the faithful; and by the same council, it was declared that all oaths, which are against ecclesiastical utility, become, ipso facto, null and void. "Non enim dicenda sunt juramenta, sea potius perjuria, quæ contra utilitatem ecclesiasticam et sanctorum patrum veniunt instituta." Consequently, John Huss was burnt, though he had received a safe-conduct from the Emperor Sigismund. The church authorities decided that the oath of the Emperor was "contra ecclesiasticam utilitatem," and therefore, he was bound to break it, and burn to death the man whom he had sworn to protect.-(Faber's Diff. of Romanism. page 49)

Here then, the point is settled,-Roman Catholics, notwith. standing all oaths to the contrary, are bound to destroy all heretics, whenever their church requires it, and they have it in their power. To deny the obligation to do this, would be a denial of the infallibility of the Church.

Dr. James Johnson, a late traveller in Italy, gives a mos melancholy and disgusting view of its religion and morality. After a short quotation upon these subjects, we will close the present head with an extract from his book, giving an account of one of the most imposing ceremonies, in honor of " Infalli bility personified."

"The fundamental objects of every religion, I imagine to be these-first, to foster the good and check the evil propensities of man's nature in this world; and, secondly, to procure him immortality and happiness in the next. How far the Catholic system of faith and worship, as professed and practised on the Classic soil of Italy, is calculated to secure the salvation of the soul, I will not venture to judge, for the reason above mentioned. But I deem it not out of my province to form some estimate of its influence over virtue and vice, and of its tenddency to good or evil actions in the common affairs of life.

"I humbly conceive, that there are two radical defects in the Catholic religion, as practised in Italy: first, the facility of absolution, before alluded to; secondly, the perpetual intervention of saints and angels between the human heart, whether in a state of contrition or adoration, and the throne of our Creator. I need not repeat that I have already said, as to the baleful effects of cheap and easy remission of sins, through the medium of heartless ceremonies, if not virtual bribery. It is now pretty well ascertained, that in proportion as the duty on contraband articles is diminished, the consumption will increase, so as that the revenue loses nothing by relaxation, of its demands. I believe the same maxim will hold good as

to moral articles of contraband, especially where no worldly dishonor attaches to breach of law. It is impossible to view the facilities with which sins are washed away in Italy, (not to speak of the permission to commit them,) without coming to the conclusion that one of the most effectual checks to vice, which religion affords, is thus rendered not only inefficient, but absolutely conducive to the evil which it is intended to remedy.

Forsyth, while speaking of certain scenes which took place at Naples, during a memorable epoch still fresh in the recollections of the present race, has the following passage:

"They reeled ferociously from party to party, from saint to saint, and were steady to nothing but mischief and the church. "Those Cannibals, feasting at their fires on human carnage, would kneel down and beat their breasts in the fervor of devotion, whenever the sacring bell went past to the sick; and some of Ruffo's cut-throats would never mount their horses without crossing themselves and muttering a prayer."

The perpetual intercession of saints and angels, not to speak of priests and relics of the dead, in pardoning sins and saving souls, must inevitably diminish, if not destroy that awful solemnity which ought to attend a direct appeal from man to his Maker.

In respect to the pompous formalities, the georgeous imagery, the superstitious rites, the solemn mockeries, and the sickening delusions of Italian WORSHIP, whatever influence they may have on people immersed in ignorance, and trammeled by priestcraft-they can have but one of two effects upon Englishmen--that of turning the Romish religion into ridicule, in strong minds; or that of overpowering and converting minds that are weak!

The Chapel of the Quirinal on Sunday mornings, is at last filled to suffocation. The tribunes on either side are occupied by the elegantes of London and Paris, Petersburg and Vienna, Cracow or New York. In the central nave the throng is composed of abbots, priors, and dignitaries in grand costume,-the Mamelukes of the church! Roman generals, all armed for the military service of the altar, the only service they have ever seen-monks, guards, friars, Swiss soldiers, and officers of state! Outside a cordon drawn round the choir, are placed the foreign gentlemen. The choir, the scene of action, all brilliant and beautiful, is still a void. When the signal is given, the crowd divides! and the procession begins!-Mutes and others form the avantgarde of the pageant, and lead the way. Ther

