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Les cartes, planches, tableaux, etc.. peuvent Atre filmte A des taux de reduction diffArepts. Lorsque le document est trop grand pour Atre reproduit en un seul clich6. il est filmi A partir de Tangle supArieur gauche, de gauche A droite, et de haut en bas, en prenant le nombre d'images n^cessaire. Les diagrammes suivants illustrent la mdthode. 1 2 3 .? ' ■ <^ » « 3 • - 1 2 3 1 • •' » *A ' 4 5 6 32 X • * ■ -:tf ^H**fc«'' •♦" t,* ■l^V- I ' ♦ :V' V 1- — T "• 1 t . ) 9 • f. * ' fr • . f - '\'' 1. ' , ■-■!*■■( A,.*..,-,. ¥^- \ A PROTESTANT'S ■•f fperi TO : / ■ THE DOUA^ BIBLE, r KTO., BTC. I i > ( f ♦' ( i i / v/ ■** •■./ I *^' %^^1^ m. ■ -'If —"•',•■; ^-r-fs^i-r^ A PROTESTANrs APPEAL J , TO THE DOUAY BIBLE, AND IN SUPPOBT OF THE DOCTOINES OF THMEFOKMATION. BIT THK REV. JOHN JENKINS. ' Speaking the truth in love."~Pi OL. SECOND EDITION. ^ MONTREAL: WESLEYAN BOOK DEPOT,GREAT ST. JAMES STREET -m psfc:jl,.^..._.;, ^ .. ,. ■«.^J r J'M- - >. L. ■^ 2./4-39 r- Mi >- -.*» /A CONTENTS. Dbdioation ; , Z"**' Preface 9 The One Sooroe ok Religious Truth jg The One Head of the Cathouo Church 49 Ty One Object of RpLiarous Adoration SS Tbe One Sacrifice for Sin . „q The One Mediatoe betwesn God and Men 177 The One Method of Justification oift The One Agent of Regeneration oflS The Christian Sacraments - -q. Purgatory , Protestantism 887 ..«i- ■:A*| u*- «»■ -4. .m < y'-.? V.' ,# ■A^ |iii-»j.*a TO JOHN HANNAH, D. D., TEACHER OF SACRED THEOLOOV, t DISTINGUISHED IfO LBSd BV III8 CHRISTIAN VIRTUES, BV UIS BIBLICAL LEARNING ; . . nELivERjen . IN ILLUSTRATION AND DEFENCE OF THE DOCTRINES OF PROTeP^ANTISM, ARE ^ GRATEFULLY AND AFFECTIONATELY t INSCRIBED BT V 1 One of l&irf dTirrt ^ttpHrf. \ .. ," . ..\ "'■- _■ ■ ■■•■« — j i*.. ■ / ^'- ■■.■■■* ■ *,' ' f^^^H I ; I y lu ^ W t 5 ^ J .fe^.L-.; ;iit^#i^vai'i'^^ I » 'W / PREFACE. .N >/' ' Protestants ,n^ instruction as to Hi«^' Scriptural ground upon which rest the doctrines of the Reformatioji. Protestants are too ready to receive the unwarranted assertion made by the defenders' of Romanismj that antiquity i^ altogether oji - 4he side of the Papacy. J ^ Protestants ate not sufficienfly aware (hat it is impoissibl^ to*suslain the peculiar dogmas of of the ilpian Catholic Church/J)y an appeal evefl to her own versions of the* Bible, Protestants, moreover, entertain a too lenient view of the principles and practices oL|loman ' Catholicism. ,./ Irnpressed with these facts,, the author, in the course of the last Wiiyter determined to present to ihQ members of his Gongregatioiv*irt a*serifes <- t-*. ._,.;;:}?k >'5- ^* / PREFACE. of Lectures, a cyonnect^d view of those doctrines of Protestantism which directly bear upon the errors of the Papal Church. He hoped also, that by making known his intention, som'e Roman CathoHcs might be induced to hear what a Protestant can say in defence of the principles of his Faith. The author was not disappointed in this hope. Hundreds of Roman Catholics heard these Lectures, and some few were convinced that Protestantism is The Old Religion. Many Protestants also were confirmed in that Faith for which their forefathers had laid down their lives. It is at the request of large numbers of the Protestant portion of his audience, whidh swelled, as the course proceeded, to four thousand persons, that the author has been induced to give these Lectures to the public. In preparing for the press, he has strictly adhered to the forms of expression which were ghiployed in the pulpit. The reader, therefore, ??r ^s-ri^^^T'..'^^ PREFACE. XI. will not look for that precision of style which wouldrmark a simply didactic trefilise. The author wishes to record his indebtedness to a valuable work on .a portion of this controversy, by the Right Reverend Bishop Hopkins, for the assistand^pboth in argument and in authorities, rendered him in discuss- ing the subject of the second lecture ; also to the works of the Reverend Dr. Gumming of London, and of the Reverend Dr. Elliott of Cincinnati, for some of those illustrations of the character of Roman Catholicism, which are found in others of the Lectures. ^ Montreal, 15th August, 1853. *-d i r /^LECTURE I. THE ONE SOURCE pF RELIGIOUS TRUTH. - It has been already announced to you tiiat my object •n delivering the series of Lectures upon which we now enter, is to expound the principles, and doctrines of the Protestant faith. I rather desire to inform the Pro- testant mmd than to contend, much less cavil with my Roman Catholic friends. It will, I need not say, U impossible, in addressing myself to such a subject as that whose discussion is now proposed, nbt to refer to the Church whose errors gave rise to those Lutheran remonstrances which resulted in the system denomi- nated "Protestantism:" but, in doing this it will be my continual purpose to avoid the utterance of a sinrfe word t^at wUl even offend the taste, much less woimd the feehngs of any p^sou who may hear me ' It ^ possible, so at least I believe, to deal with error without descending to personal abuse; it is possible to expose the inconsistencies of a system, without infringW towards Its adherents, the law of love. I a^ for these Lectures the candid consideration of every Roman CaUiolic who may favour me with his presence and attention. Whatever I shall say of the doctrines and worship of the Church of Rome wiU be jgnyed^ from ackn owledged »tapd«ds or *uthoriti« ha to the Word of God, and to pronounce its- anathema upon aU who do not hold it as sacred and ^ canonical. Yet we are often asked, and this too in the language of defiance, to show that the Christian chwch p?«viQii8ly to Luther ever held a difierent Canon ! ^coNDLT,— Protestantism rejects an unwritten word ; It r^te all oral tradition as a rule of fiith r It denied *he necessity of an unwritten word to supplement the deficiencies tof the written word : It denies the existence of an unwritten word, and it has in vain demanded the proof of its ^stence in the Catholic Church. Where lie these oral traditions? where is the evidence of their inspiration? Do they t^ach any thing different from the preaching and writings of the Great Teacher and His Apostles ? Then I reject them,'and I say « ye make the commandment of God of none effect by your tradition." But Protestantism goes farther, it denies the possibility, for any practical, authoritative purpose, of an unwritten word, ^ake (e. g.) the history of the Old World: Primitive religious truth had to pass ttirough few hands, and yet how soon did the world forget the institution of the Sabbath, and the doctrine of Odd^i- Unity. What has oral tradition done for the descendant* of Noah ? I need only refer to those nations which in the present day are destitute of the Gospel. But a | / ;*4 ^t t«a oNBi eoURCE op helk^oI's trdtm. 21 I Homan Catholic friend might be disposed to ask whether we are not commanded^' « hold the traditions which have J)een taught, whether by word or epistle?" Yes^ I grant that the Thessalonians were thus taught, and I have uo hesitation in declaring my willingness to accept these traditions or deliverances of the Apbstle's moutL If the Church of Rome can produce them, ar^ fiimidf demonstrative evidence^ that they are truly what they profess to be. I cannot^jyiQceejl to the next step in the discu ^n, without inviting your attention to the opinion of two of the Fathers on the comparative value of the written and unwritten word. Theophilus Alexandrinus, who died in 412, says plainly, " It is part of a devili spirit to think any thing to be Divine that is not iiJ4e authority ohthe-Holy Scriptures." Jerome, wh7died . eight years af^r Theophilus, writes thus iri^hiscontf overey with Helvidius: "As we deny not, those thinZ which are written, so tve refuse those things whi< / /*' tSCTt'RE 1. an appeal" to the Word of God, as it is to establish, the Bcripturalness of the teaching of our own dimes, by an appeal to the same standard. We spoke just now of immutability as an essential attribute of truth : ^^oes . the teaching of the Fibers, or their exposition of 1|>e" Bible possess this attribute ? Is there no contradictiort amongst them ? Is there even a general consistency of opmion? By no means. Not only is one Father opposed to another Father, but not unfrequehtly to himself. The creed of Pope Pius IV. contams the foUowmg vow or oath, -which every Minister of the Church of Rome takes upon himself: "Nor will I ever take or interpret the Scriptures otherwise than by the unanimous conse^s||f the Fathers." But who ever found the Fathers unktiimous in their interpretation of the Word of God ? It would surprise if not amuse you, were I to quote their differences of opinion even on that simple passage of Scripture, " the Lord's Prayer." But 1 have only time to refer to their various interpretations of a passage which is considered of some importance by our Roman Catholic bfisthren : and lest it should bo surmised tha;t my own representations of i^e views of the Fathers might fee swayed by HHJILn^r- formed opinions, I shall, give you an epito ■■•^- • '■ , ■■,-—- -,| | views .1 furnished by one of the most learned "^llwiPKiHiP&inent authorities in the entire Roma^ Cathouc community, Cardinal Bellarmine. The passage occurs in the Srd chapter of Ist Corinthians, and is thus rendered in the ^ouay version : " According to the grace of God that iven to me as a wise architect, I have laid the indatian«.and another buildeth thereon. But let every P! THE ONB 8OUI5ICE OF RELIU 10X73 TRVTU. S8 |iaaj| take heed how he buildeth thereujwn. For other |¥''MpaiatiQn can no man lay but that whicsh ia laid, which ^n^iiwii^ist Jesus. Now if any man build upon this foundation, gold, silver, precfous stones, wood, hay, stubble, every man's jjtork shall be manifest; for the day of the Lord shall\ declare it, because it sl^aU be revealed in fire, and the fire shall tiy every man^s work, of what sort it is. If any m^n's work abide which he hath built thereupon, he shall receive a reward ; if any man's work buin, Ijev-shall suffer loss ; but ho' himself shall be saved, yet so as by fire." ,-: The Cardinal first enumerates the difficulties of the passage, and then furnishes an epitome of the diflforencei *of the Fathers : — " The diffleulties of this passage are Jive in numbeR 1. What is to be uftderstood by the builders ? 2. What is to be understood by gold, silver, precious stones, " wood, hay, stubble? 3. What is to be undei-stood by the day of the Lord. 4. What is to be understood by the fire, of which it is said, that in the day of the Lord' it shall prove every one's work? 6. What is to be understood by the fire, of which it is said, hd-shall be saved, yet so as by fire ? When time things are expUUned, the passage will be clear. "The first difficulty, tlierefore, is, who are the erohi- * tects'who build upon the foundation ? ^Iw blessed Augustine, in his book on fidth and works, c.46, (ffid -^ in his ' Enchiridion,' c. 68, a»d elsewhere, thinks \h§X., «11 Christiana are here called by the apostle architects, and that all build upon the foundation of the faith -either good or bad works. Chrysostom, Theodoret, *- % ^tjfe^i^^.^^ .?\- rmm ?tc5sI Wi '^W mMM ■■ « » /fT"" r^ 4, i « ;l . » .: »: > 24 tECTOillB I. Theophylact, and (Ecumenius, appear to m©-'to teach the same upon this passage. Many others teach that only the doctors and preachers of the gospel are here caUed architects by the apostle. Jerome insinuates this in his second book against Jovinianns. The blessed Anselm and the blessed Thomas hold the same opinion on this passage, although they do not reject the former opinion. Many more modem think the same, a? Dio- nysius the Carthusian, Lyra, Cajetan, and other?. *♦ The.other difficulty is rather more serious, for there are six opinions. Some, by the name of foundation, understand a true but an ill-digested faith ; by the name of gold, silver, and precious stones, good works ; by the names of wood, hay, and stubble, mortal sins. Thus Chrysostom uptm this place, who is followed by Theo- phylact. The second opinion is, that Christ, or the preaching of the faith, is to be understood by the name of foundation; that by the names of gold, silver, precious stones, are to be understood Catholic exposi- tions, as the commentary of Ambrose and even Jerome seem to teach. The third opinion, by the name foun- dation, understands livmg faith; and by the name of gold, silver, and precious stones, understands works of supererogation, «kc. Thus the blessed Augustine, in his book on faith and works, lib. 6. The/mrth opinion is that of those who explain by gold, silver, Ac, to be meant good works; by hay, stubble, &c., venial sins. Thus the blessed Gregory, in tiie fourth book of his dialogues, c. 39, and otiiers. The J/th is the opinion of those who understand by gold, silver, Ac, good hearers; and by stubbly &c., bad bearera. TTni> -.ifeil*. ' f^fft'"- > M tilt! OIIE SOURCE OB* AELlGlOtJS tfttfta. 25 Theodoret and (Ecumenius. The sixth opinion, tvhich we prefer to all, is, that by the name of foundation ia ,,to be understood Christ as preached by the first preachers ; by the name of gold, silver, &c., is to be ui^erstood the useful doctrine of the other preachers, who teach those who now received the faith ; but % the name of wood, hay, &c., is to be understood the^ doctrine, not indeed heretical, or bad, but singular, of those preachers who preach catholically to the "Catholic people, without the fruit and usefulness which God tequires. « The third difficulty regards the day of the Lord. Some understand by the name of day, the present life or the tinib of tribulation. Thus Augustine, in his book of faith and works, c. 16, and Gregory, in the fourth book of his dialogue, c. 39 But all the ancients seem to have understood by that day, the day of the last judgment, as Theodoret, Theophylact, Anselm, and others. " ThQ fourth difficulty is, what is the fire, which in the day of the Lord shall prove every one's work ? Some understand the tribulations of this life, as Augus- tine and Gregory, in the places noted; but these we have already rejected. Some understapd eternal fire ; but that cannot be, for fire shall not try the building pf gold and silver. . . . Smne understand it to be tJie pains of purgatory; but that cannot be truly s^d. First, because the fire of purgatory does no^ prove the works of those who build gol^.and silver; but th^fire of which we are speaking, shall prove every man's Work -what it M, SeeomHy, th«Tfpo8tk ciewiy aaSI^ * dS-^ ll'A.u^ -Mi: ^=»m. 2d L&CTtRB I. I linction between the works and the workmen, and says, concerning tha^fire, that it shall burn the works, but not the workers ; for he says, ' if any one'i work shall remain, and if any work shall burn ;' but the fire of purgatory, which is a real fire, cannot burn works, which are transitory actions, and have already pnpsed. jLastly, it would follow that all men, even the most holy, M'ould pass through the fire of purgatory, and bo saved by fire, for all are to pass through the fire of wliieh wo are speaking. But that all are to pass through the fire of purgatory, and be saved by fire is cleftrly false ; for the apostle her^ openly says, that only tliose who build ■wood and hay are to be saved as if by fire : the Church, also, has always been persuaded, that holy martyrs, and infants dying after baptism, are presently received into heaven without any passage through flro, as the Council of Florence teaches in its last session. It remains, therefore, that we should say, that the apostle here speaks of the fire of the severe and just judgment of God, which is not a purging or punishing fire, but one that probes and examines. Thus Ambrose explains it on Psalm 118, and also Sedulius. " The Jifth and last diflSculty is, what is to be under- stood by the fire, when he says, ' But he shall be saved yet so as by fire V Some understand the tribulations of this life ; but this cannot be properly said, because then even he who built gold and silver would bo saved by fire. Wherefore, Augustine and Gregory, who are the authors of this opinion^ when they wore not satisfied with it, proposed another, of which we shall speak by- •nd-bye. S, or Cardinall/or Priest; the Scripture is its own, its best interprk^, and will make all things plain. Our Rqwaji^ CathoHc friends sometimes say Uiat the Protestant rule of faith is the Bible explained by every man's private judgment. This is not a fair representation ; ,', ;fc\Ki..sfi>'i.4t.'i.fe>iii^fr3i6H M THB ONB SOniCE OP RELIGIOUS TRUTH. 