of the resolutions of the council, but that they were obtained and published in Germany *.

Few readers can be so unacquainted with ecclesiastical history as not to know, that the modern and antient penance, or penitence, are two widely different things, even as are modern and antient tradition. This is the first consideration necessary for coming to a legitimate conclusion respecting these and many other doctrines of Rome. For information, however, on the subject of penance in particular, the discourse of Allix on that subject, showing (as the title proceeds) how the doctrine of it in the church of Rome makes void true repentance, will abundantly satisfy the impartial inquirer. It is among the quarto tracts published in opposition to the popery which a crowned bigot and tyrant was attempting to impose upon this country at the latter part of the 17th century. I would likewise here do justice to the merit of the Text Book of Popery, comprising a brief history of the Council of Trent, a translation of its doctrinal decrees, &c., by J. M. Cramp, which, once for all, I would recommend as a complete exposure of the imposture of the papal religion, by authorities the most unexceptionable, the most decisive, the most condemning. The doctrine of the apostate church need but be fairly seen to be detested and repudiated. On the subject of Confession, the author has referred to the impure and vitiating tendency of a certain form of examination prescribed, in a popular and accredited work, the Garden of the Soul, by Dr. Challoner, on the seventh (according to the Roman reckoning, sixth) commandment. Matter similarly corrupting and disgusting may be seen in Dr. Doyle's Catechism for youth, or Christian doctrine, &c., p. 117, or an Abridgment of Christian Doctrine †, almost a repetition of the former,

il legato prohibì che non si stampassero le resolutioni prese, ma in Germania furono havuto e publicato. iv.

+ I wish to notice the edition of this work now in my hands, and printed in Dublin by Grace, printer and bookseller to the General Confraternity of

under the head of the seven deadly sins. There seems to be a judicial insensibility, indeed propensity, to impurity in the papalized mind, which astonishes minds not so tainted. The natural apology founded upon the practice of rude and simple times, will not avail those who live in times in which the secondary meaning of the same words is not the same. The attempted justification of the act by reference to the language or representations of scripture, which repel the parallelism, is an additional illustration and proof of the debasing operation of papal principles on the moral sensibility. The penitential canons of the Roman church, although capable of some extenuation, are utterly unfit to be perused; and the system of absolution which they produced, particularly the pecuniary taxation, which amounted to the price of crime, has justly rendered Rome a proverb and an abomination to all but her own world. On parting with the subject I would repeat, that no practice is justified by assigning to it, although with truth, an innocent, or in some respects even a laudable, origin, since there is hardly an iniquity recorded in history, of which the same may not be affirmed *.

the Christian Doctrine, but WITHOUT A DATE. Why is this? Because in p. 49 there are added, in a parenthesis, the words, '(though the angel had once before willed him not to do it in regard of his apostolical dignity, 'chap. xix., 10,)' where the angel in the Revelation forbids John to adore him. Protestants had observed the absence of the passage in earlier editions. By omitting the date therefore of the volume, the disgrace was escaped of proclaiming its own artifice; particularly as to the time, and consequently occasion, of its insertion.

* See Taxatio Papalis throughout, or Life and Pont. of St. Pius V, pp. 263-280. The reader will see there, with what palpable ignorance, or dishonesty, or both, the late Dr. Milner could defend his church.

By the Romish prelates of Ireland on a late solemn occasion, and by British senators, it has been asserted, that the Absolution of the church of England, and that of the church of Rome, are the same. And certainly, if it can be proved, that doctrines, in the main substance almost diametrically opposite, yet agreeing in a single subordinate circumstance, are identicalif the absolution of our church be an integral part of a sacrament, the fictitious one of penance; if auricular confession and consequent absolution be, not voluntary, but compulsory; if the absolution be not declarative only, but judicial, in the person of the pronouncer-then, and not till then, can the alle

SESSION XV.

PREPARATIONS-SESSION.

Prorogation of Session-Safe Conduct.

THE subjects announced in the last session for establishment in the ensuing one were the Sacrifice of the Mass, the Sacrament of Order, and Reformation. These duly employed the industry of the fathers; but the principal business of the council, in the intermediate time, was the reception given to the ambassadors of the different protestant princes preparatory to the attendance of their divines at the Synod, and the ultimate submission of their subjects, or adherents, to its decrees.

