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Old Testament dispensation, and the one sufficient and perfect sacrifice offered by Christ under the New Covenant. In one we read of the priests standing daily, always engaged in the constant offering of sacrifices; but Christ, (the Apostle says,) "After He had offered one sacrifice for sins, for ever sat down on the right hand of God."-(verses 12, 13, 14.)

sant labours of the Jewish Priests. Now how does this language of the Apostle agree with the employment that the Church of Rome assigns to the Lord Jesus Christ ?— According to her doctrine, He is still engaged, by means of the priests, in offering Himself up upon twenty thousand altars, or more, every day! Thus the sacrifice of the Mass represents Christ as suffering often, in Mr. B.-I see your aim: you are proving direct contradiction to the argument of the that these sacrifices were imperfect because Apostle, that He had no need to offer they were offered often; and if you can Himself often, because by one perfect sacriprove that, you think you will prove that fice the work of man's redemption had the sacrifice of the Mass is an imperfect been completed. You perceive then, that sacrifice because it is also offered frequently. the celebration of Mass dishonours the Mr. A.-Precisely so. Take the Apostle's reasoning and apply it to the sacrifice (as the Church of Rome calls it) of the Mass, must we not say of it, as he did of the Jewish sacrifices, that they are unable to make the comers thereunto perfect, for then would they not have ceased to have been offered? because, that the worshippers, once purged, should have had no more conscience of sin. The Apostle turns away from these often-repeated sacrifices, to the one all-sufficient sacrifice of Jesus upon the

cross.

Mr. B.-Very good; but may not Christ be often offered as a sacrifice?

Mr. A.-Read from the 24th verse to the end, of the 9th chapter of Hebrews." For Christ is not entered into the holy places made with hands, (alluding to the Tabernacle,) which are the figures of the true, but into Heaven itself, now to appear in the presence of God for us: nor yet that He should offer Himself often, as the High Priest entereth into the holy place once a year with other blood than his own; for then must He often have suffered since the foundation of the world; but now once in the end of the world He hath appeared to put away sin by the sacrifice of Himself.

Mr. B.-That is very strong.-I had no idea you Protestants had so much scripture to support your views.

Mr. A.-Again, we read in the first chapter of this Epistle to the Hebrews, 1st, 2nd, and 3rd verses,—“God, who at sundry times and in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by His Son; who being the brightness of His glory, and the express image of His person, and upholding all things by the word of His power, when He had by Himself purged our sins, sat down at the right hand of the Majesty on high." Where can we find stronger or more decisive language than this? Here is perpetuity of rest, contrasted with the inces

sacrifice of Christ, because it denies its perfection, and represents it to be even more defective than that which was offered by the High Priest under the Jewish law, inasmuch as it needs to be offered more frequently.

Mr. B.-You bewilder me; can it be possible that so great a dishonour is done to Christ by the Mass ?

Mr. A.-It is but too true; and not only that, but this doctrine robs the believer as well as the Saviour.

Mr. B.-How does that appear?

Mr. A.-Observe how the believer is invited to approach his reconciled God and Father with a child-like confidence, suitable to the perfection of that sacrifice which Jesus, the great High Priest, offered for His people.-Read from the 14th verse to the end of the 4th chapter of the Epistle to the Hebrews.-"Seeing then that we have a great High Priest that is passed into the heavens, Jesus the Son of God, let us hold fast our profession, for we have not an High Priest which cannot be touched with the feeling of our infirmities, but was at all points tempted like as we are, yet without sin. Let us therefore come boldly unto the Throne of grace, that we may obtain mercy, and find grace to help in every time of need." But the Church of Rome, by the doctrine of Transubstantiation and the Mass, completely destroys this filial confidence; not only, as we have seen, by lowering the perfection of the atonement and introducing other intercessors, but by asserting that the intention of the priest is necessary, or the miraculous change in the wafer and wine will not be effected!! Could a better way have been devised to exalt the priesthood and secure their influence over the people, than to place within their power the transformation of a wafer into the Creator of heaven and earth, and to withhold at their will the working of the miracle!—and why is the cup withheld from the laity but for the same purpose ? Certainly, the invention

of the Mass may be called the master-piece of the Church of Rome !!!

Mr. B.-You say that the intention of the priest is necessary, which I know is the doctrine of the Romish Church; and I think other things are also necessary.

