ledge, and all ecclesiastical authority, emanate to the faithful, first from Christ, and secondly, from the church, whose head and members may, as individuals, err, but as a whole, cannot.

The Pope of Rome, though they do not admit his infallibility, is acknowledged as first or supreme in the church, as well in matters of faith as in those of discipline; but we shall have more to say concerning the Pope, when we come to treat of Ceremonies and Rites.

The RELIGION of the Roman Catholics ought always, in strictness, to be considered apart from its professors, whether kings, popes, or inferior bishops; and its tenets, and its forms, should be treated of separately. To the acknowledged creeds, catechisms, and other formularies of the Catholic Church, we should resort for a faithfu! description of what Roman Catholics do really hold as doctrines essential to salvation; and as such, held by the faithful in all times, places, and countries. Though the Catholic forms in some points may vary in number and splendour, the Catholic doctrines cannot; though opinions may differ, and change with circumstances, articles of faith remain the same. Without a due and constant consideration of these facts, no Protestant can come to a right understanding respecting the essential faith and worship of the Roman Catholics. It has been owing to a want of this discrimination that so many absurd, and so many even wicked tenets have been palmed upon our brethren of the Catholic church; that which they deny, we have insisted they religiously hold;-that which the best informed amongst them utterly abhor, we have held up to the detestation of mankind, as the guide of their faith and the rule of their actions. This is not fair;-it is not doing to others as we would have others do unto us: a different spirit and conduct shall be observed in this work, written for instruction; and not to serve party objects and party ends.

The various misrepresentations of the Roman Catholic doctrines and practices, which had gone forth into the world about the time of the Reformation in the 16th century, at length induced the church of Rome to call a general council, which assembled at the city of Trent; at this celebrated council the doctrines of the Reforma

tion, at least those that were deemed new doctrines or opinions, and such as were at variance with the church's supreme authority in all matters relating to faith and practice, were denied and rejected, whilst all the doctrines peculiar to the ancient church were solemnly confirmed. It is not needful to go into a history of this great coun cil. Dr. Jurieu, and Father Paul, have both given very minute details of the proceedings that then took place: the decrees of this council, with the creed of Pope Pius IV. may very well be said to contain every thing necessary to be known in order to form a correct judgment of the doctrines of the Roman Catholics of the present and all former times.

The council of Trent defines the church to be one, visible, holy, catholic, and apostolic community, established by Almighty God, on a solid basis, who has bestowed upon it the power of opening the gates of heaven to all true believers, and shutting them to all heretics and infidels. It likewise has the power of pardoning sin, and excommunicating all such as are disobedient.

This church is both triumphant and militant: the former is the illustrious society of those blessed spirits and saints, who, having triumphed over the world, the flesh, and the devil, enjoy everlasting happiness, peace, and security; the latter is the congregation of all true believers upon earth, who are constantly obliged, during their whole lives, to resist the world, the flesh, and the devil.

Jesus Christ is the immediate governor of that part of the church which is triumphant in the heavens; but, as the church militant required a visible head or director, Jesus Christ has substituted one in his stead, who is accounted by all true Catholies, as the chief, if not the supreme, head and director on earth of the faith of all Christians throughout the world:-this great personage is the Pope already briefly spoken of.

The word POPE is derived from the Latin word papa, which signifies father. It was at first applied to all bishops; but, in process of time, it was applied to the Bishops of Rome only. It is from this word papa that the Roman Catholics came to be called papists, and heir doctrines popery; but these are terms they disclaim.

The Bishop of Rome is not only the prime or chief head of the church, but also an ecumenical, or universal, bishop.

The Pope is likewise styled his Holiness--God's Vicegerent-The Vicar of Christ-Successor of St. Peter, Prince of the Apostles. He styles himself "A Servant of the Servants of God." But of the Pope more hereafter; at present, let us proceed to a more detailed summary of the doct: ines of the Catholic Church.

In performing this portion of my labour, I shail take the creed of Pope Pius IV. with the best expositions I can collect of each of the Articles as we pass along :

ARTICLE I.

