Council, in 1515. Addressing that Pontiff, who, though a patron of literature, was eager in the acquisition of money, studious of military warfare, and devoted to sensual pleasure, games, amours, and hunting, the orator says: "Seize, therefore, the two-edged sword of DIVINE POWER delivered unto thee; and enjoin, command, and charge, that an universal peace and alliance be concluded among Christians for the space of ten years at least; and bind kings in the fetters of the greatness of the great king; and bind the nobles fast in the iron manacles of censures : 'FOR ALL POWER IS GIVEN UNTO THEE IN HEAVEN AND IN EARTH.' : This is no rhetorical flourish it is in perfect unison with a decree of the Romish Canon Law, issued by Boniface VIII., in which he says: "Moreover, we declare, say, define, and pronounce it to be altogether of necessity to salvation, FOR EVERY HUMAN CREATURE TO BE SUBJECT TO THE POPE OF ROME."+ This decree was renewed and approved by Leo X. in his bull read to, and passed by, the fifth Lateran Council, "with the approbation of the present holy council,"—" sacro præsenti concilio approbante." Boniface VIII., however, was not the author or inventor of this monstrous proposition: he was indebted for it to one of the reputed saints of the Romish Church, Saint Thomas Aquinas. In the first of his treatises against the Greeks, addressed to Pope Urban IV. chap. 23 (which is a series of inferences deduced by him from the two preceding chapters) he not only asserts that "it is necessary to salvation to be subject to the Pope of Rome," but also that "Peter is the Vicar of Christ, that the Pope of Rome is the successor of Peter in the same power which was conferred on him by Christ, and.... that it belongs to him to determine what is of faith."S Want of space forbids us to exhibit even the briefest notice of the manner in which the Roman Pontiffs have exercised their usurped omnipotence in deposing kings, &c. &c. But we cannot omit to state, that Cardinal Bellarmine was in perfect conformity with the dogma of Aquinas, that it belongs to the "Arripe ergo gladium DIVINE POTESTATIS bis acutum ; et jube, impera, et manda, ut pax universalis et colligatio per decennium inter Christianos ad minus fiat; et reges ad id in compedibus magnitudinis magni Regis liga, et nobiles in manicis ferreis censurarum constringe,QUONIAM TIBI DATA EST OMNIS POTESTAS IN CŒLO ET IN TERRA.'" (Labb. et Cossart. Concilia. Tom. xiv. p. 271. D. E.) "Porro subesse Romano Pontifici omni humanæ creaturæ [some copies read humanam creaturam] declaramus, dicimus, definimus, et pronuntiamus, omnino esse de necessitate salutis. (Extravagantes communes, Lib. i. Tit. 8. cap. 1. p. 192 B. Parisiis, 1512.) Labb, et Cossart. Concilia. Tom. xix. p. 313. A. $"Ostenditur etiam, quod Petrus est Christi vicarius, et Romanus Pontifex Petri successor in eadem potestate ei a Christo collata... Quod ad eum pertinet determinare quæ sunt fidei."(Aquinatis Operum Tom. xix. p. 24, Venetiis, 1787.)......" Quod subesse Romano Pontifici sit de necessitate salutis.” (Ibid. p. 25.) Pope to determine what are articles of faith-when he made the following extraordinary assertion, which is a precious specimen of popish morality: "The Catholic [that is, the Romish] faith teaches, that every virtue is good, that every vice is evil: but if the Pope should err in commanding VICES and forbidding VIRTUES, THE CHURCH WOULD BE BOUND TO BELIEVE THAT VICES ARE GOOD AND VIRTUES EVIL, unless he wished to sin against conscience."