the baptism of believers, and the Second Advent of the Lord. While exposed in the market-place, his wife, like a true woman, stood by his side, and he began to address the people:-"Good people, I am not ashamed to stand here this day, with this paper on my head. My Lord Jesus was not ashamed to suffer on the cross for me; and it is for his cause that I am made a gazing-stock. Take notice, it is not for any wickedness that I stand here; but for writing and publishing his truths, which the Spirit of the Lord hath revealed in the Holy Scriptures." A clergyman who stood by could not forbear interrupting him, and said, "It is for writing and publishing errors; and you may now see what your errors have brought you to." Mr. Keach replied, "Sir, can you prove them errors?" but before the clergyman could return an answer he was attacked by some of the people, who told him of his being "pulled drunk out of a ditch." Another upbraided him with having been found "drunk under a haycock." Upon this the people, turning their attention from the sufferer in the pillory, laughed at the drunken priest, insomuch that he hastened away with the utmost disgrace and shame.

The savour of the e gospel has never utterly left Winslow, and there have always been a people in the town who knew the truth and loved it, but a revival was greatly needed and graciously vouchsafed.

For many years previous to 1863, there was little spiritual life in the place, when an Evangelist visited the town, and the minds of many were awakened. A desire arose to perpetuate the good work, and a small out-building was converted into a preaching room; such was the success the Lord granted, that in September it became necessary that some one should attend to pastoral visitation. As the friends held Baptist prin

ciples they applied to Mr. C. H. Spurgeon, and our pastor, Mr. Robert Sole, then a student of his college, was sent. The work prospered, persons unaccustomed to a place of worship began to attend, souls were saved, and a Church of eight members was formed in November of the same year.

In the beginning of 1864, increased accommodation became absolutely necessary, and one of the brethren, on his own responsibility, secured for a site an eligible piece of freehold land in the best part of the town, which he has since transferred to the Church.

Mr. John Neale, of Edgware-road, London, a native of this place, having for many years desired to do something for the spiritual benefit of the town, immediately volunteered his active assistance, in connection with Mr. Spurgeon, in the furtherance of the work.

The first stone of the new chapel was laid by Henry Kelsall, Esq., on May 3rd, 1864, at which time he generously gave fifty guineas towards the erection. On the same day, Pastor C. H. Spurgeon preached twice; and by his aid, the exertions of friends on the spot, and the liberality of friends at the Tabernacle, who were invited to Winslow and hospitably entertained by Mr. Neal, the place is almost free from debt, and only requires a little more aid to be entirely so.

The chapel was opened by J. A. Spurgeon in September, 1864, and is well attended. The Church has increased to sixty-two members since its formation; among those recently converted are four young men, who are labouring with much acceptance in the open air. The Sabbath school contains seventy children; and there are twelve district visitors, who while they circulate tracts seek spiritual conversation with the people. The brethren say of themselves, "Although Baptists, we love all who love our Lord Jesus Christ in sincerity, and rejoice in the work of the Lord among any people. Our great object is not to spread a sect, but to extend the kingdom of Jesus, by bringing souls to him."

A

Dr. Pusey on the Worship of Mary in the

Church of Rome.

CCORDING to promise, we have summarized the detailed account of the idolatrous worship of Mary by the Papists as exposed in full by Dr. Pusey in his new work. As his statements are not made at random, but are supported by quotations from Romish writers of recognised authority, they will be valuable to those who are met by the crafty denials of Romanists whenever they expose the genuine doctrines of Popish faith. Amid all the mischief which Pusey has done, it is well to note and acknowledge whatever service he may in this case render to truth. The headings of the paragraphs are ours; the quotations are given as they stand.

Blessings said to be obtained through Mary.-"So, then, it is taught in authorized books, that it is morally impossible for those to be saved who neglect the devotion to the Blessed Virgin;' that 'it is the will of God that all graces should pass through her hands;' that no creature obtained any grace from God, save according to the dispensation of His holy Mother;' that Jesus has, in fact, said, 'no one shall be partaker of My Blood, unless through the intercession of My Mother;' that 'we can only hope to obtain perseverance through her;' that "God granted all the pardons in the Old Testament absolutely for the reverence and love of this Blessed Virgin;' that 'our salvation is in her hand;' that' it is impossible for any to be saved, who turns away from her, or is disregarded by her; or to be lost, who turns to her, or is regarded by her;' that whom the justice of God saves not, the infinite mercy of Mary saves by her intercession ;' that God is subject to the command of Mary;' that God has resigned into her hands (if one might say so) His omnipotence in the sphere of grace;' that 'it is safer to seek salvation through her than directly from Jesus.""