1 believe in one God, the Father Almighty, maker of heaven and earth, and of all things visible and invisible. The one true and living God in Three Persons, Father, Son, and Holy Ghost.

Exposition. This article principally consists in believing that God is the maker of all things, that it is our duty to adhere to him with all the powers and faculties of the mind, through faith, hope, and charity, as being the sole object that makes us happy by the communication of that summum bonum, or chief good, which is himself. The internal adoration, which we render unto God, in spirit and in truth, is attended with external signs, whereof sacrifice is the principal, as a solemn acknowledgment of God's sovereignty over us, and of our absolute dependance upon him.

The idea of God which nature has engraven on the minds of men, represents him as a being independent, omnipotent, all-perfect; the author of all good and all evils; that is, of all the punishments inflicted on account of sin or transgression.

ARTICLE II.

I believe in one Lord Jesus Christ, the only begotten Son of God; begotten of the Father before all worlds; light of light; very God of very God; begotten not made, being of one substance with the Father by whom all thing. were made.

Exposition- do profess to be fully assured of this most certain and necessary truth, that Jesus Christ, the Saviour and Messiah, is the true, proper, and natural Son of God, begotten of the substance of the Father which, being incapable of multiplication or division, is so really and absolutely communicated to him, that he is of the same essence, God of God, light of light, very God of very God. I acknowledge none but him to be begotten of God by that proper and natural generation, and thereby excluding all which are not begotten, as it is a generation; all which are said to be begotten, and which are called sons, are so only by adoption.

ARTICLE III.

Who for us men, and our salvation, came down from heaven, and was incarnate of the Holy Ghost of the Virgin Mary, and was made man.

Exposition-That in this Person, the divine and human natures were so united, that they were not confounded; but that two whole and perfect natures, the Godead and manhood, were joined together in one person; hat of him many things are said that are proper to one erson only.

ARTICLE IV.

And was crucified also for us under Pontius Pilate : ne suffered and was buried.

Exposition. That this Person did truly suffer in his human nature, the divine being not capable of suffering.

ARTICLE V.

And the third day rose again, according to the Scriptures. Exposition.-Christ did truly rise again from death with that very body which was crucified and buried. I also knew him in the flesh, says Ignatius, and believe in bim.

ARTICLE VI.

He ascended into heaven; sits at the right hand of the Father.

Exposition. This article teaches us, that he ascended in like manner into heaven, and sitteth at the right hand of the Father to make intereession for us.

ARTICLE VII.

And is to come again with glory, to judge both the living and the dead, of whose kingdom there shall be no end.

Exposition. Our Lord's remaining in heaven till the day of judgment, appears from Acts iii. 20, 21; and chap.

x. ver. 42.

ARTICLE VIII.

I believe in the Holy Ghost, the Lord and giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who spake by the prophet.

Exposition. This article teaches, 1. that the Holy Ghost proceeds both from the Father and the Son; 2. that he is of one substance, majesty and glory, with the Father and the Son, very and eternal God; inasmuch, as such operations are ascribed to the Holy Ghost as cannot be ascribed to a person distinct from the Father and the Son, and therefore must be a person distinct from them both; and, inasmuch, as such things are ascribed to him as cannot be ascribed to any but God, and for this reason they are co-equal and consubstantial.

ARTICLE IX.

I believe in one only catholic and apostolic church. Exposition. From these words we gather, 1. that Jesus Christ has always a true church upon earth; 2. that this church is always one by the union of all her members in one faith and communion; 3. that she is always pure and holy in her doctrine and terms of communion, and consequently always free from pernicious errors; 4. that she is catholic, that is universal, by being the church of all ages, and more or less of all nations; 5. that this church must have in her a succession from the Apostles, and a lawful mission derived from them; 6. that this true church of Christ cannot be any of the protestant sects, but must be the ancient church communicating with the Pope or Bishop of Rome; that this church is infallible in all matters relating to faith, so that she can neither add to, nor subtract from, what Christ taught.