* In order to evade the force of this assertion, advocates of Popery have urged that it is simply a link in a chain of argument. The fact, that they have had recourse to such evasion, is admitted, but Bellarmine's statement is not the less an assertion for that reason: it is still, and ever will be, so long, at least, as his treatise is extant, an unblushing and positive assertion, that, if the Pope so command it, all who are in communion with him are bound to believe, "that vices are good, and virtues are evil," unless they wish to sin against conscience. In pursuance of this usurped omnipotence in determining what are articles of faith, Pius IV., in the year 1564, presumed to add to the Nicene, or Constantinopolitan, Creed twelve new articles of faith, embodying all the antiscriptural and unscriptural dogmas peculiar to the Romish Church, which articles were published to the world only fifteen hundred and sixty-four years too late to be the religion of the TRUE Church of Christ. To be sure, these new modern articles have been and are schismatically opposed to a decree of the Catholic or Universal Church, viz., that of the Council of Ephesus, held A.D. 438, and subsequently confirmed by a decree of the Council of Chalcedon, A.D. 451 (both which Councils Papists acknowledge to be General Councils): when it was determined "that it should not be lawful for any one to set forth, write, or compose, any other creed, or produce or present it to those who are willing to be converted to the knowledge of the truth, either from Heathenism or from Judaism, or from any heresy whatsoever; such persons, if bishops, shall be deprived of their episcopate, if clergy, of their clerical office.t" Such, however, is the credulity of uninformed Papists, that they implicitly believe whatever their pretended holy father and vicar of Jesus Christ chooses to impose upon them, thus teaching for doctrines the COMMANDMENTS OF MEN." (Matt. xv. 9.) : * Fides catholica docet, omnem virtutem esse bonum, omne vitium esse malum si autem papa erraret PRÆCIPIENDO VITIA, VEL PROHIBENDO VIRTUTES, TENERETUR ECCLESIA CREDERE VITIA ESSE BONA, VIRTUTES MALAS, nisi vellet contra conscientiam peccare. (De Romano Pontifice, lib. iv. cap. 5. Disput. Tom. i. p. 804. E.) + Labb. et Cossart. Concilia. Tom. iii. p. 689. 2. With regard to the ADORATION OF THE POPE, that we may not be charged with misrepresentation or erroneous definition, we will adduce the definition of a French—not an Italian -canonist, who states that "the word 'ADORATION' is used, when speaking of the religious honours, which are paid to the Popes in certain ceremonies, as at their election."+ In the rubric of the Romish service on Good Friday, the adoration of the material cross is enjoined; and, in the eighth rubric of the rites of celebrating mass, the officiating priest is directed reverently to exhibit the host or consecrated wafer to the congregation to be adored. We will now adduce two instances, out of many which might be given, of similar religious honours being paid to a sinful mortal, after his elevation to the Pontificate, and before his inauguration. (1) Adoration of Pope Pius II.—"The Pope was conducted to the Church of St. Peter: and, after being elevated on the high altar, at the foot of the tombs of the holy Apostles, he sat upon the throne which was prepared for him, and was there ADORED by the cardinals, afterwards by the bishops, and lastly by all the people, who crowded to kiss his feet."+ (2.) Adoration of Pope Pius VIII., who was elected March 31st, 1829.-The following description of the "religious honours" paid to this man on his election to the Papacy, is from the pen of an eye-witness: "We were resident at Rome during the present Pope's election. We were present at the Adoration of the Pope, which took place in the following manner :— "The day after the breaking up of the conclave, having left the Pontifical Palace, he proceeded to St. Peter's. Arriving at the front entrance, he was carried on men's shoulders to the grand altar, situated in the section of the cross, in the form of which the upper end of St. Peter's is built. HE WAS SEATED UPON IT IN PLACE OF THE HOST, WHICH IS, Commonly, among those of the Romish Church, SUPPOSED TO REPRESENT THE PRESENCE OF THE DEITY; thus fully exemplifying these words of the Apostle, when speaking of the Man of Sin: HE, AS GOD, SITTETH IN THE TEMPLE OF GOD, SHEWING HIMSELF THAT HE IS GOD.' (2 Thess. ii. 4.)"§ * Durand de Maillane, Dictionnaire de Droit Canonique. (Tom. i, p. 101, Col. 1. Lyons, 1776. 