increase. “Sic ergo justificati, et amici Dei, ac Domestici facti euntes de virtute in virtutem, renovantur, ut apostolus in quit, de die in diem: hoc est, mortificando membra carnis suæ, et exhibendo ea arma justitiæ in sanctificationem, per observationem mandatorum Dei, et Ecclesiæ, in ipsa justitia per Christi gratiam accepta, cooperante fide bonis operibus, crescunt, atque magis justificantur." Thus, then, justified men, made the friends and servants of God, going on from virtue to virtue, are renewed, as the apostle says, from day to day; that is, in mortifying the members of their flesh, and in using these as instruments of righteousness unto holiness by observance of the laws of God and of the CHURCH, they increase in that righteousness received by the grace of Christ, faith cooperating with good works, and are MORE JUSTIFIED.”—(Sess. vi. Chap. x.)

"Si quis dixerit homines-per eam ipsam," (i. e. justitiam Christi,) "formaliter justos esse; anathema sit." Sess. vi. Canon x.) If any one shall say that men are formally (essentially) justified by the very righteousness of Christ, let him be accursed.

"Si quis dixerit, homines, justificari-sola imputatione justitiæ Christi, anathema sit." If any one shall say that men are justified solely by the imputation of Christ's righteousness; let him be accursed.-(Can. xi.)

"Si quis dixerit, fidem justificantem nihil aliud esse quam fiduciam divinæ misericordiæ, peccata remittentis propter Christum; vel eam fiduciam solam esse qua justificamur; anathema sit." If any one shall say that justifying faith is no other than a reliance on divine mercy REMITTING SIN FOR CHRIST'S SAKE; or that it is this reliance (trust, or faith) alone, by which we are justified; let him be accursed. (Can. xii.)

How could the great scripture doctrine of justification through faith alone on the sole ground of the merits or righteousness of the Lord Jesus Christ, be more plainly expressed than it is in the three preceding extracts from the Canons of he Council of Trent? And yet this precious, fundamental truth of the gospel, and the only foundation of hope to the really awakened, penitent, believing soul, is here condemned; and all who hold it are cursed by the Church of Rome! And now long such CURSED heretics would escape the flames of the Inquisition, had "holy Mother Church" the power of erecting one in this land, deserves the serious consideration of all who value their religious and civil liberty.

Let the reader weigh well the following canoni "Si quis dixerit, justitiam acceptam non conservari, atque etiam augeri coram Deo per bona opera: sed opera ipsa fructus solum modo et signa esse justificationis adeptæ, non autem ipsius augendæ causam; anathema sit." If any one shall say that justification received is not preserved, and also increased before God through good works; but that such works are only the ruits and signs of justification obtained, and not a cause of its increase; let him be accursed."-(Can. xxiv.)

How does the following canon agree with these scriptures? "There is not a just man upon earth that doeth good, and sinneth not. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just to forgive us our sins. Cursed is every one that continueth not in all things which are written in the book of the law to do them. The law of the Lord is perfect. The law is holy; and the commandment holy, just, and good."

If any shall say that a justified man sins venially, at least, in any good work, or, what is still more intolerable, that he sins mortally, and therefore deserves eternal punishments; and on account of that (the sin of his good work) he is not condemned only because God does not impute these works for condemnation; let him be accursed."—(Can. xxv.)

We subjoin but two more canons on the subject of justifica tion;-these, the serious reader of the Bible will allow, need

no comment.

"If any one shall say that after the grace of justification is received, the sin of the penitent sinner so remitted, and his desert (guilt) of eternal punishment so blotted out, there remains no desert of temporal punishment to be paid in this world, or hereafter in Purgatory, before an access to the kingdom of heaven can be open to him;-let him be accursed."(Can. xxx.)

"If any one shall say, that the good works of a justified man are so the gifts of God, that they are not the good merits of the justified man himself; or hat the justified man by the good works which are done by aim through the grace of God and the merit of Christ, does not truly deserve the increase of the grace, eternal life, and, provided he die in a state of grace, attainment of eternal life itself, and the increase of glory; let him be accursed.-(Can. xxxii.)

Y 2

TRANSUBSTANTIATION.

Roman Catholics believe that after the consecration of the bread and wine by the priest in the Lord's Supper, these are changed into God, and as such ought therefore to be worshipped.

Those, however, who have always had the scripture light and other religious advantages which are possessed in protestant communities, can scarcely suppose it possible that so monstrously superstitious and idolatrous a dogma as that of Transubstantiation, could be received by any body of professing christians. But such doubts will all be immediately removed by a reference to any of the doctrinal standards of the Church of Rome.

"In the first place, the Holy Synod teaches, and openly and simply professes, that in the holy sacrament of the Eucharist, after the consecration of the bread and wine, our Lord Jesus Christ, true God and man, is truly, really, and substantially contained under the form of these scnsible things." That is, what appears still the bread and wine, is really no more so, but they are now "our Lord Jesus Christ, true God and man!" Such is the explanation given in the fourth chapter of the same session. This holy Synod declares that by the consecration of the bread and wine, a change is made of the whole substance of the bread into the substance of the body of our Lord Christ, and of the whole substance of the wine into the substance of his blood. Which change is suitably and properly called by the holy Catholic Church, Transub stantiation.