83 —our mle of faith is the Bible alone, without note or comment, or any thing inde/ed, extrinsic from itself. This is the only standard of appeal which the Protestant can recognize. As long L he keeps within the circumference of the Bible h^is on impregnable ground ; but the instant he goes beifond the Bible, and allows that the opinion of Henry, or Scott, or Wesley, or the comments of the Anglica^ or Scottish, or any other church, are part and parcel of the rule of faith, he has left the munition of ro^ks— he is unsafe, and is in ™'5nMntary danger of being carried away with every wina of doctrine. / * Protestantism asserts rr to be the privilege of EVERY MAN TO APPROACH THIS SoURCE OF TrUTH, the Bible, and to draw freely from its- streams. There is presumptive evidence that the Divine Author of the Holy Scriptures intended the Bible for all men. Moses promulged the law of God and the will of God to the Israelites generally: Joshua did the same : Ezra, after the return from Babylon, followed in ^is respect his great exemplar Joshua : The prophets B^ke to the people generally in the vulgar tongue, and in the vulgar tongue : Christ spoke to the multiWdes, addressing to them, (as, for instance, in his sermon (m the Mount,) some of thesublimest mysteries, and some of the hardest sayings of the Christian religion : Peter addressed the multitudes in Jerusalem on the day of Pentecost, and Paul preached almost daily .iQJarg© assembUes of Jews and Greeks. They as weir= /-'t 84 LECTtTRK I. ; I as the other writers of the apostolic epistles wrote to the brethren of the Churches-to "all the holy brethren" Seeing then, that the Bible fe made up of these^several parte, who can resist the conclusion that it 'was designed without let or hindrance for the Avhole -people? Yes ^ Worw''^'"^ '^' ^'^^'' ^'^' ChrisV was given for the *T,^"i "^l ^'^^ ^''^""^ ^^^'°«« fr«°i tl^e Bible Idlelf that the Holy Scriptures were designed by God^ read and investigated by all. "Search the Sc4t^res for you think in them to have life everlasting, and the same are they that give . testimony of me." Now whether you regard this as a command, or as an ^ertion, you are in either case bpund to acknowledge . that It was botli the duty and thcoprivilege of the Jews to "search the Scriptures." # Bereans were^ applauded by the inspired historian in th"e following language : "Now these were more noble than those in Thessalonica, who received the word with all eagerness, daily searching the Scriptures whether these things were so." ^e have quoted from the Douay versio^ ' Roman rTwM'"^"' ' '^"'"^ reproof to every Roman Cathohc Mmister who refuses to his fellow-man the opportunity and privilege of emulating the nobleness ot the Berean Christians. • "They have Moses and the Prophete, let then! hear them. "From thy infancy," said Paul tx> Timothy, thou hast known the Holy Scriptures," a statement which clearly shows what was the domestic practice of the Jews as to scriptural instruction. The last passage which we furnish in support of the Pro testant principle ^ i^ V'- i^ c\ THE OKE SOURCE OF RELIGIOUS mUTHT 3 i that man's inalienable right is to read the Bible, is froin one of the Apostte Peter's letters, in w>iich, speaking of Paul and his writings, he says, "As also in- all his epistles, speaking in them of these things, in which are certain things hard to be understood, which the unlearned and the unstable wrest as they do also the other Scriptures - to their own destruction." I .^direct your special attention to this passage, because it proves that St. Paul's epistles were read by the unlearned memb'«5rs of the Christian Church ; and because also, though these unlearned Christians wrested the Scriptures of Paul to their own destruction, the Apostle Peter does not command other unlearned , Christians to desist from reading them lest they also should similarly wrest them.-^ But we have the testimony of the ancient Fathers also in favour tf the general reading of the Holy Scriptures. "Search the Scriptures," says Clement of Alexandria, m his celebrated epistle to the Corinthians. " Who is there," observes Chrysostom, «to whom all is not manifest which is written in the Gospel ? Who that shaU hear, 'Blessed are tie meek, ' blessed are the merciful, blessed are the pure in heart,' and the rest, would require a teacher to learn any of these things which are here spoken? As also the signs, miracles, histories, are they not known and manifest to every man? This pretence and excuse is but the cloak of our slothfulness. Thou understandest not those things which are written: how shouldst thou understand them ^^^wilt^Lso much js s%htly look into &eial=. .:.*' 86 LECTURE r. Take the book intjo thy hand ; read all thy history ; and what thou knowest, remember; and what is obscure, go oftfen over'\it." This Father yet more plainly corroborates the antiquity ^f the i^rbtestant doctrine and practice, for he says, " The Philosophers, speak obscurely, but the Apostles and Prophets make all things delivered by them clear and manifest; and, as the camion teachers of the world, have so expounded all things, that every man may, of himself, by bare reading, learn those things which are spoken." The same author, in his Homily on Lazarus, says, ^' I do always ejdiort, and will never cease to exhort you, that you will not Here only attend to those things which are spoken ; but, when you are at h6me, you continually busy yourselves in reading the Holy Scriptures, which practice also, I have not ceased to urge upon them who come privately to me. For, let no man say, ♦ Alas,' I am taken up with lawful causes, I am employed in public affiairs, I follow my trade, I maintain a wife and children, and have a great charge to look to ; it is no^ for me to read the Scripture, but for them which liave cast oflf the world,- which have taken up the firfitary tops of mountains for their dwellings, which liveithia contemplative kind of life continually.' What sayest thou, O flian? Is it not for thee to turn over the Scriptures, because thou ai;t distracted with many cares ? Nay, then it is for thee more than for them ; for they do not so much need the help of the Scriptures as thou who art tossed in the midst of the waves of worldly business.'.' He says again, " Wherefore hath the spirit of God so dispensed this word that publicans, v^Tvyi TbK ONB SOURCE OF REUaiQ^g TOUTH. 87 fishew, tent-makers, goat-herds, and shepherds, plain unlettered men may be saved by these books : lest any of the simple sort should pretend this excuse, that all things which are said should be easy to discern; and that the workman, the servant, the poor widow, and tlje mo^t unlearned of ^ other, by hearing of the word read might get som^ gain and profit." 'The same i Father ^ays elsewhere, "I beseech you that you come speedily hither, and hearken diligently to the reading of the Holy Scripture; and not onljr when you come hither, but also at home take the Bible into your hands, ^ and by your diligent care reap the profit contained in It" Once more, in his Homilies on the Colossiafis, he exclaims, "Hear I beseech you, ye secular m^n, provide you Bibles which are the medicines for'^the soul : at least get the New Testament." I ask, fs this accordant with the present toaohinff of the Church of Rome ? Is it the common practice of. ^Mimsters of that Church, thus to exhort the laity tV Who ever heard a Roman Catholic Priest or Bishot) ^^ beseech his flock to provide themselves Bibles, especially the unlettered and the poor of his flock? Yet, this celebrated FaUier, as we have seen, did this ; and others of the Fathers are not less expUcit, not less " Protestant" m the enunciation of their views on the general reading ot the Scnptures. Jerome says, "It is for the whole people that the Apostles wrote.' The laity ought to abound in the knowledge of the Holy Scriptures." feidorus affirms, "That the heavenly oracles have been \ written for the whole human race ; even husbandmen " \ he continues, "are in a conditio n to learn th.w> ^ ^^t, A 38 LKCTUBH t it is fitting for them to know. The learned and the ignorant, children and women may equally instruct thenMelves there." I might multiply quotations, but I forbear. I have furnished these for the purpose of demonstrating to both Protestants and Catholics that the boasted reverence of the Church of Rorrife for the Fathers is not so supreme as it is sometimes fvssumed to be, and that antiquity is againist her in her present practice of restraining the laity from a free examination of the word of God. Abundant testimony, therefore, is at hand in favour of the reading of the Sacred Scriptures by the people. Prominent members of the Roman Catholic Church frequently assert that the Bible is not withheld from them, or from the laity generally. We acknowledge that there may be found in the decrees of the Council of Trent one or two clauses favouring such a permission, but then these permissory clauses are so fenced around by restrictions, that they become tantamount to a direct refusal. And here, let me observe, that. the authorities of the Roman Catholic Church are not at one on this subject of Bible reading. A conclave of Bishops meeting at Bononia gave the following counsel or advice to Pope Julius III. : "By all means, as little of the Gospel as might be, especially in the vulgar tongue, should be read to the people ; and that little which is in the Mass ought to be sufiScient ; neither should it be pennitted to any mortal to read more, for so long as men were contented with that little, all went well with them.'' Fog^ Pius yil. pu^iahed in I9I6, a Bull against / ,n' "^■i^. ••^- THE ONE SOURCE OF BEUGlOuS TRUTH. 39 Bible Societies, in "which he represents the circulation of the Scnptures by Bible Societies « as a crafty device by which the very foundations of religion are under' mined ; a pestilence which must be remedied and abolished; a defilement of the faith, eminenUy dangerous to souls; impious machinations of innova- tors ; wickedness of a nefarious scheme ; snares prepared for men's everlasting ruin ; a new species of tares, which an adversary haa abundafltly sown." In the same BuU the Pontiff says, "It is evident from experience that the Holy Scriptures, when circulated in the vulgar tongue, have through the temerity of men, produced more harm than benefit."* But I must not longer detain you with extracts corroborative of a fact which, despite the occasional denials of her members, is stamped upon almost every page of the history of the Roman Catholic Church. Ihat the ecclesiastics of that community genertdly are opposed to the circulation of the Bible, is L patent to the. worid to demand accumulated proof. The Word of God is not read by the great body of Roman Cath6lics; it is not even circulated amongst them; it IS not permitted to a Roman CathoUc to buy or sell a copy of even the Douay Bible, without an order in writing. Should a Roman Catholic bookseller infringe this law he would subject himself to heavy ecctesi^^tical penalties. Yet we are told the Bible is not withheld Irom the members of the Church ! Lastly, I ask you not, « Are you a Roman Catholic ?" Are you a Protestant ?" I ask you not, « Are you an • S— auto afrtin end ofthli tiGiuN. 40 LSOTtms I. Episcopalian ? a Presbyterian ? a Methodist t" But I ask jou, " Are you a man ?" Then has your Divine Creator vested in you the right, which it were unjust to withhold, of reading, for yourself, the Holy Bible. Do you feel that you are in darkness ? This Divine Word will be a light unto your feet, and a lamp unto your path. Would you become acquainted with the cha- racter of the Great God with whom you have to do ? With his attributes, with his will, with his law? All the information which you require may be found and obtained in this Blessed Volume of., truth. Are jrou a sinner ? In this Bible and in it alone, is disclosed the method of pardoning mercy through the atonement of Jesus. Are you in sorrow and affliction I The Bible reveals to you the only fountain of consolation. Are you an immortal spirit rapidly journeying to the eternal world ? In this Bible, this book of books, you have . opened up to you the path that leads to immortality and eternal life. By whatever motives men may attempt to draw you oflf from the study of this Bible, heed them not, for it is God's great gift to every man, and therefore to you. It is your light in the darkness of the wilderness ; it is your chart in the voyage of life ; it is your anchor in the storm of distress ; it is your armour in your conflicts with your enemies ; it is your bridge of safety over the river of death. Love your Bible — ^bind it to your heart— cleave to its truths — ^follow its instructions — obey its laws— trust its promises. "Search thb Scivipturrb,"— for they are they which testify of Christ : " Let tub word or CjU iisT dwjell in^ you ric hly i n all yiiKipr n"ji" Th e w Qrd_ THE ONE SOURCE OF REUOIOUB TRUTH. 41 of the Lord endureth for ever, and this is the word WHICH BY THE GoSPEL 18 PREACHED UNTO TOU." " Here may the wretched sons of want Exbaustless riches find ; Riches, above what earth can grant, And lasting as the mind. " Here the fair tree of knowledge grows, ^ And yields a free repast; Sublimer sweets than nature knows, Invite the longing taste. " Here the Redeemer's welcome voice Spreads heavenly peace around ; And life and everlasting joys Attend the blissful sound.' \ "\ » - n^ ■ • < i im ^' ' ■ ' • ^^^1^^ .# '. '.'• ' ,■ • -* ,i fc ' . Jk, i«fOTE TO LECTURE I. HLDSTEATIONS OF THE DOCTRINE OF T&E BOMAN CATHOLIC CHPEOH BBSPEOTINQ THE BEADING OF THE SCaiPIUEES BY THE LAITT. 1. The fourth rule of the congregation of the Index contains' the following provision : "It is, on this point, referred to the judgment of the Bishops or inquisitors, who may, .by the advice of the Priest or Confessor, permit the reading of the Bible, transUited into the vulgar tongue by Catholic authors, to thoa« persons whose faith and piety, they apprehend will be augmented arid not injured by it; and this permission they taust have in writing. But if any one shall have the presump- tion to read or possess it, without such written permission, he shall not receiva^absolution until ke have first delivered up hwk Bible to the ordinary." , ' 2. Propositions of Father (Ju^snell expressly condemnftd in the Bull Unigenitns. Translated from Dens Theology. (Vol Tiii. pp. 816, 8^,6.) " The reading of the Sacred Scripture is for all. "The obscurity of the sacr^ word of God is no reason for laymen to dispense themselves from reading it. "The Lord's day ought to be sanctified by Christians for reading works of piety, and, above all, of the Sacred Scripture. It is damnable to wish to withdrdlw a Christian from this reading. (Acts xv. 21.) "It is an illusion to persuade oneself that a knowledge of the mysteries of religion is not to be communicated to women by the reading of the sacred book. Not from the simplicity of women, but from the proud science of men, has the at>ose of the Scriptures arisen, and. heresies have been produced. (John iv^ 26.) "To take away the New Testament from the bands of jairiwfa> DS , or tajhutit^wp froa^beflar^fadri pg l im a tt m nhi^ M' Mi 44 LBCTUHB I. means of nnderstanding it, is to close tfa6 tnduth offensive to pious ears, scandalous, pernicious, rash, injurious to the Church and i|s practice, neither agaiqst the Church alone, but also against the secular power, contiunacious, seditious, impious, blasphemous suspected of heresy, an^ savouring of heresy itself, also favouring heretics and bereeies,ftndeveD8chi^m, erroneous, approaching to heresy, often ooodemned, and again f^ven heretical, and manifestly renewing various heresies, and chiefly those which are contained in the famous propositions of . Jansenius, and indeed being received in that sense in which they were condemned. Comnwnding all the fiuthful in Christ, of either sex, not to presume to think, teaeh, or preach coneero- ing the said propositions, otherwise than contained in this the same our Constitution, so that whosoever shall teach, defend, IKtblisb, or treat even in disputation publicly or privately, unless it may be to impugn them, or any of them, conjointly or separately, shall be subject fpa» facto, and without any other declaration, to ecclesiastical censures, and the other punishments decreed by law against the perpetrators of similar Uiings. "We command also the venerable brothers, the Patriarchs, Archlushops, and Bishops, and oth^ ordinaries of places, also the Inquisitors of j^retiial gravity, that Uyy may bj all meaoi J MOTB. 45 i df Cbrist to atioDs of this coewe and compel gainsayers, and rebels, tvhatsoeten by censures, and the aforesaid punishments, and the other remedies of law and fact ; the aid even Of the secular arm being called in for this purpose, If necessary." . 