The acknowledged doctrines of the church of Rome

Front matter

THE

ACKNOWLEDGED DOCTRINES

OF THE

Preface

It seems desirable to put the reader in possession of such information as may enable him to judge of the objects of the Editor, and of the fairness with which these objects may have been pursued or carried out. In the first place, it may be stated, that the Editor is . a member of the Society of Friends, commonly called Quakers, and that from an early period of his life, all that appertained to the Roman Catholic hierarchy, dogmas, discipline and general interests, have been subjects that have attracted his attention. In common with others, he has experienced the great difficulty of fixing any tenet or doctrine to be of the Roman faith with certainty : he early perceived that the Roman power and establishment was one of a very extended character, embracing not only dogmas of religion, but principles calculated to accumulate power, and eventually, if not successfully opposed, to bring all governments under its control. Some years ago he met with a copy of the Douay Bible, printed by John Cousturier, at Rouen, 1635, 1633, (the former is the date of the two volumes of the Old Testament, the latter that of the volume of the New Testament). In the title-page it is stated that this is faithfully translated, &c, "with arguments of " the books and chapters, annotations, tables, and other helps, " for better understanding the text : for discoverie of corrup- " tions in some late translations : and for clearing controversies ( ' in religion/' On the perusal of this very diffuse work, he found that the various matters treated of were taken up in so many different aspects, as the text commented upon might seem to present them to the mind, that the treatise was to him, of all that he has met with, the most satisfactory declaration of Roman Catholic

PREFACE.

doctrines, principles and designs, from the pens of accredited doctors of the Roman Catholic profession ; and he was not the less disposed to valne this authentic exposition of doctrines and principles of the Latin Church, for that it was written in the form of instructions and advices to English members of their own church, inasmuch as the relative position of the parties would insure a speaking out with confidence and using little reserve. It may be well for the reader also to bear in mind, that the doctrines and principles herein laid down, were early criticised by certain learned members of the Church of England, and no inconsiderable dispute arose between the parties ; and that these objections, after sleeping for a comparatively long season, were revived about the year 1813, when a new edition of the Douay Bible (containing a large portion of these annotations, which had been almost 200 years before brought under critical review) was issuing from the press in Ireland ; a fresh debate commenced by parties interested in the subject, and particularly the matter was investigated before a Committee of the Houses of Parliament, on which occasion many witnesses were examined. These facts are adverted to in order that the reader may rest assured, as the Editor himself is, that the notes contained in these volumes are the sentiments and doctrines of the Roman Catholic Church as set forth by the Priesthood of that Church ; for, notwithstanding a considerable degree of attention paid to the subject for some years, the Editor has never discovered any disavowal of the Rhemish or Douay notes from any competent authority. It is true that individuals under the pressure of circumstances have declared their disapproval of the notes ; but it is also certain that, as late as 1816, a large proportion of these notes, and specially many of those most objected to, were republished under the sanction mentioned in the preceding " address.'"

At a more advanced period of the Editor's life, circumstances have led him to an extensive acquaintance with Romanism, in its practical influence upon men and women, both as individuals and in their social relations ; this intercourse occurred to some extent on the continent of Europe, but especially in Ireland j

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V and his deliberate conviction is, that the great leading principles laid down in the notes, &c, of the said Douay Bible, are the gniding principles of action, now influencing the leaders of Roman Catholic movements, under whatever name or profession carried on, and whether on a larger or smaller scale.

The object desired by the Editor, is to put into the hands of sincere enquirers after truth a book of reference, wherein, without devoting years of labour to obtain the knowledge, they may find a plain declaration of Roman Catholic belief, and of the avowed objects of the workers of this stupendous political and moral machine. He is not so little acquainted with the usual course adopted in such cases, as to hope to escape misrepresentation of his motives, or probably, to have the facts herein alluded to called in question, or boldly denied: he does not however address himself to sophists and cavillers, but to the sincere enquirer.

