from that in which they apply to the Apostles, that is, in a sense consistent with the admitted want of individual infallibility. These considerations are amply sufficient to prove, that our Saviour's promises to the Apostles afford no conclusive argument in support of the permanent infallibility of the Church. It thus appears that there is no Scripture evidence of the doctrine of the infallibility of the Church, that is, no proof that the whole subject or body which in Scripture is included under the designation of the Church, would always be preserved free from all error. But even if we were to concede that this general doctrine could be proved from Scripture, it would still be necessary for Papists to prove by the same authority, that the Church which is infallible is the Church of Rome. As it is quite plain that there is nothing directly said in Scripture about the authority or infallibility of the Church of Rome or the Bishop of Rome, they must try to establish this indispensable position by an indirect and roundabout process. Now, the chief medium by which they attempt to establish this, is the second of the positions which we mentioned in the early part of this article, viz., that the Church of Christ must be a distinct society, standing out visibly and palpably, in an unbroken succession, from the time of the Apostles till the present day. The Church of Rome cannot present the show of a plausible argument in support of her claims without establishing this position. Now we maintain, that it cannot be proved from Scripture, and more particularly, that nothing that is said or indicated there concerning the unity, the visibility, and the perpetuity of the Church, affords any sufficient evidence of its truth; in short, that it is based only upon unwarrantable and far-fetched inferences. But even if we were to concede to them this general position, it would not by any means follow that the Church of Rome is the one true Church of Christ. The Greek or Eastern Church has at least as good a claim to perpetual visibility, and an unbroken succession in respect of outward organization, as the Roman, or Western, or Latin Church. There is not a shadow of ground, so far as this point is concerned, why the Roman should be preferred to the Greek Church; nor is there any respect in which a superior claim can be made out on behalf of the Roman Church as compared with her Eastern rival. If we try them by the standard of Scripture, we find as the clear and certain result, that the Greek Church teaches far less error than the Church of Rome. If we try them by the standard of antiquity, we find that the Church of Rome has deviated much farther from the doctrine and practice of the Church of the fourth and fifth centuries, than the Greek Church has done. The Romish Church is thus effectually shut out from appropriating to herself any infallibility which the Church of Christ may be alleged to possess, on the ground, that the Church of Christ must be a distinct society, characterized by perpetual visibility and unbroken succession; and the only other expedient she has been able to devise for establishing her claims, is to lay down certain notes or marks of the true Church, and to try to shew that these notes or marks apply only to her and to no other Christian community.

THE NUNNERY MOVEMENT.

THE movement to throw open nunneries is proceeding with increasing energy. Numerously subscribed petitions are being got up in every direction, and notice has been given of the introduction of a Bill into Parliament. Our article in regard to Miss Sellon and her nuns shews the necessity of this movement.

THAT the Virgin Mary was a sinful creature requiring salvation, and is therefore no object of worship, is evident from her own declaration-" My spirit doth rejoice in God my Saviour." If she herself required a Saviour, she cannot be a saviour to others. Besides, we find Christ plainly intimating that she had no control over him as Mediator on more than one occasion. "Woman, what have I to do with thee?" "Who is my mother?" Above all, the Virgin Mary, now we trust in heaven, is neither omniscient nor omnipresent, and therefore cannot hear prayers offered in thousands of places at the same time, whilst we are expressly commanded "to worship the Lord our God, and to serve him only ;" and are told that "there is one God and one Mediator between God and man, the man Christ Jesus." Yet the Church of Rome openly practises the blasphemous worship of the Virgin Mary, and urges all Papists to do the same.

MISS SELLON AND HER NUNS.

WHATEVER the motives may be of those who establish nunneries, and under whatsoever plausible pretexts they may be disguised, the result is ever the same. If it is "not good for man to be alone," far less is it for woman, created for the very purpose, that she might be his sweet and delightful companion. Hence, perhaps, the most loathsome thing in the black history of Popery is that part of it which relates to nunneries. And yet there are certain elements in human nature to which a life of solitude, apart from actual experience, holds out peculiar fascinations; and Rome takes care, that before the true nature of her system can be fully discovered, the retreat of her victims shall be cut off. Our readers are aware, that the Tractarian party in England have lately been imitating the Papists in this as well as in other peculiarities; and Miss Sellon, who, under the approbation of the persecuting Bishop of Exeter, presides over an establishment of so-called "Sisters of Mercy" at Devonport, has become rather notorious, in consequence of her public correspondence with Lord Campbell and otherwise. Many of the "Sisters" in the other convents have gone over to Rome, as we shewed before. But one of Miss Sellon's pupils has fortunately taken another course, and as the Lady Superior of Devonport had no power of coercion in this free country, she has not only returned to her parents, but has had the courage to expose and denounce the whole system through the instrumentality of an excellent minister of the Church of England. The work to which we refer bears the following title,"Miss Sellon and the Sisters of Mercy: an Exposure of the Constitution, Rules, Religious Views, and Practical Working of their Society; obtained through a 'Sister' who has recently seceded. By James Spurrell, M.A., Vicar of Great Shelford. (Hatchard, pp. 41.)" We are informed by the respected author, that the extraordinary and startling disclosure of this system given in his pamphlet "is made with the full concurrence and consent of the mother of the young lady from whom the information was obtained, and of the young lady herself, who are members of a family of the highest respectability." And it is added, that "the documents and letters quoted from are in the writer's possession. Everything, therefore, that is stated may confidently be relied upon as authentic; and the greatest care having been exercised to keep what is advanced within the truth, the whole may be read as a statement in no way coloured, but, on the contrary, falling short, in some measure, of the reality." Let our readers attend to the following facts contained in this important pamphlet which, we trust, will sound the death knell of Anglican nunneries. The young lady in question corresponded with Miss Sellon before her mother had consented to her entering the society, and on this subject hear Miss Sellon :

