was introduced in comparatively modern times into the service of the Church of Rome. We also remark a new practice mentioned in the above passage, namely, the use of lighted candles during the celebration of the Mass. Where is the authority for such a custom ? Wherein consists the advantage of having lighted candles on your altars? They are only calculated, with your other forms, to withdraw the attention of those who witness what is going forward, from spiritual subjects, and to fix it upon useless external forms. Lights were originally used in times of persecution, when the early Christians were compelled to celebrate divine service in caves, vaults, and cellars.

R.-Deinde sacerdos incensatur a diacono. Si vero sacerdos sine diacono et sub-diacono celebret, delato libro ad aliud cornu altaris, inclinatus in medio, junctis manibus dicit. "Munda cor meum," ut supra, et jube Domine, benedicere, Dominus sit in corde mea et in labiis meis, ut digne et competenter annuntiem Evangelium suum. Amen.

T.-Then the priest is incensed by the deacon; but if the priest celebrates Mass without the deacon and sub-deacon taking the book to the corner of the altar and bowing towards the middle of it, with joined hands he says, "Cleanse my heart," as above, and "Command him, O Lord, to bless me. May the Lord be in my heart, and in my lips, that I may worthily and competently declare his Gospel. Amen."

What is the advantage of this repeated "incensing ?" Nothing like this is to be found in God's word. Surely it cannot make the priest more holy, or more fit to celebrate the sacred mysteries. The prayer he offers up to God, to enable him worthily to proclaim his Gospel, is excellent; but not satisfied with this, he acts as if he supposed God could not grant his petition, unless he was also covered with incense.

R.-Deinde conversus ad librum junctis manibus dicit. Dominus vobiscum. R.-Et cum spiritu tuo, et pronuntians initium sive sequentia sancti evangelii,

signat librum et se in fronte, ore, et pectore, et legit evangelium ut dictum est. Quo finito respondet minister. Laus tibi, Christe, et sacerdos osculatur evangelium dicens. Per evangelica dicta ut supra. In missis defunctorum dicitur. Munda cor meum sed non petitur benedictio, non deferuntur luminaria nec celebrans osculatur librum. Deinde ad medium altaris, extendens, elevans, et jungens manus dicit si dicendum est. Credo in unum Deum et prosequitur junctis manibus. Cum dicit Deum," caput cruci inclinat. Quod similiter facit cum dicit Jesum Christum et simul adoratur. Ad illa autem verba. "Et incarnatus est," genuflectit usque dum dicatur. "Et homo factus est." In fine ad," et vitam venturi sæculi" signat se signo crucis a fronte ad pectus.

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T.—Then having turned to the book, and his hands being joined, he says, "The Lord be with you.' R."And with thy spirit." And pronouncing "the beginning" or the "sequentia of the blessed Gospel," he makes the sign of the Cross upon the book, and on his forehead, mouth, and breast, and reads the Gospel, as was said before; which being ended, the minister says "Praise be to thee, O Christ ;" and the priest kisses the Gospel, saying, "May our sins be blotted out by the words of the Gospel," as was said before. In Masses for the dead, the prayer of "Cleanse my heart, &c." is said; but the "benediction" is not sought for, nor are the lights brought over, nor does the officiating priest kiss the book. Then, at the middle of the altar, extending, raising, and joining his hands together, he says, if it is to be said, "I believe in one God," (the Nicene Creed,) and goes through it with joined hands. When he pronounces the word "God," he bows his head to the Cross. He does the same when he pronounces the words "Jesus Christ," and adores at the same time. But at the words "He became incarnate," he kneels until he repeats the words "And was made Man." At the conclusion, when he repeats the words "life everlasting," he signs himself with the sign of the Cross both on his forehead and breast.

Here we find more useless forms, more crossings, and kissings of the book of the Gospel, and bowings. Where is the authority for all these senseless exhibitions? But in the Masses for the dead, some of these forms are omitted; I take for granted, if they were supposed to be of any value, they would be retained, but, in truth, they can be easily dispensed with, as it would be difficult to prove their value. See what various attitudes are used in repeating the Nicene Creed; the early fathers, when this Creed was composed at the Council of Nice, in the year 325, little contemplated these unmeaning forms, introduced in after ages, during its repetition.

NICENE CREED.