8. Translation of the Bull against Bible Societies, issued June 29th, 1816, by Pope Pius VlL, to the Archbishop of Gnesen, Primate of Poland. ^ " PiDS P. VIL " Vbnebable BaoTHEH,— ^ca/ •^ or eflFcct by authority, you will daily execute with the utmosl eamestnesH, placing yourself as a wall for the house of Israel. "With this view, we issue the present brief; namdy, that we may convey to you a signal te' j|t»-f6A. i4-j;'£.| W .':TT''~'S' '" LECTURE II. THE ONE HEAD OP THE CATHOLIC CHURCH- ^ I CANNOT proceed to the subject~6f this evening's ^discourse, without expressing die gratitude which I felt last Sabbath, at the interest which was tak;en in the su^ct of the opening Lecture of this series, — " The one source of religioiis truth." — ^And for the sake of those who were not present on that occasion, as well also with a view of refreshing the memories of those who were, I will repeat, in few words, the conclusions to which we came ; which, I. am bold to say, must have been undeniable in the view of every candid Catholic or Protestant who was present. - Our time was chiefly occupied jji defending three Protestant principlea : First, we entered our protest against any addition whatever to the Holy Scriptures as binding upon the faith and practice of the Church. We showed (1) that Protestants reject the Apocrypha, on the authority of the Universal Church of Christ for the first four centuries of its existence, and on the dis- tinct authority of the earliest fathers; in support of which statement we adduced the testimony of the celebrated Catholic historian Dupin. We showed (2) tl^^ Protestants reject dir\i»^l ;.ft<¥«^ti that the Serijrtwres were written in the vulgar tongu^ and tiiat they were delivered cnther by mouth or epistle to the ]MK>{de generdly; on the direct evidence which the S U ft^pt O Ya fc fatniBh by b oth precB pt a nd eTampie , ifarfLiL *fc .( 1 i THE ONB BEAD OF TAB OATHOLlO OMURCII. b«lioveth 6veTy Christian to search the Scriptures ; anartyrdom, "t«ere was raised A great perseoutioB '•Ji' 1^ ■■"1. r 66 »- ' Lecture ii. against the Church which was at Jerusalem.^ Now Peter founded this Church on the day of Pentecost ; it was therefore the first Christian Church ever established; in the midst of it was. held the first Christian Council that ever assembled ; and at this Council, though Peter was present, and addressed its members, you do not find either in the Acts of the Apostles, or in any authenticated copy of the Fathers, even the shadow of an intimation that he assumed authority over the other Apostles. ■ So far frotn this, we learn, from the nineteenth verse of the fifteenth chapter, that James pronounced the decretory sentence — "For which cause I judge that they who from among the Gentiles are converted to God,^e not to be distjuieted ;" — which, as says Chrysoswm, whose authority my Roman Catholic , friends at least will not question, means, " I with authority say this," for as he immediately explains " he, (i. e. James) had the authority of the Church at Jerusalem con^mitted to him." I pass on to the forty- first verse of this same chapter, and I read of Paul's going through Syria and Cilicia " confirming tfie Churches^ In the fifth verse of the following chapter, I find the same expression, "And the Churclm were confirmed in the faith." Such language would not be tolerated by the Church of Rome in the present day ; she rejects the notion of several churches; but you have seen from her own version of the New Testament that the A'poatles spoke of various churches. I go on to oonsillt the epistle to the Romans. There was but one Apostolic letter written to>the Church »i Rome, and thi». not by Peter but by Paul ; our Roman' Oatholio m THE QNE HBAD OF THE CATHOLIC CHURCH. 5l i friends seem to hold it in high veneration on account, as they say, " of the sublimity of the matter contained in it." Now I think you will all agi'ee with me, that we have a right, a priori, Ja expect in this epistle some reference to the position of eminence which the Church of Rome:now declares itself to have held from the days of Peter aiid Paul. If Rome was, as is maintained, the mistress of yhurches, if Peter, as is also maintained, w^ the founder of the Church there, and was withal the Prince of the Apostles, might we not fairly look out for some expression of deference to the apostolic chief, and might we not anticipate that Paql would' say a word or two of Rome's exalted destiny ?" I search the Vulgate and the Douay version in vain for any such expression ; there is not a syllable which, by even the most refined torture, could be brought to support this strange opinion. I rather meet with expressions' that overthrow the doctrine of the Universal dominion of the Church of Rome, for in the sixteenth chapter,- the Apostle speaks " of the church that is in Cenchre."', He speaks also of "the 'Churches of the Gentiles," and of "the Church which is in the house' of Prisca and Aquila," and as he draws towards the closing sentences of his epistle, he says, "AH the Churches of Christ salute you.** There were, then, other Churches besides that at Rome, and they sent their ordinary salutations to the Church at Rome ; ordinarjr I say, for a precisely' similar salutation was addressed by the same Apostle /L « the Corinthian Church,—" The Churches of Asia saliJte, you." ITie Apostle does not call the Roman Church " our Holy Mother," but addresses it in the same tenn» ■■' ■ « ■■ ■■ — — — — ■-■ — - "" ' ■■ / #., * -^ .i^il^^Si^. .^^,^i)&^\jWL. ..i^khk^ AKj4fi»MMMtUUMMttl>. >Mu ->?'^xr^ 68 LBOTUBE II. I in which he addressed every other Church to which he wrote. - • ■ * The Roman Catholic Church, in common with ourselves, believes that Paul was martyred at Rome, and that immediately before his martyrdom he Jirrote his? second letter to Timothy; Bishop of Ephesus. I will turn then, to this epistle, for surely I ought to find something about the supreme exaltation of the Church at Rome, something about Peter its asserted founder,' and something about the necessity of Timothy and all 'other Bishops submitting themselves to the authority of the Holy See. Now, I wish every Roman Catholic present, to read oujt of his own Bible this epistle^ for he "will, I ^ sure, be completely baffled when I tell him that in this, Paul's dying testimony for the truth of Jesus, addressed to the Ephesian Bishop, there" exists not a single reference either to the pre-eminence of Rome, or to the chiefship of Peter; he issues no command requiring subordination to the decrees of the (^w^ch there ; he speaks of several persons by name, but he says not onC^ord of Peter or of his work. Secondly, — ^The right of the Church of Rome to assume .Jqi^ herself only, the title of Catholic of Universal, is denied by Protestants on the authority of the Ancient Fathers. I feel sure that if you will only give me your attention on this important point in the Protestant controversy, I shall convince you that, appealing only to the best authenticated Catholic standards, this assumption waa not by any means coeval with the establishment of the Church at Rome. f ' THE ONE HEAD OJ" THE pATHOLIC CHURCH. 50 (1.) The first proof that I shall adduce will be taken, from the Roman Catholic version of the epistle of Clement Bishop of Rome, to the Corinthians, written about A. D. 90. In this epistle he expostulates with them on their having deposed their ministers, and having permitted contentions amongst themselves. It will be observed that Clement here affects no superiority- over the Corinthian Church, but addresses it as having equality with the Church at Rome. The conkiencement of the epistle runs thus : « The Church of God which worships at Rome, to the Church of (tod which' worships at Corinth, called and sanctified by the will of God, ' < ^-^ 60 LBOTURE II. perfect foreknowledge, they constituted those of whom we have spoken before, and delivered a rule thenceforward for the future succession, that.jwhen th4y departed, other approved men should take'Hhejr/ office and ministry. Those, therefore, %h^ were isbnstituted by them, or after their time, by other appri)ted men, with the consent of the whole Chukh, and who fulfilled ieir ministry to the sheepfold of Christ, humbly, quietly, and liberally, and through a long period, obtained a dietinguisted report from all men, those we think it unjust to depose from their office. For it will not be accounted a light sin, if those who offer gifts without strife and with holiness, should be removed from their episcopate." ' (2.) The second patristic testimony which I shall adduce is from the writings of Ireriseus; and here I shall have to tax your patience for a little, because it is to the authority of this Father that our Roman Catholic friends so frequently refer in proof of the supremacy and catholicity of the Church of Rome. Listen then, to the following sentence from his work against Heresies: "We have not known the system of our salvation, except by those through whom the Gospel came to us; which then, truly, they preached, but afterwards, by the will of God, they delivered to us in the Scriptures, to be the pillar and ground of our faith." Here at least, there is no reference to the Church having been built upon Peter, but upon the Gospel Faith— this is the pillar, this the ground of saving Unith. I But in the third chajjer of this same book a^jainst .^^ -. ,a,*|s iV" r-"», i^ n f <^<"( ' ^ THB ONE HEAD OP THE OiTaoUO CatECB. 61 Heresies, there occurs the follo^g parage, to which I .n„te yo« candid .tb,„tio„, because it is thj st™lt endence from autiquity *hich the RomarSuo Church can adduce in favour of her claim^ S^t The U^f on of the Apostles being manifested thS w't::b-«srat-r.r:r^^^^^^^ • :'r ■'"»'<' •- 'edfeus," he continues, T^ ;~f' ' volume to reckon the successions of all the Ch2h • rurrbt'tr-''".'"'''^-"-'^"^- pa^"f::trarrei;^-roCh' founded and constituted at Rome bv th.* ' pnneiHit,. it must"n°rrthaf the-X.oS , should resort, that is, those who are faittol f ! places round about; in which Oh L^ .1 ' "" V •uthoritv n,n»^7k X . ^^ ^^®° possessed suMeia«= -^^^^rov.rm^M^^ WorJd, and thr^ i ir-'™^e.''»«^fT»t i' ^HB 0KB HKAI. OK THK CAXHOUC CHTHCH ».„ 63 important Church in fj,^ "^uentiai, and the most onraelvcs, that it does irnt „. • ^ amongst ^"^^'^^^^^^th.^^CC^ Congr^tiona; ^t it ™e to the poltion 7^Z 7 '^"^ ' benevolent church- Wi, J ?! '^' ' '"™erous, a -d experience tdh!^*""^ byniinitereof tdent the influence of such achnlh ^""' !'''"* '"'"''' ^ «-^ churches ? P^ J^, T. ?' '"™""'"''8 to the Church at E^Tt^!.?" """^ I«»'e"«««=ribe. rideraUon. It is .saL?!-'""^ ■""""*»' <»- view of the ClTw *° '^'"' «"' fl-i. 'H^iri-rr-h-t^r-'^r'^"' second century there w«^ «T?* '^®''- ^» **»« ^«Bishopof'^Eor::r^i::;'r'"'r'' the tame of keeping East., . JZT^ ■*™' "'*'>' 4 A' ,M -!&'.■ J i ■ 1 64 UBCTURE IL excommuuicate them. For this high-handed stretch of power he was generally censured, and amongst the rest, Irenaeus wrote him a letter of expostulation, of which the following is a part : — ' "But those elders, who, before JBot^r, governed the Church (Jver which you bow preside, (i. e., the Church .of Rome,) namely Anicetus, and Pius, and Hyginus, with Telesphorus and Sixtus, neither observed this custom themselves, nor allowed those who were with them to observe it. Nevertheless, although they dfd not observe it, yet they preserved peace with those who* came to them from these Churches in which it was observed. And when the most blessed Poly- carp came to Rome, in the time of Anicetus, and there was a little controversy between them about oihet things, they embraced each other presently with the kiss of peace, not greatly contending aboliMbis q^^tion. For neither could Anicetus ever p€rsui|^«» ^F^^Blj^durp to icease this thing,' because he had lived ;'|||^p^v with John, the disciple of our Lord, and wim t^&tjber apostles, and observed their custom continually. ^l|niP, on the other hand, could Polycai^, persuade Anicetus to observe it, since Anicetus said that he retained the custom of those elders who were before him. a When matters were thus situated, they cOmpiuned together ; . and Anicetus yielded to Poly carp, as a token of respect, the oflSce of consecrating the offering in the Chiirch ; and at length they de'parted from each, other^ in peace, as well those who observed this oustonj, as those who obseiived it not, keeping^^the peaod* of the whole Churob.*! ^v .fei.. T , ^ . aPKIp™ mentioned dmua* t/ for the »hole CI&^^„ . ,"™ »««^ Home, how could iS»X° ^"'. "'" <''"^'' »' ^a^fc.e,i::s^^;r^ ufwu uj« eartli, tell me. hoW Pni»/..«^ ^^ hold . cont.^~ ^CtS"ZZX *" authority? Anfr,, ^f ' ^ *""" whoX«ted hi. KshoDof / "^'' ^^*'y' ^^^ 't '^^ that the eacrament. coweoration of the Holy ure^L7th?L^f '"" *'' *"^^^°"^ ^^ ^^^^ Script- -^«««^The tesiimonyof aoknowl^d hwt^ (". \; 66 I^CTURK n. ^ support of the Protestant view. Eusebius, in his invalu- able history, has preserved several epistles of the Emperor Constantino, tiirough whose ze^l and devotion the Church obtained so signal a victo,?^over Heathen- ism. Two of these epistles throw considerable light on this subject : — ^ ^ " Copy of the Emperor's epistle, in which he ordere a Council of Bishops to be held at Rome, for the unity and peace of the Church. ' Constaptine Augustus, to Miltiades, Bishop of Rome and <» Marcus. As many communications of this kind have been sent tome from Anulinus, the most iUustrious proconsul of Africa, in which it is contained that Caeoilianus, the bishop of Carthage, is accused, in many respecte, by his colleagues in Africa ? and as this appears to be grievous, that in those provinces which divine Pj-ovidence has freely entrusted to my fidelity, and in which, there is avast population, the multitude are found mcliniiig to deteriorate, and in a manner divided into two parties, and among others, that the bishops are at variance ; I have resolved that the same Cjeci- hanus, together witib ten bishops, who appear to accuse him, and ten others, whom he himself may consider necessaiy for hi,icause, shall sail to Rome ; tjiat before you, as also Reticius, Matemus, and Marinus, your ^ coUed^es, whom I have commanded to hasten to R(M»efor this puipose, he may be heard, as you may understand most consistent with the most sacred law.'" "Copy of the epistle in which he commanded another colftcil to be heldi for the purpose of removing all the disaensioi^f the bishops. ^ * 9 THE OM BEAD Or th« CATBOL.O CHURCH. 