and still are styled Christians. Those who, whilst they make profession of Christianity, entertain sentiments, or observe practices at rariance with the Holy Scriptures, are called nominal Christians, that is, Christians in name only; whilst those, who not only profess Christianity, but whose principles and practice correspond with the scriptures, and are therefore, in reality, the disciples or followers of Christ, are denominated real, or true Christians.

It is not my intention to enter into any of the Evidences of Christianity:-it is rather my business to describe, in general terms, of what it consists, and what are universally admitted, by all denominations of Christians, to be among its leading tenets and features.

1. All Christians acknowledge the Holy Scriptures to be of divine origin; and admit that, rightly understood, they contain the great principles of true religion, and. sound morality.

2. All Christians agree in asserting that there is but one Supreme GOD; the Creator, Governor, and the Preserver of the Universe.

3. All Christians admit that this one God sent into the world a person, afterwards named Jesus Christ, who lived, acted, taught, died, and rose again in the manner related of him in the New Testament.

4. All Christians agree, that there will be a future state of existence, when virtue will be rewarded and vice ounished.

5. All Christians agree, that it is our duty to love, Lonour, and serve God; and to do good to our neighbour.

6. All Christians agree, that without virtue it is impossible to be perfectly happy even in this life. Lastly, 7. All Christians agree, that vice of every description is forbidden, and is uniformly attended with more or less of misery and unhappiness to the perpetrators of it.

Perhaps to these general principles might be added a few others of the like nature, but they are here simplified as much as possible. Some of these truths are adinitted by other sects, or classes of religious men, not within the pale of the Christian church; such as the Jews, the Mahomedans, and the Deists.

To sum up the whole of what Christianity may be

to teach or imply, as we find it laid down in the Sacred Writings, it may be remarked that we learn from those writings in what true religion consists, and how the knowledge of it is to be attained.-We discover something of the existence, nature, and attributes of Almighty Godhis names and titles-his excellency, majesty, greatness, perfection, glory, sovereignty, absoluteness, and providence. We learn, that God is a spirit, invisible, incorruptible; most strong, almighty or omnipotent; omniscient, omnipresent, immense; most wise, holy, and just; compassionate, pitiful, and merciful; long suffering and patient; gracious, good, and bountiful; faithful and true; unchangeable, infinite, eternal; One, living, selfexistent Being.

From the Holy Scriptures we further learn the history of the origin, nature, state, and duties of man; what he was in his first estate wherein he was created, and of his fall, or degradation from that pure state; and of his condition since that fall:-that vice, or sin, entered the world, rendering all mankind more or less corrupt, unclean, and wicked; and therefore, exposed to the Divine displeasure, and to the evil consequences of their own folly; as men under the condemnation of a violated law.

The Christian Religion teaches also by what means mankind may be rescued from the penal consequences of their guilt; by pointing out the first cause, and the great plan of redemption through, or by, Jesus Christ, whose excellency, fulness, dignity, and authority, are clearly set forth. This religion explains how Christ wrought salvation for sinners;-what he was made, what he is, and what he did in order to it; procuring for them the means of pardon and remission of sins; reconciliation with God; justification and sanctification before God; salvation and eternal life.

The Christian Religion further shews how men may have the benefit of this salvation; or by what means it becomes theirs. It also treats of Faith; its nature and object, use, benefits, advantages, effects, and fruits.

As the necessary results of true faith, we learn in the Christian code the necessity of good works; the characters of saints, or true believers, manifested and displayed in what are denominated the fruits of the Spirit; holiness

of heart, and correctness of conduct; particularly shewn in duty to God, to live to Him and not to ourselves; to be holy, fruitful, walking in the light, in an honest, heavenly and spiritual conversation, worthy of our high calling; to worship and glorify God; and set our affections on heavenly things.

Christianity teaches besides the object, nature, and end of prayer, public and private; and how we should take especial notice of the various acts of God's goodness and mercy; celebrate His praises, and exhort others to do the same. That we should fear God, and none else ;-trust in Him above all other dependencies, at all times, and in all cases; that we should walk humbly before God; opposing all high thoughts, and avoid boasting.

Christianity very clearly points out the moral and social duties; shewing the duties of good men towards each other, in the several relations of life; whether as followers of the same spiritual head and teacher, or as they stand related to one another simply as men.