In order that the sentiments developed on any certain topic may be the more readily examined, the notes have been arranged in chapters, so that many of the leading doctrines and some great principles, may be found treated of under distinct heads : the Editor does not flatter himself that he has made the best classification that might have been made, though he has taken such pains to do so, as his abilities and limited leisure have permitted. It will soon be perceived by the attentive reader that many of the notes embrace several subjects, and consequently might have been placed under different heads ; but as the same note has never intentionally been repeated, it will no doubt be found that he might have assigned a more appropriate place in his classification to some of them.

It seems quite proper to observe, that it has been considered that the work would be more satisfactory and interesting, given exactly as he found the notes in his edition, 1633, 1635, followthat orthography, &c. ; the reader will find the text of the Douay version of the edition of that date inserted, and then the note of the same edition ; and that he may have no doubt as to the notes that were republished in 1816, that date is added to vi PREFACE.

the notes when they were found in the latter edition, but if the note has been materially changed, then the new note of 181 6 u given also. In some cases, a word become nearly or quite obsolete, and occasionally an expression, has been changed in the edition of 1816 ; in such cases, where the sense is unaltered, the Editor has not thought it requisite to notice such alteration . In some few places there may be a note in 1816 and no corresponding note in 1633, 1635 — in these cases the note of 1816, if pertinent to the matter in hand, will generally be found in this work. On this part of the subject it remains to observe, that there have been several editions since the large quarto of 1816, 1818, of an octavo size, much less expensive : the Editor had one of those of 1825, and now has one of 1843, both, he believes, certainly the latter, published by Richard Coyne of Dublin, bookseller to the Royal College of St. Patrick, Maynooth, as he states in the title-page. The notes in these editions are comparatively few, and in most cases, where they are the same as those to the edition of 1816, 1818 — and this is not unfrequently the case — the date 1843 is given. It is believed that the editions of 1825 and 1843 are perfectly similar, but the Editor has not that of 1825 now by him to compare them. The Editor may, perhaps, here be allowed to state a fact which has appeared to him a little curious, namely, that although he has never met with any notice that any alterations have been made, under authority, in the text of the Douay version, he has nevertheless found that there are very numerous alterations, and some not of small account, from the text as published in 1609, and 1633, 1635, and those of 1816, 1818, 1825, and 1843 ; and it is observable that these latter are much more in accordance with what is called the authorized version than the earlier editions. It was originally the intention of the Editor, to give the text of the later editions as well as the more early ones, but the great addition it would have made to the size of the work prevented him from carrying into effect this intention ; and this he regrets the less, because any person desirous of it may purchase an octavo Douay Bible for six or seven shillings.

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To the reader who has never had the opportunity of examining one of the larger Douay Bibles, it will perhaps be requisite to say, that they contain a great deal of matter besides the actual text of Scripture, with the notes and annotations.

No. of pages.

1st. There is — An address to the right well-beloved

2nd. The summe and partition of the Bible . . 2 3rd. The summe of the old Testament . . 1 i

4th. Of Moyses the authour of the five first books . i 5th. Arguments to almost every book, of various lengths. 6th. A Briefe remonstrance of the state of the Church and face of religion in the first age of the world, from the creation to Noe's floud, the space of 1656

yeares 7

7th. The continuance of the Church and Religion, in the second age of the world, from Noe's floud to Abraham's going forth of his countrie ; the space of

368 yeares . 4

8th. The continuance of the Church and Religion in the third age, from Abraham's going forth of Chaldea, to the parting of Israel out of iEgypt, the space of

430 yeares 10

9th. The continuance of the Church and Religion, in the fourth age, from the parting of Israel out of iEgypt, to the foundation of the Temple, the space of 480 yeares ....... 14

10th. The continuance of the Church and Religion, in the fifth age, from the foundation of the Temple to the captivitie in Babylon, the space of 430 yeares . 9 11th. (At the end of the book of Job.)— A Briefe

recapitulation of this strange and sacred historie . 4 12th. Proemial annotations on the Psalmes . . 10 13th. Concerning interpretations of holie Scripture . \ 14th. The continuance of the Church and Religion, in the sixt age, from the captivitie in Babylon, to the