67 • CoMtantine AuguBta, to Chrestu,, bishop of S™. «"». As certain jwreons, some time .ofL™ i . »d wickedly begafto di«ent Jm th f olfT "^ eubM .bich%p::;d\rbe%tt:fx*r colntwl-tr "'■' Pf'«°>™udy and. ince^anUy contending mth one another, the bishop of Rome bein^ ^Tr^^ I" '*'™ '» •« » co-test mieht b« most hoI° r^™"""' ""'* '^' "'"""^ d»c S onr r ot^tr-J" ■""' '" '"" "« "o P"'"«* decwl", T'^' ^"'*f """"""S •<> conform to the ought ^hlTea^dTr the ;: •'!" '°'"*'' '""°'' their own volunlar, °° ™ ""«*• ''X ^ t»»e same day «t the aforesaid place : 1 1|r^, : J.U -^-■-^^^'^"^"^ 68 lECTURB rX, V that by thy firmness and the prudence and unaniinity of the rest that assemble, this dispute, which has con- titfued mcessantly until the present time, in the midst of most disgraceful contentions, may be discussed, by heanng all that shall be alleged by those who are now at vanance, whom we have also commanded to be present ; and thus the controversy be reduced, at length to that observance of faith and fraternal concord, which ought to prevail.' " ' ^ I appeal to you, could these epistlci have been consistenUy written, if ihe doctrine which is now con- tended for ly the Church of Rome, had been then understood and prevalent? How, if tlie Church and Bishop of Rome were then pre-eminent, could Oonstant- ine have committed the charge of a Council of Bishops, meeting in Italy, to the Bishop of Syracuse? How could Constantino have tra«sferred to this counca the decision of a question which another council, at which the Pope was present, failed to settle f Tell me, how it is, if the Roman Catholic doctrine is true, that Con- stantine writes to the Bishop of Rome conjointly with Marcus, and merely as an equal and a colleague with Reticius, Matemus, and Marinas ? Tell mo why it was that the Bishop of Rome did not convoke these councils ? for, according to the Roman Catholic doctrine this was his prerogative. And tell me, lastly, if the Roman Church, by the appointment of out Lord, it the mother and mistxess of all the faithful, how it is that the cele- brated Eusebius, one of the most learned men of his day, from whom wf have ijwt quoted, writing a book on the Hiatoiy of the Chu^ for the first thr«« hundred ' ^ A„ '■^ ecclesiastical histoid —tell m^ t f , ^^^ ^^ ■ tive which the Church as.un,r .1 ?L P"*"^" .os.st„p„„ unity .s S«l to CaThXv t "T «>, that the want of «ible unity iT^LZZ h. argument which they ply ,g4«t uXu JT, ",' frequency and power. Now we .ffi™ ?v ^ '*" contradiction, b«au.e .TZlt^: ut'"' ''^' '^ .Catholic writer of authority, it'ZcL^Z,,'^'" .. atoolutely destitute of thi,*„rk of CatZr f °" Pop«, Cardinal, CounciK »d 1^.3?:^^ ^ ' "nong.. whom I might me„S^ P0IX7*' Bonifaoe, Canlinals and Docto™ a.11 ■ „ ^ ^ .iu. Turrecemat. and^^ 0^^^^ ^■ ""• "far th > in f aU itUit, >, qae^u. of S ! \ •; \ w A» ff , <*>* )>2^^.^ '< 4 k 70 LEbTURE II. atnd admit the Pope's liability to ^rrorjn fact. But the Jesuit portion of the Church, whik is rapidly extending its doctrine and influence, acknowledge the Pope to be unerring in both these respects. " The Pope," say they, (I quote on the authority of Caron in hip Rempn- 8trantio,)«i8 not less infallible, in questions^* of fact or right, than was JeAis Christ." But the infallibility of • the Roman Pontiff, as maintained by the Italian School, and supported by the Popes, Cardinals and Councils already mentioned, has also. been rejected by similar authority. '♦It is certain," says Pope Adrian, "that f* the Pontiff may err in those things which relat^ to faith." « It is not to be doubted, that both I and my successors may err," says Paifl. *' The F^nch and other modems," says Dem, "impugn the infallibility of thd Pope." The Councils of Pisa, Constance, and Basil, have also rejected these superhuman pretensions, and plkce infallibility in a general council. An assembly of this land, in their estimation, is superioi^-t^-^e Pope, who, in case of disobedience, is subject to deposition by the same authority. There is S third opinion on this subject, sustained by eminent names, which reposes infaUibility not in any general council, but in a general council convoked, presided ovei;, and confirmed, by the Bishop of Rome. There is even a fourth opinion which spreads the infallible power over the universal church. To this opinion, however, there are not many adherents. Now, brethren and hearers, I ask you whether, if Unity is an infallible test of Catholicity, the Church of Rome can lay claim to be entitled the Catholic Church of Christ ? Here is a dooltrine of great moment it their / L.vs>a. ' THE ONir HEAD, OF TH^CATHOLIC CHURCH. 7l ecdesiastical scheme, respecting which there itf a coni. >• plete disunion of opinion: and I put it to my Roman Catholic friends this evening, whether it is kind or just to>unt their Protestant neighbours with want'of unity while ther^ is so great a division in their own ccMnmu' nion on this, to them at. least, vital question; Again, there are diversities between the doctrines Sf the Church of Rome as Ww held, and those which ^ were held in earlier periods of her history, that are completely subversive of her claim to unity. I have only time for one or two instances :— - ^ The Comicil of Trent declares that the Pope of Rome 18 Christ's vicar, and hath the supreme power over the whole church; and that without subjection to him as such, there is no salvation. Is there any unaniiity betweeathis doctrine and that propounded by Gregory the Great in his first Epistle, in which he says « For one , Bishop to set himself over the rest, hnd to have them m subjection to him, is the pride of Lucifer and the forerunner of Antichrist ? " I might multiply quotations Illustrative of such diversity, but the time fails. What then is the Catholic Church ? I reply — ^ the whole bodv of ^jlfst's redeemed ones in eailh^ in heaven #ith Cardinal Bellarmine, I aclmowledge , that the Catholic Church d^^Christ is divided into two ' portions,_the Church trim«igS&l, which is before the - throne of God and th^amb^Vd the Churcl^itant. which IS now on earth fighting It^ way thXh the ' wilderness, towards the' heavenly Can W And so we often Bing those simple but sublime sta^:- .L H / o 12 WCTl'RB II. ■" The '4i,rch triu^hant in t^love Theif mightj joya ^ ^now/k f Thetfjn tby^lpriods re^iLi^ ^Aadhow Mre thy tffie ;# ^e in the kiu^dbms of thy graA °^e kingc^ttg are but oqe." T »thoHc Church on earth ? It is tte Christ's believing discipi^" throughout .-embraces all the branches- of the living ^^'^:^:f\Fth::i7'^^T^ stock :^all the:^ng stones , j..^th^ spntual temple which is built upo%.^unda. |,rf- sp^tual body, of which Christ is the hT^d tht ^ tdmne Spirit, di.soul:-all those who, l^yl^'t Chnst, ai^ washed and ^nctified, and j^stifi^ i^ the nameoftheLo,dJesus,andbytWspirit'ofourGoi-i all those scattered throughout the world who are -wcreatur^ in CHriat Je.us, and who live . lifoTf .fiuth in the Son of God who hath loved them, and g^ven h^lf for tJiem': Call them what you will, Lii^C from where you will ; find them in any one of tJmanT fold eccksiastical divisions of which Christendom ia orT:\l t '?' I^-^«tant,Epi,copal Communtn or out of the Presbyterian Churches ; I carejiot ;iet them but be found trusting only in the merits^^^,a Saviour, let Uiem but be found ^^nging forlfcuS of fiuth andiove, let them but be fou^iiSSkweS I I "^^f' ' < THI OH. HIAO OF TH. OWHOIIC CHTOCiT. 58 i»g feo. .8 tie hope .^ glorjr in their h«.rt.,lon ' tl^ I .1?' u"" °'""'*-" I Weve -with Chr^«». torn, ttat "where pure faith m, there the church i,j butwhere pure feith is not, there the church is uoT" There >s a church on eartli, not always visible to aen/' "Ilv t r' r° "■"""■"» '" *e days of ElijaVknown i only to God There is a' church on earth ip which Jdiovah dehghts, and upon which he sheds an ■ dlustnons glory Co„„ ..jta „, ,^,3 evening round about her and mark her foundations: i y„ur I^«ne Lord and Saviour Jesus Chris}, the chief comer stone ;-lo„k at Peter and Paul, anrf James and W>n making up with hm, the glorious foundation ;- Z T"Vf " l"-«K*artyrs, see Timoihy elde,^ ,n the church, imphrting strength and height and beauty ,„ th« walls ;_conten,plate the myXds "f unknown spmtual stones that have been i,«rted by the Dmne Architect^ to give compactness and symme^ t„ the whinfluences upon the assembled worshippers "Hiiliness unto the Lord" is wntten over the altar; and on one side we read the ' X7sid?~::r^ '' ^^' ^^ *^^ ''^^^" -<^ - ^e other ide-« Peace on earth, good-will towards men." And now we are to inquire « Who 48 the Head of THIS Catholic Church?" /^ ^'^^^ ow The way to the solution of this question has been l^7tT\ ?'"f '^ ^"^ ^^ investfkns" ;? « wt ?^T t"^" ""'^^ ^''^ "^ immediafely to t Who IS the Head of ti| Catholic Church ? The text answers the question, ant I read it again :_« And fie IS the Head of the body, the Church, who is the begmmng, die firstborn from the dead; that in all things he may hold the primacy" r.^^^'n?'' T1. '^"* ^"^^'^ '' *^« ^^ Head of the Catholic Church ; Roman Catholics, as we have already seen, assert that there are two Heads; 1st, Christ in Heaven; 2d, His Vicar, the Pope, on earth wish to read to you an extract from a^ #ell Jkpowrf . * Sfkw p> THE ONE HEAD OF THE CATHOLIC CHURCH. 75 Roman Catholic work, « Ferraris Bibliotheca Prompta " which is an authorised standard of Roman Catholic divmity. The extract may be found in the Frankfort edition, printed in 1783, under the word « Papa ^' "The Pope is of such dignity and highne^, that he IS not simply man, but, as it were, God, and the Vicar of God. Hence the Pope is of such supreme and sovereign dignity that, properiy speaking, he is not merely constituted in dignity, but is rather placed on the very summit of dignities. Hence also the Pope is Father of Fathei-s^ and he alone can use this name, because he only can be called ' Father of Fathers,' sinci he possesses the primacy over all, is tmly greater than aU, and Ae greatest of all. He is c^fled -most holy,' because he is presumed to be such. On accomit of the excellency of his supreme dignity, he is called ' Bishop of Bishops Ordinary of Ordinaries, universal Bishop of the Church, Bishop or Diocesan of the whole world, ^vme Monarch, supreme Emperor and Kin^ of Kings ' Hence the Pope-is crowned with a triple crown, as KiW of heaven, of earth, and of hell. Nay, ihe Pope's exceUence and power is not only about heavenly, ten^ tnal and infernal things, but he is also above angels, and 18 their superior; so that if it were possible that - angels could err from the faith, or entertain sentiments ^ contraiy thereto, they could be judged and excom- mmHcatedbythePope. He is of such great dignity and power, that he occupies one and the same tribunal with C^t; so that whatsoever the Pope does, seems ^to pro|^ from the naouth of God, as is proved from TW Pt,pe is, as it wefe, GodoTearth; — :^ jn t ivp^rwjj'^S.-J ■«, ;-. m # '*%■; •■< •f God for these assumptions. The passage upon wh^ r.U the whole claim pKthe Pope'^^hS BHteenth chapter % the Gospel by St. Matthew ail! t M,^^' ^"""^^ '^J^^ ^^ ^^ I ^i» build my chur^nd J gates of hell shall not prevail again^ It -And I will gave to t^e the keys of tie kingd^ of :T^^ "'^^^mthou sh'#bind upofrrth ahalt loose^on earth, it sh^Yl^ed'also iTh^^i^ "^ -^ Upon %s pass^irSre to ,nak. two or tJxiea brief observations. ^^^» ^ ' wea (!•) I| ij conc|P #all hands that the literal ti^u^roci:, Ac. ThMwo word, are diffem»t..^i. •PSP - 4 . • '> THE ONE HEAD OF THE CATHOLIC CHURCH. 11 nirpoQ which meaivi a small stone or pebble— the other is rkrpa which signifies a rock. The vulgate so far as the Latin language enables it to do so, main- teins this distinction. « Tu ea Petrua, et Buper ham Petram:^ If our Lord had said thou art a rock, and upon this rock, or, thou art a Mone, and upon this stcme, we might be ready to^low that the literal interpreta- faon of the words would favour the meaning that Jesus Chnst intended to affirm that he would build his church upon Peter. (2.) Observe, that this is withal a figurative expres- Kon, and one, therefore, upon which alone a vital doctnn© ought not to be made to rest. (3.) bbserve, again, that the Lord Jesus renewed t\w commission of Peter to all. the apostles after his resurrection.—(St. John, ch. xx. 22.) 14.) Observe lastly that neither our Lord nor Peter's Irtohc brethren, by their conduct at least, put such a *..!, ^^^^^"P^° ,*^« ^«^ gentiles, and of the poor: >. itioch, I with- ►e blalmed. ames, he did sre come, he f them who of the Jews )j them into lot uprightly 5phas before the manner w dost thou THE ONE HEAD OF THE CATHOLIC CHURCH. 79 I ask you then, seriously to examine this pas«^^ Do you find m it a syllable which could lead 3o apostles ? If at were so, how comes it to pass that Paul entered upon his ministry and continued inlU'e yea^ without securing the,authority and peEia«C ofTlZV^l^'-' («aLl8,&c/ WhaJbTcom: of Peters headship m v,ew of the fact that Paul with stood him to the fan^? wk»* u '*»' -"^"ui witn- iWoii-k-iv .'" /"® 'ace ? What becomes of Peter's infallibility in view of the declaration of the blessed and inspired Paul that^he was to be blamed f UoTcom Paul, the youngest in office of nil ♦],- ., ^ But let us take another view of tU, vmkik ^a«.^. « .t n.ay surprise you, I am p«pared TZ th«t mmBter of the Roman Catholic Church rn^i^.v Cath*"";:;./,*:!,^;;-.:- 7^. *.t ever, to the unanimous d^senf of the Father " Nn«. t I if -y Roman .CathoZ€t.ren tots "atl^ Tnd ty that forasmuch as the father are very far fmml! ^' inhm nn fK^ __^ ™ ^^"7 ta r from unani. ~-'^'" *^ "«^r of T^rist in these woni.; "hey^ i»ii 80 LEOTUBE 11. r^ V • to thL that isLT. , , ; °«^ "*^*''™ <'«»"d«' ■ Peter? l"; ^ J'! "''* ^''"-'' "W^^ - related to , m.rtestfnZdZlTT''^ '"" changing th*- Peter individuau/ n„ » "''." «onferredtWs.„po„ church." ' *^'^ 'V '^^y*. -ot to the Oqgen, l„ hiytommenlary „„ Matthew, vol. i. «,„ . If you suppoai-ftat the church is built bv r^ ^ ' „ ■ one single rock, Peter, what do you ^tof Jot^ T «>n of A ,aer, aud ever, one of .re^oZ :;i t,*' •■Thoconfe,.i„r f?l:tbfa;2;r^''"^/°"°™^- ■ "■0 teya of the eternal ,„rch are delivered l" . , ' ■■ , Ambrose says expressly: "Faith tl,«A(i.- - ■'.t ' foundation of the churel, f„ '""'• •l^'^'^^fl"' ***■ V flesh of Peter' tulTil^ •!? ' ™ ""' ■"'<'°f ">«' . • ■'y°"""J'°J^t father, who« opinion Uhiu ,u»^ : *<■ >», «' , ^ y-'} n >.'' ^'<:"<^'pm Vv i much huA to 3ir faith. Lord conferred , foi- he says, the chui-ch:— •ive this right ' •cm our Lord's refore presume' , ave descended ^ is related to changing the' redthis^upon I will build s, not to the vol. i., says ; 3y God upo^ ?f John, the apostles ?" tary on St. -> 8 follows :— thy reward, . ^ happy of this new w^os^ will r said of the' !8 of death ' shall qitote i . <"* t .1 THE ONE HEAD OP THE 'oATHnTtr, ,, IMS t,« d.u.h , ,,, ,, Peter,\altho:;h the sam! til of thri ^ .^^"8^«°^ of heaven, so that the strength of thb church IS consolidated upon all alike" S I^-k .f .^epossible te e a™ I ,„ ,,,» „«,,.. He ne^eth „« ^^I" for "in hm dweHeth «ll tl,„ f i .«. '"*<«"'<>'. fooatiy, «M "tohimn power isi.iV,.t, iB !.„ .\ ■n earth" V™ i • ''" eUf " '» "«>n>ii alid ■ m earth. Yes Jesus ,s our gIorio#|l,,„„. „„ J dom our g,„de, our life, our 4„,™t,, ou/.^,*^ He B the boginniug, the flrsi-born «,'! n th„ de.d' IJat ,n all ,),i„g, fe may ,,„,d ,|,o ..^.^IV" hJ " *r™M/w:tf-'^-''"^'""'^-^^^^^^^ « t> ^ . - 1 ,■0 .».ohr primate, ourlebief ih.epherd, the ■ > • j;^ ■"> sti^&ii'Ay' i .1 . > '4 i* 82 f 'Ni', I-BOTURR ir. !:l members of his bodv to ^ h T "^''J<"'"<"'- To be "tones ia h« ^^l' ^ "f '"•»°«';«' i" iLvioe, to be apostolic CatbobX^ ^^T^, ?'. "» »P"'-' honour and the g..ateslppf„trtf '' " "■' '"^'f ' Him, as the giver of life f^! , "° """"'■ ^^ church derives all her gj frort h" * T"^ *« . ti-gs the church deriraTl'hl;™ H," "'w'''"^ »' -5 other ecclesiastical crown bnt T T. ^" ^'""' brow of our blessed ZZet „^ ""'^ "^"^ I" ««clesia«tical throne hTT, "^f^' "» other God is exalted a Pri'^'^dT" *'""'' "■« «»- "^ no ecclesiastical scept^:^ h"t Z'T^ '"" '"'""■' •» Him whose right it I to reii . ,'"'' " ""^'^ ^y believing, as 1 DouarBTi" frr",?''?'' '^■^' ^.«««v ,» ,. ™,.„^ ,, J;;;^;. ;h.t^^i« hcds the "AIU.il the po,„r„fJa.„..„ Bnngfo.lhtl,oroj..Idi«l.» % .