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Popery presents the most numerous points of contrast to the simple doctrines of the Gospel; and just in proportion as it gains ground, the religion of Christ must decline." Surely not at once to warn and to arm our children against this fascinating delusion, is the height of parental unfaithfulness and cruelty!

But it is not enough, my Christian brethren, that you forbear, upon principle, to commit the education of your children to Romish instructors. In the present posture of the influence and efforts of that denomination of professing Christians, it is incumbent upon all who would be exemplary guardians of the best interests of their children, to make themselves acquainted with the Popish controversy; to beware of the arts and plausible arguments by which the adherents of "the man of sin" are wont to "deceive the hearts of the simple ;" and to arm themselves, not as theological polemics, but as enlightened faithful disciples of Jesus Christ, with those moral weapons, by which the adherents of the Papacy are refuted, and the "simplicity that is in Christ" established. Every age brings with it its peculiar dangers, and of course its peculiar duties. Among those which belong to the present period of the American churches, we may confidently reckon such a degree of attention to the claims and cor. ruptions of the church of Rome, as will enable faithful witnesses of the truth to bear an enlightened testimony against them, and to guard the children of the church against that "instruction which causeth to err from the words of knowledge."

It is not, however, against the superstitions and the corrupt allurements of the Papacy alone that we ought to be diligent in arming and guarding our children. They are like lambs in the midst of wolves. On every side enemies and corrupters of the truth, and, of course, enemies and corrupters of souls, abound. They are in jeopardy every hour; but have neither the knowledge nor the experience to meet it with safety to their best interests. They ought, therefore, to be sent to no institutions, the conductors of which differ essentially from us in the views of Gospel truth, and will be likely to draw them away from the religion of their fathers. He is an infatuated man who commits his children to such hands. "Parents must lay up for their children" in a moral and religious, as well as a temporal sense, or they will, probably, be un

done. With respect to those parents who have no concern about their religious interests, we cannot wonder that they have no anxiety in regard to those of their children. As little can we be surprised, that those who consider the prosperity of the church as a matter of small moment, should be reluctant to make any sacrifice of convenience or inclination for the sake of preparing their children to be sound and useful members of that hallowed body. But that professing Christians, who claim to love Christ, to love his church, and to feel in any measure as they ought for the everlasting welfare of their children;-should permit themselves, in providing for the education of those children, deliberately to prefer the ornamentul to the useful part of their training; and to select seminaries and teachers upon the avowed principle of making their moral and religious subordinate to their literary culture-is indeed humiliating! Never shall I forget the lamentation of one whom I must consider as a pious parent, who mourned over the deplorable consequences of such a course-and said, in all the bitterness of self-reproach-"Alas! my unhappy mistake! I have been supremely intent on the literary improvement and fashionable accomplishments of my son; when I ought to have regarded, first of all, his moral and religious principles. I was ambitious of having him great, when my highest desire ought to have been that he should be good. Upon this unchristian plan I acted; and now, I fear, he is ruined for both worlds!"

Princeton, April, 1833.

SAMUEL MILLER.

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TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN.

SIR,

I BELIEVE there are few sober-minded men whose fate it is to spend a day in one of our courts of justice, who does not leave it impressed with a feeling of deep regret at the flippancy with which oaths are administered, and, consequently, the thoughtlessness with which testimony is given by those who are in the frequent habit of swearing at such places.

From the letter on this subject which appeared in your Magazine for March last, in which the impropriety of "kissing the book" was so ably exposed, I had great hopes that the opinions of the Protestant public would long since have

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been called forth; as, however, the matter seems to have fallen into oblivion, might I request you, Mr. Editor, to just apend one single day at the Quarter Sessions now holding in your town; observe there the form of the oaths-the persons by whom they are administered-and the attempts often made to avoid kissing the leather, without doing which, some imagine they are not sworn; and if you do not then echo the cry of many of your fellow-Christians, I know not what will arouse your sympathy. If, indeed, a man comes as a witness, and declares himself to be, and to have been, for "twelve months last past," a Seceder, or Covenanter, or Moravian, he is then permitted to take an oath in a scriptural form. The privilege of swearing agreeably to their religious belief, is also, in this country, conceded to Jews and Mahometans; but to all other classes of his Majesty's subjects, save the sects already mentioned, this boon is denied. Episcopalians, Presbyterians, and Roman Catholics are all equally required to kiss the leather said to contain the Gospels, and call this an oath ; but sometimes, in order, I suppose, to render the idolatry more palpable, the "book" is embellished with a cross.

Now, Sir, I am only urging on you the propriety of seeking for the whole community the privilege long granted, without any pernicious effect, to a part, viz. that of swearing in a scriptural form, if they prefer it; but, first, I would seek it for ourselves. As a body, we are not less loyal, less honest, less peaceable, and, perhaps, not less influential than any other class of the king's subjects; why, then, not seek a privilege, as to the granting of which, if respectfully asked, there can be little doubt.

