Romanism an Intolerant and Persecuting Power. Decision of the Council of Toledo.-Council of La- teran. Decision of Popes.-The Oath of a Jesuit. -Bishop's Oath.-Persecution of the Waldenses. -Vaudois in France.--Decree of Paul IV.-In- quisition. -Motley's account of its doings.-Rome's Popish Persecutions of Bible Readers in Maderia. Scarcity of the Bible.-The People's Ignorance.-Dr. Kalley furnishes them with Catholic Bibles.-The Priests are alarmed.-Bibles denounced.-Perse- cutions commence. Violent Measures adopted.- Her teachings.-Her recent acts of Intolerance and Persecution in Hungary.-Madeira.—Ecuador.— Nicaragua.-The effect of the dogma of Papal In- fallibility on this question.—Popery's cruel spirit as inculcated in her teachings.-The Ma!or curse, or Anathama Maranatha recently pronounced on Victor Emanuel.-The Anathema pronounced on THE IMPENDING CONFLICT. CHAPTER I. Romanism essentially Antagonistic to Protestantism and our Free Institutions. We do not mean by Romanism the membership of the Roman Catholic communion, for many of these are undoubtedly, at heart, in entire sympathy and harmony with our free institutions; but we mean by Romanism the Romish hierarchy, consisting of priests, bishops, archbishops, and cardinals, with the Pope at their head, governing, controlling, and directing the entire membership in all things in the most absolute manner. We mean by Protestantism, not that body of Christian believers who acted with Luther in 1529 in protesting against the tyranny, intolerance, and gross corruptions of the Romish Church, and who also entered their solemn protest against the decree of Charles V. and the Diet of Spires; but we mean that system of religious truths and principles embodied in the earnest protest of Christ and his apostles against ny the intolerance, formalism, hypocrisy and tyranof the Pharisees. The Reformation was but the re-establishment of primitive Christianity or Protestantism, by vigorously maintaining the great central principles of human equality, individual responsibility, and internal purity. Protestantism is therefore an earnest protest against Roman idolatry, intolerance, despotism, etc. That there is a distinct antagonism between the two great systems of religious faith, as embodied in Protestantism and Romanism, every body knows, who knows any thing about the history of the past or the experience of the present. All, however, do not alike understand that this antagonism is by no means necessarily owing to a want of kindly feelings upon the part of their respective adherents, but the unavoidable result of the antagonistic nature of the essentials of the two systems. It is not in the nature of things that they should harmonize. They adhere to contrary principles that necessarily involve a moral conflict. The two systems possess, comparatively speaking, but few points of agreement, while their differences are numerous and fundamental. These are to be traced back to the great central idea that lies at the foundation of each system, and which gives to each its individual form and character. The Protestant central idea is that "the Bible is the only rule, and the all sufficient rule of faith and practice." The Romanists, on the other hand, hold that the Bible is not the only rule or a sufficient rule; but that the writings of the Fathers, the decretals of the Popes, and the decrees of Councils are necessary to make up the rule for faith and practice. It is owing to this absurd dogma that so much that is found in the Romish Church is not only not in the Bible, but in direct violation of its spirit and its teachings. Hence it is that Rome presents to the world the strange incongruous medley of something of Christianity, a part of Judaism, and more of Paganism. It is therefore not strange that the two systems should not harmonize. Their antagonism is inevitable. "What communion hath light with darkness? What concord hath Christ with Belial? or what part hath he that believeth with an infidel?" "He that is not with me is against me, and he that gathereth not with me scattereth abroad," is the emphatic language of Christ. And again, "How can two walk together except they be agreed?" As well might we attempt to mix oil and water as to harmonize such discordant elements as are found in the two systems. Protestantism seeks by the organization of Bible Societies and by all available means to put the Bible in possession of all men; Romanism forbids and prohibits to the extent of its power the circulation of the Scriptures among the people. Protestantism declares Jesus Christ to be the true and only head of the church, as Paul affirms "Christ is the head of the Church;" Romanism says the Pope is the head of the church. Protestantism puts the Bible foremost in her worship; Romanism makes the. mass the principal thing. Romanism thunders its excommunications against all who abandon its superstitious rites, and declares there is no salvation outside the pales of her communion, while Protestantism teaches and holds that Jesus Christ is the Saviour of all men, especially of them that believe, wherever found. Romanism teaches that the efficacy of religious worship consists in external forms and pompous ceremonies; Protestantism that it consists in worshiping God in spirit and in truth. Romanism proceeds from the visible church (the Papacy) to the invisible church; Protestantism from the invisible, (the true body of Christ,) to the visible. Romanism works from without, and from the general to the particular-Protestantism from within, and from the individual to the general. Romanism seeks to bring all men into subjection to the church. Protestantism aims to bring all into obedience to Christ. Protestantism is an earnest protest against tyranny; Romanism aims at universal despotism. Protestantism is tolerant, giving to every man the |