*^^^:^ 1} 15 LECTURE III. THE ONE OBJECT OF RELIGIOUS ADORATION. the fi^t four centuries of the Christian em- li? ' only Head of the Catholic Church ^1^1 '~~^ °"' the spiritual .embe. of Chril^C t H^L Th *" all power is given in heaven and on eZlZ- 7 "" Lecture, "" ™™ "" ">« '"bject of mj, p,e„„t "The One Object op bbuoious ADoRATin» » „: . \ 84 aa LECTURE Illi -ft-'^ to you as a text, is found in thf. '^'"' '° ''^^ of the Apocalypse, Tt'^ e'ei^h, ^dTr' ^'^^^^ reads in the Douay Bible twl"''^''^"^- ^^ SHEWED ME THESE THINGS. Anoel, WHO * And he said to \tv • q^™ ^wof the subject e7.tT . ''''™'' °»*<>'i« one of the 8tionees^„l^ ^ ''"''"'"™ "" ^-^t^Me - Church of Rome T.t ? ''""'"' "g"™' «■« -ek ,o bring hZetlht "^ "'"'"' ^'"'-'•■"» «rpr«« Church, the Nicne : .J beUeve in onoG^ iSelf Atojghty, .naker of heaven and earth and rf an !^ . viable and mvisible." T oMn .1,7 " ■- "^S" Almighty Maker Tf h ^ ' '" ^ ^« ^^tter »"v ^«aK:er ot .heaven and earth » « tt J ^■T«'; "h" I-«l our God i« one Lorf ^^t tfc, r T' , ° aud the P„>,e,unl, taking „p thTimT o J!L ^^''"' " -ponda '. Tie Lord ourl^ ^oTu^"^"^ ■'°'»' *f aeTrinne^a^Ztrilh ""Cd f'*'« ^o not fee. it neces.^ ^ ,,,,^7;^;^ e^nl'f " ' betwee, Pmtestantiam and Roman cT?' ^"^ "OU disputed point I. " , '^,f'>l*o'»ci8ni, it j, "l" ^ onV fair!;: oii SZ^intT' """ " "omm^uity, there are so4«T I ;r*: ^'^*!"* comparatively, who adh«», ,„ .7 ! «>q>«Mion ♦till fewer who ^If r 1*\'*'""»°' A""", and .^^ •v ■mof9- JB ffiions oT" It «4 '■ » ■ ■1-. •»" #•■ -H' ii p 4' 80 lEOTUKE HI. Sooinus; but it will be conceded I fWnt *», * t. ^^^' th«. once read, aad ^jh deS T ^' f" """" Light; true God of tL On'/^ ' "«'" o*" eouauUtantial to tht-F^r tL^«°«'"'' ""^ ""^' o«r »l™ti„„ c^e dow: t;" Zr "" '"' Ceittr?rt"f2n"'s;:irr «.«., a^d t.^ oCv.r— f^:i hear, repeated by the minister and people WithTn., verbal al.e».i™, the mme beantifnlpL "1 ""' into a Preebjterian Qiurch durinrr fh. T^ ^° miniver, and I W Wm ZCZCL IT" °' " f»ith, in which lh« Ml .™''"™S ™ a confession of « • " ^'f th« following passage is found- "U the unity of the Godhead there be th?ee peZTs „, substance, power, and ete™ty, GodZSr g3 the Son, and God the Holy Ghost Tl,!> IT' ■ ^".neither begotten nor' pr^i„^r ^"X" "' ^JSn;;-rt;i£dr ) ■ .... - ; forth the praises of the Tritine a^A • .u "GWbeto the Father: and L^h^Q ^' ^"'^' Holy Ghost"; and the Refold ^^' "^ *^« respond, " As it. was in thl I ■ ^^"^^^^^ ^^joice to w. this e.>.ed"srora' '^°'^' ''''^' »-» God.'" Thi isT.;,, , V "■^'"'P '^ ^'i thy Being by members nf K„,i. ? " ™ ^'"ne " ""« Key ol7l^^tl ^f ''"°"""' ^'"''V M-ay.thefonXa^v^ion^t*-^"''^^^^ ^'- " O a«/i * 1 ^ ^«^ononai exercises : — P"% by «.e t^,:''":;-™--cea,eo^e A welLri^;r w*;^ z''z •^'^ ™ f»' thy great glL o Lorf r3 f ^"^ '» *« the Father Atoigily " ^ ''^'"^5' «"«. God ev«rr„:t;^;*i^.;:'- - '>'^«'« °°>->ep.ti„.othemoL7a„rca2^.-:-!^ /' 1 _A.,/f« 88 UCOTUBK III. "^ InT^^T'^"'''^'''' *^ ^' ^^"^•^ ^ tt« devotional- books of our Ito^an Catholic Friends. ^i^T ^, ??°' "** ^''^*^<^'^ of dispute here: We all acknowledge that God is a Spirit, and^a^ -they m truth ; that indeed we ought to love him with all our heart, and soul, and mind,.and\trength 4. Protest^ts and Catholics ar^ generaUy agreed ^^ toj.e fearfully evil character of idoLy inlT^t I open &e Douay Bible, on the second command- ment, and I read : ^ "ll»ou Shalt not make to thyself a graven thing, <* in the earth beneath, nor of those things that are in the waters under the earth. >. «^ou Shalt not ;»dore them, 'nor serv^ them: Ix am the Lord thy God,^ mighty, Jealous, ^siting the \ miqmty of the fathers upon the children, unto the thi^\ and fourth generation of them that hate me " To which I find Btppemied the following note • " All such images or likenesses, are forbidden by this commandment, as are made to be adored akd served • accordmg to that which immediately foUows, tkou shall ^t adore them, nor serve them. That is, all such as are designed for idols or image^ods, or are worshipped with dinne honour. But oUierwise hnages, pictL, or representations, even in the house of God, and in the I^IJ Tf rV'' ^ ^""^ ^^« forbiddenTare expre^ly authorwed by the word of Qod." 7^^ I take up Dr. Butler's Catechism; re(»emmended by T t ->{ > ' I the devotional '\ ■ ' ' ' \ THE ON^ OBJECT OF EEUGI0U8 ADORATION. 89 the four Roman Catholic Archbishops of Irehmd, and . fi^dthefoUowing: «\^at is commanded bythefirat commandment? Answer, To adore one God, and to ^ ^Zl , K .''T" ^ '"^ ^^ '• " What else is forbidden by the first commandment? Answer To give to any creature the honour due to God alone » In another catechism, I find this abhorrence of idolal^ expressed yet more forcibly; and, though tl,e copyTf ^oned by eccW,cal authority, I wiUmgly quote from clZr^W " P"^^"^'^ ^ "^ '^y ^y^ Roman CatBohc booksel^r, and, as I suppose, freel/ circulated and used by the members of that comi.mac«. I ^ beheve it mdeed to be a reprint of an ecclesfasticaUy authorised catechism, bearing tl^ same title, and pulv hshed and circulated in Ireland On x^B^hirtlT 1 rauA • « n^ XI. r^ P^ tlurty-seven ^ I read Do you then worship fi^angels and saints a^God, or give them the honorMbelongs t^Q^ jUa;M^?'i Answer, «No; God fori," ForXwo^^ , ^^-Mjreason against his divine majesty" ^i^ this, I ^ed scarcely say, P«>testants are at one wii ilieir Rolpan Catholic brethren. . ^ At tliirf stage of tiie dl^-usMovFt will be desimbl^ .^ detennine, mat is idolatiy? Its existence wj^ ack„owh,dgo Wo acknowledge al«> the tendel^ .f ^.ehuman mind, or we would rather ^y keart, J^ f^ state to seek after visible o^i of ^olif X? ' "! P""""^ ^y «" I^^to^Finrt, tie mow w*re deified, were worshipped as godi:, thto, heroes m^ of renown i n_varionspurauitv^^ ^ ■:\ V "i J ^kiris 90 MIOTURB in. ™d<, likenesses of th ^C 0!^^ r"7"^™'H Mnoed and adored £, • ^ "^^ *» >■« '«"»• -»»yp..eestS ^rC Ir -n- "" *" the doctrine of th. ™„. , ^»'»«'J<'ently to this of the Jerior altT f r'""'' '*'^ 'o '^ ^'^<^i<"^ of St. PM Ir^ChanlTd'^^r*;'™^' "Ptible God into the a3„f ft??""^ "' ^ "°°'- t'ble man and of i>- j f^ ™ '""S* "f ""mp- -gour, and an eztinction of the '^T^^J^T influence of which emends over every ^dTS 2' t' and to every social relation. ^ ^ '^'^^ iiw^at, then, does idolatry consist? " ' of fir w ^"^r °^ necessarily consist in a denial ot the existence of the fi-ua o^^ cs ^ , aeniai part of the sys Jof plil rfp' ' '^'^^^ ^ ^ also in those which a^ cw' "^'^ ''"'^""'' "^ then meet a profled Ath^'T'. ^'" "'^^ ""^ '"^ ^ «- a proressed Atheist, but scarcely any mtokf 1\ ,• - ;"«^, ■^*^P* 'i^v-' ■}- «T J ■ THE OOT OBJEOT OP EEUOIOOS iDoiilW 91 ■ howev« ignore, who woTriiips an idol, doukto th« bemg of »n infidMy supreme and glorious Spk I gnmt thaf, in some of the ruder IMien nationi. the , ve^ cn.de and unperfeet, but it is'^fc, be forgoW hatm those countries in which Paganim has rLS fte magnitude and the refinement of a religious avstea, • ft ^ple hold docWnes concerning the LneC^' «ot Tery dissumlar from those which are Urtained by ourselves. For erample, the eternity, the omnipotaiol fte^ommpresence. the omniscienc^'the holinC^ ™dom, ae benevolence of fte Supremo Being a™ Md m their in tegrity by th e Brateunical se^^ njdostan, bu^^SnSSfTn this account, aTthey .dolaters, worshippers of hnages. Almost every fo™ . of man, of boast, „f bird, of reptile, is worship'peZ -ngstthem,fcemlS=^,tr ta. two who denied or even doubted trfbeing of . SMom>iv._Id„latry does not necessarily consist in Sat "^ """,""' °'™ ^"« aupremf ^^o" nat such an adoration of the true g'«1 is compa»k H ^ f "'■"^'■on of the sin of idolatry, n^y Z gathered from the histoiy of the ehildre7„f feaeY Kings, mi t read in the seventeenft chapter at Ih. twenty-ninth and following ve,«» :_ '^' "" ■ "And every nation made ffoda nt ihJ. ,B tth^faft e. . m^c o fu.C^ v;Sw- • J- -11 V ft .1 ■ -.^ !>l^\Jl «it 0» ^ V /' 'f '^ ."" ' / / / / ' - ,., • ^ ■ / -** r 1 t, ' « .' • s". ■.-:.; i - " I 1». : -^i f* - \ '■ \ \ \ \ - \ « ; : > -t p'- IMAGE EVALUATION TEST TARGET (MT-3) /. i,. \ 1.0 I.I 11.25 ^Ui 122 ^ US, 12.0 11111= 1.4 Hill 1.6 m 6" f) / /] >' * ^^ /; 7 't Sdences Corporalion 23 WKST MAIN STRf ET WIBSTIR,N.Y. 14SM (716) 172-4303 ' ^1>S ■<^ £^&<' «fo.i.-:.u:tf »rM:i,t,5;,^%irjr^> 1.;.... .• ^-r: t ■ .?.'&■■ 'SA'-:'^i: id i' ('i;-; f ^^ ; : 1^ ^^■^..f».''/L^Jsu.i 4' Sf • f rni JiitifflpMpTjM >•( IK ;\i^. , r.i^'K.iiiZ^'^ '..■' ii i*-^^'2> i*»4.'j ' ' .' .-'Ww *■. a' ■j:?*iUtt_. uiia^Uue^ ' ri( fte Motter of ^J u^r "^^^ I fi^ i» a» ««». Btin, Virgin. amst«.yB»Iamaedoor. By«<,if„, tlM h. regarded tte tiUe «, «>Iely ^Mi.io him ...Sl^iUin.'', •iin^Sk #^" .-.o- TOT ONK OBJECT 0» lUUOlOUS ADORATIOIT. 9t self. Other tides are ascribed to ihe Viigin which certainly partake of a divine character, such as « Most hdy Mary » « Queen of Angels," « Queen of Heaven," « Seat of Wisdom," « Mirror of Justice." These may be found over and over agam in the devotional boofa of the Roman Catholic Church ; and I ask, do they not savour too much of divinity to be applied to any W ture, more than which I am not aware tiiat any Ga^oUo ever contended the Virgin to be. It is possible, how- ever, that you may not consider the ground of our Fotest to have been made, as yet at least, sufficiently dear. You may imagine that it is neoessaiy to adduci stronger proof of the ascription of divine titles and work. to the Vn-gm Mary. Let me then refer you to another Roman Cathohc publication, and as I wish to make sure ti,e gromid on which I stand, I will mention the name of tiie author, his reputation in die Oaurdb of ^ Rome, tiie name of tiie work, die phwH. in which it was printed, die date of ite publication, and die audioritv upon ^which It k circulated amongst ditf adheronte of die Church. The audior dien of die work hom whil I quote w St Bonaventuie; his position m Ja «am< should invest him widi some audiority; U wm motJ over a Cardinal Bishoi. ^W - • i^S ^^HT^ ^ honour m die latuigical books of die Bom«» Church, from which service die Mowing Mmtenoa is «traoted: «he, St. Bonaventu.*, w«,t.l«iyZL^ to which, ^mbming die greatest leaming widi^t ^y, he affects die reader while he instruct him." Ij, the «une service diere is die foUowing pmy«r: «0 Lord, who didst give blessed Boiiay«ntim to thy people iiMi-i :!■ 94 UiCTURE III. was the instructor of our Kfe here on earth mav h^o.Z our intercessor in heavpn " tt ^"'^"'. may become ae wort ^ to i,e,^„^ ^^^ ^^_^^ ^^ Pta of ^ the Psalms, whe,« „„„ the name of oIl Ll^ *pve you the foUowmg specimen. It is printed in I«»n. wh.oh I wa. first read- and the/t'^l." "To thee, Angels :and Archangels, To thee Thrn„«. and Pr^ncipaliti. humbly bow thL:;ivI " "" lo thee aU Choirs, to thee Chdj^ and S^rar^T,- exulting wor^ip around [thee.].-«r ^^'"' ^o th- air a„g,K, e,e,^J^^ ^^^^^ ^^^ ^^_ and ^ll'^'i^^ '^'^ f ^' ''^^^ ^^ ^-J' ^«» Moth.. . You agree Uiat creation is a work of God, and that to ascnbe ,t to a creature is idolatry ; what therwiinl ^ of the following exti^t ^^ t fc^ The heavens declare the glory of the Virj^Eo^e Armament showeth fdjlh her handiwork TTtow • See note at the end of k^ii Lecture. •f THB ONK OBJECT OF RELIGIOUS ADORATIOK. 06 that these extracts must be oflFensive to the mind of many a Roman Catholic in Oie congregation. I feel persuaded Uiat they are regarded by you as not only Idolatrous, but even blasphemous ; I am aware too that some defenders of tJie Church of Rome have sought to remove the responsibility of this work from Bonaven- ture, llie celebrated Dr. Doyle especially; but if he remove it from the Saint, he throws it upon the Church, which, from 1834 to 1840, permitted eleven editions to be published at Rome, the heart and centre of the Church, with the imprimatur of her authorities. In the face of tJiis, Mamiing has asserted, without proofc that this Psalter is found in the index of Prohibited i^ooks; which we deny; and, therefore, throw upon •im, and upon any one else who makes the s*ne aaser- lon, the burden of proof You must see the index yourselve^pbefore you believe that tl^ere is to be found in It, a book passing through two editions a-year for sue successive y^ars, bearing the imprimatur of the Vatican, and printed at Rome. But 1^^ evidence is irresistible that this is an authorised Roman CathoUo work. Give me your attention, and I wiU convince you that this is the case. The first formal and entire collection of the works of Bonaventure was published in 1687, undpr the patronage of Sixttis the Fifth, Pope of Rome. The Psalter is included in this edition ; and what IS rather remarkable, there is prefixed to it a life of the- Saint, by Peter Gal^inius, who, on page 19 particularly specifies, the Psalter as the production of Bonaventure. If these are not the present sentiments of the Church of Rome, she has changed since the day. ' I UlpTURK m. 1«in w I "l" ™ '"»™ iesri o£ that of ^.aching is notr^oCi Le L^^^^^ t* ^- unity is fabulous. ^ ^ *^^^ ^^' ^^^d (2.) To offer sacrifice, praver or nroio^ ♦ isidolafrr 'n,,^ • ,' T^' ^'^ P^*^® *<> any creature of the gj^^ds of Catholie doctrine, a work froSThS o«:tefto\--« :tvz„Td.tr^ ft^ have any power to help us independenay of S good ™u»d pleas™, „e do not pray to th^' ^"^^ iVom this It IS clear, that the Church of Rnm. ^ds positive prayer, and dependance::^n 1^™ Ji^ as idolatrous, and sinful. We accent %l;. •' "d .tate that tte Erformed Ch^^ ^1^°°"!°^ t'r:i:L^^otr;irr^ I find in the litany of our Blessed Lady of Loreff. the following prayer • « Wa fl^ ♦ *r^^ ^wtto, Bacr^d Mothfr o^G^. d^ni5 ? ^ P**"'""'^ ^ Kuor ui i*oa , despise not our pravers in «..* atlut^tfvT ''"«'°-" ^"»«^»ddt^ aosoiute prayer to a creature ? ^ THK ONE OBJBOT OF HEUOIOUS ADORATION. 9Y My next proof is talfen from the Encyclical letter of Pope Gregory the XVI., dated August 16, 1832 : « We select for the date of our letter this most joyful day, on which we celebrate the solemn festival of the most blessed Virgin's triumphant assumption into heaven, that she who has been, through every great calamity,' our patroness and protectress, piay watch over us writing to you, and lead our mind, by her heavenly influence, to those counsels which may prove most salutarv to Christ\flock. "But that all may have a successful and happy issue, let us raise our eyes to the most blessed Virgin Maiy, who alone destroys heresies, who is our greatest hope] yea, the entire ground of ouNiope. (St. Bernard. Serm de Nativ. B. V. M., sectvii.) May she exert her patron- age to draw down an effi^cious blessing on our desires, our plans, and proceellmgs, in the present straitened condition of the Lord's flock. We will also implore hi humble prayer, from Peter, the Prince of the Apostles, and from his fellow-Af)ostle Paul, that you may aU stand asawaU to prevent any other foundation than what hath been laid." I adduce, as another proof some petitions which occur in a small devotional work, entituled, « D Tesoro dell'Anuna," The treasure of the soul. It was printed in Naples in 1842, and is in general use throughout the kingdom of the two Sicilies. On page VO, we haw the foUowing specimens of absolute prayer: " O most afflicted soul of the Virgin give me conso- lation. .->"'.'• ■': ,'';^M :;.--..;:: -.>.,,,,,^,, 08 WCTURB HI. x^jf _^J|;0 m«t adorable body of my doar Mother, conrfbrt ' puri^re"' '°™*' '"" "' *» «"-' of P^adiae y""' ®'^- -rrom this volume whioh io ^^n i_ thfi ♦.o.i!- . ^^^ *'^'' ^**^«cts illustrative of lie tot is an ab«,lute prayer to the Vhgm : O Jtoy, a,y refuge, h<,„ „ft,„ h « «.y«tf to be, through my am^ the alave of HeuTy* have broken my bonds, you have snatched me from tt! hands of my fierce enemies ; but I tremble Z^T , «gam falling into their powr for I T, T T °' ^ h- no ^pose, and"^:^ i y e^r^' ft ^L:tSyo^iirsiF--r.: ^^^tlmaylverft^lTvotTorL'L: W ^fv^ "° "f*" *" '«'"'y»oat the last hZ' ..T ^°" /<"".■"«»<' "PO- my lips and in my hear,, and may I expire while pronounch« this na^e \ er, comfort f Paradise and trust > the end, • ever and AJphonso published ge of the Nevers, lU known >n of our ratire of re of the not felt 1! You rom the I fear of it their yet to ler and »; but in my rible of tie last in my name THB ONE OBJECT OF RKLIGI0U8 ADORATION. 