Mr. A.-Many casualties are also mentioned, that may prevent this miraculous change. I will read you this curious extract from the Missal, a book for the use of the priests, containing instructions concerning the Mass:-"The priest who is about to celebrate should give all diligence, lest any of those things which are requisite to the perfection of the sacrament of the Eucharist be wanting. A defect may occur on the part of the matter to be consecrated, the form to be used, and of the person officiating; for whatever of these be defective, namely, right matter, form, with intention and the priestly order in the person officiating, the sacrament is not perfected." Then follows:-"On the defects of the matter.A defect may occur on the part of the matter, if any of those things be wanting which are required in it. For it is necessary that the bread should be wheaten, and the wine made of the grape, and that the matter of this kind to be consecrated should be before the priest in the act of consecration."

On the defect of the bread. "If the bread be not wheaten, or if it be wheaten, if it be mixed with grain of another kind in so great a quantity that it does not remain wheaten bread, or if it be corrupted, there is no sacrament. If it be made up of

rose,

or any other distilled water, it is doubtful whether there be any sacrament," Of the defects of the wine.

"If the wine is altogether sour, or entirely putrid, or made of bitter or unripe grapes, or if so much water be mixed that the wine be corrupted, there is no sacrament."

Of the defects of form.

"A defect of form may occur if any thing be wanting of those things which are required to the integrity of the words in the consecration itself; if any one alter or change anything of the form of consecration of the body and blood, substituting words which do not signify the same thing, there is no sacrament."

Of the defects of the person officiating. "A defect may occur on the part of the person officiating as to the things which are required in him; but these are, first, intention, then disposition of mind, disposition of body, of vestments, disposition of the service itself as to those things which may occur in it."

Of the defects of intention. "If any intend not to perfect the sacrament, but to practice some delusion,-likewise if any hosts remain on the altar through forgetfulness, or any part of the wine, or any host lie hid, when he intends to consecrate only what he sees,-likewise if any one have before him eleven hosts, and intend to consecrate only ten, not determining which ten he intends, he does not consecrate, because intention is required."

Such are the numerous casualties which, according to the Church of Rome, may prevent the miracle of Transubstantiation! And if this miracle is not wrought, certainly the worship of the wafer (as a Roman Catholic writer confesses) is the worst idolatry in the world. And how can any member of that church not think that one or more of these deficiences or accidents have not happened? I would ask then, upon the principles of his own church, how can he ever arrive at any certainty that he is not guilty of this sin? What a wonderful infatuation of the human mind!-to believe, in the first place, that such a transformation was ever intended by Christ; and then, supposing it was to have been so, to imagine that the miracle would have been subjected to the will of a mere man, and made liable also to all the little circumstances of accident to prevent the accomplishment of it!! can believe all this consistent with the character of Almighty God?

Who

Mr. B.-I am afraid I have often been guilty of idolatry; but I never saw it or thought of it in this light before.

(To be continued.)

POPERY IN PORTUGAL IN THE

EIGHTEENTH CENTURY.

"THOUGH Some other business demands my attention, yet I must not forget the promise made you of a further account of the procession I saw at Lisbon. Some of those already mentioned were extraordinary by reason of the great drought; but that which is to be the subject of my present letter was an annual one; it being always customary at Lisbon to exhibit some procession or another every Friday in Lent. An intelligent Protestant who stood near me, was so good as to be my interpreter of the dumb show as it passed along; I say dumb show, for you must know it was chiefly made up of waxen or wooden images, and carried on men's shoulders through the streets, intending to represent the life and death of St.

two more little winged boys, and then a long train of fat and well-favoured Franciscans: and so the procession ended. Methinks I hear you say, it is full time, and so say I,-for as the sight itself disgusted me, so I am persuaded the bare relation of it, though ever so short, cannot be very pleasant to you, who I know abhor everything that savours of superstition and idolatry.”— Extracted from Phillips' Life and Times of Whitfield.

GEMS FROM LUTHER.

20. Where the word of God is preached in its purity, the Lord will certainly be found; but where this is not the case, though church be builded upon church, His house is not there.