And as the bread and wine have thus become God, in the estimation of Romanists, so the next chapter directs that the Sacrament be worshipped as the true God. "Nullus itaque dubitandi locus relinquitur, quin omnes Christi fideles pro more in Catholica Ecclesia semper recepto latriæ cultum, qui vero Deo debetur, huic sanctissimo Sacramento in veneratione exhibeant." There is therefore no room for doubt but that all Christ's faithful people, according to the custom always received in the Catholic Church, should, in veneration, offer to this most holy sacrament, the worship (latriæ cultum) which is due to the true God. The council then goes on in the first and sixth canons to CURSE those who deny the doctrine of Transubstantiation, and hold the views of the protestants on the subject of the Lord's Supper, and those also who say that the worshippers of the Eucharist are idolaters.

As the church of Rome teaches that the elements of the Lord's Supper are really and substantially changed into the Divine Saviour, so she also teaches that this Sacrament is a sacrifice,-"sacrosanctum missæ sacrificium,"-the MOST HOLY SACRIFICE OF THE MASS,-and that it is "propitiatorum pro vivis et defunctis,"―a propitiation for the living and the dead; and that it is the same victim that was offered on the cross, so those who, with due preparation come to it, (mass,) will obtain grace and the pardon of their sins:-"non solum pro fidelium. vivorum peccatis, pœnis, satisfactionibus, et aliis necessitatibus, sed et pro defunctis in Christo nondum ad plenum purgatis, rite, juxta apostolorum traditionem, offertur,"that not only for the sins, punishments, satisfactions, and other necessities of the faithful who are living, but also for those who, having died in Christ, are not yet fully purified, (in purgatory,) it (sacrifice of mass) is rightly, and according to the Apostles' tradition, offered. (Sess. xxiii. cap. 1, 2.)

The doctrine of the mass is, therefore, that the elements, changed by consecration, are a real victim, the incarnate Saviour; that the officiating Priest offers the divine sacrifice; and that on the ground of this sacrifice or atonement, the par don of sin and other benefits are obtained by the living and by the dead. That such a doctrine robs the Saviour of his glory and overturns the whole gospel system of salvation is most manifest. "Without shedding of blood" declares the Apostle, "is no remission" of sin. "By one offering he (the Lord Jesus Christ) hath perfected forever them that are sanctified." "The blood of Jesus Christ cleanseth us from all sin.” Every reader of the word of God is aware that it abounds with similar testimonies.

PURGATORY.

Purgatory, according to the Romish creed, is a certain place to which are sent the souls of those who die in venial sin, or whose sins have been remitted, but the punishment of them not satisfied. These souls are purified by the fire of Purgatory, and thus made meet for heaven, to which at last they all safely arrive.

"Purgatorium esse;" declares the Council of Trent, (Sess. XXV.) "animasque ibi detentas, fidelium suffragiis, potissimum vero acceptabili altaris sacrificio juvari." There is a purgatory; and the souls there detained are helped by the suffrages (favors) of the faithful, but most of all by the acceptable sacrifice of the altar (mass.) What these suffrages are we are

taught in the latter part of the decree "Missarum sacrificia, orationes, eleemosyna, aliaque pietatis opera, quæ a fidelibus pro aliis fidelibus defunctis fieri consueverunt." Sacrifices of masses, prayers, alms, and other works of piety which are wont to be performed by the faithful, for other faithful deceased.

The doctrine of Purgatory is most adroitly calculated to secure an irresistible influence over an ignorant and superstitious people. Only let it be believed that the soul is exquisitely tormented in a fire, from which the celebration of masses can deliver it, and the priest has at once a strong rein upon the necks of surviving relatives and friends, and a sure key to their pockets. Accordingly, masses for souls in Purgatory have always been a most gainful trade to the Church of Rome. It is not surprising, therefore, that the council commands that the existence of Purgatory be believed, held, taught, and every where preached, and curses those who deny the efficacy of mass in relieving souls there detained.

WORSHIP OF THE VIRGIN MARY, SAINTS, RELIQUES,

IMAGES, &C.

Romanists are taught by their Church that the Virgin Mary and other saints in heaven pray for the faithful on earth, and that these ought to pray to Mary and other deceased saints to intercede with God for them. "Sanctos, una cum Christo regnantes, orationes suas pro hominibus Deo offerre, bonum atque utile esse suppliciter eos invocare, et ob beneficia impetranda a Deo per filium ejus, Jesum Christum ad eorum orationes, opem auxiliumque confugere." The holy Synod commands the Bishops and other instructors in the Church,to teach the people "that the saints reigning together with Christ offer their prayers for men to God; that it is good and useful suppliantly to pray to them; and for obtaining benefits from God through his son Jesus Christ, to fly to their prayers, help, and assistance."-(Sess. xxv.)

Having stated the doctrine of saint-worship, we will now subjoin two or three specimens of its fruits,-prayers addressed

to saints.

"Holy Mother of God, who hast worthily merited to conceive him whom the world could not comprehend; by thy pious intervention wash away our sins, that so, being redeemed by thee, we may be able to ascend to the seat of everlasting glory, &c."

"O Martyr Christopher,-Confer comfort, and remove heav.