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No. of pages.

comming of our Saviour, neer the space of 610 yeares 15

15th. An Historical table of the times, special persons, most notable things, and Canonical books of the Old Testament 14

16th. A table of contents, or index . . . 18

17th. New Testament. — The preface to the Reader, treating of these three points : Of the translation of Holy Scriptures into the vulgar tongues, and namely, into English ; Of the cause why this New Testament is translated according to the ancient vulgar Latin text, and of the manner of translating the same ........ 21

18th. A table of certaine places of the New Testament corruptly translated in favour of Heresies of the dayes in the English Editions, specially of the yeares 1562, 77, 79 and 80 6

] 9th. An ample particular table, directing the reader to the Catholike Truths here deduced out of the Holy Scriptures, and impugned by the Adversaries, especially of our time ...... 2

20th. Of Controversies 26

The whole is published under the express approbation of —

Guillelmus Estius, Sacrse Theologise Doctor, et in Academia Duacensi Professor ;

Bartholomseus Petrus, Sacrse Theologise Doctor, et in Universitate Duacensi Professor ;

Georgius Colvenerius, S. Theologise Doctor, et ejusdem in Academia Duacena Professor.

Dated 8th November, 1609.

Note that this approbation is prefixed to the first volume : at the end of the second volume is a document, approving in the fullest manner of the translation, arguments of the books and chapters, with the annotations and recapitulations, signed by —

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Matthaeus Kellisonus, S. Theologise Doctor ac Professor in Universitate Remensi;

It is repeated that, armed with these approbations, which have been pubhshed over and over again, it seems competent to quote such parts as appear to elucidate the Roman views, without danger of misrepresenting the body, or at least the governors of that Church.

Throughout the whole of these different treatises, the notes and annotations, very copious references are made to the works of ancient writers, as Polycarp, S. Irenseus, Origen, Tertullian, S. Cyril, S. Cyprian, S. Hillarie, S. Gregorie, S. Leo, S. Augustin, &c. &c. : but as this work is not intended to concentrate the opinions of various persons on the subjects treated of, but to exhibit the opinions accredited and adopted by the Romish Church, the references to the authors quoted have not been generally inserted ; and as the Editor conceives that neither in the Romish nor any other Church, would it be admitted, that any views or doctrines ought to be supported, be they sanctioned by whomsoever they may, which are at variance with, or opposed to the plain sense of the Holy Scriptures, so is he particularly desirous that all classes of readers should duly consider the consistency of the doctrines and principles laid down in these notes with the clear teachings of the inspired volume.

It may also be well to remark, that as the Editor's object has been to represent faithfully the leading doctrines and system of the Romish Church, readers of every denomination will find in the following pages, not only much that accords with their own views of Christian Truth, but also much that is truly excellent both in interpretation and comment. It must not be imagined that a selection of extracts has been made for the purpose of exhibiting supposed errors. To whatever extent the doctrines of Roman Catholicism may be either true or false, the reader is left to form his own judgment respecting them. But here it

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may be thought that we clash at once with one of its leading tenets, for nothing is more prominent in the following pages than the assumed right on the part of the Romish teachers, not only to condemn every interpretation of Scripture except their own, but also to prohibit the very possession and use of the Bible to any extent they please. We must not take the words of God from his own mouth : they would constitute a very unsafe guidance, even with the Holy Spirit to assist us in understanding and applying them. — (Page 16.) But we must look to Doctors and Priests, and " take the law and our faith at their " mouthes, because our faith and religion commeth not to us

properly or princippally by reading of Scriptures, but by hear- " ing of the Preachers lawfully sent." " Therfore this holy Booke " of the Scripture is called of S. Ambrose, the booke of Priestes ; " at whose hands and disposition we mtist take and use it. ,} — (See page 15.) " The Bible is the old and only right and inheritance " of the Catholike Church, andbelongeth not to Heretikes at al," (that is Protestants, and all who are not Papists,) " whom Origen calleth 'Theeves of the Scriptures/ " — (See page 16.)

