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of power; and it has been seen that he exercised it over the Princes of Christendom in its fullest meaning. According to the Canons, the Pope was as far above all Kings, as the sun is greater than the moon. He was King of Kings, and Lord of Lords, though he subscribed himself the Servant of Servants. His power it was which was intended, when it was said to the Prophet Jeremiah, Behold, I have this day set thee over the nations and the kingdoms, to root out, and to pull down, and to destroy, and to throw down, to build, and to plant.' It was an incomprehensible and infinite power, because, ‘great is the Lord, and great is his power, and of his greatness there is no end.' The immediate and sole rule of the whole world belonged to him by natural, moral, and divine right; all authority depending upon him. As supreme King, he might impose taxes upon all Christians; and the Popes declared it was to be held as a point necessary to salvation, that every human creature is subject to the Roman Pontiff. That he might lawfully depose Kings, was averred to be so certain a doctrine, that it could only be denied by madmen, or through the instigation of the Devil; it was more pernicious and intolerable to deny it, than to err concerning the sacraments. And, indeed, God would not have sufficiently provided for the preservation of his Church, and the safety of souls, if he had not appointed this power of depriving or restraining apostate princes. All nations and kingdoms were under the Pope's jurisdiction, for to him God had delivered over the power and dominion in heaven and earth. Nay, he might take away kingdoms and empires, with or without cause, and give them to whom he pleased, though the sovereign, whom he should depose, were in every respect not merely blameless, but meritorious: it was reason enough for the change that the Pope deemed it convenient. convenient. The Spouse of the Church was Vice-God: men were commanded to bow at his name, as at the name of Christ; the proudest sovereigns waited upon him

like menials, led his horse by the bridle, and held his stirrup while he alighted; and there were ambassadors, who prostrated themselves before him, saying, O thou, that takest away the sins of the world, have mercy upon us!

The advocates of the Papal power proclaimed, that any secular laws which might be passed against a decree of the Roman Pontiff, were in themselves null and void; and that all pontifical decrees ought for ever to be observed by all men, like the Word of God, to be received as if they came from the mouth of St. Peter himself, and held like Canonical Scripture. Neither the Catholic faith, nor the four Evangelists, could avail those who rejected them, this being a sin which was never to be remitted. Christ had bestowed upon the Pope, when he spake as such, the same infallibility which resided in himself. And were he utterly to neglect his duty, and by his mis-conduct drag down innumerable souls to hell with him, there to be eternally tormented, no mortal man might presume to reprove him for his faults. Even this monstrous proposition has been advanced, that although the Catholic faith teaches all virtue to be good, and all vice evil; nevertheless, if the Pope, through error, should enjoin vices to be committed, and prohibit virtues, the Church would be bound to believe that vices were good, and virtues evil, and would sin in conscience were it to believe otherwise. He could change the nature of things, and make injustice justice. Nor was it possible that he should be amenable to any secular power, for he had been called God by Constantine, and God was not to be judged by man: under God, the salvation of all the faithful depended on him, and the commentators even gave him the blasphemous appellation of our Lord God the Pope! It was disputed in the schools, whether he could not abrogate what the Apostles had enjoined, determine an opinion contrary to theirs, and add a new article to the Creed; whether he did not, as God, participate both natures with Christ; and

whether he were not more merciful than Christ, inasmuch as he delivered souls from the pains of purgatory, whereas we did not read that this had ever been done by our Saviour. Lastly, it was affirmed, that he might do things unlawful, and thus could do more than God!

All this was certain, because the Church was infallible. Where this infallibility resided, the Romanists have differed among themselves, some vesting it in the Pope, others requiring the concurrence of a General Council. Infallible, however, it was determined that the Roman Catholic Church must be, and thus the key-stone was put to this prodigious structure of imposture and wickedness."-Southey's Book of the Church, pp. 316-320.

After all, however, it is unnecessary to go back to any remote or distant period, for evidence to shew that this verse may with invincible truth be applied to the Popish Hierarchy, when viewed in connexion with the Pope as their legitimate head. For, is it not an awful invasion of the Divine prerogative for man to presume to suppress a commandment which was delivered with the utmost solemnity by Jehovah from mount Sinai-with thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled? Who can presume to repeal a law and substitute others in its place, but the law-giver himself? Yet this is actually done in the catechetical instructions imparted to the youthful members of the Church of Rome in Ireland.

I have in my possession a Catechism bearing date 1832, and being the 26th edition, which has this title page, "The most Rev. Dr. James Butler's Catechism, revised, enlarged, approved, and recommended by the four R. C. Archbishops of Ireland, as a general Catechism for the kingdom."-In it the Ten Commandments are thus given,

"Q. Say the Ten Commandments of God.

A. 1. I am the Lord thy God; thou shalt not have strange gods before me.

2. Thou shalt not take the name of the Lord thy God in vain.

3. Remember that thou keep holy the Sabbath day.

4. Honour thy father and thy mother.

5. Thou shalt not kill.

6. Thou shalt not commit adultery.

7. Thou shalt not steal.

8. Thou shalt not bear false witness against thy neighbour. 9. Thou shalt not covet thy neighbour's wife.

10. Thou shalt not covet thy neighbour's goods. Exod. xx." In this rehearsal of the Commandments there is exhibited a combination of impiety and fraud. The impiety predicted in 2 Thess. ii. 4., is exemplified in the entire omission of the second Commandment. The deceiveableness of unrighteousness mentioned in the 10th verse of the same chapter, is displayed in the division of the Tenth Commandment into two, for the obvious purpose of making up the complement of ten.

Now let us see what commandments are substituted in the room of the one which is suppressed.

"Q. Are there any other commandments besides the Ten Commandments of God?

A. There are, the commandments or precepts of the Church, which are chiefly six.

Q. Say the six commandments of the Church.

A. 1. To hear Mass on Sundays, and all holy-days of obligation.

2. To fast and abstain on the days commanded.

3. To confess our sins at least once a year.

4. To receive worthily the blessed Eucharist at Easter, or within the time appointed.

5. To contribute to the support of our pastors.

6. Not to solemnize marriage at the forbidden times, nor to

marry persons within the forbidden degrees of kindred, or otherwise prohibited by the Church, nor clandestinely."

If any one should doubt whether these commandments of the Church are regarded by Romanists as equally obligatory with the ten commandments, the two concluding questions and answers of the 21st. Lesson of this Catechism will remove any such doubt.

"Q. Do the precepts of the Church oblige under pain of mortal sin?

A. YES; He that will not hear the Church, says Christ, let him be to thee as the heathen and the publican.

Q. What is necessary to keep the commandments of God and of his Church?

A. The grace of God, which is to be obtained chiefly by prayer and the sacraments."

After the luminous and unanswerable exposition of 2 Thess. ii. 4., which has been presented to the reader from the writings of Bishop Jewel, it seems almost superfluous to add any thing more for its elucidation: nevertheless, that nothing may be wanting for this purpose, and that an additional insight may be afforded into "the high gifts and strong claims of the Church of Rome and its dependencies on our admiration, reverence, love, and gratitude," I will conclude this article of the appendix with an extract from the late Mr. Davison's valuable work on prophecy:-"The Hierarchy of the Church of Rome," observes this original and highly gifted writer, “has, in its day, fulfilled every iota of St. Paul's prophetic description. The claims of infallibility which the Roman See has arrogated to itself; the demand of an implicit faith in its doctrines, those doctrines many of them the most contradictory to Christianity; the tyranny of its tribunals over the consciences of men; the blasphemous titles of address and impious homage which its pontiff has heretofore extorted or accepted; the dominion over other Churches which it has assumed: assumed without jus


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