In short, Christianity, taken in its widest sense and scope, is a complete code of moral and religious instruction; and leaves nothing to be learnt or taught that is essential to man's real comfort here, or happiness hereafter. It holds out the most exalted motives to virtue and holiness; offers the highest rewards to the good, and denounces the most terrible punishments against the incorrigibly wicked and rebellious. It accommodates itself to all ranks and conditions of men, -to kings and to subjects,-to the affluent and the indigent; the prosperous and the adverse. In a moral point of view, it knows no distinctions among men; only the good and the bad.

Of the rites and ceremonies, or positive institutions, of Christianity, it would not be proper to say any thing in this place; because the plan of this work is not to describe the author's own private views of what Christianity, with respect to disputed points, teaches; but, in the first place, to lay before the inquiring reader an outline of those great facts and truths of Christianity which no christian does or can deny; and then, particularly, to detail the several views which good men, of all denominations, have respectively entertained of its various tenets and enactments, whether moral or ceremonial.

OF THE ROMAN CATHOLICS.*

THIS denomination of Christians has existed, under one form or other, from a very early period of the Christian Church; but our business is not so much to trace their history, as to describe their present state.

They tell us, that they are as old as Christianity itself: that their first bishop was no less a personage than St. Peter himself, who, they add, was first bishop of Rome; and they assume to trace their several bishops in direct auccession from the apostles down to the present time.

Their first bishop belonging to what they call the see of Rome, they, after the lapse of some time, adopted the adjunct Roman to their other appellation of Catholic, or Universal for they tell us, that their faith or creed has been adopted at all times, in all places, and by all men, who are not heretics; hence they claim to be denominated Catholics. But since the Reformation in the 15th century, this sect has been designated by various names, by their enemies: Papists, Romanists, &c. These being considered terms of reproach by these Christians, I hall carefully avoid applying them; preferring the use of that appellation which cannot possibly give offence; and by which they are, in fact, now recognized in our modern statute-books.

Speaking of their church generally, the Roman Catholics describe it as one, holy, catholic, and apostolic ;— First, because its doctrines and worship are the same all over the world; Secondly, because all its doctrines, rites, and observances tend to holiness; but more especially, as the church is infallible, and cannot fall into error of any kind, being kept and upheld by the power of Jesus Christ, who presides over the whole community of the faithful; invisibly, by his grace and special providence;

*This Christian sect is mentioned in the first place, because the very great portion of Christendom wherein it is professed, exceeds all the rest in extent and magnitude: and because it appears to have been the first sect of consequence that sprung up after the Christian religion had been embraced by kings and rulers. I will, acording to the plan laid down, first treat of the RELIGION itself, con idered as a system of morals, and then of its numerous RITES and CEREMONIES

and visibly, by his successors, the Bishops or Popes of Rome, who are Christ's vicars on earth, the descendants of St. Peter, and the successors of the apostles; Thirdly, this church is catholic, because of its universality at one time, though now somewhat distracted by the great protestant schism of latter days, and the secession of the' Greek Church in former times; Fourthly, because the bishops and pastors of this church are all descended from the apostles; the line of succession never having been broken in a single instance.

It is proper to remark here, that the Roman Catholics do not hold an opinion that the Pope himself is infallible, as many charge them; they only say that the Pope and the rest of the bishops in a general council assembled to settle points of doctrine, or essential branches of church discipline, have always been preserved from error; and this they defend by the text, that "the church is the ground and the pillar of truth;" and that when it "seemeth right to them and to the Holy Ghost" so to assemble, then Christ is so truly in the midst of them that they cannot, as a whole church, fall into error.

But they admit that the Pope, individually, as well as any other man, may fall into gross errors and very grievous sins; they admit very great latitude as to matters of mere opinion; carefully distinguishing between articles of faith or belief, and minor subjects of opinion, or convenience.

They say that as theirs is the only true church, and as there can be no salvation out of the true church, so no one can be saved who obstinately withdraws from, or does not unite himself to, their church: but they make a distinction between wilful disobedience to the church's authority, and invincible ignorance of the right way.

As a body, however, they tolerate no religion at variance with their own,-nor admit the possibility of the salvation of obstinate and wilful heretics; because the holy Roman Catholic Church being the only true church, it is the duty and the interest of all men to become obedient to her laws and teachings.

Hence, it is manifest, that the Roman Catholics reject the Protestant doctrine of "the right of private judgment in matters of religion," teaching that all spiritual know