That Protestants are classed among the very worst of Heretics is observable throughout. — See pages 19, 20, &c. "The " Protestants doe excel the ancient Heretikes, none ever more " impurely translating the word of God then they doe," &c. — (See page 27.)

Having claimed the sole right of holding, teaching, and interpreting Scripture, the Bomish teachers pronounce, that " we must not be content with the Bible, without taking along " with it the traditions of the Apostles , and the interpretations of " the Church, to which the Apostles delivered both the book and " the true meaning of it." — (Page 28.)

Emanating from a being perfect in wisdom and knowledge, and addressed to his creatures for their guidance through life, his commands, exhortations, and directions, are yet so obscure, or so imperfectly expressed, so little adapted to the condition and wants of mankind, that unless they be interpreted to one portion, by another portion, equally frail, fallible, and sinful,

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xi tliey cannot be understood. " Unless they be at the guiding of " wise men they are not only useless but pernicious : like meates, u elements, fire, water, candle, knives, swords, and the like, they " would marre al ; if they were in the hands of every one." — (Page 16.)

With this assumed power to expound the words of God, there is evidently no appeal to any authority beyond that of the Romish Doctors and Priests ; and such power is self-evidently without any definite limit, as regards either comment, explanation, or addition. The reader will accordingly find in the following pages, ample illustration of the extent to which this power is exercised, and if he be one of those who claim the right of thinking and judging for themselves, he will constantly have occasion to pronounce that for such and such a decision, or addition, or interpretation, there is not a particle of authority beyond the dictum of those, who, whether rightly or wrongly, have thus assumed the office of expositors.

Mankind being in this manner divided into two classes, the instructed and the uninstructed — those who teach and those who are to be taught — it might naturally be supposed, if not pronounced with certainty, that the style of address employed by the former to the latter would be in accordance with this remarkable distinction of position. We find accordingly that the explanations and comments of these learned doctors are everywhere addressed to the simple, the ignorant, and the unreflecting. The appeal is to the blind multitude, and in fact a blind submission is demanded. There must be no examination, no application of any test. There must be no noble Bereans, " to try and judge by the Scriptures whether their teachers and preachers be true." This "were the most foolish disorder in the world." The hearers " are bound to believe the Catholike Preacher, and " obey his word, whether he allege Scripture or no; or whether " they can read or understand the Scriptures or no." — (See Douay Bible, 1633, 1816, Acts xvii. 11.)

These, then, are the doctrines which lie at the root of Roman Catholicism. They constitute the basis on which the entire

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system rests. Whether they are right or wrong this is not the place to discuss ; but one reflection spontaneously arises. In the hands of a corrupt or unprincipled priest, they constitute an engine of despotism and oppression — a means of riveting chains on the ignorant multitude, and of keeping them in slavery and mental darkness — which is not surpassed by any invention the world has ever witnessed. Whilst this self-evident position must be at once admitted, it may be said that the one element is wanting, which gives it any practical force ; that there are not, and there have not been, corrupt or unprincipled priests. Much less have there been combinations among priests, to use their prodigious power for unworthy purposes. Now this is a point with which we have nothing to do. The character of the present work does not consist with the pursuit of such an enquiry. The object has been to exhibit the doctrines of the Roman Catholike faith, as they are avowed and published by the most unquestionable authorities. On one point alone do we openly declare issue with these authorities. We invite the reader to judge for himself. We declare that he is competent so to do. We maintain that every mind ought to be unshackled as to what it is to believe, and that it is accountable for its belief to God alone. Nay, we assert our conviction, that every individual is required by his Creator to use the powers given him to ascertain what the Truth is, confiding in the gracious declarations made by our blessed Lord, Luke xi. 13 — If " you then being naught, know how to give good guiftes to your children, how much more wil your Father from Heaven give the good Spirit to them that aske him and again, John xvi. 13 — " But when the spirit of truth commeth, he shal teach you al truth."