Mary worship held up as a cure for trouble.-"F. Faber, in his popular books, is always bringing in the devotion to the Blessed Virgin. He believes that the shortcomings of English Roman Catholics are owing to the inadequacy of their devotion to her. After instancing people's failures in overcoming their faults, want of devotion, unsubmission to God's special Providence for them, feeling domestic troubles almost incompatible with salvation, and that 'for all these things prayer appears to bring so little remedy,' he asks, 'What is the remedy that is wanted? what is the remedy indicated by God himself? If we may rely on the disclosures of the saints, it is an immense increase of devotion to our Blessed Lady, but remember, nothing short of an immense one. Here, in England, Mary is not half enough preached. Devotion to her is low and thin and poor. It is frightened out of its wits by the sneers of heresy. It is always invoking human respect and carnal prudence, wishing to make Mary so little of a Mary, that Protestants may feel at ease about her. Its ignorance of theology makes it unsubstantial and unworthy. It is not the prominent characteristic of our religion which it ought to be. It has no faith in itself. Hence it is, that Jesus is not loved, that heretics are not converted, that the Church is not exalted; that souls, which might be saints, wither and dwindle; that the sacraments are not rightly frequented, or souls enthusiastically evangelized. Jesus is obscured, because Mary is kept in the background. Thousands of souls perish, because Mary is withheld from them. It is the miserable unworthy shadow which we call our devotion to the Blessed Virgin, that is the cause of all these wants and blights, these evils and omissions and declines. Yet, if we are to believe the revelations of the saints, God is pressing for a greater, a wider, a stronger, quite another devotion to His Blessed Mother."

The Pope's whole reliance on the Virgin.-In his Encyclical Letter of 1849, Pius IX. wrote: "On this hope we chiefly rely, that the most Blessed Virgin--who raised the height of merits above all the choirs of Angels to the throne of the Deity,

32 DR. PUSEY ON THE WORSHIP OF MARY IN THE CHURCH OF ROME.

and by the foot of Virtue 'bruised the serpent's head,' and who, being constitute between Christ and His Church, and, being wholly sweet and full of graces, hath ever delivered the Christian people from calamities of all sorts and from the snares and assaults of all enemies and hath rescued them from destruction, and, commiserating our most sad and most sorrowful vicissitudes and our most severe straits, toils, necessities with that most large feeling of her motherly mind-will, by her most present and most powerful patronage with God, both turn away the scourges of Divine wrath wherewith we are afflicted for our sins, and will allay, dissipate the most turbulent storms of ills, wherewith, to the incredible sorrow of our mind, the Church everywhere is tossed, and will turn our sorrow into joy. For ye know very well, Ven. Brethren, that the whole of our confidence is placed in the most Holy Virgin, since God has placed in Mary the fulness of all good, that accordingly we may know that if there is any hope in us, if any grace, if any salvation, it redounds to us from her, because such is His will Who hath willed that we should have everything through Mary."

Mary blasphemously called Co-Redemptress with our Lord." We had heard before, repeatedly, that she was the Mediatrix with the Redeemer; some of us, who do not read Marian books, have heard now for the first time, that she was ever our 'Co-Redemptress.' The evidence lies, not in any insulated passage of a devotional writer (which was alleged in plea for the language of M. Olier), but in formal answers from Archbishops and Bishops to the Pope as to what they desired in regard to the declaration of the Immaculate Conception as an Article of Faith. Thus the Archbishop of Syracuse wrote, 'Since we know certainly that she, in the fulness of time, was Co-redemptress of the human race, together with her Son Jesus Christ our Lord.' From North Italy the Bishop of Asti wrote of the dogma of the singular privilege granted by the Divine Redeemer to His pure mother, the Co-redemptress of the world.' In South Italy the Bishop of Gallipoli wrote, 'the human race, whom the Son of God, from her, redeemed; whom, together with Him, she herself co-redeemed.' The Bishop of Cariati prayed the Pope to 'command all the sons of Holy Mother Church and thy own, that no one of them should dare at any time hereafter to suspect as to the Immaculate Conception of their Co-redeemer.' From Sardinia, the Bishop of Alghero wrote, 'It is the common consent of all the faithful, and the common wish and desire of all, that our so beneficent Parent and Co-redeemer should be presented by the Apostolic See with the honour of this most illustrious mystery. In Spain, the Bishop of Almeria justified the attribute by appeal to the service of the Conception. "The Church, adapting to the Mother of God in the Office of the Conception that text, 'Let Us make a help like unto Him,' assures us of it, and confirms those most ancient traditions, Companion of the Redeemer,' 'Co-Redemptress,' 'Authoress of everlasting salvation.” The Bishops refer to these as ancient, well-known, traditionary titles, at least in their Churches in North and South Italy, Sicily, Sardinia, Spain."