"MY DEAREST CHILD,-I am deeply touched by your letter of entreaty to be received here at once without your mother's consent. You are right in supposing that God is speaking to your heart. He is leading and guiding you onwards, and He will bring you into the haven where you would be. Do not doubt it for an instant. Only remain faithful and humble. Think of yourself as ever kneeling under the shadow of the + at His sacred feet, and you will be safe.

"Your present discipline is preparing you for the wonderful and sacramental life to which God has, we trust, called you; and which, if you continue form, may be nearer to you than you now imagine possible. Refuse to go into society. Called to a close union with the Beloved, the chief among ten thousand, you may not adorn yourself for other eyes."

This is of course the very language of Popery, and when, at length, the desired consent was obtained, the new "Sister" is welcomed by one of the older ones, in the following truly Romish style :—

"MY VERY DEAR -Yours was indeed a note full of news of joy, to which Mother bids me now answer. I do rejoice with you. It is such wonderful goodness and love to be chosen to work among those devoted to His service-to lead an angel's life on earth, ministering and waiting upon Him. Mother bids me tell you to come any day which will suit you; the earlier the better. But she would like you very much to be here before the 5th of next month. On that day the Bishop is coming to lay the first stone of our new building, after the consecration of St. Peter's Church; and she would like you to have his blessing with us.-Believe me, yours very affectionately in Him,

"CATHERINE, S.M."

The next scene presented is, the actual introduction of the novice, and this is done in a most dramatic way, as follows:

"On the evening of the day of Miss -'s introduction into The Orphan's Home,' she was conducted to the Oratory at the canonical hour of compline, when the flowers, the pictures, the lights, the low desks, and the dark kneeling figures of the nun-like Sisters, and the solemn benediction of each Sister by the Superior, at the conclusion of the service, and the signing them with the sign of the cross, made a deep impression on her feelings, and greatly surprised her, not at all expecting to witness anything of the kind where she then was."

The young lady in question had, it appears, at one time an intention of entering a convent abroad, and on mentioning this to Miss Sellon, she received the following information in regard to the Church of England :—

"That she was not fully acquainted with the faith in her own Church; as much that she advanced as peculiar to the Roman the Anglo-Catholic Church had always held, namely, the sacramental efficacy of confession and penance, the Apostolic succession, and prayers for the departed; and had even upheld the religious vocation, though for a season it had been permitted to lie dormant. Confession, further, she stated, was practised by her children, who were under spiritual guides, and that holy communion was administered to them every morning."

Our next extract is long, but it is very important. It contains an account of the interior of this new-fangled domicile, and of the practices of its inmates. It will be observed, that it is to all intents and purposes a nunnery, and that Miss Sellon's natural vanity and pride are gratified by the most obsequious obedience. Nay, she blasphemously says to her dupes, "WHEN YOU HEAR ME SPEAK, YOU SHOULD THINK IT IS THE VOICE OF JESUS CHRIST." Thus it is that corrupt human nature seeks to gratify its tendencies under the garb of humility. It will also be seen, that the Sisters are required to give up "everything" they possess or receive "to the community." Hear Mr. Spurrell :

"The reader will be astonished to learn, that this professedly Protestant Sisterhood is nothing less than an organized Convent. The community, as a whole, comprehends One General Order, styled, The Order of the Holy Communion,' which is subdivided into The Order of the Sacred Heart;'The Order of the Holy Ghost;' and a third Order, the name of which was unknown to Miss but the Sisters of which were usually called 'The Black Sisters." "

"The Order of The Sacred Heart' has for its badge a gilt triangle, from which is suspended a heart pierced with an arrow.

"The third Order has also a triangle, with however a crucifix suspended from it. "On every triangle the word 'Sanctus' is engraven on each of the sides.

"The Order of The Sacred Heart' was a contemplative Order. The only Sister who belonged to it never spoke, except when with the Mother, or by her direction or permission-never came into the recreation room, and throughout the whole of the day was engaged in prayer and meditation, and in painting and illuminating Services for the Superior, or in such other works as she might give her to do."