Credo in unum Deum, Patrem omnipotentem, factorem cœli et terræ, visibilium omnium et invisibilium. Et in unum Dominum, Jesum Christum, Filium Dei unigenitum, et ex Patre natum ante omnia sæcula. Deum de Deo, lumen de lumine, Deum verum de Deo vero; genitum non factum; consubstantialem Patri. Per quem omnia facta sunt. Qui propter nos homines, et propter nostram salutem, descendit de cœlis, (hic genuflectitur) et incarnatus est de Spiritu Sancto, ex Maria Virgine; et homo factus est. Crucifixus etiam pro nobis sub Pontio Pilato, passus et sepultus est, et resurrexit tertia die, secundum scripturas. Et ascendit in cœlum, sedet ad dextram Patris; et iterum venturus est cum gloria, judicare vivos et mortuos cujus regni non erit finis.

Et in Spiritum Sanctum, Dominum et vivificantem, qui ex Patre Filioque procedit. Qui cum Patre et Filio simul adoratur et conglorificatur, qui locutus est per prophetas. Et unam Catholicam, et apostolicam Ecclesiam. Confiteor unum baptisma "in remissionem peccatorum. Et expecto resurrectionem mortuorum, et vitam venturi sæculi. Amen.

T.-I believe in one God, the Father Almighty, maker of heaven and earth, and of all things, visible and invisible. And in one Lord Jesus Christ, the only be

gotten Son of God, begotten of the Father before all worlds, God of God, Light of Light, very (or true) God from very (or true) God; begotten, not made; being of one substance with the Father; by whom (the Son) all things were made. Who, for us men, and our salvation, came down from heaven, (here the priest bows or kneels,) and was incarnate by the Holy Ghost of the Virgin Mary, and was made man, and was crucified also for us, under Pontius Pilate; he suffered, and was buried, and the third day he rose again according to the Scriptures, and ascended into heaven, and sitteth at the right hand of God, the Father Almighty: from whence he shall come to judge the quick and the dead.

I believe in the Holy Ghost, the Lord and giver of life, who proceedeth from the Father and the Son: who with the Father and the Son, is worshipped and glorified, who spake by the prophets. And I believe in one Catholic and Apostolic Church. I acknowledge one baptism for the remission of sins, and I look for the resurrection of the dead, and the life everlasting. Amen.

Such is the Creed called " the Nicene Creed," compiled by the bishops and fathers of the Christian Catholic or Universal Church at the Council of Nice, held, as before stated, in the year 325. There is much matter contained in this Creed; it declares the essential articles of faith believed at the period when the Council was held. It sets forth, clearly and plainly, the doctrine of the Trinity, or, that the God-head consists of three divine Persons, equal and co-eternalthat the second Person, the Lord Jesus Christ, "for us men, and for our salvation," took upon him the nature of man, save only as to sin, and was born of the Virgin Mary-was crucified by command of Pontius Pilate, was buried, and rose again the third day—and ascended into heaven, and sitteth at the right hand of God to make intercession for us, sinners, with his Father, as was before stated, and that He will come from thence to judge the quick (those who will be alive at the last day) and the dead. We also acknowledge our belief in the distinct personality and divinity of the Holy

Ghost, the Lord and Giver of spiritual life. We also state our belief that he spake to us by the prophets, and writers of the Holy Scriptures, as St. Peter tells us that "holy men of God spake inspired by the Holy Ghost," 2 Peter i. 21, Douay version. Also our belief in the Holy Catholic and Apostolic Church. Catholic, means universal; and we believe that our blessed Lord wished to establish a church all over the world-the doctrines and precepts of which should be equally binding upon all; and this conclusion follows from the object which our Lord had in view, namely: to die for the whole world. As St. Peter says, Acts x. 35, "in every nation, he that feareth God and worketh justice, is acceptable to him."

Thus we learn that Christ has one universal church, which, in God's appointed time, will extend all over the world. And, in order to guide us in ascertaining whether we belong to this Church, we are taught to believe and to admit that it must be "Apostolical," that is, governed by the same doctrines and articles of faith which the Apostles taught. To this view agrees what our Lord said, immediately before he ascended into heaven, to his Apostles, Matt. xxviii. 18, 19, 20— "And Jesus coming, spoke to them, saying: All power is given to me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. Teaching them to observe all things whatsoever I have commanded you; and behold I am with you all days, even to the consummation of the world." Thus you see, that following the doctrines of the Apostles, is essential to constitute a member of the Catholic Church. Your calling yourselves by such a title, is not sufficient, but you must examine your doctrines as set forth in the Mass, the principal part of your religious worship, and see what countenance they receive from the writings of the Apostles. Again, you learn from this passage, that no change of faith was to be permitted; what Jesus had commanded, they were to continue to teach to the end of the world.