A Parallel infamously drawn between Jesus and Mary." As our Redemption gained its sufficiency and might from Jesus, so, they say, did it gain its beauty and loveliness from the aid of Mary. As we are clothed with the merits of Christ, so also, they say, with the merits of Mary. As Jesus rose again the third day without seeing corruption, so they speak of her Resurrection 'so as to anticipate corruption, in some three days;' as He was the first-fruits of them that slept, so is she; as He was taken up into heaven in the body, so, they say, was she; as He sits at the Right Hand of God, so she at His Right Hand; as He is there our perpetual Intercessor with the Father, so she with Him; as 'no man cometh to the Father,' Jesus saith, but by Me;' so 'no man cometh to Jesus,' they say, 'but by her;' as He is our High Priest, so she, they say, a Priestess; He, our High Priest, gave us the sacrament of His Body and Blood; so, they say, did she, her will conspiring with the will of her Son to the making of the Eucharist, and assenting to her Son so giving and offering Himself for food and drink, since we confess that the sacrifice and gifts, given to us under the form of bread and wine, are truly hers and appertain unto her.' As in the Eucharist He is present and we receive Him, so she, they say, is present and

DR. PUSEY ON THE WORSHIP OF MARY IN THE CHURCH OF ROME. 33

received in that same sacrament. The priest is 'minister of Christ,' and 'minister of Mary. They seem to assign to her an office, like that of God the Holy Ghost, in dwelling in the soul. They speak of 'souls born not of blood, nor of flesh, nor of the will of man, but of God and Mary;' that 'the Holy Ghost chose to make use of our Blessed Lady to bring His fruitfulness into action by producing in her and by her Jesus Christ in His members;' that according to that word, 'the kingdom of God is within you, in like manner the kingdom of our Blessed Lady is principally in the interior of a man, his soul;' that 'when Mary has struck her roots in the soul, she produces there marvels of grace, which she alone can produce, because she alone is the fruitful Virgin, who never has had, and never will have, her equal in purity and fruitfulness.""

Shameless declaration that Mary is in the Eucharist.-(Oswald.) “We maintain a (co-)presence of Mary in the Eucharist. This is a necessary inference from our Marian theory and we shrink back from no consequence.' 'We are much inclined,' he says afterwards, 'to believe an essential co-presence of Mary in her whole person, with body and soul, under the sacred species. Certainly to such a presence in the Eucharist, 1. there is required a glorious mode of being of the Virgin body of the Holy Mother. We are not only justified in holding this as to Mary, but we have well-nigh proved it. 2. The assumption of a bodily presence of Mary in the Eucharist compels self-evidently the assumption of a multilocation (i. e. a contemporaneous presence in different portions of space) of Mary, according to her flesh too. 3. One who would receive this must be ready to admit a compenetration of the Body of Christ and of that of the Virgin in the same portion of space, i. e. under the sacred species.' The writer subsequently explains that 'the 'lac virginale' must be looked upon as that of Mary, which is primarily present in the Eucharist, whereto, in further consequence, the whole corporality of the Blessed Virgin, as also her soul, would be joined.' 'The Blood of the Lord, and the lac of His Virgin Mother, are both present in the sacrament." Mariolatry to swallow up all other devotion." Assuming that, in and under Christ the Head, the Blessed Virgin is, after her Assumption, as it were, the neck of the Church, so that all grace whatever flows to the Body through her, that is, through her prayers, it might be argued, that, for such as have this belief to ask anything of or through her, is identical in sense, but in point of form better, than to ask it directly of Christ, in like manner as to ask anything of or through Christ, is identical in sense, but clearer and fuller in point of form, than to ask it directly of the Father. And hence, it might seem that it would be an improvement, if, reserving only the use of the appointed forms for the making of the Sacraments, and an occasional use of the Lord's Prayer (and this rather from respect to the letter of their outward institution than from any inward necessity or propriety), every prayer, both of individuals and of the Church, were addressed to or through Blessed Mary, a form beginning, 'Our Lady, which art in heaven,' &c., being preferred for general use to the original letter of the Lord's Prayer; and the Psalter, the Te Deum, and all the daily Offices, being used in preference with similar accommodation.""

Horrid ravings of Faber, whose writings are very popular among Papists.— "There is some portion of the Precious Blood which once was Mary's own blood, and which remains still in our Blessed Lord, incredibly exalted by its union with His Divine Person, yet still the same. This portion of Himself, it is piously believed, has not been allowed to undergo the usual changes of human substance. At this moment, in heaven, He retains something which was once His Mother's, and which is, possibly, visible, as such, to the saints and angels. He vouchsafed at mass to show to S. Ignatius the very part of the Host which had once belonged to the substance of Mary. It may have a distinct and singular beauty in heaven, where, by His compassion, it may one day be our blessed lot to see it and adore it. But with the exception of this portion of it, the Precious Blood was a growing thing,'" &c.

Enough! enough! every one of our readers will cry out, and therefore we stay our hand. Surely "for this cause, God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness."

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