3. This instrument we produce as one of the criteria by which we may form a fair and impartial judgment of the principles of Roman Catholics, being a document of their own, and expressed in their own words. The regalities of St. Peter may be made to contract or dilate to any dimensions which circumstances and policy may command. There is an addition made to the end of this oath, in reference to the subjects of the British government, which is as follows: "I will observe the foregoing oath in proportion to my conviction that it contains nothing adverse to my fidelity to the king of Great Britain and his successors." The above is the oath taken by the Roman Catholic bishops of America. Indeed, this oath of temporal and spiritual vassalage is binding upon the whole ruling order in the ecclesiastical monarchy of Rome.

IV. CATECHISM OF THE COUNCIL OF TRENT.

This was published in 1566, by Pope Pius V. The following is the decree of the Council of Trent respecting it :-"That the faithful may approach the sacraments with greater reverence and devotion, the holy synod commands all bishops not only to explain, in a manner accommodated to the capacity of the receivers, the nature and use of the sacraments, when they are to be administered by themselves; but also to see that every pastor piously and prudently do the same, in the vernacular language, should it be necessary and convenient. This exposition is to accord with a form to be prescribed by the holy synod for the administration of the sacraments, in a catechism, which bishops will take care to have faithfully translated into the vernacular language, and expounded to the people by all pastors.' The translation in our possession, and from which we quote, is that by Rev. J. Donavan, professor, &c., Royal College, Maynooth, 1829, and republished in Baltimore

personarum, juris, honoris, status et potestatis eorum machinentur. Et si talia a quibuscunque tractari vel procurari novero, impediam hoc pro posse, et quanto citius potero significabo eidem domino nostro, vel alteri per quem possit ad ipsius notitiam pervenire. Regulas sanctorum Patrum, decreta, ordinationes, seu dispositiones, reservationes, provisiones et mandata apostolica totis viribus observabo, et faciam ab aliis observari. Hæ. reticos, schismaticos, et rebelles eidem domino nostro vel successoribus prædictis pro posse persequar et impugnabo. Vocatus ad synodum veniam, nisi præpeditus fuero canonica præpeditione. Apostolorum limina singulis trienniis personaliter per me ipsum visitabo, et domino nostro ac successoribus præfatis rationem reddam de toto meo pastorali officio ac de rebus omnibus ad meæ Ecclesiæ statum, ad cleri, et populi discipliham, animarum denique quæ meæ fidei traditæ sunt, salutem quovis modo pertinentibus, et vicissim mandata apostolica humiliter recipiam et quam diligentissime exequar. Quod si legitimno impedimento detentus fuero præfata omnia adimplebo per certum nuncium ad hoc speciale mandatum habentem de gremio mei capituli, aut alium in dignitate ecclesiastica constitutum, seu alias personatum habentem; aut, his mihi deficientibus, per diocesanum sacerdotem; et clero deficiente omnino per aliquem alium presbyterum Secularem vel regularem spectatæ probitatis et religionis de supradictis omnibus plene instructum. De hujusmodi autem impedimento docebo per legitimas probationes ad sanctæ Romanæ Ecclesiæ cardinalem proponentem in congregatione sacri concilii per supradictum nuncium transmittendas. Possessiones vero ad mensam meam pertinentes non vendam, nec donabo neque impignorabo, nec de novo infeudabo vel aliquo modo alienabo, etiam cum consensu capituli Ecclesiæ meæ, inconsulto Romano Pontifice. Et si ad aliquam alienationem devenero, poenas in quadam super hoc edita constitutione contentas eo ipso incurrere volo. Sic me Deus adjuvet et hæc sancta Dei evangelia." Decretum Greg. IX., lib. ii, tit. 24. Those who may not have other books at hand can find the original in Barrow on Supremacy, p. 42. New-York, 1834. London Protestant Journal, for 1831, p. 140.

* Conc. Trid. Sess. 24. de Reform. c. 7.

in 1833. Although termed a Catechism, it is not written in the usual form of question and answer; but is a regular system of religious instruction, chiefly, though not wholly, intended for the use of the priests. It contains five hundred and fifty-one octavo pages. It is a work of considerable labour and research, and written in a good style. The doctrines laid down in the decrees of the council are here elaborately discussed and defended; much additional information is supplied; and great skill is employed in endeavouring to make the sentiments of the Church of Rome appear consistent with reason and Scripture. It is an authentic summary, or confession of faith of the Church of Rome, and is one of her standards which she can never deny, as containing her doctrines, authoritatively defined. It is a didactic performance, possessing the exact character of a system of doctrinal theology, and designed for the instruction of those who are to learn from it how to instruct others. The doctrines of the Church of Rome are here cautiously and artfully discussed. The Tridentine Catechism, or Catechismus ad Parochas, therefore, exhibits an authentic exposition of the Church of Rome, and is binding upon all the pastors of their church, and consequently upon their flocks, which are taught from its pages.