Francis, the founder of one of their religious orders. They were brought out from the Franciscan convent, and were preceded by three persons in scarlet habits, with baskets in their hands, in which they received the alms of the spectators for the benefit of the poor prisoners. After these came two little boys in parti-coloured clothes, with wings fixed on their shoulders, in imitation of little angels. Then appeared the figure of St. Francis, very gay and beau-like, as he used to be before his conversion. In the next he was introduced under conviction, and consequently stripped of his finery. Soon after this was exhibited an image of our Blessed Lord himself, in a purple gown, HE that hath Christ for his God and King, with long black hair, with St. Francis lying let him be assured that he hath the devil for before him to receive his immediate orders. his enemy, who will work him much sorrow, Then came the Virgin Mother (horresco and will plague him all the days of his life; referens*) with Christ at her left hand, and but let this be our consolation and glory, St. Francis making his obeisance to both. that we persecuted ones have the Lord of Here, if I remember right, he made his first life, of death, and of all creatures, clothed appearance in his friar's habit, with his hair with our flesh and blood, sitting at God's cut short, but not as yet shaved in the crown right hand, ever living and making interof his head. After a little space followed a cession for us, defending and protecting us. mitred cardinal, gaudily attired, and before him lay St. Francis almost prostrate, in order to be confirmed in his office. Soon after this he appears quite changed into a monk, his crown shorn, his habit black, and his loins girt with a knotted cord. Here he prays to our Saviour hanging on a cross, that the marks of the wounds in his hands, feet, and side, might be impressed on the same parts of his body. The prayer is granted; blood comes from the hands, feet, and side, and the saint with great devotion receives the impressions. This was represented by red waxen strings reaching from those parts of the image to the corresponding parts of St. Francis' body. Upon this he begins to do wonders; and therefore in a little while he was carried along, holding up a house which was just falling. At length, the father (Francis) dies, and is brought forth lying in his grave. But lo! the briars and nettles under which he lay are turned into fine and fragrant flowers. After this he is borne along upon a bier covered with a silver pall, and four friars lamenting over him. He then appeared for the last time, but with an increase of power; for he was represented as drawing people out of purgatory with his knotted cord, which, as you may well imagine, the poor souls caught at and took hold of very eagerly. At length came a gorgeous friar under a splendid canopy, having in his hand a piece of the holy cross. After him followed

"I am horror-struck at relating it."

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21. It does not stand well with a preacher if he has peace; and he who is attacked by none holds not the true doctrine.

22. No stone, steel, or diamond, yea, nothing upon earth, is so hard as the impenitent heart of man.

23. Every syllable of these words, "Thou art a priest for ever after the order of Melchizedec," in this most glorious Psalm, is of greater magnitude than the tower of Babel. God here declareth unto us, that this Christ, our Bishop and High Priest, shall, without ceasing, make intercession for all that are his; therefore, let us depend on this Priest given to us of God, for he is faithful and true, and loveth us more than his own life, as he has shown by his bitter passion and death.

24. It is a somewhat better thing to comfort the faint-hearted, than to strive against the adversaries; yet by both are the feeble strengthened; both of them are God's gifts. -"He that teacheth, let him attend his teaching; he that admonisheth, let him attend his admonishing."

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DURING the autumn of 1557, Justice Brown, a noted inquisitor, went to Colchester, and caused diligent search to be made in every. house, and all strangers to be apprehended and examined; "for this place," said he, "is a harbour for all the heretics, and ever was. Twenty-two were soon apprehended: they were pinioned together; and though their keepers allowed them occasionally to be loose as they passed along the road, they sought not to escape, but proceeded on their way, remembering the declaration of our Lord to his disciples, "Ye shall be brought before governors and kings for my name's sake;" and the people, as they passed along, prayed to the Lord to strengthen them.When they approached London they were secured more carefully, and led through the streets in open day. Fox inserts the letters which passed between Bonner and his commissary relative to this party. The inquisitors by whom they had been apprehended, compelled a commissary to take charge of them; and he states to Bonner how he agreed with four men, for the sum of fortysix shillings and eightpence, to receive this party, being fourteen men and eight women, at three in the morning, "ready bound with gyves (handcuffs) and hemp, and to drive, carry, or lead, and feed with meat and drink, as heretics ought to be found," (reader, mark that!) till they were delivered to the bishop's officers. Bonner wrote to Cardinal Pole, complaining of the expense and trouble these prisoners occasioned him. They were