The great Rule of the Society, that of Holy Obedience,' begins thus: Ye who have offered to God your judgment and your will, must strive to preserve and grow in the submission ye have professed. Ye shall ever address the Spiritual Mother with honour and respect; avoid speaking of her among yourselves; cherish and obey her with holy love, without any murmur or sign of hesitation or repugnance, but simply, cordially, and promptly obey with cheerfulness, and banish from your mind any question as to the wisdom of the command given you! If ye fail in this ye have failed to resist a temptation of the Evil One. Ye shall never discuss with any person (except by express direction of the Spiritual Mother) either within the Society or without it, the Rules of the Order, or the Commands of the Superior, and ye shall make it a subject of immediate confes

sion to your Superior, if ye have unhappily been betrayed into this error; and ye shall receive a penance, but no word of admonition or reproof for the same. Ye shall learn, through constant and daily observation and practice, that, through the exercise of lowly and entire obedience, ye will receive the gift of the Holy Ghost. Be ye well persuaded that, on negligence or exactitude in obedience, depends the preservation of discipline, the purity of the Society, and the progress of each soul in the way of life.' "From these extracts it will appear manifest that absolute submission to the Superior is enforced, as absolute submission to God; that the exercise of entire obedience is pronounced to entitle to the gift of the Holy Spirit; and that, on exactitude in this obedience, it is declared, depends the progress of the soul in the way of life. And to this agree the words of the Lady Superior to Miss on a certain occasion, when addressing her she said, When you hear me speak, you should think it is the voice of Jesus Christ!'"

"The next rule, that of Holy Poverty,' begins by declaring, that the true and solid heritage of the religious life has always been poverty.' It then proceeds among other injunctions to say It is not permitted to any Sister to appropriate anything, however small, or under whatever pretext, to herself; since each shall, on the day of her entrance, renounce in favour of the community, not only the possession, but the use and disposition of everything which is hers, or shall be given to her. All this being under the entire regulation of the Superior. Ye shall neither ask for, nor receive anything without permission; and, when ye shall have received it, ye shall place it in the hands of the Mother-Assistant for the use of the Society.'

"The use this Rule would be to the Society, should some rich heiresses enter upon the vocation of Sisters, it is hardly necessary to point out."

"The Rule of Humility' informs the Sisters that they will gain more in the love of God, by meekly receiving an affront or a discipline that they do not understand, than by fasting ten days on bread and water!""

"The Rule of Purity' prescribes the reading the Holy Scripture, the Psalter, the Breviary, according to the use of Sarum provided for the Society, the Book of Common Prayer, the Imitation of the Life of Christ, and the Devotions of Bishop Andrews; the editions being such as are approved by the Spiritual Mother, the Superior of Devonport and Plymouth, and adds, Ye shall not read any other words, except by the express direction of the Superior. And she shall be very careful that she suffer not this rule to become corrupt through innovation.' And, again, Ye shall not speak to any one out of the Society, except with the permission of the Superior. It is not permitted to any Sister to give messages or commissions, to receive letters, or send replies, without direction or permission. Ye shall write short and simple letters; and ye shall take care that they receive the seal of the Society before they go forth.' The real meaning of this last sentence is discoverable in the charge given, that all letters received and written by the Sisters, were to be read or not by the Superior, at her discretion."

It is a great peculiarity of all convents, that men are always found to figure largely in the management of them. In the Church of Rome, those men are always bachelors. The necessity for all this does not at once appear. If the nuns have fled from the world to get rid of men, why not maintain their seclusion? If they must confess, why not to the mother Abbess? Miss Sellon's convent does not differ from the rest. Men are introduced, and the girls are made to confess all their sins to them, and are taught by them, it seems, to worship the Virgin Mary. Listen again :—

Her

"Miss, who, after what the mother had said, considered its performance a bounden duty, when she came to confession used to kneel at a table, her Confessor sitting in a chair, and repeat the following form of words, which he at the first taught her.. Confessor generally then asked, if that was all she remembered; and, having made a few remarks on the confession, ordinarily gave as a penance the repeating one of the seven penitential Psalms on Friday; but, on one occasion, this penance was varied into the making the sign of the cross with the tongue on the floor of the Oratory!"

"One of the Sisters always wore a Rosary, and had devotions to the Virgin Mary ; and she stated that the Rev. Mr. - her first spiritual guide, enjoined devotions to Mary for some minds, and had given special ones to her Sister."

Let us now see the practical working of all this as an elaborate system for proselytizing. It seems to be a matter for the attention of the police, as well as of parents, whose daughters may be left defenceless, as this young lady was, in an "obscure court," in Bristol. Here is a sample of the missionary efforts of the sisterhood, worthy, certainly, of the best days of the Jesuits, but hardly consistent with the "simplicity and godly sincerity" of genuine Christianity :