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ceiving hurt from the scriptures: so that the great noise that is made about permission, to read them is all a sham-since those who would be most likely to obtain permission, are the least likely to ask it—and those who most desire it-least likely to obtain it.

At the reformation, it was found impossible to keep the Bible out of the hands of the common people and their refusing absolution of sins to those who refused to deliver up their Bibles to the ordinary, was a device of the clergy to get the Bible again into their hands. This is plain from the addition to the fourth rule of the Trent Expurgatory index, made by Clement VIII when a new edition was published viz. "That by this impression or addition, no new faculty is given to Bishops, or Inquisitors, or any superiors or regulars to grant a license of buying, reading or retaining the Bible in the vulgar tongue; since hitherto by the command and usage of the Holy Roman and Universal Inquisition, that faculty of granting such licences of reading or retaining the vulgar Bibles or any parts of the Holy Scriptures, as well of the New as the Old Testament, in any vulgar tongue has been taken from them which, says Clement, is to be inviolably observed." If then this power, forinerly given, of granting licenses, be taken away, and no new power of granting them be given; it necessarily follows-that there is now no such thing as the power of granting permission to read the Bible, or had there been such power before this new addition of the rule, yet it was then taken away by the Pope in decreeing that the command and usage of the Holy Inquisition was to be inviolably observed. And lest some should have the presumption to read the Bible notwithstanding the penalty-the Booksellers who shall dispose of them to such, besides the loss of the price of the books, are liable to be punished at the Bishop's pleasure.

Having now seen the rule of the Council of Trent on this subject -and the Pope's addition to it. Let us look at the language of a Romish work of high authority-and see if it does not coincide (as indeed it should) with the infallible dictum of the Council.

The Rhenish Translators of the New Testament say in their pre-` face, that their church has "neither of old, nor of late, even wholly condemned all vulgar versions of scripture, nor have at any time generally forbidden the faithful to read the same; yet they have not by public authority prescribed, commanded, or authentically ever recommended any such (i. e. vulgar) interpretation to be indifferently used of all men." What do these writers mean by saying their church has not generally forbidden the faithful to read the scriptures? They must mean either that the church has not forbidden it at all times or that she has not forbidden all persons;-but either way it condemns them, for the Bible should be read at all times and by all persons. Besides their never having commanded or even recommende vulgar translation to be read by the people—is the neglect of a manifest duty, if it be the people's privilege to read the Bible. It looks very much like keeping the sacred volume out of the hands of the people. A little further on, the translators say "which causeth the Holy church not to forbid utterly any catholic translation, though she

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allow not the publishing or reading of any, absolutely and without exception or limitation." The expression "utterly" here, is explained by the power of granting licences to read, which we have considered. A little further on they say, "and therefore neither generally permitteth that which MUST needs do hurt to the unworthy, nor absolutely condemneth that which MAY do much good to the worthy." Here we see what they mean by "generally forbidding.”—It is that they do not absolutely forbid it, but will in some cases permit it.

The translators then go on to give the substance of the order of the Council of Trent, which we have noticed above, they highly approve of it, and say it is what "many a wise man wished for before.” They then go on to say that the governors of the church guided by God's spirit, and experiencing the maladies of this time (soon after the reformation) have taken more exact order both for the readers and translators of these latter ages than of old; yet, say they, "we must not imagine that the translated Bibles in the vulgar tongues were in the hands of every husbandman, artificer, prentice, boys, girls, mistresses, maid man, &c. no-in those better times men were neither so ill, nor so curious of themselves so to abuse the blessed book of Christ." Here, then we see it is considered by Papists an abuse of the Bible for farmers, mechanics, children and servants to read it. They are not fit to read it, and they have no business with it! What shall we say to this? It is plain language-but it is their own-farmers, mechanics, will you submit to it? Will you give up your senses, your Bibles-your souls and your children's souls, to popish Priests? Will you calmly and without a murmur of disapprobation, witness the spread of sent ments like these? What if Papists endeavor to deceive you by denying these to be the principles and sentiments of their church? Have you not the decree of their infallible council? Have you not the orders and bulls of their Popes, and have you not the language of their writers? And are you not able to judge for yourselves? Can you not understand commands and prohibitions, when clothed in plain language, as well as artful Priests? Need you be told that the principles of their church never change? Need you be told that it is the policy of Papists to disown those principles when they are unpopular-unsuited to the feelings-and opposed to the better knowledge of a free people?

"The wise" continue the translators "will not here regard what some wilful people do mutter, that the scriptures are made for all men, & that it is envy that the priests do keep the holy book from them, which suggestion cometh of the same serpent that seduced our first parents, &c." Here is a candid confession that the scriptures are not made for all men-and the Priests do keep the holy book from the people, and that the idea of its being wrong, is from the Devil! What will Papists say to this? They then say that their church "forbiddeth not the reading of them (the scriptures) in any language **** but giveth order how to do it without casting the holy to dogs, or pearls to hogs, (Chrysostom declaring these dogs and hogs to be carnal men and heretics.) **** She would have the presumptuous heretic, notwithstanding he alledge them never so fast-flying as it were

through the whole Bible and quoting the Psalms-Prophets, Gospels, Epistles, never so readily to his purpose (a great compliment, by the way, to Protestant knowledge of the Scriptures) yet she would, according to Tertullian's rule, have such mere usurpers quite discharged of all our occupying and possession of the Holy Testament-which is her old and only right and inheritance, and belongeth not to heretics (Protestants) at all." This is enough for the strongest stomach : But there is more still. They say that Chrysostom does not (as some perversely gather of his words) make it a thing absolutely needful for every poor artisan to read or study the scriptures-and they say that the Fathers were far from approving of "the excessive pride and madness of these days (soon after the reformation.-Oh! these were troublesome times for the enemies to Bible reading) when every man and woman is become not only a reader (dear me! that is bad enough) but a teacher-controler-and judge of Doctors--church, Scriptures and all."-Surely it is a dreadful thing for every man and woman "to search the Scriptures"-and to appeal "to the Law and to the testimony for the confirmation or rejection of doctrines-and to require, a "thus saith the Scriptures," for all that is proposed to them for their belief. I know indeed that this touch-stone, like the Magician's wand-would cause many a Popish dogma to vanish, and this is the very reason why Papists are so much opposed to the circulation and general reading of the scriptures.

