I admit, with sorrow, that the Answer is as nearly neutral as possible. But, depend upon it, the Tractarians will treat it as a complete, no less than unex

pected, victory, and as combining with their Jesuitical reserve. The suspended Dr. Pusey, and the writers of the Tracts, claim, that very many of the Articles admit of their very different interpretation, from what appears on the face of them. Surely, then, the number and personal respectability of this party, call for a revision of the Articles: but to state that, loading the conscience of every young man at matriculation, and on taking any degree, with a solemn subscription to Articles rendered so doubtful, is a sufficient protection, in modern times, against strange, and particularly against modern Romish doctrines, is to state what is not consistent with that common sense and that conciliation of the laity which the Bishop of Worcester hopes to see revived. The people are not made for the clergy, but the clergy are made for the people. Your obedient servant,

A ZEALOUS LAYMAN.

CONCEALED ROMANISM AMONG THE ENGLISH CLERGY.

To the Editor of the Christian's Monthly Magazine and Universal Review. SIR, The time has arrived when the people must act for themselves, and petition Par. liament and the Sovereign. Two bishops are advocating a decided return to the Church of Rome, and the remaining part of the bench are unwilling to risk any chance of diminished authority; and the clergy are disgracing themselves in the same way: instead of advancing the principles of the Reformation, are advocating a return, more or less, to the Church of Rome. It is true, that, under no pretence are the people to be made serfs of the Church by the Offertory, and other things, as if they could not judge of the means of bestowing their charities without the interference of the Church, and as if the Church, in turning their backs to the people during much of the Liturgy, were praying for the people.

Mr. Melville, in his powerful and eloquent sermon, lately preached at the Temple Church-which smells strongly of Popery and departed institutions-places the present generation in the middle age, between past and future days; claims for the present age, from the completion of prophecy, a long continuance of Christians that are better able to form juster opinions of Christianity, and promoting that by contending for the principles of the Reformation; that instead of envying the increasing advantages of futurity, we ought to prepare the way, with the increase of science, for the future spread of the Gospel, that when we arise from the grave we may arise to endless joy, and may glorify Him for his increased and ever to be increasing mercies beyond the confines of Time; towards all his features of other systems, by abandoning the darkness and mystery of iniquity and antiquity.

I perceive, also, that Dr. Pusey states that he quite agrees with Mr. Newman, in the doctrines of Tract 90; and that, upon these principles, both subscribed to the Articles. Dr. Pusey also states that the Bishop of Oxford, though he objected to the original publication, did not, as was published, forbid its future continuation. I think it is as clear as noonday, that, in free conscience, the Bishop should call upon these gentlemen to resign all connection with the Church, or that the Bishop himself should retire from the bench.

I am, Sir, truly yours,

AN OLD CHURCHMAN.

London, Feb. 3.

V. MONTHLY REGISTER.

GENERAL INTELLIGENCE.