V. GENERAL COUNCILS.

The Church of Rome, according to the creed of Pius, receives the decisions of general councils, particularly of the Council of Trent; and then condemns, rejects, and anathematizes all things contrary to their decisions. The following is the article of the creed on this head :"I also profess and undoubtedly receive all other things delivered, defined, and declared by the sacred canons and general councils, and particularly by the holy Council of Trent; and, likewise, I also condemn, reject, and anathematize all things contrary thereto, and all heresies whatsoever, condemned, rejected, and anathematized by the church." This extends to an almost unlimited variety of subjects and obligations. She does this by virtue of a claimed infallibility which must exist, possibly in a council separately; but, indubitably, in a general council with the reigning pope at its head, thus awarding inerrancy to the creed of Rome. The decrees of councils are binding on the whole body of the Roman Church, and those without her pale, of whatever rank or degree, are passively subject to the decisions and authority of Rome. Eighteen general councils are enumerated by them, from the first Nicene to the Tridentine, rejecting those of Constance and Basil, and several others.

VI. PAPAL BULLS.

1. This is another bond or obligation of the Church of Rome, which evidently resolves itself into the personal authority of the bishop of Rome. We find, in the episcopal oath of the highest clergy, that every archbishop, bishop, and dignitary elect, swears that, from henceforth he will be faithful and obedient to his lord the pope; will defend the regalities of St. Peter against all men; will endeavour to preserve, defend, increase, and advance his right, honours, privileges, and authority, and to his power hinder the contrary. In the creed of Pius IV. all the clergy, doctors, teachers, reconciled heretics, schismatics, &c., profess, and those with the care of souls additionally swear, I promise true obedience to the VOL. I.

3

bishop of Rome, successor to St. Peter, prince of the apostles, and vicar of Jesus Christ.

2. Some Romanists ascribe infallibility to a council, others to the pope; a large number of them assign it to the pope personally, both independently of a council and above it. This seems to be a logical consequence of the pope's supremacy. There are three respects in which he is said to be infallible, by those who ascribe this attribute to him. Some ascribe infallibility to him when he decides on faith and morals. Others say he is infallible when he decides ex cathedra, or officially. While a third class think he cannot err in any of his decisions. Bellarmine says, "The pontiff cannot err in any case, when he teaches the whole church in those things which belong to faith." Pontifex, cum totam ecclesiam docet in his quæ ad fidem pertinent, nullo casu errare potest.* In the next chapter he says, Pontifex non potest errare errori juridicali; id est, dum judicat, et definit quæstionem fidei. "The pontiff cannot err by a judicial error; that is, when he judges and defines a question of faith." He adds, in chap. v, In decretis morum, in decrees pertaining to morals. Thus we have the doctrine that the pope is inerrable, when he decides respecting faith or morals. Others suppose that he is infallible when he decides ex cathedra, or officially. But then it is very difficult to ascertain what is meant by such a decision. Indeed, the expression is often made use of to throw dust in the eyes of inquirers, and it has no uniformity of meaning. Many Romanists maintain, that if a decree of the pope is received even tacitly, or if it is not objected to by the bishops, it becomes an article of faith or a rule of morals, and is considered as infallibly true.

3. One of the principal exercises of pontifical authority is the condemnation and proscription of certain books offensive to the Roman see, under the title of Indices of prohibited books. The first regular one was constructed after a decree of the Council of Trent, delegating that undertaking to the pontiff. Pius IV. lost no time in preparing such a list, with certain rules prefixed, all of which he sanctioned by the authority of a bull. The manufacture of new Indices, adapted to new emergencies, has proceeded regularly from that to the present time. These documents are highly valuable, as they form a permanent, repeated, and present monument of the doctrinal depravity and practical dishonesty of the papal system.

4. No complete collection of the papal bulls can be found in any of the compilations professing themselves such. There are many reasons why some should not be published in editions issuing from a papal press. Two of the earliest bulls, in Cœna Domini, do not appear in the Bullarium Magnum of Luxemburg. That of Innocent VIII. against the Waldenses, in 1487, the original of which was deposited in the public library in Cambridge, and stolen from thence about fifty years ago, but printed, and, therefore, safe in Marland's and Leger's Histories, is to be found in no papal collection. The same may be said of the bull and Index Librorum Prohibitorum of Sixtus V. There is nothing Rome is so much afraid of as her own acts and monuments, unless she can get them into the dark, that is, into her own keeping. When Rome has fairly spoken by the bulls of her popes, her children have nothing to do but obey.

VII. LITURGICAL BOOKS.

1. By these we mean those authorized standards used in the public worship of the Church of Rome. These are the Breviary, Missal, Pontifical, Ritual, and devotional books.

2. The BREVIARY contains the daily service of the Church of Rome. 3. The MISSAL embraces the service connected with the administration of the sacrament of the Lord's supper; and as such contains matter of considerable importance in the controversy on transubstantiation—a doctrine successfully upset by the very form of the Canon Missæ.

