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articles, together with a supplement which we shall here insert, because they present the distinguishing tenets of the Roman Catholics.

"13. I most stedfastly admit and embrace apostolical and ecclesiastical traditions, and all other observances and constitutions of the same church.

"14. I also admit the Holy Scriptures according to that sense which our holy mother the Church has held, and does hold, to which it belongs to judge of the true sense and interpretation of the Scriptures: neither will I ever take and interpret them otherwise, than according to the unanimous consent of the fathers.

"15. I also profess that there are truly and properly seven Sacraments of the new law instituted by Jesus Christ our Lord, and necessary for the salvation of mankind, though not all for every one, viz. Baptism, Confirmation, Eucharist, Penance, Extreme Unction, Order, and Matrimony; and that they confer grace; and that of these, Baptism, Confirmation, and Order cannot be reiterated without sacrilege. I also receive and admit the received and approved ceremonies of the Catholic Church, used in the solemn administration of the aforesaid sacraments.

"16. I embrace and receive all, and every one of the things which have been defined and declared in the holy council of Trent, concerning original sin and justification.

"17. I profess likewise, that in the Mass, there is offered to God, a true, proper, and propitiatory sacrifice for the living and the dead; and that in the most holy sacrament of the Eucharist, there is truly, really, and substantially, the body and blood, together with the soul and divinity of our Lord Jesus Christ; and that there is made a conversion of the whole substance of the bread into the body, and of the whole substance of the wine into the blood, which conversion, the Catholic Church calls transubstantiation.

"18. I also confess, that under either kind alone, Christ whole and entire, and a true sacrament, is received.

The Missa, or mass, of the ancient church, was a general name for the whole of divine service; but the members of the Church of Rome, now understand by this word, the office, or prayers, used at the celebration of the Eucharist; or, in other words, the consecrating of the bread and wine, whereby they become, according to their doctrine, the very and substantial body and blood of Christ; and the offering of them, so transubstantiated, as an expiatory sacrifice for the quick and the dead. The ceremonies of the mass consist of 35 different actions, all meant to allude to particular circumstances in our Lord's passion. See Explicat. des Cerem. de la Messe, or Broughton's Histor. Libr. under the Art. MASS.

"19. I constanly hold that there is a purgatory, and that the souls therein detained, are helped by the suffrages of the faithful.

"20. Likewise, that the saints reigning together with Christ, are to be honoured and invoked; and that they offer prayers to God for us, and that their relics are to be had in veneration.

"21. I most firmly assert, that the images of Christ, of the mother of God ever virgin, and also of the other saints, ought to be had and retained, and that due honour and veneration is to be given them.

"22. I also affirm, that the power of indulgences was left by Christ in the church, and that the use of them is most wholesome to Christian people.

"23. I acknowledge the holy, Catholic, Apostolic Roman Church, for the mother and mistress of all Churches; and I promise true obedience to the Bishop of Rome, successor to St. Peter, prince of the Apostles, and vicar of Jesus Christ. "24. I likewise undoubtedly receive and profess all other things delivered, defined, and declared by the sacred canons and general councils, and particularly by the holy Council of Trent; and I condemn, reject and anathematise all things contrary thereto, and all heresies which the church has condemned, rejected, and anathematised.

"I, the same N. promise, vow, and swear, through God's help, to hold and confess most constantly, to my last breath, this true Catholic faith, entire and inviolable, which at present I willingly profess and truly hold, and out of which none can be saved; and that I will take care, in as far as I can, that the same shall be held, taught, and professed by those who are under me, or of whom I shall have charge by my office. So help me God, and these Gospels of God. Amen."

This supplemental paragraph might have been called Article 25th. Dr. Wharton was not ignorant of his own former creed, and in his reply to the Archbishop, p. 12, gives us his translation of the principal parts of it, in nearly the same words. Dr. W. was correct in his assertion, "upon the authority of this creed, that neither transubstantiation, nor the infallibility of the Roman Church, are taught more explicitly as artiticles of faith, than the impossibility of being saved out of the communion of this church; for this true Catholic faith of the aforesaid creed out of which none can be

saved, is a belief of the very things, among others, which distinguish the Romanists from all other religionists;-is a belief in purgatory, mass, indulgences, the canons of the council of Trent, the use of images in worship, and the infallibility of the mother and mistress of all churches.

It is a favourable omen that Archbishop Carroll, and many other intelligent and amiable men, have of late, been disposed to explain away this obnoxious tenet; and could another General Council be called in France, England, America, or in any other country than Spain, Portugal or Italy, we presume this infallible church would authorize, and so render of divine authority, the nice distinctions of the present day.