4to.) + "On se sert egalement du mot d'ADORATION, en parlant des honneurs religieux que l'on rend aux papes en certaines ceremonies, comme dans leur election." Fleury, Histoire Ecclesiastique, avec la continuation. (Book iii. § lxix. Tom. xxiii. p. 53. Paris, 1727. 4to.) § Extract of a letter, from a person who had just returned from Rome, in the Morning Herald Newspaper. No. 15,319. published Oct. 28th, 1829. p. 2. col. 4. While the preceding article was in preparation for the press, the Rev. J. E. Tyler published a truly valuable and important inquiry into "Primitive Christian Worship: or the Evidence of Holy Scripture and the Church, concerning the Invocation of Saints and Angels, and the Blessed Virgin Mary." We propose to introduce this work to the notice of our readers in the next number of our Journal. ART. IX.-1. The Works of the REV. R. MONTGOMERY. 6 vols. London: Ball, Arnold, and Co. 1841. 2. The Cherwell Water Lily and other Poems. By the Rev. FREDERICK WILLIAM FABER, M.A., Fellow of University College, Oxford. London: Rivingtons. 1840. 3. Recollections of the Lakes and other Poems. By the Author of the "Moral of Flowers," &c. London: Tilt and Bogue. 1830. 4. Whisperings of Fancy and other Poems. By the Rev. WILLIAM MARK, B.A. London: Hamilton and Adams. 1840. 5. Joseph, a Poem. By Sir J. D. PAUL, Bart. D.C.L. London: Nisbet. 1841. 6. Ruth, a Poem. By Sir J. D. PAUL, Bart. D.C.L. London: Nisbet. 1841. 7. The Protestant Annual for 1841. Edited by CHARLOTTE ELIZABETH. post 8vo. Morocco. London: Bannister. 8. The Parlour Table-Book. Written and Edited by the Author of "Lives of the Sacred Poets." London: Rickerby. 1840. 9. Poetical Reveries. Translated from the French of M. de. Lamartine, by the Rev. HENRY CHRISTMAS, M.A., F.S.A. London: Parker. 1840. We feel much pleasure in bringing under the notice of our readers the works of an excellent poet and divine. Mr. R. Montgomery has been much abused, like every other man of real talent. Much has been written against him. Were he what some critics represent him, he had passed to Lethe unnoticed and unknown. Mediocrity never becomes the conductor of undiscriminating censure. The fact is, there is much that is beautiful, original, and poetic in the genius of Robert Montgomery. A more admirable Christian, delightful companion, sound churchman, and faithful minister, we do not know. We regret he is located under the wings, though not under the jurisdiction, of another establishment. He ought to be in his just position-that of a metropolitan clergyman. His works before us, elegant in form, chaste and christian in tone, and in all respects worthy of a Christian Minister, we earnestly commend to the patronage and perusal of those who have taste to appreciate their merits, and christian principle to value the precious truths of which the author makes his works the vehicle. is The great characteristic of Robert Montgomery's poetry splendour: and for the sake of splendour he has, in not a few instances, sacrificed the far more important grace of simplicity. His figures, too, are frequently too abrupt, and his epithets so unusual, that the mind is hardly prepared for the one, or willing to admire the other. After making, however, full allowance for these and other faults, there still remains in the volumes of this writer so much true poetry, and not only so, but poetry of so high a character, that we cannot but give him a high place among the lights of our poetical hemisphere. How grand is the following passage: "And thus, a Preacher of eternal might, From Calv'ry, when the God incarnate bled." Nor would it be easy to find two more vividly painted pictures than those of the dying sceptic and the dying christian, in the third part of the same poem, viz., the "Omnipresence of the Deity." We give the passage entire, well knowing that the reader will thank us for bringing it back to his mind: "Lo! there, in yonder fancy-haunted room, Lock'd his white lips-and all was mute despair. "Go, child of darkness! see a Christian die ! No horror pales his lips, or dims his eye; |