When it is considered as an indisputable fact, that it was the fixed determination of Rome to surrender no one essential article of her peculiar creed, or to make one real refor

gation be supported with some appearance of truth and decency. Dr. now Bp. Philpotts, in his Letters to C. Butler, Esq., has disposed of the insulse calumny in a somewhat different, and his own triumphant way. See Letter ix. These letters, and especially the supplemental one, should be highly valued by every faithful protestant, as a just, however severe, exposure of the palpably unprincipled contempt of truth of Drs. Doyle and Murray, in particular, at their examination by the parliamentary commissioners in 1824 and 1825, together with the treacherous collusion of the commissioners themselves. With this partiality to the papal prelacy, their browbeating and petulant illiberality to every protestant is strongly and disgracefully contrasted. Had the names been prefixed to each interrogatory, the effect would have been somewhat dramatic; and he who, in the case of his grace of Dublin, conducted the inquisition in the Athanasian Creed, which might have been done as pertinently in the multiplication table, would probably have discovered, that his banter was in perfect character. I just add, that the argument of the letter-writer in proof of the feudality of the episcopal oath of allegiance to the pope, from the clause salvo meo ordine, so artfully evaded by the interested Irish doctors, and so justly interpreted by himself, as excepting personal service by arms, (which would be nonsense, except in a feudal engagement,) is established beyond dispute by the gloss upon that clause in the original oath in the Decretals of Gregory IX. 1. ii. tit. 24, ed. Venet. 1486-Secundum quod pertinet ad meum honorem: quia non cum armis. Were these masters in their Israel ignorant?—See, on the whole subject, an account of the Episcopal Oath, &c., subjoined to the Life of Pius V.

mation of importance, and which would cost her any thing, however liberal she might be, for the purpose of more effectual deception, of minor, simply apparent, and plausible concessions; and that on the side of those, who having formerly, and some of them long, lived in the atmosphere of her corruption, were as well acquainted with it as those who continued to live in it, and, speaking of the general body, could have no motive for a change which would cost them much, but a conscientious feeling of the urgent duty of making it, and would therefore be doubly armed against the concession of any essential points in the controversy between them and the forsaken church-it is scarcely conceivable, that two parties, so arrayed in respect of each other, should ever unite in so solemn and public an adjustment of their differences as that of a general council.

The Venetian historian must be our authority for any thing concerning doctrine. Immediately after the session was a general congregation to dispose of the sacrifice of the mass, the communion of the cup, and that of children. Although decrees had been formed on these subjects for the session of the 11th of October, they were discussed afresh, as if nothing had been done. The fathers held their meeting twice a day to expedite matters; thirteen canons were formed, heresies were condemned, and there were four chapters of a decree on Doctrine prepared. All was finished about Christmas; but as there were no decrees passed in the ensuing session, the author declines entering into further detail.

Our manuscript authority informs us, that the ambassadors of the Duke of Wittemberg made their appearance at the council, with instructions to present a declaration of their doctrine to the fathers. But the legate was instructed by the pontiff to say, that it was not convenient that such doctrine should be received by the council, but that the protestants should come humbly to the council and declare their opinions, and not expect any other safe conduct than

what had been given, which was the best that could be given. The same was said to the imperial ambassador.

The five ambassadors of Strasburg and other cities wished to present their doctrine, and were desired to wait for the coming of those of Saxony.

These latter came with many theologians, and demanded a safe conduct, similar to that of Basil,-that the proceedings should be suspended and re-examined, that the pope should have no authority over, but be subject to, the council, and that the bishops should be released from their oath, in order that they might speak their minds without bias or restraint. They were answered, that the safe conduct should remain, that it was not right that four secretaries should disturb a council, and that they should receive public audience, but that they must acknowledge the legate and nuncios; that what they required about the pope was impertinent and heretical; and that death would be preferred to listening to them.

The legate was persuaded to receive the ambassadors at a general congregation in his own house, which might be construed into an acknowledgment. The protestants renewed their claim of a safe conduct, like that of Basil, which allowed a decisive voice, the decision of scripture, the private exercise of their religion, and security against any injury or vituperation of their doctrine.

At one of the general congregations* the Saxon ambassadors, giving the title of most reverend and apostolic to the fathers, said, that the elector Maurice desired for his theologians the same safe conduct as was given by the Council of Basil. The Wittemberg ambassadors followed, remonstrating against the injustice; that their doctrine, which was opposite to that of the pope, should be judged by his adherents. The legate replied, that an answer would be given in due

time.

* The date in the MS. is January 25, but it is not likely, if possible, that it would be on the day of the session.