4. The ROMAN PONTIFICAL is full of important matter, and is particularly remarkable for the form of election, coronation, and adoration of the pope; and for being the legitimate place in which the episcopal oath of allegiance to the pope is found. It also contains the form of reconciling apostates, heretics, and schismatics—a remarkable ceremony.

5. The Roman RITUAL was fixed in its present state by the authority of Paul V., by a bull of 1614. There are gleanings in it of some importance to the elucidation of extreme unction. Connected with these are Names of the Blessed Virgin, Graduals, Antiphoners, Processioners, Sacred Ceremonies, &c.

6. The DEVOTIONAL BOOKS of the Roman Church, issuing from her members, tacitly or openly approved, and uncondemned in her Prohibitory Indexes, furnish another bond which binds every Romanist. To this class belong the Office of the sacred Heart of Jesus and Mary; the Garden of the Soul; the little Office of the Immaculate Conception, &c.; all with approbations of apostolical vicars, &c. These liturgical books extend to and comprehend all that relates to divine worship, and are binding on every member of the Church of Rome.

VIII. SCRIPTURES.

The Scripture in the Latin Vulgate is a part, according to them, of the revealed will of God, and forms a portion of their authentic standard of faith. So the creed of Pius: "I also admit the sacred Scriptures, according to the sense which the holy mother church has held and does hold, to whom it belongs to judge of the true sense and interpretation of the Holy Scriptures: nor will I ever take or interpret them otherwise than according to the unanimous consent of the fathers." To the Scriptures, as received by Protestants, they add the apocrypha, and receive them equally as the canonical Scripture. When the Scriptures are translated by them, notes are always added to the text as the explanation of the church. The Scripture too is to be received in that sense in which the church receives it; and by this means Scripture is resolved into the authority of the church. Such a reception of Scripture leads to their great general maxim, "I believe whatsoever the church teaches," which is called, in their technical phraseology,

AN ACT OF FAITH.

IX. TRADITIONS-THE CHURCH.

The creed of Pius says, "I most firmly admit and embrace apostolical and ecclesiastical traditions, and all other constitutions and observances of the same church." Thus, whatever the present church teaches now, or whatever the former Church of Rome ever taught, is an article of faith to which every Roman Catholic is bound to submit.

Hence the celebrated act of faith: "O my God! I firmly believe all the sacred truths which thy holy Catholic Church believes and teaches, because thou hast revealed them, who neither canst deceive nor be deceived."

X. ANCIENT FATHERS.

The authority of these extends to the interpretation of Scripture, which is to be interpreted according to their unanimous consent; embracing a great variety of writers for more than seven hundred years after Christ. According to the determination of all parties, much deference is to be paid to the fathers; yet they were uninspired men, and, therefore, liable to error. On many principal and important matters. they maintained very little agreement among themselves. Great uncertainty must therefore arise, when their unanimous consent is claimed. But the uncertainty here is heightened, when we consider that Roman Catholics have corrupted the writings of the fathers. They have made out a list of passages which are to be expunged as erroneous, which they call the Index Expurgatorius. They prohibit the publication of these passages; and when they get genuine copies of the fathers, they correct them according to the index; as they have done to Jerome's works, published by Erasmus, in the library of Trinity College, Dublin. They even call Erasmus, auctor damnatus, a damned author, for publishing the genuine works of Jerome.

XI. ROMAN CATHOLIC WRITERS.

1. It is difficult to say what authority is to be ascribed to these; inasmuch as they themselves are not agreed as to the peculiar rank in which they are to be placed. But as we have abundance of sources on which to draw, we will leave these in that contested department where they are sometimes placed by their friends; calling forth, however, their sayings when we shall find it convenient.

2. It is, however, an evasive statement for Romanists to say, that such or such opinions are nothing more than the private sentiments of divines. For though, in matters of faith, the sentiments of their theologians merely would not be sufficient to ascribe a doctrine to a whole church; yet in a matter of practice, as far as that practice extends, it is enough to allege the sayings of their theologians and official interpreters; therefore, these sayings are their rule of life. And because their rules of conscience are not decreed by councils, but by their casuists, it is to the latter we must look principally for their sentiments on this matter. We do not say this is an article of faith; it is only a rule of conduct. It is not ordained by a public decree, nor is it condemned by any council. Their casuists determine all cases, with severity or indulgence, so as to suit the wicked and the righteous.

3. And even in doctrines too, if the expositions and defences of their best and most approved divines, historians, and bishops, and clergy may not be entitled to some consideration as their acknowledged and official teachers, what will the consequence be? Assuredly this, that her best expositors are entitled to no credit; which alone is sufficient to overturn their system. For if their wisest and best men cannot be trusted as adequate interpreters and expounders of their own principles, then the system itself must be inexplicable, absurd, and indefensible. 4. It is true there are several classes of divines among them. Some