| 438 of Romanism is at bottom only a fruit of the profound desire which the Church, greatly moved, experiences to become again that which the Savior left her -one.'
36th. Puseyism asserts that 'the scriptures, it is evident, are not according to the principles of the Church of England, the rule of Faith.' (tract No. 85.)
37th. Puseyism asserts that 'the doctrine or message of the gospel, is but indirectly presented in the scriptures, and in an obscure and concealed manner.' (Ib)
38th. Puseyism asserts that 'Catholic tradition is a divine informer in religious things;-it is the unwritten word.' (Newman on Romanism.)
39th. Puseyism asserts that 'these two things, (the Bible and Catholic traditions) form together a united rule of faith.' [Ib.]
40th. Puseyism teaches that 'Catholic tradition is a divine source of knowledge in all things related to faith.' [Ib.]
41st. Puseyism teaches that 'the scriptures are the only document of ultimate appeal; but that Catholic tradition is the authoritative teacher.' [Ib]
42nd. Puseyism teaches that 'tradition is infallible.' [Keebles Sermons.]
43rd. Puseyism teaches that tradition is 'the unwritten word of God,' and that it 'of necessity demands of us the same respect which his written word does, and precisely for the same reason,-because it is his word.' [Ib]
44th. Puseyism demands that the whole of the Catholic tradition shall be taught. [Palmer's Aid to Reflection.]
45th. Puseyism teaches with Rome and the formalists of all ages, that the visible church must of necessity be externally one.
46th. Puseyism teaches with the Donatists and fanatics of all ages, that the church must absolutely be composed of saints only-thus loosing sight of the example of the husbandman who commanded that the tares and wheat be permitted to grow until the harvest.
The 11th Article of the Confession of Faith of the Church of England says 'that we are justified by faith only, is a most wholesome doctrine.'
47th. Puseyism commenting on this article says 'in adhering to the doctrine that faith alone justifies, we do not at all exclude the doctrine that works also justify. If it were said that works justify in the same sense in which it is said that faith alone justifies, there would by [be] a contradiction in terms. But faith alone in one sense justifies us, and in another good works justify us: this is all that is here maintained. Christ alone, in one sense justifies, faith also justifies in its proper sense: and so works whether moral or ceremonial may justify us in their respective sense.' [Newman on justification.]
48th. Puseyism teaches that 'there are some Catholic truths which are imprinted on the surface of the scripture rather than enveloped in its profound meaning; and such is the doctrine of justification by works.' [British Critic.]
49th. Puseyism teaches that the preaching of justification by faith ought to be addressed to Pagans by the propagators of Christian knowledge; its promoters ought to preach to baptized persons justification by works.' [Ib.]
50th. Puseyism teaches that 'justification is a progressive; work it must be the work of the Holy Spirit and not of Christ.' [Newman on justification.]
51st. Puseyism teaches that 'the distinction between deliverance from the guilt of sin, and deliverance from sin itself, is not scriptural.-[Ib.]
52nd. Puseyism teaches that the system of justification by grace through faith, is 'radically and fundamentally monstrous, immoral, heretical and anti-christian.' [British Critic.]
53rd. Puseyism teaches that the custom which has prevailed of advancing on all occasions, the doctrines of justification explicitly and mainly, is evidently and entirely opposed to the teaching of the Holy Scriptures.' [Tract No. 80.]
54th. Puseyism condemns those who make 'justification to consist in the act by which the soul rests upon the merits of Christ only.'-[Newman on Justification.]
For the Times and Seasons.
Sir,
Your having given insertion within the columns of your invaluable 'Times and Seasons,' and also in the "Neighbour [Neighbor]," to a few reflections touching the conduct of our Missourian neighbours [neighbors], (or rather murderers and robbers;) I feel somewhat emboldened to intrude again upon your notice, and on the patience of your readers, in presenting an opposite and different character before them, who came under my observation, while on board the Steam Boat.
The individual alluded to was, a gentleman from the state of Tennessee, he was evidently a close and rigid scrutinizer of men and things around him, and in the course of several interviews, I discovered he was thoroughly impressed, that the present professing world,-split into the thousand different sects and parties, were all radically wrong; he felt assured, that none of these knew, what vital religion was,
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