99 to the end, that I may find myself at your feet in heaven. Amen." The second is an account of a vision, whose teaching is neither more nor less than an exaltation of the power , and mercy of Mai-^ beyond those of our Divine Lord :— ' " We read in the Chronicles of the Franciscans, £hat Brother Leo, once had the following vision: 'H^ saw two ladders, one red, at the top of which was Jesus ' Christ, the other white, at the top of which the Virgin Mary had placed herself. Several attempted to ascend by the first ladder, they mounted a few steps then fell, they'again attempted it with no greater success. No one arrived at the summit. At this crisis a voice cried to them to turn to the white ladder, and having done 80, thfey happily ascended, for the benevolent Virgin held out her hand to aid them.' " ^^ I know that my Roman Catholic friends will say, " Such expressions as those do not escape our lips." \ Some of them, I grant you," do not, others of them, however, are taken from devotional books wh^sh are in common use in this city. But, .in respecftf ihose petitions that occur in books, which, though yol have never seen them, are sanctioned by the proper eccles- tical authorities, you slirely wiU not venture to protest against these, you surely will not reject the prescriptions of your own Catholic Church, you will not surely disavow the sentiments which I have now read from the Pope's encyclical letter, you are bound by your own vows, bound by every principle of your church, to pay the same deference to these sentiments as you are intending to pay to the Pastoral letter which has lately "'►J ■4 (;*,'\.r» \ '■'V 100 LEOTVRB III. L ♦ 4 ' --l^ " reached this countiy from the sacred congregation, res- church. We hold you, my dear friends, and your church, to- the doctrines which we have gathered from these works, freely circulated as they are in Catholt Countries, until their authors shall have been denounced, and the books themselves introduced into the /« t laA^Mt, if*' 102 tEbTlTRE in. Whafis to me t^r iju , ' commentator, a. 1 alh tZ tf f"^ ""^ """^ foUowiog verse. Jrto« t^I," ^J:''™* *« ■>«^~- . that he was to perform, and that it ™ af h ""' '^ he wrought it-besides the manner"rf '"':."')•'« word, a, to the tone -and^tr. , '^^'"^ *« ^ the ,ame time, whicHouU „ ,<'°™'*»™<='' *ewn af who were present o, ft" ">'"' ''■«>" «• '!■<« word, indicatCl °: W "^' """■ '*"^^ 'o' '^;-.,ui^tXr:ar---'«. tenish in the revenrclp^rofT o' 'TIT '''™' said to him: Blesed i^LV^'"^ "P ''«' ™« the pap, that ga^^e: sutt """"' """ ^'^ ""^ "O chapter (ver. 19, 20, 2,), ^ " •'^"''«*» "i' «Shth " And his mother and brpfhmr, »d^e, conM not come 1 hSTthr^^d" ' '™ ■' "And It was told h?m • in, ., t.rowa. 'ta»dwithou,de,t^™t;fj.r--^%'.'^«« ^^ they who hear the word of God, and do And now let me condji/»t Wv * coiyjuct you toa scene upon which / of our Saviour ( stood by 8oiB^^_^ J 'ring the next ^ * "Jo you, dopye ' of the .miracles 't her request speaking the ^ - ice shewn at' >wn t« those bllowed: for ce, Would be )rd8« blessed Jesus Christ pel by Luke hese things p her voice re thee, and pronounced the eighth into him ; d." y brethren sr and my d, and do r Oh which THE ONB OBJKOT OF RKUOIOUS^ ADORATION. 103 aiigels gaied with holy reverence, and upon which many ..m this .Church have often gazed in imagination with sacred joy and grief. I take you to th^ heights of Calvary ^ . on the day.of the Saviour's crucifixion ; se^y(«r Jeshs • htoging upon the cross ; see there the blood it'^atoiuff ^m his teml)le8, from hi? outstretched hands, from ^ . nailed feet; contemJ)rate his fearf&l agony; &e from his l^jBud.hia hands, his feet, ' ,. .^"^ow and love flow mingled dowj)4_^ Did ere such lore and sorrow meet,- .- ^, ^"^ tJio«>8 compose so rich a crown f * .Se^k ffi^fbcrt of the cross looking on with Wumful a^ety, the mother of Jesus, and the wife of Cleophas' and Mary Magdelene, and with them the beloved JoW Now mark the affection of the man Christ Jesus I* When Jeans therefore had seen his mother, and the disciple standing wlioili he loVd, he saith to his mother, woman, Ibehold thy son.^After that he saith to his discipl^ behold thy mother." What' tenderness is here displayed ! what pity ! what kind«^ « ne^^! Who can but admire the filial care of the Son^ of Man, so strikingly exhibited, at the verf momeit that he was bearing the sin of the whole world ! But is there any referenqe to the high dignity with which the t^hurch of Rome seeks to invest her? Does it not seem to you impossible that such an address should have been presented by the Lord Je^us Christ to Mary and John, were the Roman Catholic theory scriptural and evangelical ? " ■' ^ Again, in what light did the Apostles regard Maiy aa^r the aseensJon of our Lord ? Did the Apostle John '^^t>. :^== •/-^ r - J . V ' ' '^ 104 UiOTURB ni. the three epMeLrbtrr ^^ ""^ ^ '^T »■» of Paul refer rherlntv w.;.'™'* ' ""■ °'^ ^'^' <" you, then, whether «„ch an IT- • ' ^ P"' " *o -iti that prominent^^ i^T"" " »' '" «'»»P«tibb *o has received fromXcheW^ "'"'"' "■"'* . commanded to pray „e are . V ^™- ^* »« '«'»nples of .pLj;„ p";i„^"f,^P"'y.''« have trough Christ. ^hisLShf "^""^ •" «<^ of sainte will be di,cu2l ^^7? °'"" '■'"^''°° M^ator between Gr::fd Le^" "'"' "" " ^ "^^ Virgin MaTrtfl' "T?'"'' "^'"^ «^« W» "o the of cakes which they IS L f. ,,'^'" ^"^*»' «>« "e« po«ibIe for oZ^it^ ^"f^"' '^^'r It Bouaventure and uZtitZT *" ""^ "" 8^«« *^°" '" "« homage which they paid ■ik... i^^iimmkt THK ONE OBJECT OF RELIGIOUS ADORATION. 106 to die Virgin Mary, I leave yOn to judge : it is at least evident that Epiphanius, and others of the Nicene Fathers condemned them as heretics ; for in his work ^ ag^nst Heresies, Book iii., he says : « Some persons are mad enough to honour the Virgin as a sort of goddess." Might he not have said the same if he had lived in the days of Liguori ? « Certain women, he continues, havd transplanted this vanity from Thrace into Arabia, for they sa<^ifice a brea||Uce in honour of the Virgin, and in her name they ^asphemously celebrate sacred mysteries. But the whole matter is a tissue of impiety abhorrent from the teaching of the Holy Ghost, so tJiat 7?«,r7..*'*" '' * ^'^^^<^^ business. In them is fulfflled tils prophecy of Saint Paul-' Certain persons shall apostatize from the faith, attending to fables and doctrmes concerning demon gods.' " After speaking of idolatiy m Neapolis, the natives of which ^rificed to a ^ whom he took to be Jephthah's daughter ; and of idolafay inEgypt, whose inhabitants honoured Pharaoh's daughter as a goddess, he further remarks : « We Christians most indecorously honour the Saints. Rather ought we to honour Him who is their Sovereign Lord Let, then, the error of seducers cease. The Virgin Mary is no godd^. To the peril Uierefore of his own soul let no one make oblations in her name." Surely ' tHe Father who penned these sentiments, would, were he now amongst us, lift up his voice against the incense and the prayers, and the gifts, and the homage which ar« daily presented by the Roman CathoUc Church- ^ Mary merely, but even to statues and images of a ■ a ^ ^ * ,.- £k. 106 iKCTtrtiK in. ofourLorf Jes^f .'d i?T°« '^' ^''^ "other A not. in the D^""^ ^ '^"'^8'^'°« iern^o^. eighth verso of Z^Ltt', "T'^'^ *» *i<' '<"?- "TheeowordsL." m'?^"'"'"''^'^'' ««»d^^ "■y hearere! we should imJiTi^^ }''°°'"^ »»- from heaven interruptil™^ " '*'" ™ **"<' « ™ice e-««7.eve^proeti,!:„^;™^P;^-.-e^W,ove^ olond of incense with ihl „ T^%T ^ "«"" of every i.*o, for I am'Cwrrt ^r r^^"-™^^ — hohathsaid...I..e^-,^^t.Ti^^',:: ?«j^ ■ V-*'™!^ THE ONE OBJECT OF RELIOIOUS IdORATION. 107 Ood.»' Amongst ourselves we see that jealousy is ex- cited by the surrender to others of a smaU part only of that love and serWpe which we owe to me alone. What would avaa the professions of attachment, the smiles, the attentions of a husband to a faithful wife, should she^ witness smiles and attentions conferred upon anoAer> What would avail in the presence of a W aU Je titles with which we should address him, and aU the homage with which we should present ourselves to him, and aU the obsequiousness which should mark our conduct towards him, were we to select a favorite courtier, and in the presence of the King himself address to that courtier the same titles, and-approach mm with the same obsequious bearing? "The Lord thy God is a jealous God;»-tliink of this, and remember that he hath also declared, « my glory will I not give to auother." ^ ^ And now I appeal to you, have we not clearly con- victed the authorities of the Roman Catholic Church of ^mntting the issue and the use of publications in Which the glory of the Most High God is transferred toOie Virgm ? convicted them too in the very face of a pamge from their own version of the Scriptures. I the Lord, that is my name, I will not give my glorv to anoaierr Have we not proved^beyonY Z possibility of a question, that eminent Saints of the Roman Catholic Church whose days are kept,^ whose works are admired, and to whom invocation is pres- cnbed, have given to a creature the titles, the service the prayers, the praises, which belong only to the Creator? »The Lord thy God is a V J, a^.. *►. 7 V 1 -'.' ■'.' '*►•" 103 MOTUBJ III. M»t High wits "tt »r ,"■' ^■'f °""^ •" *« nay b« kindled a^It ,7'™'^°''^. ""at my w«th -heated ^^'"^.Itrj ^-'7 «^=" «-" to mi«gl, the worship' „f bLu ^.h .f-"*' ""«"" Jehovah! "TheLoJth, nT- H" *« wrehip of it -anifest^, i„ l^Uto^'of Herod" itrh^'T ."" made an oration tn tt,. . ^ "i """^ ^e had "ailed a Z an^ i T"'*- ^"^''^ 1^-^U.U Lord, and beingT,^t> „? ** ^' "" ""S" <"' t^' And because ii^^iZ'^T^ *^™ ."'' *<" «''°«'- P-tese against the ;llei^j;:^rranrr ieaven." Bather wo„u ■ "* *'"'* art in 1. whieh rSrwr-^^>«' ^«ge of sinners to whid^^„„^''?"=°'j' «'"»'• ^e <)lnit the Son of gTJ. I "* °"" *^' >"" •f«1» l- their sins."' ^^^erlrJ^^f , -P'" asbend from earth to },A«^.« • t^ ^^ ^°P® *<> ,iij;*^toii'tefiS&ie. THB Olflir OBJECT OF EEUOIOUS ADORAnON. 109 justice i with us God and not Mar^ is the Comforter of the afflacted; and we wiU content ourselves with the exclamation of David, « Unto theb will I cry, O Lord Thee do we give thanks, for that Thy name is near Thy w^drous works declare." '« Truly mysoulwaiteth upon. God from Hun cometh my salvation, He only> my Kock and my salvation, he is my defence." It wiU not avaU for any Roman CathoUc present to aay, I do not subscribe to those sentiments which you have this evening read respecting the Virgin Mary" T hold you to every sentiment that I can find in th^ or my other books which are sent forth by the authorities of your Church. You belong to a Caliiolic Church your profession is that your doctrines, your ritUal, your' litm^gies, your practice, are one ; this is the boast of your great writer, Dr. Milner ; if then, they are one they cannot be diverse ; if you are a Catholic, how dare you refuse to employ any authorized liturgy which I can produce ? Will you resist the authority of ypur Sainta, your Cardinals, your Bishops, >our Pastor? It so you are not obedient sons of the Church, and there rests upon you her bitterest anathema Before I proceed to the next step in the discussion, I would exphun that I have confined your attention to die adoration of the Virgin because she is the most emi- nent Saint of l^e Roman Catholic Church. From other devotional publications, ecclesiasticaUy authorized. I could have adduced passages to shqw th,t divinetitieg and work, are ascriW to other saints. Th!s subject. hoifm, wiU be moro fully expouoded in a suh,^:,^ F i.*si4i,i««i,y'.,." i. -r^" m 110 U:CTTTRE HI. yonOiatwe havo sho™, that to ascribe divine titlef «tab«,e^ and works, to any creatn^ fa idoC Id aatthe Roman Catiiolic Church has done and i!^' • ih»*.tothevir^Ma^.^^,::::^/^^ (Effiottp. 756) ^ " °' ""' S"^°»'«' ™«Wp: « ■Kat it may be fiilly „nde«tood what wo«hip or •dorahon « due to them, it is to be obserrr^hl |;dom.„„ is an act by which anyone submtw^tft mother, „ the recognition ^f his excellence. TOh h the common opinion. And this «J„ration or worAin fe cjva or po,t,ca sacred or religions. AdoratirSr «lnl or pohtical, is that which may be offered t„T ^ "dsnpreme Princes on .econnt "of ht^'ctlfentS ft«r sutron, or the excellency of human pow r wWch ttey po^ess beyond othe„ , as is mentionrd in W hu^hers some are said to have adored KingTX D.«ng on h» face, adored th^e time (^s.^ " «•) 'All the assembly blessed the Lord Oc^ THE ONK OBJECT OF RBLIOI0U8 ADORATION. Hi their fathere^ and bowed themselves, and adored God a«d then the King;' (i Chron. «ix, 20;) where, « you see, the same word adoration refers to God and the &ng; although, to God the worship is latria, to the King ,t 18 only civil respect. Sacred or reli^rious adoration is that which is offered to any one on^^Z of sacred or supernatural excellence, as the adoration which M rendered to God, the blessed Virgm Marv and are three lands ; namely, latria, hyperdulia, and dulia The adoration or woi^hip of latria/^ii^ 4ich rd^e to God alone, and is given on accomit of His uncreated supremacy and infinite excellency. Hie adoration^ to the blessed Virgm on account of die maternity of ^ God, and other exceUent gif^ and her special super- emment sanctity beyond others. The adoration^, worship of efu/ea is that which is due and ^^t t^^ samte on account of the supernatural excelllnce of th^i^ sanctity and glory. These are common opinions." J^It ^^ ^r * "^^* ^ ""^ ^"' ^« *"t»^ority upon which these refinemente have been introduced into ^e Christian ntual. We deny Uieir Scriptural character and requu-e proof from our Catholic friends of le existence in the age of the AposUes of such distinciiool and g^dafaons. But we return to our position, v2^ ^at « to bow down religiously, ,'. ,. Z relljl purpose^ before images, pictures, or other repre^nta- tions, is idolatry." '^presema- In support of this position we adduce^ X 112 I-SOTURE III. Bible the f Jlti„7:o!X-- '""^ '^ " "^^ ^""^ no:re°Lt!:„nL"t4';'!'^^'' ^''™' "■-«• in fT,^ .1^^ , ^ ^ *^** ^« i» heaven above or ^.tStiL'twlCTe'lr"''^ ""' ""' ™^-»"' .T^^ ^ ' '^"^ '" *^ ^*»''«J'«' of St. John', the Mi|m.t ; on these tablee are engraved ™» m2^ . anfft"* ^r^"""" ^^^ *^ '^'^ '^^''^ tuo, ex iota ^f^ma tua, et ex tota fortitudine tua. THE ONE OBJECT OV KELIOIOCS ADORATION. 113 n J^on assumes nomen Domini\Dei tut in vanum. ■ "'-^■■' m. \ Memento ut diem sabbathi sanctifices. [From the fourth to the eighth, inclusive, ther? is no ■ vanation from our commonly received version of the decalogue.] IX. N'on concupisces domumproximi tui. X. ^ec desiderabis uxorem e^us. Here then is a direct mutilation of the ten command- ments. It avails not to say, that instead of the fi«t commandment we are furnished wiUx an inspired epitome old «^ <^We-ti.ose laws, namely, which rekte to God : :niou Shalt love the Lord thy God with aU thy heart, and with all thy soul, and with all% strength." ^cnbed witti his own finger upon the tahlee that we^ debveredtoMosesontheMount That record contain^ « d,.tonct and elaborate proscription against idoUitay, •^ this proscription, the Church of Rome has not kS prominently before tiie eyes of her members. WheL need of wnting upon every waU of churoh, coUege. joonvent^and scho ol, the distinct commnnHm.,,. .g^S Mr,. i'\'t ., •- 114 LBOTURK III. idolatry, (call it first or second, Icare noM^l,- ^. r quote from the J>o«ay Bible ^^ "^ ^ °"^ , " ™0U SHALT NOT MAKE TO mYSm^^ All sifch images or likenesses, are forbidden h. fV " «pr««.t,tio™, even b ItlTf gJ" ^T very sanctiiiirir oIV &. J^. * ^^' *^ J-. tA \ . ^B ONE OBJECT or RKLIG10U8. ADORATION. 