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tur, et ad naturæ suæ principia, quod est cælum, tandem impetrata purgatione remeare." (Edit. Colon. 1521, p. xlv.) The passage in the 6th Æniad is well known,

Ergo crercentur pænis, veterumque malorum

Supplicia expendunt," &c. This is one, amongst many persuasions, which modern Rome borrowed from ancient Rome. Our late friend, Mr. Brand, many years secretary to the Society of Antiquaries, observes, in ihe general preface to his curious work on the antiquities of the common people, that—" Christian, or rather Papal Rome, borrowed her rites, notions, and ceremonies, in most luxuriant 'abundance, from ancient and heathen Rome; and much the greater number of those flaunting externals, which infallibility has adopted and used as feathers to adoro her triple cap, have been stolen ost of the wings of the dying eagle." With the ancients, the idea of purgatory seems to bave been an harmless speculation, but the Papists turo it to a lucrative account; they persuade the multitude that the Romish Church possesses the faculty of delivering the souls of their relatives from its penal terrors,--the feelings of individuals, and families, are thus strongly ex.' cited-and, “ therefore, fall the people unto them, and thereout suck they no small advantage."

The worship of created beings is still enjoined ; the blessed Virgin in particular ; Saints are to be addressed in prayer, and the holy Angels are to be supplicated. St. Paul informed Timothy that there was “one mediałor between God and map ;"—the infallible Church of Rome maintaios tbat there are many; she impiously invests created beings with the attributes of the Deity, and sacrilegiously takes away from the Son of God the divine honours due to him alone.

In these instances we have followed Mr. Bogue, in the introduction prefixed to his translation. Through a fear of swelling it to a dispropor. tionate size, he does not touch upon every point set forth in the catechism compiled for the instruction and edification of the French people. We shall extract a few samples of the work itself, by which our readers will see that the Church of Rome continues unchanged-semper eadem-in France as well as in this United Kingdom, she works on her 'votaries by the instrumentality of terror, and endeavours to secure their fidelity by exciting fearfulness and timidity in their bosoms. The poor people nevertheless, " strange as it may appear to some," (says Mr. B.) are exposed to the vain delusion of self-confidence and spiritual pride. They are taught that, by penance, &c. they can make satisfaction for their sins, and that the Priest can absolve him from all his offences, and is able to “ raise him from the excruciating agonies of purgatory, to the joys of

Heaven." They must ever be liable to acquire mechanical habits of devo. tion, and to place their trust in the efficiency of the opus operatum. It appears very evident ihat Mr. Bogue is not a member of the Established Church, bat we perfectly agree with him in what he says, (p. xxi), One day a man is to be sorry, another day he is to rejoice; to day he is to weep, to-morrow he is to laugh ; and the recurrence of these, scores of times in a year, isadapted to produce an up and down temper, a mechanical spirit of devotion, formed not by the influence of God's word, or of the dispensations of Divine providence, but by the Romish calendar. This is not tbe liberty wherewith Christ has made his disciples free."

What follows we offer as a portion for the liberalists to drink." Truth and error are incompatible with each other, and are as directly opposed, as "righteousness and unrighteousness, light and darkness, Christ and Belial ;" woe to that church which blends them! “ The portion of gross error," says Mr. Bogue, (p. xxi,) " which is in this catechism blended with the truth of Christianity, merits the serious consideration of every reader, and may justly excite an enquiry what the effects of this mixture are likely to be. There is here a considerable number of the fundamental principles of the gospel ; and there is here likewise a considerable number of dangerous errors in direct opposition to these. What shall we say will the effects of this mixture be? “ I poured out," said my friend to me,

some generous wine, into a cup, and desired my servaot to fill it with water. Instead of taking water from the spring, he took it from the common sewer, and has entirely spoiled it." “ But the wine is good, pray driok it." “ No, it is impossible, the mixture is so nauseous that it cannot be drunk: it is become worse than useless : I cannot bear the smella let it be throwo away: it defiles the house." May not a mixture of error with truth be equally disgusting, or at least equally hurtful to those who receive it? Many of the doctrinal parts of this catechism are true and good ; but whenever we come to the specification of their influence on the temper and conduct, they are almost universally spoiled by superstition and error.".

Speaking of the French catechism, Mr. B. says, (p. xxiv.) “ if we may judge from this specinen, the Romish religion in France is nearly the same as it was before the Revolution. Much of its pomp and splendoor it has lost: its immense endowments and its princely revenues are all gone; but its spirit and pretensions are still the same. The beast, a non-descript, has lost its sleekness and its corpulence, its fat and its size ; scarcely any thing remains but skin and bones, and it is chained : but it growls as loud as it did before ; and it barks as fiercely as in the days of old, at those who refuse to throw it a sop. Not one doctrine to which Protestants objected, Vol. I. (Prot. Adv. August 1813.)

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is laid aside : not one opinion which was abhorred as aptiebristian, i 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 node 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 here: tics, for such is their name, can have no plea for mercy, but must be shot 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 Rome 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 dear twelve years, every idol in France was spit upon by themultitude : how difficult must it be to bring them to worship these again? Besides, the disuse of the Romish worship by the rising generation, bas left their minds empty of any veneration for Popery and its rites. In such a case, especially at 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 bad 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, Dew legs, new arms, new noses, new cars, and new heads, for the eld were broken off by revolutionary zeal : and there are likewise new Virgin Marys, &c. without number. Is it not then likely that the young people at least; will view them in the same light that the bereaved man did bis new pear-trec image?"

We are iöclined to think that, almost oninstructed as the bulk of the

popolation in France bave 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 A postles. “ Q. Who was the head of the Apostles ? A. St. Peter." And then, under the title of the Church-in the explanation of ihe 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 carth.

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 she 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 ?"

4. 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 mothers of all other churches. .Q. Why do you ascribe this lionour to it?

A. Because at Rome the eliair of St. Peter was established, and of the Popes, his successors. Q. What do you understand by the words, “ I believe the Church ?"


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. Canping'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? poUnder 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; ayd amongst the books of instruction in the Oli Testament we Ond 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 Scrip tures, (p 68.)

"Q. What is the difference between the divine books and the writiogs 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 ihe holy fathers.

Q. Why do you then receive the writings of the holy Fathers and other teachers • A. Because their common consent teaches us the faith of the Church. sers Q. Is not their authority of great weight?

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

Q. How do you call this doctrine ? ,144. I call it the unwritten word of God, or tradition.

Q What does the word tradition signify? P A. Doctrines transmitted from baod to hand, and always received in the Church.

alf this Catechism is to be regarded as evidence of the infallibility of the Church, wha multitudes musţ remain unconyinced ! Could a more striking instance be addoçed of the amazing strengih of the prejudices of education, in opposition to the clearest dio

scríprare and of reason?

tales of s

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