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a victim, who would not sacrifice and suffer in order to emancipate him. And we all feel what is so true, that any man's creed, however erroneous it may be, does not authorize us to treat him who adopts it with contempt, or visit him with proscription or persecution, or bad usage of any kind. . . . We pity the men; we do hate their principles. We distinguish between men who are the unhappy victims, and those deadly principles of which they are industrious and active exponents." These, I believe, should be our feelings in regard to the people connected with these movements. Let us pity them, that they have been so deceived, and do all we can to suppress their principles.

Oxford Episcopalianism, in its underlying work of proselyting, declares, that "to oppose ultra-Protestantism is not to favor Popery!" The so-called Catholic Apostolicals assert, that the abuse of such good (?) things as Symbols, Vestments, etc., by Papists, does not exempt us from responsibility to use them!

It will not be out of place to here notice some of their inconsistancies. First, those of Episcopalianism. It is not popish to bow at the Name of Jesus, at the mention of the Incarnation, in the Creeds; but it is at any other time! It is not popish to use the Sign of the Cross in Baptism; but it is to use it on other occasions! It is not popish to baptize infants; but to say that they derive benefit in Baptism is decidedly popish! It is not popish to bow at the Altar; but to speak of it with reverence is a sure mark of popery!

Now, those of so-called Catholic Apostolicity. It is not popery to speak of water as being a Symbol, but it is to speak of it as being a Sacrament! It is not popery to use water at Church; but it is to have it in bottles for home use! It is not popery to use the Sign of the Cross in

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Baptism, Confirmation, Anointing, and with Holy Water; but it is to use it commonly as a Christian charm. It is not popery to raise the Sacrament in "Consecration;" but it is to speak of it as the "Elevation of the Host!" It is not popish to incense the Altar; but it is the very essence of popery to incense men!

These are a few of the pretences of the two systems; their absurdity can be seen at a glance! The last named is probably making the greatest progress among Protestants. My hearers! imagine for one moment the members connected with the Apostolate of the Incarnation, on entering a church, plunging their fingers into holy water, bowing at what is likely to be a dry goods' box, covered with ecclesiastical drapery, or perhaps a few marble slabs,-trotting about in vestments (skirt attire), carrying a tallow candle, lighting lamps and extinguishing them, swinging incense before a pile of boards called the holy wall," using every form of posture, and repeating Scripture in a sing-song "tone," and many other such things, and you will have before you the work considered by thousands of Christendom to be especially authorized of God as a Primitive and Apostolical movement! Its Liturgy, supposed to be adapted to the present condition of the Church, the greater part of which is taken almost verbatim from the Prayer Book of King Edward VI., and its high order of " Archangel" conferred upon many in Catholic countries, are also pleasant inducements held out to Protestants!

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Ritualism, my friends, is the threatening foe of the nineteenth century! Its pretences are a revival of Nicene theology! It is a re-tracing of steps, rather than a pressing forward.

The Nicene church is no pattern for us. We should look to the Apostolic, upon which our noble reformers

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built, Luther, Ridley, Cranmer and Knox. The latter was in harmony with itself, a perfect unity; while the former was divided against itself, amid the jarring of many contending sects.

Do not imagine, my dear hearers, that Ritualism only exists in England and Continental Europe, and consequently may not trouble you; for it has long since reached our own land America! Yes, and still nearer home it has reached New England! Once more-it has reached the capital of your own State! And who can wonder at it, when Protestants give it every encouragement?

It is a fact, that only a few months since a number of professed dissenting Protestant clergymen invited one of England's Ritualists (of the mould of Pusey),—" one of the six Catholics," so ranked within the Anglican Church, -to speak some three hours upon the subject of Ritualism in the city of Boston! And so interested were the priests of his persuasion, that the regular Litany service (of the season of Advent) was forgotten and neglected. The parishioners, after waiting half an hour in church, crossed themselves, bowed to the empty chancel, and departed to their several homes "miserable sinners!"

Is it a fact that "Puritan Boston" is to-day the representative-seat of Ritualism of Puseyism-the head of theCatholic movement within the Church of England in America? Is it a fact that there rests upon the slope of Beacon-hill a Puseyite Church (once occupied by Puritans), the majority of whose members have been evangelical Protestants? Is it a fact that at the base of the same hill land has recently been purchased at the cost of fifty-two thousand dollars, and another such Church, of more magnificence, is in process of erection? Is it a fact that there exists beneath the golden dome of our capitol, a Puseyite Monkery (I use the term "Monkery"

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on authority of the Boston Herald), with a celibate Priesthood, distinguished by Romish cassocks? Is it a fact that in the same vicinity there is to be found an organized "Sisterhood" after the order of an ecclesiastical female-St. Margaret, whose devoted members are peculiarly characterized by gray gowns, black hoods, and suspended crosses? These are facts!

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When this work in its neuclus-form first began in Boston, no wonder the bishop (now deceased) considered the offensive innovations" there in the form of the Communion-Table, in the decoration of golden Candlesticks and of a large wooden Cross by which it is surmounted, and in the posture used in front of it by the Assistant Minister!" Well did he say in a public letter: "Chiefly do I condemn these innovations upon established custom because of their pointed and offensive resemblance to the usages of that idolatrous Papal communion against which our Prayer Book [referring to one or more of the thirty-nine articles] so strongly protests; and because where a Communion-Table is fitted up like a Romish altar, and certain postures are used by the clergy indicative of reverence towards the altar, the certain effect of such a spectacle is to produce gradually among the congregation those very corruptions in regard to the Sacrament of the Lord's Supper from which, by the good providence of God, we have been so graciously delivered." Again: "Those who are familiarized by the officiating minister with the forms of error, will fall, by an imperceptible but sure process, into error itself; and thus our people will be led by the very services in which they engage, while actually within the bosom of our Protestant Church, into doctrinal departures of the most grievous and vital character."

How true have proved his words! The very "cor

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ruptions" " which he mentions, concerning the Lord's Supper, have long since found their way there; the early New England Episcopal faith is scorned as "careless Eucharistic doctrine," and the communicants who may partake of the elements-every day if they wish, as they have six Communions during the week and three upon Sunday,―believe them to be "sacrifices" of Real Body and Blood! Many graduates have left that parish, and others are preparing to leave it for the Roman Catholic Church! It is not long since its first Rector's widow died in the fold of the Latin Church!

Well did this bishop (on the occasion of his first confirmation there,) manifest his disapprobation of such proceedings, while in the chancel, by unpleasant remarks to the clergy!

All their published" Reviews," "Layman's Remarks," "Plain Words," "Letters" and "Conversations on Ritualism," in refutation of what he said, did not change the opinions of the far-sighted, thinking public.

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This Church, the other in Boston, and one at Lawrence (where they do not have a large wooden Cross," but a Crucifix), are doing a good work for Rome. Many others outside of New England could be mentioned. The following, concerning Dr. Ewer's church, New York, where high mass" was recently celebrated, is taken from the Catholic Mirror: "Dr. Ewer seems to have glimmerings of a desire for something more than the husks which Protestantism offers, and it seems incredible that he and his followers, having sight of the city of refuge, should be satisfied with an empty mirage. Banners and incense and ceremony are nothing but symbols, and worthless symbols without that Real Presence which gives them light, color and dignity." This is the Romanist's careful opinion, which he offers under pretence.