commutation of it. But this is only one of the many instances in which Mr. Butler has laboured at establishing a conformity between the Churches of England and of Rome-but in vain. Whilst the Church of England appeals to the Inspired Writings alone, and the Church of Rome has superadded the Authority of Tradition; there not only must result a sense and interpretation independent on sound criticism, and the Scriptures themselves; but, practices, rites, and ceremonies, which, as they depend on that interpretation, are in the view of the Protestant Church of England, erroneous, and absolutely at variance with Revelation itself; and which like the doctrines of the Scribes and Pharisees condemned by Christ, "must render the word of God of none effect through their Traditions." And whilst this interpretation, which is independent on Scripture, is admitted, let not any member of the Church of Rome talk of conformity. There can be no common grounds to go upon between us, these are primary distinctions and hence (as we find is actually the case) must always result the differences between

* Verbum Dei non scriptum.

what is Apostolical and Ancient, and what is Modern and Traditional-between what is the word of God, and what is the tradition of manbetween what constitutes Genuine Catholicism, and what constitutes that which deserves no better name than an Apostate and pseudoCatholicism!

Having thus endeavoured to shew that the Construction which Mr. Butler puts upon the principles and tenets of the Romish Church is not to be received with implicit confidence; we shall now in conclusion, to use the words of Bishop Marsh, "consider the two oaths of Fidelity which are taken by the Romish Clergy. One of them is taken by the beneficed Clergy in general; the other is taken by Bishops at their Consecration, and again by Archbishops, when they receive the Pallium. The former is a part of the Trent Profession of Faith, which it is here unnecessary to repeat, as it has before been given for the purpose of exhibiting the Romish Creed."

"This oath, by a Decree of the Council of Trent and a Bull of Pius IV., is required to be taken

by all beneficed Clergymen in the presence of their Bishop, or his Official and if they are. members of a Chapter, they are required to repeat it in the Chapter. Now as the Canons and Decrees of the Council of Trent are holden in such Estimation at the College of Maynooth, that even in points of Discipline they are considered as a "Manual of the Clergy;" * we might conclude without further information, that this oath was taken by the beneficed Romish Clergy of Ireland. But if any doubt remained, that doubt would be removed by the Declaration of Dr. Troy, late titular Archbishop of Dublin, who says, "that it is taken only on the appointment to a Benefice;" that is that the oath is taken only where the Council of Trent requires that it shall be taken." +

We have thus arrived at a fact which it was

* Itaque Maximo in pretio illud Concilium habere debeant omnes Clerici, cum ratione Dogmatum sit veluti omnium præcedentium Synodorum compendium, et ratione Disciplina merito dici possit Manuale Sacerdotum, vel eorum qui Sacerdotio sunt initiandi. Liber De Ecclesia, p. 442. + See Dr. Troy's Letter in the second appendix to Sir J. C. Hippisley's Speech of 1810, p. 24, 25.

Bishop Marsh's Comparative View.

of the highest importance to ascertain, namely, that those who are in possession of an office, take the oath of office. But whosoever swears, that he considers the Church of Rome to be the Mistress of all Churches, must of necessity be hostile to the Protestant Established Church: he must consider it as his Duty to use every effort in regaining for the Mistress, what is now, in his opinion, usurped by the faithless Servant.

Again, whosoever swears that he "without doubt receives and professes all other things, which have been delivered, deferred, and declared by the Sacred Canons, and General Councils," undoubtedly swears to that which is inconsistent with the allegiance due to his Sovereign. It is useless to declare that when he "obedience to the Pope," he means obedience only in Spirituals: for among the things which have been delivered, defined, and declared by the Sacred Canons and General Councils, there are many which as much affect the State of this Country, as they do the Established Church, The Canons which relate to Discipline,

swears

* Dr. Delahogue himself, in reference to such Canons and Decrees of General Council, says, " Ex his omnibus Concilio

no less than those which regard Faith and Morals, will be considered as binding by those who swear to receive them all.

Suppose therefore that the third Canon of the fourth Lateran Council be called merely a Canon of Discipline, still the whole body of the beneficed Clergy in Ireland who belong to the Romish Church are bound by their oath to obey it. And by this oath of Fidelity to the Pope,* the right to excommunicate and depose Princes

rum generalium Decretis, ex quibus Patres adversus Hæreticos, vel quoquo modo eis Rebelles, pænas temporales cumulant cum Spiritualibus, manifestum est Ecclesiam credidisse, se a Christo aliquam accepisse potestatem in Temporalibus.

De Ecclesia Christi, p. 264.

*The Pope may deem, that the well governing of the Church requires the excommunication and deposition of his Majesty, and the Decree will come under the predicament; "jus de his decernendi pertinere debet ad Romanum Pontificem." Of this tenet we find a very good explanation given by Cardinal Bellarmine; "Potest ac debet Pontifex omnibus Christianis ea jubere atque ad ea cogere, ad quæ quilibet eorum secundum statum suum tenetur, id est, singulos cogere, ut eo modo Deo serviant, quo secundum statum suum debent. Debent autem Reges Deo servire defendendo Ecclesiam, et puniendo Hæreticos et Schismaticos.-Ergo potest ac debet Regibus jubere, ut hoc faciant, et, nisi fecerint, etiam cogere per excommunicationcm aliasque commodas rationes."

De Romano Pontifice, lib. v. cap. 6.