comes, personified Infallibility! feeble as womanhood! helpless as infancy! withered by infirmity; but borne aloft, like some idol of pagan worship, on the necks of nien, above all human contact. The conclave follows, each of its princes robed like an Eastern Sultan! Habits of silk and brocade, glittering with gold and silver, succeeded by robes of velvet, and vestments of point lace, the envy of reigning empresses. The toilette of these Church exquisites is perfect: not a hair displaced, not a point neglected, from the powdered toupee to the diamond shoe-buckle. The Pope is at last deposited on his golden throne: his ecclesiastical attendants fold round him his ample caftain, white and brilliant as the nuptial dress of bridal queens! they arrange his dazzling mitre; they blow his nose; they wipe his mouth, and exhibit the representation of Divinity in all the disgusting helplessness of drivelling caducity. His Holiness being thus cradled on a throne, to which Emperors once knelt, the Conservators of Rome, the caryatides of the Church, place themselves meekly at his steps, and the manikin, who represents the Roman senate, precisely in his look and dress resembling Brid'oison, in the "Marriage de Figaro," takes his humble station near the Imperial seat, more gorgeous than any the Cæsars ever mounted. Meantime, the demigods of the conclave repose their eminences in their stalls, on velvet cushions, and their caudatorj (or tail-bearers) place themselves at their feet. In the centre, stand or sit, on the steps of the high altar, the bishops with their superb vestments. Then the choir raises the high hosannas; the Pope pontificates; and the Temple of Jupiter never witnessed rites so imposing, or so splendid. Golden censors fling their odors on the air! harmony the most perfect, and movements the most gracious, delight the ear and eye! At the elevation of the host, a silence more oppressive than even this solemn 'concord of sweet sounds' succeeds; all fall prostrate to the earth; and the military falling still lower than all, lay their arms of destruction at the feet of that mystery operated in memory of the salvation of mankind.

"The ceremony is at last concluded. The procession returns as it entered. The congregation rush after: and the next moment, the anti-room of this religious temple resembles the saloon of the opera. The abbots and priors mingle among the lay crowd, and the cardinals chat with pretty women, sport their red stockings, and ask their opinions of the Pope's Pontification, as a Mervillieux of the Opera at Paris, takes snuff, and demands of his Chere Belle, Comment trouvez vous ca

Comtesse? Bows, and courtesies, and recognitions-'nods, and becks, and wreathed smiles'-fill up the waiting time for carriages; and then all depart from the Quirinal, to re-congregate at St. Peter's to hear vespers, give rendezvous, and make parties for the opera."

POWER OF THE PRIEST TO FORGIVE SINS.

The doctrine of the Church of Rome on this point, is fully and clearly expressed by the council of Trent, in its fourteenth session, chap. 6. The Holy Synod "teaches also, that even priests, who are held in mortal sin, do exercise, by virtue of the Holy Ghost, conferred in ordination, as Christ's ministers, the function of remitting sins; and that they think ill who contend there is not this power in wicked Priests. And though the Priest's Absolution is the dispensation of another's benefit; nevertheless, it is not a naked ministry alone, either of announcing the gospel, or of declaring that sins are forgiven; but after the likeness of a judicial act, in which by himself, as by a judge, sentence is pronounced."

In the ninth and tenth canons of this Session, those persons are, as usual, cursed, who deny the above doctrine of priestly absolution, and that even wicked priests have the power of remitting sins.

IMPOSSIBILITY OF SALVATION OUT OF THE ROMISH CHURCH.

This point is a necessary consequence of infallibility, and of those anathemas with which its decrees are guarded. If the Church of Rome is infallible, and has decided that her doctrine and sacraments are necessary to salvation-it follows that they who do not receive them must perish. Accordingly, in the "Summary, &c." above given, the candidate swears that he will hold to the last breath of his life "this true Catholic faith," (i. e. the faith declared by the council of Trent)— "out of which no one can have salvation.”

Our readers cannot but have perceived, in examining the foregoing extracts from Roman Catholic authorities, that the Church, among professors of this faith, is the all in all; it is the Church that is to he believed, and to be implicitly submitted to: whatever she has declared is infallibly and immutably true. We must receive the scriptures on her authority, and hold them on all points as she is pleased to interpret them. Now what is this but to put the church in the place of God? and to bow down in idolatrous homage to human authority? A multitude of important reflections here crowd upon the mind, only

one, however, will our limits permit us to suggest. It is the utter hopelessness of all attempts to reform the church of Rome in any essential manner. As well, in the view of a conscientious Romanist, might we endeavor to change the eternal truth of God. That which is infallibly right it would be impious to alter, or even to indulge the wish that it were otherwise. "The principles of the Catholic Church," says the Bishop of Aire, "are irrevocable. She herself is immutably chained by bonds, which, at no future period, can she ever rend asunder."* To reform such a church, it is manifest, would be to destroy it. To those in this church, therefore, who have determined to make the Word of God, the holy scriptures, the supreme rule of their faith and life, a good conscience must compel to "come out of her."

*Faber's Diff. of Romanism, p. 283.