The first conclusion we draw from this postulate is, that the notion of Catholics being subject to an arbitrary authority of the hierarchy or the pope to impose whatever articles or belief they may choose, is a pure misapprehension. The church is a witness to the doctrines and facts once for all revealed at her original foundation. These doctrines and facts are on record, The testimony of the church in regard to them has been publicly given, and she cannot retract her testimony without manifestly falsifying her claim to be an infallible witness. As a judge of controversies, she can only judge of controversies relating to these very facts and doctrines. These judgments, once given, are irrevocable. They have been already pronounced respecting all the great facts and doctrines of Christianity, and are on record. One who submits to these judgments knows to what he is submitting. The synopsis of all Catholic doctrine is given to him in the decrees of the Council of Trent. Since that Council there has been but one definition of faith made, and that was the definition of a doctrine already universally believed before it was defined. The notion that a Catholic is subject to capricious, arbitrary, and unlimited decrees binding his faith is altogether chimerical. There is no room for further definitions except in regard to certain theological questions relating to doctrines already defined, and the practice of the church has proved how slow she is to limit the liberty of opinion in the schools by a final decision of questions of this kind. The argument from the tyrannical nature of church authority is therefore a mere begging of the question in dispute between Catholics and Protestants. If the church, as Catholics define the church, be not infallible, her judicial decisions of doctrine are tyrannical. If she is infallible, they are not, and do not enslave either faith or reason. {111} It is no tyranny over faith, to make known with unerring certainty what God has revealed, or what is a deduction from that which he has revealed. It is no tyranny over reason to furnish it with certain universal principles and indisputable data, from which to make its deductions. The only real question, therefore, respects the infallibility of the church. So far as the great mysteries of faith which are believed by orthodox Protestants are concerned, they must admit that the Catholic Church holds and teaches them; is compelled by her own formal principle to hold them, because she has long ago put on record her testimony respecting them; and can never change her doctrine on any of these vital points.