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A. Ten. Q. Say them. A. First, I am the Lord thy God; thou shalt have no other God but me. Second, Thou shalt not take the name of God in vain. We at once perceive a chasm-the omission of the second commandment, which prohibits the worshiping or bowing down to any graven image; or the likeness of any thing in heaven, or earth, or sea. In another published by the most reverend Archbishop Reilly-Q. Say the Ten Commandments? A. I am the Lord thy God; thou shalt have no strange Gods before me. Second, A. Thou shalt not take the name, &c. In a third entitled, " An Abridgment of Christian Doctrine, by the celebrated Dr. Doyle "-Q. Say the Ten Commandments? A. I am the Lord thy God; thou shalt have no strange Gods: thou shalt not have any idol or figure to adore. Second, Thou shalt not take the name, &c. It will be asked how, with this entire erasure of the second commandment, they make out the ten? They take the last commandment and split it into two, giving the wife the ninth commandment and giving the goods to the tenth. In the Italian catechism, called, "Dottrina Christiana," commanded by Pope Clement VIII., and revised and republished authoritatively at Rome in 1836, not only is the second commandment omitted, but the fourth is scandalously mutilated. Instead of, Remember the Sabbath day to keep it holy; six days shalt thou labour: it has, "Remember to

keep holy the festivals." This is indeed "teaching for doctrines the commandments of men." But we must once more advert to the Abridgment of Christian doctrine, to show how unscrupulously Romanists can deal with the Bible. Q. Is it lawful to honour the angels and saints? A. Yes. Q. How prove you that? A. Rev. xix. 10. "And I fell down, said he, to worship before the feet of the angel who showed me these things." With Jesuitical cunning leaving out the remainder of the passage which contains the positive prohibition-" And he said unto me, See thou do it not; for I am thy fellow-servant, worship God." This is an abridgment of Christian doctrine with a witness! But the reason for such conduct cannot be misunderstood. It has been well observed-" The alternative was for the Church of Rome either to bring her practices up to God's word, which was her duty, or to bring down God's word to the level of her practices. She has wickedly adopted the latter course, and has extinguished the testimony of the prophet that prophesied against her, lest her misguided people should catch a gleam of celestial and holy day, and come forth from that fearful superstition in which all that is pure has evaporated, and all that is true has been crushed, and all that is holy has been desecrated and defiled,"

Roman Catholics attempt to justify the invocation of saints and angels by an appeal to Scripture;.

their quotations however, are limited to two or three texts, and they chiefly rely on inferences drawn from the ministry of angels and the communion of saints. One of the texts said to favour this practice is Gen. xlviii. 16. "And the angel which redeemed me from all evil bless the lads." This is another memorable instance of the system of partial quotation by which the attempt is made to force Scripture into the service of the church. It is only necessary to cite the former part of this connected address of the patriarch, to prove that he ascribed his own redemption from evil, and committed the care of his descendants, not to a created angel, but as he said, to "God before whom my fathers Abraham and Isaac did walk, the God who fed me all my life long unto this day. This divine person is evidently the same of whom he continues to speak as, angel which redeemed me from all evil." He was the "angel of the covenant"-the "only-begotten of the Father-the brightness of his glory, and the express image of his person." He appeared to the patriarchs in anticipation of his future assumption of human nature. He was that Jehovah-Angel, who spoke to Moses from the burning bush. It was he who went before the church in the wilderness, aud conducted his people by a thousand miracles and with perfect safety to the lot of their inheritance in Canaan. Exodus xxiii. 23. It was he against whom those who

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were bitten of serpents rebelled, for the apostle exhorted the Corinthians not to tempt Christ as some of them also tempted, &c. 1 Ep. x. 9. This glorious angel appeared to Joshua, when he was by Jericho, and said to him, "As Captain of the host of the Lord am I now come. Joshua v. 14. He led his people into Canaan, drove out the heathen, and planted them in the land of their inheritance. He is the Captain of salvation, ordained to be "a leader and commander" to his chosen people, whom he still guides by the skilfulness of his hand, and every one of whom he will conduct in safety to the celestial Canaan.

2nd. Another passage quoted in support of this system is Hosea xii. 4:- "Yea, he had power over the angel and prevailed; he wept and made supplication to him." So far is Scripture from favouring the worship of any creature, that had we designed to prove that the mysterious personage with whom Jacob wrestled at Peniel was no merely created being, we should have selected it for that purpose. In the third verse it is said, "He had power with GOD;" and in the fifth verse he calls the angel to whom he made supplication, “Even the Lord God of hosts, the Lord is his memorial.” The two passages, then, chiefly relied on, relate to two different scenes in the life of Jacob; in both instances the allusion is, without doubt, to the mighty God of Jacob.

But some plausible arguments are adduced by

Romanists from the communion of saints. Great stress is laid on the instances in which living Christians mutually request an interest in each other's prayers. It if this error aimed appears as especially to deface all that is most beautiful, and to destroy all that is most precious in vital Christianity. Can we not hold spiritual fellowship with the members of Christ's body without idolizing them? Who ever thought of worshipping the departed spirits of the righteous? or of invoking their intercessions, when singing the hymn commencing,

Give me the wings of faith to rise

Within the veil and see,

The saints above, how great their joys,
How bright their glories be.

The communion of saints, is founded on mutual interest in one and the same glorious Redeemer, -"of whom the whole family in heaven and earth is named." The influence of true love to Christ is so peculiar and powerful, that it binds together in mutual sympathy all who love him in sincerity. Their participation of the same priviliges-pursuit of the same objects-suffering the same afflictions-maintaining the same warfare, and either anticipating or enjoying the same inheritance of glory, unites all saints together in holy fellowship.

No advantage can be derived from the intercession of departed spirits, unless they are both omniscient and omnipresent: there is an essential

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