116 system ^'ch rests upon so narrow a basis ! This note refers also to the ejection by t^ command (jfiiod of the brazen serpent, and argues^om this that worship may, bo paid to images. We deny that the serpent of brass . was bowed down to ; it was looked at, and thus the Israehtes were taught tJie simplicity of feith, but it was not worehipped, at least untU some centuries aflejrwards. and then, so indeed I read in the Douay Bible, on this account It was destroyed ; 4 Engs, xv^ « He destroyed the^h places, and broke the^statues in pieces, and cut J'WOhe groves, and broke the brazen serpent, which Moses had made: for till that time the chUdren of ^rael bmiit incense to it: and he called its name JVonestan." .1.^^ ''i T ^^'' y"" J"*' '■"^er to the teachn« of I. wad the foUorag fearful commination :-" Cureed be the mm that maketh a graven and m an^r on ^ Mb: and moved him ,o jealousy wiaTtheir gra^^ amga." In Numbers chapter ^i, 2,, H fa ^.^a^ P»™«Iy of Israel:-.. There is no idol in J«X ne.a,er«the„«nmuge^tobeseeninWl." A«d » Ezehd V,. 4, Ac, „, i,„, are foUowing terrjhh, denmicurtK,,. agunst idol or im.^ wp.^ 7^ •■> \' f i'«*S,i',i;-> -^-•^ 116 . UfCTURB in. Lrf^, f r ^^"^ ^'°' ^^'^^ «» Bellannine himself? ho^tl^ Tit itfenor or imperfect worship,, but offe«TiS.t 2'^e adoration to theVulT ^ ^:^,::" r^mblance. ^isdass maintains the same oS ^^^-oridNicenecounciWhichreprese'^S^ holy^ aa communicating holiness; and as entiU^T.r same veneration as the Gospel Th^ ,^/n^, ^ *^^ cond^nned those who S\i:^e^tn* o^^ assistance of the memor,, and not for adomfiof 1^ eouncd of Trent professed to follow the Clin ^" v^w, but it is dear that they departed fromt^^^^^^ ejq>ressly declare that these forms are to Tre^I ^ ^together void of virtue. n,e rJ2 of S? "* w presented to the oriirinal Th« S. ^T ^** Wi« a^« • . , ""gmaj. ^^e likeness of God n» Thaf nf ?i^ ^ *^ 'y'^™« "« we to receive f Tha of the couna of Trent, or of Nice? m!L opin,onarewetofoUow?ThatofBossuetrLl .^ - or Aquinas? WHata « ♦!, v ^"®^ orBeDarmine, ^^ »i.- 1. ^ " *^® boasted unitv of dn«*^» J of which we so often hear ?— But «iii p <*' a<»tnne deny that sup r.n>, ^orTnis.!"!!^! "'"^'^^^^^^ L "f-'ne woalH^mpaHrterase o«)ss f Listen ^T" 1» •^ .i^..-r ~A fc*^.'"^ J», I.' J y^- I;'""" 118 LSOTURE" iir. to the toacliing of the angelic doctor, Aquin™ which TOO ^I find in the third volume of hi', wlCp.^' t ^ to he addr«»ed to Jesu, .„d hj, i™^„"^" oro» Hence the prayers, absolute prayer., which in ae Roman missal am pr^^ to ^e cr„s^,!.»iai Oc,^onronlylj„pe,inore^erighteo„snesstokp°™ «.d bestow pardon on the guilty.- s.,e the pS ZT ' met this day for thy J^^.^-Ji^^'^t . cntsm, page 82. - You win not be surprised if I ask, where, in the New Testament, or m eyen the Old, do yon find correspond- u-gpraoboes! Which of the aposUes-fell down m1 an .mage , Who of the New Testament Sain MnvS you find a religious veneration for relics? Wh^ !. th, anthori^ for all this it the early ^urch? r t wantmg. Tertullian, in hfe r>o.i "L.,™ e«Jl," ««m;' most severely Weigh, against imaT^ It. ,bT«^•"f'• '"'"' '^'^ oonsidTr^ a' matter «„th ' My httle children keep youi«lve, fa.n^ mi.g« or idoW" Origen says, "It^L only a mS and fenbc part to worship image,, but also on. to dissemble or wink at it" Epiphanids, Bishop of Salraime, in Cyprus, who Uved in A.D. 800, thus write, to Johi^ Patriarch of Jen»alem, "I entered i^ . certain Church to pray: I found there a linen cloth hangmgm the Church door painted, and having in it ThM^fore, when T did .« the im^pi of a ««. han ^,. .^•..'X4'>^^d MK OKE OW.OT OP KRUOWCS ADORiTlON. U» wU>e Church of Chmt contnuy to fte a„u.„ria«„f Sonptu^Ididtearif L»Uy, the w««hip of iZ» .was m tho^veoth oontury, forbidden by PoS «a>onty. Oregon «., ^ le„ri^ Ma^hM aahop who had demolish^ imaJ^b,^ to flock had adored, bkmed the Bishop^treS theae ..nages, but praised him in unquL^ Z^ for p«,enung their adoration. Ihe^ ain.mt„ZZ and ^hat do you find ? Thaf Sninfa j P^ntiy, Vi.»in. „e it befl C^t^ZZ'^^"^"^ worship of the Mo* High ^' iXtt tht" T"^, i^ge^ What ia the Alimony oft "^..^t"'' "' traveUei, I Why that TtX t mtefligBnt J^nat which we have this 0^^:^ t<^Lr^ ' though we would do it with «]i v; j Protested, and, wiuTaithfuIiy dec.^ oCtn^ZZ"'^ *^ ■ ♦rfKome haa fiJlen into tiJT^T^ . *° '^"^ do not afflm, Z.^^t^^olZf^'^- ^' Church ia «„ m„, / ?^"" "'° ™™"i Catholic that aauctioraJch ^7- '™".'" """° « ^hur^h revealed uTe^L^""" " '^T ^^^^ -« luT, ' '""*"'e ■■" wnntenance (oa nn wiid, ,J tii-^5J^-v.:' 120 lEOTaBK III. «I»r.te and touch not tho uncl«.n ^if;" "^ '' f '""™- '^ ^ Mo9T H.OH God. Every mX! Gon ^'^IT^. r"^ """J^' of religion, ^oratioi but Goo, wo abeolntely renonnce. For..muoh „ He wffl not givo H,s glory to another, neither will wT'^d for«n,noh « he will not gi™ hi, phTto 'g;.::^ '"T" ""^"^ '«'• Angels .4 a™ 8,^™ wo»h,p only the infinite: Sainte a™ oreatnT'liTI onrsdve,, we wo,d.ip only the CWtor. We J^ wo.! ^.P the lord ou, God, «,d hin. only will Tj^ a, glonow, majert>y, hi. ahnighty poZer^h "tote purity, hi, abounded wS, hie Siwi^" tovJI .nnte ^tor^vere andnuHpufy hi.n.n.e,rr* pro^ onr heart, in hnmihty before him. H,; worfa of h>. hajd., ab^ve, .round, beneath, in aU their^ ■^cent gbne., invite us to adoration «,d praise'^ J0h,n« of glorious r^emption, the gift TS. ^.^ invite to «loraUon and love : The offer of a free mS P«feet pardon, of adopUng „e«y, of ,4,^^^ g™ee, of a new nature, of victor^ over d^,^ f glonou. «d eternal heaven, invite u. to serve M^d lov* «»d glon» ou, God. How great i. Jd..v.i. pf geT iiiii*f THK ONJI OBJECT OF RELIGIOUS ADORATION. 121 hand." ^ ^ P"'*"'" ''"^ *^« «heep of his What is adoration? Is it faith? Let us f r.«f J„ *i. « We n^ *K • ^ "°^ "^^^ *^« U»^^^«"«l Church • "»e Wd. Let us adopt that beautiful paraphrase :- " ril praise my Maker while Ive breath. And. when my voice is loet in death. P.^i8e Biml employ my nobler powe^; My days of praise shall ne'er be pa«t. While life, or thought, or bemg l«k Or immortality endures." What is adoration ? la it Inv* ? nix loM ou, God with .11 „„ t" J , ■" 'r *• holy, weepuble, m„o (H ,^11 "* """***' ' 1 j: .-.tTtAjJiJii 122 tEOTUBB HI. m our eye. mto the hills, whence cometh ou, helo- -^help^^ea fro. the I.M who .«,» Ul'l" «rth And, rf we thus believe, and praise, Mid love «ne, and NOTES TO LECTURE III. 1. ObioINALS of SOMIt fi«.- .r-_ -*"*l.™.m^«..,io„^.:..bki^-^^^_^ r-*^ 124 NOTES. "Fa misericordia ai figliuoii tuoi: *chd in Te, o Venrine Mana, abbiamo riposta tutta la fiducia nostra, • "Inte doW88ima Maria, noi^tutU Bperiamo: * difendici in <* eterno. * 2. Extract from " II Tesoro deirAnima." "O afflittissima anima della Vergjne consolatemi. « O addoloratissimo Corpo della mia cara Madre confortatemi ^O amatissime lagrime della Regina del Paradise purifica-" '•Odoloro8i88imi sospirL o gemiti deUa Madre di Dio.con- pnnget«mi con vera contriiione. -an .ficate 1 m.e.. O sparimi, e morte dell'Impenitrice de' Cieh, sutemi vera allegreaa, e vita. " O Maria mare di amarezza Jjer la morte del Figlio defen- ' detemi dal peccato. e daU' inferno. Nel ora della mia morte ajutateml. accio c«n tuttigU eletti n glorifichi nei aecoli de' eecoli. Amen " • 8. Extracts from « Ze Fauvoir de Marie par Saint Liguari" Nous hsons dans lea chroniques des Franciscains. que Frdr« L6on eut une fo.e cette vision: il vit deux belles? 1 ,x>Z auhautdelaquelle^tait Jfisus-Christ. et une blan^e. .„ bZ de laquelle ee trouvait sa sainte mdre. Plusieura s'efforcaien demonterpar^la premiere 4chelle;.ils montaient queW ^helon^ puis lie tombaient; ils revenaient d U charge. Tu «««. 6tre plus heureux ; aucun n'arrivait jusqu'au sommet: ^» unevoucleurcriadesetoumer du c6t6 ^e I'^chelle blanche • et layant fait. .Is montdrent heureusement. car la bienheureuse Viei]ge leur tendait la main pour les aider." "0 Marie, mon'refuge. combien de fois ne me suis-je pa. tu " vITw ' 'tr; '''*°'^^' ^''"^ "^^ bris^'LTn^ tremble d'y retomber, car^ uX. que leur rage n'a point de t.^Ui*!.-^-.;. \'. NOTES. 125 v£^tJn?"^Ltr,^'^'r"'^ encore leurproie. Vernier, le Z tem^L He T '' 'f P""^'^*'*"*"* d"™ ce nom 8ur mes Idvrea et ln7 vous-m^me alors voire noncantcenom. S„ dans mon c<»ur. et que j'expire en pre Ai„rsl"i?"^ ^ ^"' J' "^ ^^^'^^^ ^ -- P-d8 dans le Ll ^,"^ZiZT^i tl'r'^'''' ^""^ "^« «-« or MoNTEKAL. 1863," bearing the imprimarur of' ^^T I ! ^""^ BISHOP OF New Yoek." "'P"matur of f Joi^, Arch- fBAOTIOM I» HONOUE OK THE BLESSED VIEGm ». To „y the A«^,„ ,^1 ^ »• lo prepare for her fe«tiT«l, bv » n™^. j mortifleai™ „„ n, ,1^,,, ^™" "^ ' "»'«» ""d «»d, act of ^J. To>»,„„ke„p^,l^^ S..„ri.^..l.i^ deaictol J JX' '" ""' "* "■ ""'^'"^ "■» ■»" l««. "o.. JJo „, the M.g.Mc.. and re^.e «,. R„„^ j.„^, ,,^ l-^fr' 126 KOTES. 18. To rejoice in her perfections, to thank her daily fiw the, favours received through her intercession, to honour the saints connected with her, as St. Joseph, St Joachim, Ste. Aane, &c 14. To pronounce her holy name frequently, and salate her by the Hail Mary, when the clock strikes. 16. To reverence her pictures and images, and to have one in our oratory. 16. To compassionate her dolours, particularly at the Passion of her blessed Son. 17. To love chastity specially, and say three "Hail Marys" daily to obtain it through Mary, recommencKng to her at the same time our senses, <&c. 18. To omamept her oratories with flowers, Ac. 19. To oflEbr ifc her, especially during the octaves of her fes- tivals, a crown of spiritual flowers, that is, of different acts of virtue performed in her honour. 20. To mvoke her daily for a happy death, and that she would specially assist us in oiu- last hour. FKAOTIOS. Inquire what indulgences you have in your power to gain by prayers and other devotions addressed to Mary, and recite the following to obtain a happy death, to which an>^ indulgence of 800 days is attached : Jesus, Joseph, and Mary, I ^ve you my heart and my life. Jesus, Joseph, and Mary, assist me in my last agony. JesuB, Joseph, and Mary, may I die in peace in your blessed company. ^ FSATER. f queen of the universe and most bountiful sovereijpi, thou art the great advocate of sinners, the sure port of those who have suffered shipwreck, the resource of the world, the ransom of captives, the solace of the weak, the consolation of the afflicted, the refuge and salvation of every creature. Oh, full of grace, enlighten my understanding, and loosen my tongue, *i«t I may recount thy praises, and sing to thee the apgelical 'If ..^Hail paradise of pure delight, the assured asylum of alK^are in danger, the source of grace, the mediatrix between God and ^^: / .,.1^. ^ 1#« 'jjlj N ■^ „a Cs LECTURE IV. THE ONE SACRIFICE FOR SIN. The subject upon which I have to address you thfe evening is of infinite moment in the scheme of Christian doctnne, and xs associated with the highest, because withthemxmortal interests of man. That aU men are ' smners is a proposition^whose truth I do not feel it my duty, this evewtfg at least, to defend by any „ eaborate argument Whether you vie^ the simple foi of Patriarchal religion, or the more august ritual of the ..a Levibcal economy, or the more beautiful and glorious, because more perfect system ef ChristianiL yo^ • dis^ver that each had its origin in .the fact of mLs mfulnesa and his consequent estrangement from God. place. From the time of tJie faU, men sought to pro- against him;_Moses stamped the necessity of propitia- tion upon almost every rite and offeiing which, a! die vicar of the Most High God, he presL'bed oT^ TcZl /'• ^^^^"^-'— <^ -the estabhshm^ of Christianity, it is expressly declared that its founder received his name from the fact that he should save his ' people from their sms, that he became the Lamb of God for the purpose of bearing a^ay the sin of the world and that the offering which he presented upon the c^o^' was emphaticaUj ajwn offering. r sfc;.v -^ ' i »4, 180 THB ONK 8A0MFICK FOR BIS. Whatever differences of opinion then we may enter- tain upon other subjecte, on this I appreh^end there will be no.dj3agree1q.ent. Be we Protestant or Catholic, we shall WrunwilUng to deny that 'ewry dne of us is a. sinner against God, becaufi§^ver^ one of us has a heart which is, by nature at least, opposed to goodness, and Jthat every one of us therefore needs mercy and forgive- ness from God. How important then is it for us to in- quire whether there is any ground to hope that mercy can and will be extended to sinners; whether any feasible and palpable scheme of relief fpr sinners" had ever been disclosed to the world. I solve this inquiry by reading out of the Douay Bible the last five verses in the 9th chapter of the epistle to the Hebrews : " For Jesus is not entered into the Holies made with . hands, the patterns of the true : but into heaven itself, that he may appear now in the presence of God for us! "Nor yet that he should offer himself often, as the •high-priest entereth, into the Holies, every year with the blood of others : • • "For then he ought to have si^ered often from the beginning of the world: but now once^at the end of ages, he hath appeared for the destruction «f sin, by the . sacrifice of hjmlsafl^j .- "And as jt is appointed unto men once to die, and, aft«r this, the judgment : " So also Christ was offered once to exhaust the sins of many; the second time he shall appear without sin, to them that expect him unto salvation." These verses open to us the door of the glorious temple of the Christian disperisation. Looking through S] a] a] St G "^ ■ S^^s^'"" - IS.' THK ONB BACRIFIOE FOR 8W. 131 the viBta of by-gone years, w gaze upon the imposing c^remomes of the day of atonement The high'^ltef be^sr"/'-r*'' " *'^ "^^^*' a lamb without flemish and without spot is provided for a sin-offering ; - th« t:. / "^f^^^^*^*^^^ of a guilty world surround the sac ed enclosure ; the solemn sacrificial hour arrives • the altar receives the Lamb of God • tlTT^ • ' blo<« «re truths ,rii which C wft which they mterwove eveiy page of i„spirlti„n. I*t us pause for aoomeut to observe how impresSvo death. Where have you such a manifestation of the spoUess puri^and inflexible justice of God as u^n tte cross; m the agonies and cries of the blessed Saviour (Where have you such an iUustratiofi of ^ ^S m v™ T ""'""''* "y *» ™="floo of Ohnst I Where shmes the love of God with so great ^lendour, as upon and around the haUowed precL.. of Mva^ on whose heights the only begotten Son of t^^'^T"^ ^''^"'' »Pl«»'^»M„irered anl died ( See how mercy and truth here meet together. «e how nghteousness and peace heii embrace each oth«r.; «e how the rays of the divine gW are 0™ .l^ta^ri^r"" '""'' "^ '=™'««^ «"^. to "tudy the Divine character I InX hCTl'^No" m^ even with the naodem aids and discoveries of astronX ™.^%T f "•,"" '''" ^'"^ *^« wonderful apl «nc« of steam t In the bowels of the earth) No not even w,th aUthe light which geology has ^flected^n ♦he mighty power and infinite wisdom of God. Wh«e „»!f!L^'J*.J?J^o 0"^. coald yon k effeetarfly .tudj iht ' 'r«< ■-■ *^- ^^ 134 LECTURE IV. ^ divine characters ? On the mountains and the plains of the earth ? in her forests and her fruitful fields ? No ! We learn much of God in the works of his hands ; the glories of creation reflect the glories of his character ; that His name is great His wondrous works declare • but when you come within the circumference of light which is radiated by the cross, you behold an intensity of justice, and a depth of wisdom, and a majesty of love all too in glorious and perfect harmony, which no other sight could afford. " Part of thy name divinely stands - » On all thy creatures writ, They show the labour of thy hands, Or impress of thy feet. U " But when we view thy strange design To save rebellious worms : There vengeance and compassion join In their divinest forms. •• Here the whole Deity is known, Nor dares a creature gtiess, Which df the glories brighter shone, The justice or t|ie grace." You will be prepared now for this general statement : P*0tE8TANT8 REGARD THE SACRIFICE OF ChBIST , FINISHED UPON THE CrOSS, AND THEREFORE ONCE OFlPKBED AND NEVER TO HE REPEATED ; A8 THE ONE SIN-OFFERING OF THE CHRISTIAN DISPENSATION. The Roman Catholic doctrine concerning the sacrifice of OHmt is thali it is repeated in every celebration of the ftiio&irist or the supper of the Lord ; and that by a •^f^i^-:^fr'^ ■ THE ONB SAORIFIOB FOR BIN. I35 Ijrocess Which the Catholic Church calls transubstantia- tion, every pnest of that Church offers in holy sacrifice upon the altar, the Lord Jesus Christ, offe^^Him" God, as completely as Aaron and his successoi. offered the sacnfices of the law. Against this view the Reformed Churches enter their 80 emn protest, which may be conveniently divided mto two partB-^Theyprotest against transubsUation, and they protest against the sacrifice of the Mass. *^Rst,-Thev protest agaikst thb doctrike of 1 ran8ubstantiat10n. This doctrine I shaU not attempt to describe in my own language, because I know how easy it would be to colour and to misrepresent the views of others, where 80 much of mystery and incomprehensibleness is involved. Tie fi,«t description which I shaU present to you rs taken from Dr James Butler's Catechism, recom. Z^l by it. four Roman Catholic Archbish^f " Q. What is the blessed Eucharist ? Chrit' '^A ^^ ^""^ ^'^' "^"^^ ^^^°% of Jesus Chmt, under the appearance of bread wine. " Q. What means the word Eucharist ? " A A special grace or gift of God ; and it means al8o, a solemn act of thanksgiving to God, for aU his mercies. " Q. What do you mean by the appearances of bread »na wmef rC i'Jt^ ^^^' '^'^"'' ^""^ ^^™ of brwd and wine, rhidi still remain, after the bread and wine are changed ito the body and blood i^flhrirt. - J into .jatfiulkfc:Jj»#., > . 