is laid aside not one opinion which was abhorred as antichristian, is lopped off. From their pretensions of authority over Heaven, and earth, and hell, the Priests have not receded one hair's-breadth. They still claim the exclusive privilege of keeping the keys of the kingdom of Heaven, and insist upon it, that they can shut, and no man open; and open, and no man shut; and that they can perform all the wonders to which they even in former times laid claim. Old age has impaired none of their priestly powers; nor has poverty lessened their authority, dignity, or strength. It may likewise be noticed, that the St. Peter of the Church of Rome still shuts his gates of heaven against every Protestant: and heretics, for such is their name, can have no plea for mercy, but must be shut out from all hopes of salvation, while they continue without the pale of the papal communion."

Mr. B. forms a conjecture on what may be expected to take place in France, now that Napoleon and the Pope, who not long since "were at enmity between themselves," have united their efforts to revive the Rom ish religion in France. He says, (p. xxvi)" that Popery will, by the means now used, revive so as to acquire any thing of its former strength, is extremely questionable. A certain man of old spat in an idol's face. The man was put to death; but the idol was worshipped no more. For near twelve years, every idol in France was spit upon by themultitude: how dif ficult must it be to bring them to worship these again? Besides, the disuse of the Romish worship by the rising generation, has left their minds empty of any veneration for Popery and its rites. In such a case, especially st this period of the world's age, the difficulty of bringing the heart to feel the respect required, must be immense. A poor man had his house burnt to the ground; but what grieved him most was that the image which he had worshipped from his infancy was consumed in the fire. His neighbour, a carpenter, endeavoured to console him, and promised to make him a handsome new one from a pear-tree in the garden, which had escaped the flames. It was done, and it far exceeded in beauty the old black smoky idol which had been made from his grandfather's pear tree. But with all his efforts, the man never could feel the veneration for it which he had felt for the other. In France, at this time, there are hundreds of Virgin Marys, saints, and angels, with new hands, new feet, new legs, new arms, new noses, new ears, and new heads, for the old were broken off by revolutionary zeal and there are likewise new Virgin Marys, &c. without number. Is it not then likely that the young peop's at least, will view them in the same light that the bereaved man did bis new pear-tree image?"

:

We are inclined to think that, almost uninstructed as the bulk of the

population in France have been, (from twenty years old and under), in any religion whatever, a total indifference will take place. There can be no doubt but that the revolting absurdities of Popery, prepared the way for the reign of anarchy and the desolation of infidelity, and it seems not very likely that a catechism, replete with all the ancient follies of that gross corruption of Christianity, shall prove the means of introducing just notions, or, we had almost said, inclining them to entertain any notions of religion whatever. They are, however, in the hands of God. We will not audaciously rend asunder that veil which providence has spread over the prospect of futurity. But whatever may be the result in France, let us take care that no facilities be offered to the spread and propagation of Popery within these realms.

This precious catechism gives to St. Peter a supremacy over all the Apostles. "Q. Who was the head of the Apostles? A. St. Peter." And then, under the title of the Church-in the explanation of the ninth article of the creed, the catechumen is thus instructed, (p. 56).

"Q. What is the Catholic Church?

A. It is the assembly or society of all the faithful scattered over all the earth.

Q. How are they inwardly united?

A. By the same faith.

Q. How are they outwardly united?

A. By the profession of the same faith, participation of the same sacraments, submission to the same ecclesiastical government, under one visible head, who is the Pope.

Q. Why do you say that the Church is apostolical?

A. Because it was founded by the Apostles, and it is governed by the Bishops, who have succeded the Apostles without interruption until now! Q. What do you understand by these words, " without interruption?" A. I understand that the Bishops have successively consecrated one another from the time of the Apostles till now.

Q. Why this succession?

A. To transmit from age to age, and as from hand to hand, even to the end of the world, the doctrine which the Apostles have taught. Q. Why is the Catholic Church called Roman?

A, Because the church established at Rome is the head, and the mother

of all other churches.

Q. Why do you ascribe this honour to it?

A. Because at Rome the chair of St. Peter was established, and of the Popes, his successors.

Q. What do you understand by the words, "I believe the Church?"

7

6

A. That the Church may always continue; that all that it teaches must be believed, and that to obtain eternal life one must live and die in its bosom.

Q. Why must we believe all that the Church teaches?

A. Because it is enlightened by the Holy Ghost.

Q. Is the Catholic Church then infallible ?*

A. Yes; and those who reject its decisions are heretics."

What apology can Mr. Canning's wit, Mr. Grattan's wisdom, or Sir J. C. Hippisley's learning, offer for this assumption of exclusive salvation? Are they content to be classed with heretics?

พื้น

Under the title of scripture and of traditions," we find the two books of Maccabees, and the books of Tobit, Judith, and Esdras, enumerated amongst the historical books of the Old Testament and the sacred Scriptures; and amongst the books of instruction in the Old Testament we find those of the book of Wisdom and the book of Ecclesiasticus. Then comes the authority of the Church, which recognizes, as the sources of sound doctrine, a good many other writings beside those of the Scriptures, (p 68.)