There is one other passage in this preface which we cannot forbear inserting here. It expresses the sentiment of the Council of Trent that the general reading of the scriptures does more harm than good. -The translators boastingly say-"Look, whether your men be more virtuous, your women more chaste, your children more obedient, your servants more trusty, your maids more modest, your friends more faithful, your laity more just in dealing-your clergy more devout in praying: whether there be more religion, fear of God, faith and conscience in all states NOW, (since the reformation, when the scriptures are more read) than of old when there was not so much reading, chatting-and jangling of God's word." Can it be possible that the reading of God's word makes men less virtuous, women less chaste -children less obedient, &c. &c? Is this the doctrine of a christian church? If it be a true doctrine, then indeed, the Romish church is right in forbidding the reading of the scriptures:-Here, then, we see the infallible council of Trent and the learned Rhenish Doctors declaring it as their deliberate opinions that the general reading of the scriptures is productive of more evil than good-and yet Papists will declare it is a doctrine of the church that they should be generally read-and they profess their willingness (but it is mere profession) to have them generally read. What! will they countenance and encourage that which is infallibly declared to be productive of more harm than good?

POPISH DOCTRINES.

When we speak of "the soul-destroying errors of Popery" we mean those doctrines, which are taught in opposition to the Bible, and merely in compliance with the sanction and direction of the Pope. If there are any, externally connected with the Romish church, who do not receive and subscribe to any other doctrines, but those inculcated by the Gospel, then any remarks appearing in the different Periodicals upon the subject of Popery, cannot aim at them. And we are happy to have it in our power to state, that there are some such, among us. Protestants state, that Popery, justifies the worship of images-teaches, that Priests can forgive sins-that saints should be worshipped-&c. but on some occasions, Papists apparently deny the accusations. We have before us the Doway New Testament, recommended by Pope Pius the 6th, from which we extract as fol lows. Hebrews XI 21 is translated thus "By faith Jacob, when he was dying, blessed each of the sons of Joseph; and worshipped the top of his rod. To this is added the following note. "Worshipped the top of his rod." The apostle here follows the ancient Greek Bible of the 70 interpreters (which translates in this manner Genisis xlvii. 31) and alledges this fact of Jacob, in paying a relative honer and veneration to the top of the rod or sceptre of Joseph, as to a figure of Christ's sceptre and kingdom, as an instance and argument of his faith. But, some translators who are no friends to this relative honor have corrupted the text, by translating it, he worshipped leaning upon the top of his staff; as if this circumstance of leaning upon his staff were any argument of Jacob's faith &c." What becomes of the (epi, upon) in the Greek Testament? The true sense is, Jacob being old and feeble, stood up to worship God, by leaning on his staff.

Again James i. 16, Confess, therefore your sins one to another. To this is affixed "that is, to the priests of the church, whom v. 14 he had ordered to be called for, and brought into the sick: moreover, to confess to persons who had no power to forgive sins, would be useless. Hence the precept here means, that we must confess to men whom God hath appointed, and who, by their ordination and jurisdiction, have received the power of remitting sins in his name. Again Luke xvi, 9 to the words, "they may receive," is added "By this we see that the poor servants of God, whom we have relieved

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by our alms, may hereafter by their intercession, bring our souls to heaven. In the table of reference, annexed to their Testament it is said, that the saints have power over nations-know what passes among us &c.

Ephesians v. 32, is translated, "This is a great sacrament viz. matrimony. The Greek 'musterion' implies however mystery, a great secret But there must be some appearance at least of proof, that matrimony is one of the seven sacraments & hence the perversion of the original word. Indeed this is the sole foundation upon which Priests set their doctrine.

1 Cor. xi, 28 instead of

and drink, it is rendered, or, drink. This is not, (in a note) said, by way of command, but by way of allowance viz. where and when it is agreeable to the practice and discipline of the church.

The above may suffice for the present.-Editor.

FAITH OF PAPISTS.

As we have been requested to give our readers, an idea of the creed of the Romish Church in the United States, by persons who are desirous of judging whether or not, it be the same as in Europe, we extract it from "The Pocket Manuel of Spiritual Exercises or Devout Vade Mecum for Catholics-Published with approbation, by E. Cummiskey, Philadelphia 1827.

A PROFESSION OF CATHOLIC FAITH.

I, N. N. with a firm faith, believe and profess all and every one of those things, which are contained in that Creed, which the Holy Catholic (Roman) Church maketh use of; to wit, I believe in one God, the Father Almighty, Maker of heaven and earth, of all things visible and invisible; and in our Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages; God of God; light of light; true God of true God; begotten, not made; consubstantial to the Father, by whom all things were made. Who, for us men, and for our salvation, came down from heaven, and was incarnate by the Holy Ghost, of the Virgin Mary, and was made man. Was crucified also for us, under Pontius Pilate; he suffered and was buried: and the third day he rose again, according to the scriptures: He ascended into heaven; sits at the right hand of the Father; and is to come again with glory to judge the living and the dead; of whose kingdom there shall be no end. And in the Holy Ghost, the Lord and life-giver, who proceeds from the Father and the Son, who, together with the Father and the Son, is adored

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