With your permission, I humbly suggest that the Synod of Ulster draw up and present to Parliament, early next session, a petition, that its members be permitted to take an affirmation with the uplifted hand. This is a question neither of politics nor finance, and not, therefore, likely to give trouble or annoyance to the Legislature.

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TO THE EDITOR OF THE ORTHODOX PRESBYTERIAN. SIR,

Ir has often occurred to me, that, in discussing religious matters with Papists, concessions are unintentionally

made to them by Protestant opponents. I do not use the word "Papist" disrespectfully; it is the right and proper name by which persons professing the Popish religion should be designated; and in being so designated, no just cause of offence is given them. The name "Roman Catholic" is assumed on their part, and is continued to them through the complaisance of Protestants; and, in this way, I object not to the use of it. They call one class of their ministers "priests;" and as there can be no priest without an "altar," they call the place where this priest offers up his wafer in sacrifice, an "altar." The term priest was peculiar first to the Jewish worship, and the Jewish priests were regularly appointed by God. The Heathen nations called their officiating ministers priests, after the Jewish manner; and, consequently, they also had their "altars." The Druids of ancient times were the priests of superstition; and many of the rude stone piles, found throughout this country, are supposed, by antiquarians, to have been the "altars" on which they offered human and other sacrifices.

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Now, Sir, all Orthodox Protestants know from the Scriptures of truth that Christ has come, an High Priest of good things to come; and that by one offering of himself, he has for ever put an end (so far as atonement is concerned) to sacrifice and offering of every kind, "being the end of the law for righteousness, to every one that believeth." The law had only the "shadow of good things to come;" but Christ, having fulfilled all the law's demands, the "shadows," ceremonies," and "priestly" orders of men which were appointed by the law, fled away, when Christ, the Sun of Righteousness, appeared in our world to bless men, by turning them away from their iniquities. Christians now acknowledge only one Priest, and that is "Christ," who is the Apostle and High Priest of his people. His one perfect offering has for ever done away with the priestly character, and entirely set aside the use of altars. Hence Christ did not call his apostles " priests," nor did they ever attempt to officiate as priests. They knew that priestly ceremonies were now ended; and, as messengers of mercy, they went forth proclaiming to men the all-sufficient sacrifice of Christ, as the only ground of hope for the guilty, without the "priests or deeds of the law." For any man to call himself a priest now, or to assume the name of altar, as a place necessary to give effect to his priestly ceremonies, is to deny that Christ has come in the flesh, and put away sin, by the sacrifice of himself." Every new attempt at sacrifice on

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the part of a priest, is a declaration from him that Christ is not a sufficient Saviour, and is a contradiction of Christ's dying declaration, when on the cross he bowed his head and said, "It is finished."

Seeing, then, all Orthodox Protestants believe the things I have now stated to be true, I ask, on what scriptural ground can they call the place where a Popish priest officiates, the "altar of God?" This, however, is frequently done; done, I hope unthinkingly, for such a place is not the altar of the true God, nor in sacrifices so offered has he any pleasure. Let Protestants, therefore, no longer denominate such places the "altar of God," but the altar of the priests; and let the worshippers at such places be assured, that the very names, "priest" and "altar," are sure and certain marks that the church which retains such men and places as "priests" and "altars," is a false church, a corruption of Christianity, which must and will be destroyed by the breath of Christ's mouth and the brightness of his coming. Let Protestant ministers also avoid the use of the words, "Catholic Church.” It is an unscriptural phrase, and calculated to mislead the ignorant. The word Catholic, I am inclined to think, is wholly of Popish origin. At all events, as it is not found in Scripture, it is to many unlearned hearers an unmeaning word; and from its being used almost exclusively by Papists, is calculated to lead the unlearned to suppose it is Popery that is meant, when the word Catholic is used. I would, therefore, avoid every expression that might lead the unthinking hearer into error, in reference to it.

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SYNOD OF ULSTER-HOME MISSION.

[In our last Number we inserted the Resolutions passed at the late meeting of the Synod in Dublin. Of these, one was expressive of the desire of the Synod to send out preachers who could address the Irish people in their native language; and another contained a request, that the Rev. Dr. Macleod, of Campsie, would itinerate throug a part of the country, and report what he thought worthy of notice to the Directors of the Synod's Mission. That gentleman acceded to the request of the Synod; and having completed his tour, he has addressed the following letter to the Secretary of the Mission. It will speak for itself. The Synod has been laid under great obligations to Dr. Macleod, as well as to the worthy friend and brother who attended at its meeting with him, the Rev. D. Macfarlane. Since his return, Dr. Macleod has

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