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consequences of this enlarged spirit of concession
in the two subjoined canons.
“If any one should say that those who have
been baptized are free from all the precepts of the
holy church, either written or delivered by tra-
dition, so that they are not obliged to observe
them, unless they will submit to them of their
own accord, LET HIM BE ACCURSED “.”
Having soon after declared the lawfulness of
infant baptism, they proceed to lay down the
XIV. Canon.
“If any one should say that these baptized
children, when they grow up, are to be asked
whether they will confirm what their godfathers
promised in their name; and that if they say
they will not, they are to be left to their own
discretion, and not to be forced, in the mean time,
into the observance of a Christian life by any other

punishment than that of keeping them from the

faciendi quod facit ecclesia, non esse verum baptismum, ana-
thema sit.—Concil. Trident. Sess. VII. Can. IV.
* Si quis dixerit, baptizatos liberos esse ab omnibus sanctæ
Romanae ecclesiae praeceptis, quae vel scripta vel tradita sunt,
ita ut ea observare non teneatur, nisi se sua sponte illis sub-
mittere voluerint, anathema sit.

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reception of the eucharist and the other sacraments till they repent, LET HIM BE AccuRSED".” Now, “it is most true,” says the author of the Book of the Roman Catholic Church, “ that the Roman Catholics believe the doctrines of their church to be unchangeable; and that it is a tenet of their creed, that what their faith ever has been, such it was from the beginning, such it now is, and such it will ever be.” Let him, therefore, choose between this boasted consistency of doctrine, and the curse of his church. The council of Trent, that council whose decrees are, by the creed of Pius IV., declared to be obligatory above

all others f; that council has converted the sa

* Si quis dixerit hujusmodi parvulos baptizatos, cum adoleverint, interrogandos esse, an ratum habere velint quod patrini, eorum nomine, dum baptizarentur, polliciti sunt, et, ubi se nolle responderint, suo esse arbitrio relinquendos, nec alia interim paena ad Christianam vitam cogendos, nisi ut ab eucharistiae, aliorumque sacramentorum perceptione arceantur donec resipiscant, anathema sit. Can. VIII. et XIV. de Baptismo.

t “I also profess and undoubtedly receive all other things delivered, defined, and declared by the sacred canons and general councils, particularly by the holy council of Trent, &c. &c.” Creed of Pius IV. in the Book of the Roman Catholic Church, p. 8.

crament of Baptism into an indelible brand of slavery: whoever has received the waters of regeneration, is the thrall of her who declares that there is no other church of Christ. She claims her slaves wherever they may be found, declares them subject to her laws, both written and traditional, and, by her infallible sanction, dooms them to indefinite punishment, till they shall acknowledge her authority and bend their necks to her yoke. Such is, has been, and will ever be, the doctrine of the Roman Catholic church; such is the belief of her true and sincere members; such the spirit that actuates her views, and which, by every possible means, she has always spread among her children. Him that denies this doctrine, Rome devotes to perdition. The principle of religious tyranny, supported by persecution, is a necessary condition of true Catholicism: he who revolts at the idea of compelling belief by punishment, is severed at once from the communion of Rome. What a striking commentary on these canons of the Council of Trent have we in the history of not an implicit belief in the assumed infallibility of men, who make a monopoly of the written word of God, prescribe the sense in which it must be understood, and with a refined tyranny, which tramples equally upon Christian liberty, and the natural rights of the human mind, insult even silent dissent, and threaten bodily punishment to such as, in silence and privacy, may have indulged the freedom of their minds”. Such is the saving faith of the council of Trent! How different from that proposed by St. Paul, when he says, “if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead,

* Praeterea ad coercenda petulantia ingenia, decernit (eadem sacrosancta synodus) ut nemo suoe prudentioc innixus, in rebus fidei et morum, ad a dificationem doctrinae Christianae pertinentium, sacram Scripturam ad suos sensus contorquens, contra eum sensum quem tenuit et tenet sancta mater ecclesia, cujus est judicare de vero sensu et interpretatione Scripturarum sanctarum, aut etiam contra unanimem consensum sanctorum patrum, ipsam Scripturam sacram interpretari audeat, etiamsi hujusmodi interpretationes nullo unquam tempore in lucem edendae forent. Qui contravenerint per ordinarios declarentur, et panis a jure statutis puniantur—Decretum Concilii Trident. de editione et usu sacrorum librorum, Sessione IV.

thou shalt be saved *.” “That is the word of
faith which we preach,” says St. Paul; and well
might that faith be made the bond of union be-
tween all the churches which the Apostles saluted,
without requiring a previous proof of their im-
plicit submission. “Grace be with all them that
love our Lord Jesus Christ in sincerity,” is St.
Paul’s language. Cursed be they who, whatever
be their love of Christ and veneration for the
Scriptures, yield not obedience to the church of
Rome; is the spirit of every page which has been
published by Popes or councils.
Whatever might be the effect of the prejudices
which the first reformers brought away from their
Roman captivity; whatever the necessity which
Protestant churches still acknowledge of prevent-
ing internal feuds, by proposing formularies of
faith to their members, they have never so mis-
understood “what spirit they are of" as to deny
salvation to those who love their common Lord
and Redeemer. Their churches, indeed, may
differ on points which the subtilty of meta-

* Rom. x.


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