That the tendency of unlimited power in the hands of fallible man is always to abuse, is undeniable. Whether this enormous power vested in the Romish priesthood has ever been abused, the reader will determine for himself. The page of history is before him. The present state of the world is before him. Both the character and conduct of Priests, in every variety of

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xiii position, has been abundantly exhibited. From the highest functionary glorying in regal splendour, to the austere monk that courts privation and pain, enough is known to enable the unfettered mind to connect the doctrines pourtrayed in the following pages, with their practical working in the world, and to form his own conclusions on a system which, to say the least, while it claims absolute sovereignty over the empire of mind, comprises the most stupendous machinery for the universal establishment of both ecclesiastical and political power.

In conclusion, the Editor, believing as he does in the truth of the prophetic declaration respecting Christ's kingdom, Isaie xxxv. 8 — " And a pathe and a way shal be there, and it shal be called the holie way : the polluted shal not passe by it, and this shal be unto you a direct way, so that fooles cannot erre by it." Would implore all who are looking towards Rome for a revival of ancient Christianity, to ponder well the essential condition of their embracing the Romish faith, that of accepting for Divine commands, not the plain declarations of inspired writers, but the interpretations and decisions of fallible men ; of substituting for the simple truths of the Gospel, an elaborate scheme of religion, the tendency of which as has been abundantly proved, is to perplex, to bewilder, and finally, to mislead the mind.

SAMUEL CAPPER.

19th of Ninth Month, 1849.

Extraordinary and Miscellaneous * . . 523

DOCTRINES OP THE CHURCH OF ROME.

Chapter I. Reading The Scriptures

TO THE RIGHT WEL-BELOVED ENGLISH READER, GRACE AND GLORIE IN JESUS CHRIST EVERLASTING.

At. last through God's goodnes (most dearely beloved) we send you here the greater part of the Old Testament, as long since you received the New, faithfully translated into English. The residue is in hand to be finished ; and your desire thereof shal not now (God prospering our intention) be long frustrate. As for the impediments, which hitherto have hindred this worke, they al proceeded (as many do know) of one general cause, our poore estate in banishment. Wherein expecting better meanes, greater difficulties rather ensued. Nevertheles you wil hereby the more perceive, our fervent good wil, ever to serve you, in that we have brought forth this Tome, in the hardest times, of above fourty yeares, since this College was most happily begun. "Wherefore, we nothing doubt, but you our dearest, for whom we have dedicated our lives, wil both pardon the long delay, which we could not prevent, and accept now this fruit of our" labours, with like good affection, as we acknowledge them due, and offer the same unto you.

If any demand, why is it now allowed to have the Holy Scriptures in vulgar tonge, which generally is not permitted, but in the three sacred only, for further declaration of this and other like points, we remit you to the preface before the New Testament- Only here, as by an Epitome, we shal repeat the sum me of al that there is more largely discussed. To this first question therefore we answer, that both just reason and highest authority of the Church,

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DOCTRINES OF THE CHURCH OF ROME.

judge it not absolutely necessary, nor always convenient that holy Scriptures should be in vulgar tongs. For being, as they are, hard to be understood, even by the learned, reason doth dictate to reasonable men, that they were written nor ordained to be read indifferently of al men. Experience also teacheth, that through ignorance, joined oft with pride and presumption, many reading Scriptures have erred grosly by misunderstanding God's word. Which though it be most pure in itself, yet the sense being adulterated is as perilous (saith Tertullian) as the stile corrupted. S. Ambrose observeth, that where the text is trice, the Arrian interpretation hath errours. S. Augustin also teacheth, that heresies and perverse doctrines, entangling soides, and throwing them downe headlong into the depths, do not otherwise spring up but ivlten good (or true.) Scriptures are not wel and truly understood, and when that which in them is not wel understood, is also rashly and boldly avouched. For the same cause S. Hierom utterly disallowed, that al sorts of men and women, old and yong, presume to read and talke of the Scriptures : Whereas no artizan, no tradesman dare presume to teach facultie, which he has not first learned.