lodged at Aldgate on the night of their arrival, and Bonner states, "he had arranged they should come to him at Fulham very early on Saturday morning, that they might quietly come and be examined by him."But they thought the lesson too important to be lost upon the citizens of London.They were unwilling to set out so early, and refused to proceed, except through the principal streets. They came to the bishop's palace, attended by a thousand persons; and Bonner writes, that he had blamed the mayor and sheriffs for suffering this, adding, "These naughty heretics, all the way they came through Cheapside, both exhorted the people, and were much comforted by the crowd." Bonner further states, that he had intended to have had them all at Fulham, and there to have pronounced their doom; but remembering Pole's displeasure at his burning thirteen heretics at Stratford, he wrote for further instructions. Pole appears to have thought that this wholesale mode of proceeding had attracted too much notice, and that a general disturbance might probably ensue if they were burned. He therefore only required the prisoners to sign a paper, stating that "they believed the Sacrament to be Christ's body, according to the word of our Lord, and that they submitted themselves to the Catholic church of Christ, and promised to live as became good christian men, and to submit to their superiors according to their bounden duties." These were very different articles from those

which had been tendered to others, and as nothing was said respecting the peculiar tenets of Romanism, they signed the declaration, and were set at liberty; but they were marked persons, and some of them afterwards suffered. Bonner himself was blamed by the council for allowing these prisoners fo escape; it was an exception to his general conduct, and he in future proceeded in his accustomed career.

LITERARY NOTICES.

Purgatory Anti-Scriptural and Soul-destroying. By a Protestant Operative. London: Spurgeon, Upper Gloucesterstreet, Clerkenwell. 12mo. pp. 36.

This is a very valuable production, emanating as it does from a Member of one of the Metropolitan Operative Protestant Associations. It exhibits no little ability and acquaintance with the subject handled, and is characterized throughout by a Christian spirit both towards Protestant and Papist. There are one or two passages we might have wished omitted, but as a whole it does great credit to the author, and is calculated to serve the holy cause of God's truth.

The Fisherman's Friendly Visitor. Published Monthly, price 1d. Hamilton and Nesbit.

The

This is a wholesome and refreshing little work, which pays its unobstrusive visits monthly to the cabins of the poor fishermen, conveying to them sound Protestant truths in an attractive and edifying manner. lines in the February number, entitled "The Noble Army of Martyrs praise Thee," are very sweet. When we remember that the Apostles, those great fishers of men, were some of them fishermen, we should be glad to promote the circulation of a valuable periodical like this, devoted to the spiritual benefit of such a class of men. There is

a very good account also in the February number of Rawlins White, the Martyr Fish

erman.

Luther; a Poem. By the Rev. Robert Montgomery, M.A., &c. &c. London: Baisler.

If any of our Operative brethren can obtain a sight of this noble production, we think they will find themselves very well repaid by looking through it.

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"I was at Palermo, when a daughter of one of the noblest families of the island signified her intention of taking the veil. Her family were averse to the choice, which, of late years, is beginning to lose its favour in the public eye. However, I was invited to the ceremony. As all the world knows, this is a sort of especial triumph of the church, and is solemnized with all possible pomp. young devotee would have been handsome anywhere, but among the Palermitan women, whose chief beauty consists in a pair of brilliant eyes, she was quite an angel. There was a vast deal of sobbing and singing, and the veil was about to descend upon the head of the handsomest of nuns, when a young officer, in the uniform of the Royal Italian Chasseurs, pushed his way through the crowd, and stoutly forbade the banns. All was confusion for lady back to her cell; but she had, by this time, a moment, and an attempt was made to carry the got her arms round the chasseur, or he his round her-it is much the same-and they swore to live or die together. The priests shrugged up their shoulders, the nuns shrieked, the sentimental among the spectators were in tears or hysterics, and the populace huzzaed.-I was invited to their wedding in a fortnight after. The affair had been a lover's quarrel, on which the lady abjured the world, and forsook the light of day; the lover flew to his regiment in Calabria, in the hope of being shot in the first rencontre with the banditti. The intelligence of the ceremony brought him back, and the pair of PENITENTS settled their quarrel MS. of a Sicilian Tourist. at first sight in the critical moment."-From the

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Stay, Vestal, stay. Oh! wouldst thou court the sting

Of hope deferred? Then come, and court it here. Seekst thou the dreams that from the torn heart spring,

Like spectres from the tomb, all dim and drear?

Wouldst thou life's long, slow, sickening burthen bear;

Feel passion's restless, hopeless, burning tide, And flee for refuge only to despair?

Come here; our gates of darkness open wideCome, Convent, grasp thy prey-come, Sorrow, claim thy bride!

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