Q. What is the difference between the divine books and the writings of the holy Fathers?

4. In the divine books, all is inspired of God, even to the smallest word; but it is not so with the writings of the holy fathers.

Q Why do you then receive the writings of the holy Fathers and other teachers? - 1

nA. Because their common consent teaches us the faith of the Church. Q. Is not their authority of great weight?

A. Yes; it is of great weight, but not entirely decisive as that of the prophets and apostles.

QDo you believe only what is written?

A. I believe also what the Apostles have taught by word of mouth, and which has always been believed in the Catholic Church.

55Q How do you call this doctrine ?

A., Icall it the unwritten word of God, or tradition.

Q What does the word tradition signify?

4. Doctrines transmitted from band to hand, and always received in the Church.

If this Catechism is to be regarded as evidence of the infallibility of the Church, what multitudes must remain unconvinced! Could a more striking instance be adduçed of the amazing strength of the prejudices of education, in opposition to the clearest dic tates of scripture and of reason?

Q. By whose ministry have we received the holy scriptures?
A. By the ministry of the Catholic Church.

Q. By whose ministry do we receive the sense of the scriptures?
A By that of the same Church.

Q. What must be done when we read any thing of the Scriptures?

A. Profit by what we hear; believe and adore what we do not under stand, and submit in all things to the decision of the Church.

Q. What ought to be our ends in reading the Scripture?

A. That of living according to its precepts.

Q. Why is not the creed mentioned in Scripture?

A. Because it is sufficient to shew us in it the holy Catholic Church, by means of which we receive the sense of what it contains.

Q. Frame an act of faith according to the creed?

A. I believe with all my heart, with all my soul, with all my mind, and with all my affection, in one God, Father, Son, and Holy Ghost. I be lieve in like manner, the redemption of mankind by the death of Jesus Christ, and the grace by which its blessings are conveyed to us. I be lieve in the Catholic, Apostolic, and Roman Church, and in all that God has revealed to her. I hope, by living according to this faith, I shall obtain eternal life. Amen."

In the decalogue the exploded division is still retained, the first and second commandments are jumbled together, and the tenth is cut in two. The Church of Rome is incorrigible.

Under the fourth (properly the fifth) commandment, the duties of Christians to "the powers that be," are set forth, and Napoleon is mentioned by name-to what will not a Pope descend, so it be ad utilitatem ecclesia! (p. 79.)

Q. What are the duties of Christians in regard to the princes who govern them, and in particular what are our duties towards Napoleon the First, our emperor ?

A. Christians owe to 'the princes who govern them, and we owe in particular to Napoleon the First, our emperor, love, respect, obedience, fidelity, military service, and the tributes ordained for the preservation and the defence of the empire and of his throne; besides, we owe him fervent prayers for his safety, and for the temporal and spiritual prosperity of the state.

Q. Why are we bound to all these duties towards our emperor ?

A. First, because God who creates empires and who distributes them according to his will, in loading our emperor with favours, whether in peace or war, has established him our sovereign, has made him the minis

ter of his power, and his image on earth. To honour and serve our em peror is therefore to honour and serve God himself. Secondly, because our Lord Jesus Christ, as well by his doctrine as by his example, has himself taught us what we owe to our sovereign; he was born under obedience to the decree of Cæsar Augustus; he payed the tribute prescribed; and in the same manner as he has commanded to render to God what belongs to God, he has also commanded to render to Cæsar what belongs to Cæsar.

Q. Are there not particular motives which ought to attach us more strongly to Napoleon the First, our emperor?

A. Yes: for he it is whom God has raised up in difficult circumstances to re-establish the public worship of our fathers' holy religion, and to be the protector of it; he has restored and preserved public order by his profound and active wisdom; he defends the state by his powerful arm, and is become the anointed of the Lord by the consecration which he has received from the chief Pontiff, head of the universal church.

Q. What are we to think of those who should fail in their duty towards the emperor?

4. According to St. Paul, the Apostle, they would resist the order established by God himself, and would render themselves worthy of eter nal dampation.

Q. Are the duties by which we are bound towards our emperor equally binding towards his legitimate successors, according to the order established by the constitution of the empire?

Yes, undoubtedly; for we read in sacred scripture that God, the Lord of heaven and earth, by a disposition of his supreme will, and by his providence, gives empires not only to a person in particular, but also to his family....

We think that infallibility was dozing, when the word which we have printed in italics was inserted. May not a question arise, whether the

poor little roitelet of Rome, be a legitimate child, or no?

"

There is something shocking in the power claimed by the Romish Church to institute and promulgate commandments. It is much of piece with the entire character of THE MAN OF SIN sitting as God in the temple, of God, shewing himself that he is God." (2 Thess. 2, 4.) This catechism first explains what it very properly calls the commandments of God, extending from the first to the tenth section, or lesson of the second part, and then the eleventh lesson (p. 85) opens with the commandments of the Church. This section we extract with Mr. Bogue's note upon it. "Q. Has the Church the power of making commandments?