APPENDIX. The following NOTES belong to the SECOND VOLUME, and it contains references to them, in the proper places; but, as the insertion of them in that volume would swell it to an undue size, it has been judged advisable to introduce them in this place. NOTE I: referred to in page 40 of Vol. II. "Roman Catholic Principles, in reference to God and the King." LORD STAFFORD referred to this Tract on his memorable trial in 1680. In the following year, appeared" Stafford's Memoirs, or a brief and impartial account of the trial, principles, and final end of William late Lord Stafford."-In a folio edition of this work, they are found in page 47. An edition of them had therefore appeared in the year 1680, at the latest. Six editions of them were published by Mr. Gother in 1685 and 1686. Not fewer than twenty-four other editions of them have been discovered. A partial edition of them was published in 1749, in his Catechism for the adult, by the rev. John Hornyold, a distinguished member of the singularly beloved and revered roman-catholic family of that name, at Blackmore Park, in Worcestershire. That gentleman was afterwards ordained bishop, and was vicar-apostolic of the Midland district of English romancatholics. The "Principles" were published at Dublin, by Mr. O'Connor of Belanagare. On perusing this edition of them, Dr. Leland, the historian, is said to have declared, that, if such were the principles of catholics, no government had any right to quarrel with them. Dr.Coppinger, the roman-catholic bishop in Cloyne,published them in his Prayer Book, intitled, "True Piety, or the day well spent," now, at least, in its ninth edition. In 1785, the rev. Mr. Joseph Berington, to whom the public is indebted for many elegant and interesting works, brought them into general notice, by inserting them at the end of his "Reflections addressed to the Rev. John Hawkins." It has been confidently asserted, that the committee of the English roman-catholics published an edition of the "Principles." This is a mistake; but, in 1788, the committee sent to Mr. Pitt, with whom they were then in intercourse on the subject of the bill, which afterwards passed for the relief of the English roman-catholics, a copy of the "Principles." They accompanied it with a letter, dated the 9th day of May, 1788, in which they mention to Mr. Pitt, that, "they took the liberty to enclose a printed summary of their tenets, which they were persuaded every catholic would readily sign." The letter was subscribed by lord Stourton, lord Petre, sir Henry Charles Englefield, sir William Jerningham, sir John Throckmorton, Mr. William Fermor, Mr. John Towneley, and Mr. Thomas Hornyold. To give this copy of the " Principles" greater authenticity, the honourable James Talbot, then vicar-apostolic of the London district of the English roman-catholics, signed the first page of it with his name. The last and best edition of this valuable tract, was published in 1815, by the Rev. John Kirk, the romancatholic pastor at Lichfield. He has prefixed to it, a laboured and curious inquiry respecting the editions and author of the tract. By a variety of arguments and inferences he makes it appear highly probable, that the author of the "principles" was the rev. father James Corker, abbot of the Benedictine abbey of Lambspring in Germany. The inquiry is ably executed, and contains much interesting matter. Mr. Kirk is now engaged in preparing for the press a new edition, to be greatly enlarged, and continued to the present times, of Dodd's Church History of England, from 1500 to 1688. It is hoped that it will meet with encouragement: the work is important, and a better editor of it cannot be imagined. Considering the variety of editions, through which the tract in question has passed, and the character of the editors, there cannot be a doubt of its containing a just and fair exposition of the Principles of the roman-catholics, on the points to which it relates. As such, from Mr. Kirk's edition of it, we now present it to the reader. ROMAN CATHOLIC PRINCIPLES IN REFERENCE TO SECT. I. Of the Catholic Faith, and Church in 1. THE fruition of God, and the remission of sin are not attainable by man, otherwise than in and by the merits of Jesus Christ, who gratuitously purchased them for us. 2. These merits of Christ, though infinite in themselves, are not applied to us, otherwise than by a right faith in him. 3. This faith is but one entire, and conformable to its object, which is divine revelation: and to which faith gives an undoubting assent. 4. This revelation contains many mysteries, transcending the natural reach of human understanding. Wherefore, 5. It became the divine Wisdom and Goodness to provide some way or means, whereby man might arrive to the knowledge of these mysteries; means visible and apparent to all; means proportioned to the capacities of all; means sure and certain to all. 6. This way or means is not the reading of Scripture, interpreted according to the private judgment of each disjunctive person, or nation in particular; But, 7. It is an attention and submission to the voice of the catholic or universal church, established by Christ for the instruction of all; spread for that end through all nations, and visibly continued in the succession of pastors, and people through all ages. From this church, guided in truth, and secured from error in matters of faith, by the promised assistance of the Holy Ghost, every one may learn the right sense of the Scriptures, and such Christian mysteries and duties as are necessary to salvation. 8. This church, thus established, thus spread, thus continued, thus guided, in one uniform faith, and subordination of government, is that which is termed the Roman-catholic Church: the qualities just mentioned, unity, indeficiency, visibility, succession, and universality, being evidently applicable to her. 9. From the testimony and authority of this church, it is that we receive the Scriptures, and believe them to be the word of God: and as she can assuredly tell us what particular book is the word of God, so can she with the like assurance tell us also the true sense and meaning of it, in controverted points of faith; the same Spirit that wrote the Scriptures, directing her to understand both them, and all matters necessary to salvation. From these grounds it follows: 10. Only truths revealed by Almighty God, and proposed by the church, to be believed as such, are and ought to be esteemed, articles of Catholic faith. 11. As an obstinate separation from the unity of the church, in known matters of faith, is heresy; so a wilful separation from the visible unity of the same church, in matters of subordination and government, is schism. 12. The church proposes unto us matters of faith, first and chiefly by the Holy Scriptures, in points plain and intelligible in it; secondly, by definitions of general councils, in points not sufficiently plain in Scripture ; thirdly, by apostolical traditions derived from Christ and his apostles to all succeeding ages; fourthly, by her practice, worship, and ceremonies confirming her doctrine. SECT. II. Of spiritual and temporal Authority. 1. THE pastors of the church-who are the body representative-either dispersed or convened in council, have received no commission from Christ to frame new articles of faith-these being solely divine revelationsbut only to explain and to define to the faithful what antiently was, and is received and retained, as of faith in the church, when debates and controversies arise about them. These definitions in matters of faith only, and proposed as such, oblige all the faithful to a submission of judgment. But, 2. It is no article of faith, that the church cannot err, either in matters of fuct or discipline, alterable by circumstances of time and place, or in matters of specu lation or civil policy, depending on mere human judgment or testimony. These things are no revelations deposited in the catholic church, in regard of which alone, she has the promised assistance of the Holy Spirit.-Hence it is deduced, |