know all those things which Christ commanded to be believed and to be done, as the conditions of salvation. Does then this church, in fact, teach what all these things are, with such decisive certitude, as is required by every reasonable and serious person, in such a concern of eternal consequence? Does it not rather direct the people to "search the scriptures," which are liable to various and contradictory interpretations, that they may learn from them, what they are to believe, and what they are to do, in order to obtain eternal life? Does it not direct, or, at least, leave every man to interpret the Scripture according to his own private judgment? · And what, in fact, has been the consequence of this rule, but endless divisions in faith, contradictory doctrines, incertitude and indifference in matters of religion, and the introduction of every species of infidelity and impiety?

Can it therefore be said that the church in question, considered in its spiritual and purely ecclesiastical qualities as a church, is distinguished by that unity and universality, which are essential to the true church of Christ? Can it be said that it is that church which, continuing to perform the commission that Christ gave to the ministers of his true church, "teaches all nations to observe all things whatsoever Christ commanded?" Can it, in fact, shew that it has a stronger claim to the title of being exclusively the true church of Christ, in which the faith and all the means of salvation which he left to his church are to be found, than any other particular church, that has been formed out of the divisions of the Reformation, which began in the sixteenth century?

THE TRUE CHURCH OF CHRIST.The Church, which is in communion with the see of Rome, and known by the name of Catholic, is exclusively the TRUE CHURCH OF CHRIST.

IT has been shewn that unity, and universality, are essential properties, and characteristic marks of the true church of Christ, and that these characteristic marks are found exclusively in that church, which is in communion with the see of Rome. It follows, therefore, as a necessary consequence, that the Catholic church, in communion with the see of Rome, is exclusively the true church of Christ.

ཚཏྟཱ།

This church alone has had a visible existence, as the spitual kingdom of Christ, through all ages, from the time when he himself established his church, and gave to it its constitution. It exhibits an uninterrupted succession of supreme pastors, or spiritual sovereigns, from St. Peter down to the present sovereign pontiff, Leo XII. It still retains, in all places, the same form of government, the same law of faith, and the same sacred institutions, which were given to it in the beginning, by its divine founder. Though extended over all nations, all its parts are united together as one kingdom, by the unity of its faith, by a community of spiritual interests, and by a subordinate subjection of all to one supreme authority. No temporal kingdom on earth can half so evidently shew the unity of its government, or the duration and extent of its dominion, as this spiritual kingdom of Christ, of which Rome, the see of Peter, is the capital and centre.

This church, perpetually executing the commission given by Christ, "teaches all nations to observe all things whatsoever Christ commanded." It every where teaches, in a definite manner, what Christ commanded all to believe and to do, that they may obtain eternal life through him. It pro

and conditions which Christ prescribed for the remission of sin and eternal salvation through him: that it is by the ministry of this church that the graces of justification are to be imparted to men ; and that it is in this church, that true CHRISTIANITY, with all its blessings, is found.

Learn where is wisdom, where is strength, where is understanding, that thou mayest know also where is length of days and life. (Baruch iii. 14.)

THE creed published by Pope Pius IV, in 1564, is an accurate and explicit summary of the faith of the Roman Catholic Church. All adults, who have lived out of the communion of the Catholic Church, are required, previously to their admission into it, to make a profession of their belief in all the articles of this creed. The Council of Trent commands, that all who are promoted to benefices, to which the care of souls is annexed, that all Dignitaries and Prebendaries in Cathedral Churches, that all Cardinals of the Holy Roman Church, and all Bishops in every part of the world, should make a profession of their faith, according to the articles of this creed, before proper authorities, previously to their promotion to their respective dignities and offices. In the conclusion of it, each ecclesiastical person says, "This true Catholic faith, without which none can be "saved, and which I now freely profess and truly hold, I promise, vow, "and swear most constantly to hold, and to profess the same, whole "and entire, with God's assistance, to the end of my life; and to "take care, to the best of my power, that it shall be held, taught, "and preached by those over whom I shall have authority, or with the "care of whom I shall be charged, by virtue of office.' my

So that this creed is a symbol, by which all the members of the Roman Catholic Church are united together, in the profession of the same faith, in all parts of the world. It is expressed in the following words:

"I, N. N., with a firm faith believe and profess all and every one "of those things which are contained in that Creed, which the Holy "Roman Church maketh use of; viz. I believe in one God, the "Father Almighty, Maker of Heaven and Earth, of all things visible " and

As the conclusion of this article regards only persons, whose duty it is, by virtue of their office, to take care that this same faith is taught, and preached by all over whom they have authority; it should not appear surprising, that it is omitted in the profession of faith inserted in the ordo administrandi sacramenta, and prescribed to be taken by those who are admitted among the faithful, to the commu、

know all those things which Christ commanded to be believed and to be done, as the conditions of salvation. Does then this church, in fact, teach what all these things are, with such decisive certitude, as is required by every reasonable and serious person, in such a concern of eternal consequence? Does it not rather direct the people to "search the scriptures," which are liable to various and contradictory interpretations, that they may learn from them, what they are to believe, and what they are to do, in order to obtain eternal life? Does it not direct, or, at least, leave every man to interpret the Scripture according to his own private judgment? And what, in fact, has been the consequence of this rule, but endless divisions in faith, contradictory doctrines, incertitude and indifference in matters of religion, and the introduction of every species of infidelity and impiety?

Can it therefore be said that the church in question, considered in its spiritual and purely ecclesiastical qualities as a church, is distinguished by that unity and universality, which are essential to the true church of Christ? Can it be said that it is that church which, continuing to perform the commission that Christ gave to the ministers of his true church, "teaches all nations to observe all things whatsoever Christ commanded?" Can it, in fact, shew that it has a stronger claim to the title of being exclusively the true church of Christ, in which the faith and all the means of salvation which he left to his church are to be found, than any other particular church, that has been formed out of the divisions of the Reformation, which began in the sixteenth century?