Many have thought with the Archbishop, that other churches require something like this Catholic faith, and declare those without the pale of their Universal church to be incapable of salvation. Their mistake has probably arisen from the misapprehension of the Protestant doctrine of salvation through Jesus Christ alone, and faith in him. The XVIIIth article of the Church of England says, "they also are to be had accursed, that presume to say, that every man shall be saved by the law or sect which he professeth, so that he be diligent to frame his life according to that law, and the light of nature. For the Holy Scripture doth set out unto us only the name of Jesus Christ, whereby men must be saved." This asserts not that all who are destitute of the written and preached gospel of Christ must perish; but that the hea then, if saved at all, must be saved not by their sincerity in idolatry, but by the name, that is, in consideration of the person, character, and work, of the Mediator. The Wesminster Confession, chapter xxv. sec. 2. says, that out of the visible Universal church "there is no ordinary possibility of salvation;" because, if men profess no true religion, it is to be presumed, that they have none. Still this Confession admits, that out of the Universal church there is an extraordinary possibility of salvation; or that God may save as many of the heathen as he shall deem best, in some extraordinary way of giving them

an interest in the name of the Son of God, which they may never hear pronounced till they reach heaven. The sixtieth Question and Answer of the Larger Catechism of the Westminster Assembly comes nearer to the doctrine, that out of the visible church is no salvation, than any other portion of the Protestant creeds which we have read. It is asked, "can they who have never heard the gospel, and so know not Jesus Christ, nor believe in him, be saved by their living according to the light of nature?" The answer is, " They who have never heard the gospel, know not Jesus Christ, and believe not in him, cannot be saved, be they never so diligent to frame their lives according to the light of nature, or the laws of that religion which they profess; [by their so doing, as we understand it;] neither is there salvation in any other, but in Christ alone, who is the Saviour only of his body, the [invisible, universal] church." What we have inserted, appears to us to be plainly implied, for otherwise the reply would not be an answer to the question; which asks, not whether those who have never heard the gospel can be saved at all; but whether they can be saved by their living according to the light of nature? The reply in spirit is," they cannot be saved by their own obedience to the law of nature; but if they who hear not the gospel are saved at all, they must be saved in the only way provided by God; which is through our Lord Jesus Christ." If Socrates was saved, it was not by his natural religion and morality, but by Christ. We will not pretend to decide, whether any of the Pagans who die in Paganism, will be saved, or not, but this we are ready to support, that there is no impossibility in their being saved in, and through, our Lord, in the same way that elect infants are; whom we take to be all infants that die before they have sinned after the similitude of Adam's transgression; that is, before they have individually committed actual transgression. If infants and Pagans enter Heaven, they must by an act of Jehovah, performed in consideration of Christ's atonement, be regenerated. Such a change must be wrought in the nature of their minds, that it will be natural for them to

approve the way of salvation by Jesus, so soon as it is revealed to them, and to love and serve the only true God, so soon as they have the opportunity of knowing him. This preparation of soul to confide in, love and serve God in Christ, has been called by several divines, (but improperly we think) the habit of faith, to distinguish it from the mental act of believing; and when, it is said, that faith is in every instance essential to salvation, even in a babe and a heathen, the habit, and not the actual exercise, of faith, is intended.

Were this a proper place for doing it, we would undertake to prove, nevertheless, that when God designs to save men, he ordinarily sends them the common means of salvation; and that the instances of regenerated adults who have never heard the gospel are, probably, very few indeed.

But it is time that we return to our controvertists. No sooner had Dr. Wharton relinquished the tenet, that none but Roman Catholics can be saved, than he began to doubt about other articles of his creed. This induced him to examine "the Old and New Testament with unremitting attention;" and the Bible soon convinced him, that the Roman church is not infallible. His Letter is principally devoted to the proof of this proposition; and Archbishop Carroll in reply stoutly contends, that the Roman Catholic church is infallible in her teaching articles of faith. Fallible, he admits, every member of her body may be in practice, and fallible too any individual, even the Pope, in his private opinions; just as the apostles were rendered infallible in their teaching, but not impeccable in their conduct: but it is "the constant belief of all Catholics, a belief in which there is no variation," that "infallibility resides in the body of bishops, united and agreeing with their head, the bishop of Rome." Address, p. 48. The church for which he claims infallibility, is not the church composed of all the members; nor yet does it consist of all who are in the Catholic communion;-it is the Papal hierarchy. Arguments for and against the infallibility of this church principally occupy the attention of these Polemics; for they agree

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