Seeing therfore that dangers and hurts happen in manie, the careful chief pastours in God's Church have alwaies moderated the reading of Holy Scriptures, according to persons, times, and other circumstances ; prohibiting some, and permitting some, to have and read them in their mother tong. So S. Chysostom, translated the Psalmes and some other parts of holy Scriptures for the Armenians, when he was there in banishment. The Slavonians and Goths say, they have the Bible in their languages. It was translated into Italian, by an Archbishop of Genoa, into French in the time of King Charles the Fift ; especially, because the Waldensian heretikes had corruptly translated it to maintaine their errours. We had some parts in English translated by Venerable Bede, as Malmsburie witnesseth. And Thomas Arundel, Archbishop of Canterbury, in a Councel holden at Oxford, strictly ordained, that no heretical translation set forth by Wicliffe and his complices, nor anie other vulgar edition should be suffered, til it were approved by the ordinarie of the diocese, alledging S. Hierom's judgment of the difhcultie and dangers in translating holie Scriptures out of one tong into another. And, therefore, it must needs be much more dangerous when ignorant people read also corrupted translations. Now, since Luther and his folowers have pretended that the Catholike Romane faith

READING THE SCRIPTURES.

s and doctrine should be contrarie to God's written word, and that the Scriptures were not suffered in vulgar languages lest the people should see the truth, and with al these new maisters corruptly turning the Scriptures into divers tongs, as might best serve their owne opinions ; against this false suggestion and practise, Catholike pastours have for one especial remedie set forth true and sincere translations in most languages of the Latin Church t But so that people must read them with licence of their Spiritual Superiour, as in former times, they were in like sort limited. Such also of the laitie, yea, and of the meaner learned clergie, as were permitted to read holy Scripture, did not presume to interpret hard places, nor high mysteries, much less to dispute and contend, but leaving the discussion thereof to the more learned, searched rather and noted the godlie and imitable example of good life, and so learned more humilitie, obedience, hatred of sinne, feare of God, zeale of religion, and other vertues. And thus holy Scripture may be rightly used in anie tong, to teach, to argue, to correct, to instruct in justice, that the man of God may be perfect, (as S. Paul added) instructed to everie good worke, when men labour rather to be doers of God's wil and word, then readers or hearers only, deceiving them selves.

Genesis xxxvi. 2. Douay, 1635. — Esau tooke wives of the daughters of Chanaan ; Ada, the daughter of Elon the Hetheite, and Oolibama, the daughter of Ana, daughter of Sebeon the Heveite.

1635. — In the 26th chap. Esau's two wives which he tooke in Chanaan, are called Judith, the daughter of Beeri, the Hetheite ; and Basemath, the daughter of Elon of the same place, and here the same two wives are named Ada, the daughter of Elon the Hetheite, and Oolibama, the daughter of Sebeon the Heveite. Which neither agree in names nor countrie. Againe his third wife, IsmaeFs daughter, here named Basemath in 28th chap., is called Maheleth. For reconciliation of which and other like difficulties, or seeming contradictions, albeit learned expositors say, that either these persons had divers names, or one was true and natural father, another legal or adoptive, for there were such also before the law of Moyses, as appeareth in the historie of Thamar ; yet it were hard to give a determinate solution of this difficultie. Which example, with manie others (by us omitted in these briefe annotations) convince the Protestants presumptuous errour, holding that Scriptures are easie to be understood.

1816, 1843. — These wives of Esau are called by other names.

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But it was very common amongst the ancients for the same persons to have two names, as Esau himself was also called Edom.

Genesis xl. 8. Douay, 1635. — Who answered; We have seen a dreame, and there is no bodie to interprete it to us. And Joseph said to them : Why, doth not interpretation belong to God ? Tel me what you have seen.