136 IKCTUBE IV. " Q. Are both the body and blood of Christ under the appearance of breq^ and under tKe^pearanceofwine.' " A. Yes } Christ is whole ank ehtire, true God and true Man, under the appearance/ of each. " Q. Are we to believe, that the God of all Glory is under the appearance of our corporal food ? " A. Yes ; as we also believe, that the same God of all Glory suffered death, under the appearance of a criminal on the cross. " Q. How can the bread and wine become the body and blood of Christ ? " A. By the goodness and power *)f God, with whom no word shallM impossible. Luke, i. 37. ' " ^. Are we assured, that Christ changed bread and wine into his body and blood ? " A. Yes ; by the very words which Christ himself said, when he instituted the blessed Eucharist at his last supper. " Q. Which are tke words Christ said, when he insti- tuted the blessed Eucharist ? ■^^•'^v. " A. This is my body — this is my blood. Matt. xvi. " Q. Did Christ give power to the priests of his churQh, to change bread and wine into his body »nd blood? ^ " A. Yes ; when he said to his apostles at his last supper : Dq this for a commemoration of me? Luke, xxii. 19. « Q. Why did Christ give to the priests of his church 80 great a power ? " A. That his children throughout all ages and na- tions, might have a most acceptable sacrifice to oder to ,rf 9 I> . ^^T" B«i*i»,-.>>, THE ONE SACRIFICE FOB SIN. 137 IS their H^venly Father— and the most precious food to noujifih their souls." ^The Canons which were passed at the thirteenth Session of the Council of Trent are more full and explicit. I will read those which expresi^y relate to the doctrine oftransubstantiation. '^"• ^ Canon (1.) Whosoever shall deny, that in the njoat holy sacrament of the eucharist there are truly, really, and substantially contained the body and the blood of our Lord Jesus Christ, together with his soul and divinity, and consequently Christ entire; but shall aflSrm that he is present therein only in a sign and figure, or by his power ; let him be accursed. " (2,) Whosoever shall aflSrm, that in the most holy sacrament of the eucharist there remains the substance of, the bread and wine, together with the body and blood of our Lord Jesus Christ ; and shall deny that wonderful and peculiar conversion of the whole substance of the bread into his body, and of the whole substance of the wine into his blood, the species only of bread and wine remaining, which conversion the Catholic Church most fitly terms * transubstantiation ;' let him be accursed. "(3) Whosoever shall deny that Christ entire is contained in the venerable sacrament of the eucharist, under each species, and under every part of each species when they are separated ; let him be accursed. " (4.) Whosoever shall ^rm that the body and blood of our Lord Jesus Christ are not present in the admir- able eucharist, as soon as the consecration is performed, but only as it is used and received, and neither \ fore ^ 138 IBOTURB' rv. . nor after ; and that the true body of our Lord does not remain in the hosts or consecrated morsels which are reserved or left after -communion ; let him be accursed. " (6.) Whosoever shall affirm that remission of sins 18 the chief fmit of the most holy eucharist, or that other effecte are not produced thereby; let him be accursed. "(6.) Whosoever shall affirm that Christ, the only- begotten Son of God, is not to be adored in the holy euchiarist with the external signs of that worship which M due to God ; and therefore that the eucharist is not to be honoured with extraordinary festive celebration, nor solemnly carried j^bout in processions, according to the laudable anl universal ritfes and cus^om^ pf holy Church nor publicly presented to the people for their adoration ;' and that those who worship the same are iiolaters : let hmi be accursed. " {1.) Whosoever shall affirm that it is not Uwful to preserve the holy eucharist in the sacristy, but that immediately after consecration it must of necessity be distributed to those who are present ; or that it is not lawful to carry it in procesrfon to the sick ; let him be accursed. "(8.) Whosoever shall affirm that Christ, as exhibited in the eucharist, is eaten in a spiritual manner only, and not also saoramentally and really ; let him be' accursed. The Creed of Pope Pius IV, which every Roman Oatholio professes to believe, has the foUowing article : " 1. I ph)fe8s, likewise, that in the mass is offered to U , ^b^M. , \ ^ \^-'*\!Sk^ 't n' ■ \*: ■] THE ONE SACRIFICE FOR 6lN. 139 G<^ a true, proper, and propitiatory sacrifice for the Uving and the dead ; and that in the most holy sacrifice of the eucharkt there is truly,' really, and substantially, the body and blood, together ^vith the soul and divinity of our Lord Jesus Christ ; and that there is made a con- version of the whole substance of the bread into the body, and of the whole substance of the wine into ^e blood, which conversion the Catholic Church calls tfansubtantiation." In Den's theology roL v, p. 276, Maynooth edition, I read, "the word ♦body' is received properiy and strictly, forasmuch as it is distinguished from the blood • comprehending the flesh, the bones, the nerves, Ve^ave the following : « Ifc 18 also m this place to be explamM by the pastors, th*t ther^ IS c(j|tained in this sacrameiJt, not only the true body of Christ, and whateverbeloji^ to a true condition of a body, such as bones-afialierves, but also a ^hole Christ." And lastly, in the Roman Missal I find the foUowing on this subject of the consecration of the Mass ; « If any one shall leave out or change any part of the form of the consecration of the body and blood, and, iii the change of the words, such words' do^not signify Oie same thing, there is no consecration. - "If the Priest Vomit the Eucharist, and the speciep appear entire, he must p i ou sly swallpw it ggain ; but if S^Vt « 4- y^. "Wf^ 140 lECTtTRE IV. '4 ^i" a nausea prevent hiin, then let tlie consecrated species be cautiously separated, and put by in lome holy place tiU they be corrupted, and after, let them be cast into holy ground; but if the species do not appear, the vomit must be bume^, and the ashes thrown into holy ground."* These extracts, which I have selected with honesty and care, will convey to you a tolerably correct idea of those doctrines of Eucharistictmnsubstantiation against which we protest. From them we deduce the foHowin^ Foposition, lo each one of which Roman Catholics are bound to assent, unless indeed they choose to deny _ their own formularies and creeds, and thus to do what ->. Protestants have done before them. * 1. That ^hen the bread aiS wine are first laid^pon the altar, m the celebration bf the HoVEu^arist, that is before consecration, they are truly bread and wine, ^ <»»tainnig an the attributes, elements and constityents of bread and wine. 2. That during that part pf the service of the Mass, previous to the utterance of thewords of consecration the bread and the wine undergo no change. 3. That until every word of the form « ^pc e^ enim Corpus meum" is uttered, the bread andf^the wine remain xmchanged. 4. That if t^ere is any defect on the part of the - officiating Priest in the enunciation of the verbal form of consecration, the substance of the bread and wine remain unchanged, and the people receive and worship not Christ's body, but bread and wine. ♦ Se« note at the end of this Lecture. * '" *'•■<) ^ p THE 0KB SACRIFICE FOR. iSlN. HI 6. That as soon as the words are uttered by the Pnest, the bread is immediately transformed or con- verted mto the body,.the blood, the soul and divinity of •he Lord Jesus Christ. ^ 0. That the wine also is converted into the body the blood, the soul, the divinity of the Lord Jesus Chri^t^ 7. That this change, though real, i^>not evident to the senses; that the remaining suWances taste lilce bread and wine, smell like bread ^nd wine, feel like bread and wine,* retain the same form as bread and wme, and reflect the same colour as bread and wine. 8. That notwithstanding this detention of form, colour tfl«te and smell, there is no particle of bread or drop of wme remaining upon the altar. 0. .That in the wafer or bread, separately, and in the wmo contained in the chalice separately and equaUy there is contained a whole and perfect Christ; His' body with Its bones, muscles, nerves, flesh, veins, skin hair, &c. ; His s(Ll Avith its will, its affections,. its desires • His divinity witA all its attributes of power, holiness, wisdom and love. \ ' 10. That every Uividuai^ good or bad, when he receives the holy Eucharist eata and feeds upon the body, the soul, and the divinity of the Lord Jesus Christ 11. That every particle even the minutest of the con- wc^ated bread, and every drop of the consecrated wine as thoroughly and properly contain a whole Christ, as' all the bread and the wine that may be consecrated by the Pnest; that indeed in every such particle, Christ's body, soul and divinity, are as ab^lutely present as l°^ yjloy are b efore His j^er^ tfae n^^^. 02 \ \ I- 142 LECTURE IV. 12. That the body of Christ can exist in heaven and « in ten thousand jdaces upon earth at the same moment of time, tliat in each place a whole Christ exists, and yet that there is only one Christ in the Universe. 13. That the body, soul and divinity of the Son of God may be vomited, and under these circumstances must be burned in fire, and the ashes thereof buried. 14. That tlie body, soul and divinity of Christ may moulder and decay, and so " see corruption." I wn sure j^a will all feel with me how diflScult it is to discuss this matter with such seriousness as should ever pertain to sacred 8|ibjects, and to the house of God. You will see the dailger to which one is exposed of treating ironically such propositions as have now been fairly deduced from Catholic authorities. You will see how strong the temptation is to meet them with the argumentum ad abmrdum. I shall endeavour, not- withstanding, rigidly to maintain the principle upon which I set out, that of respecting the prejudi«M and feelings of my Roman Catholic friends. We protest against the teaching of ^^e Church of Rome on the subject of tranaubstantiation. First, — On the authority of the Word of God. This word expressly declares that Jesus Christ has left the world, that he has gone to the Father, that he sitteth at the right hand of God ; and also, that from the moment of his ascension into heaven, to tiie moment of his second coming in clouds and glory, the Church would have no right to expect his bodily presence in her midst Let me remind you of the expreesioiis which occur \ '■*., ■\ THK ONK SACRIFICE FOR SIN. U3 in the text. These declare that Jesus Christ has entered into heav^ iteelf, and that he now appeareth w the presence of God for us. Again it is said, "The second time he shaU appear without sin, i. e. a sin offer- ing, unto salvation." I refer you also to the twelfth chap- ter of St. John's Gospel, in the eighth verae of which th« Saviour is represented as saying, « For the poor yo)i have always with you ; but me you have not always." Did Christ mean that- his b9dily presence would h$ altogether removed from his disciples, or did he not! If he did, then would his decoration be opposed in tofo to the doctrine of transubstantiation ; ' if he did npjt, his words were vain and meaningless. Let us now examine the d^venth verse of the first Chapter R«ftH byji^^ but^^Q aeywal of^ is < »w a beloved— ^ -'^ r'' 4 K\ ue LBCTOAB IV. l\: disciples, whom certainly he would not have pennitted to desert him to their own destruction, if he could have removed their difficulty by barely teUing them that they, were only to receive him by faith, -and to take bread and wine in remembrance of him. Yet this merciful Saviour permitted them to go their ways, and he contented^himself with asking the apostles if 'they would also leave him. They were as incapable of ^ comprehending the mystery as the others were, but they were assured that Christ is ever to be credited upon his word, and accordingly ^hey made that generous act of faith, which every true Christian will also make, who seriously and devoutly considers the sacred text before us. Mani/ therefore of his disciples, when they had heard^his, said : This is a^hard saying ; who can hear it ? I^ that time many of his disciples went back and mdm no more with him. Then Jesus said untoty0elve : will ye also go away? Then Simon P^ answered him : Lord, to whom shall we go ? thou hasph^ words of eternal life. Ver. 60, 66, 67, 68. The^postles thus instructed by Christ's express and repealed declaration, as to the nature of this sacrament, when he promised it to them, were prepared for the •riblhne simplicity of his words in institiiting it. For milst they were at supper, Je&us took bread, and blessed it^and brake it, and gave it to the disciples, and said • takeyeand eat: THIS IB MY BODY. Jnd takiru/ the chalice, hi gave (hanks, and gave it to them, saying : drink ye all of this; FOR THIS IS MY BLOOD OF THE NEW TESTAMENT, WHICH SHALL BE SHED FOR MANY UNTO THE REMISSION AA.llt,.i?> IM^ . .•,^-. J, "I l-L.' ^L _- ^ •Vf'n^ 'I t ■ THK ONE SACRIFICE FOR SIN 147 ; OF SINS. Mat, xxvi. 26, 27, 28. This account of ^ ht. Matthew w repeated by St Mark, xiv. 22, 23, 24 and, nearly word for word, by St. Luke, xxii.' 19' 20' *|id St. Paul, 1. Cor. xi. 23, 24, 25 ; who adds : TW /orc wAo^cr «Aa« eat this btead, or drink the chalice of the Lord unworthily, shall be guUty of the body and^f the blood of the Lord— and eateth and dnnketh judg. ment (the Protestant Bible says damnation) to himselC" 1 Cor. XL. 27, 29. Oh this passage I remark < Ifltly. That the author has given us no proof what- ever that, the multiplied loaves and fishes with which Jesus Christ fed the five thousand men were « an evident sign of the multiplication of His own body on the several altare of the world." Who says so? Does the Saviour ? No ! Do the Apostles ? No ! You cannot produce even the sh of an evidence that such was the signification of this miracle. tddly. That it is mere assumption on the part of Dr Milner to assert that the words of Christ in John ^ohn VI., 52, Ad., refer t<^he sacrament of the Eucharist. Again we ask who says so? Do the Fathers? No? Do |he Doctois of the Church? No! They saw plainly that the argument proves too much, for it prov« Oiat no one who does not eat the real flesh and drink tlie real blood of ih^ Son of God in the sacrifice of the Mass, can have Ufe. I rather interpret the woi^s wiOi St Augusune, who, as we shall immediately ^e inter- preted them spiritually. I interpret them by the 86tli veiflo. ,_!^ Je s iM 4ai4to thorn ; I am Oi^. bnad o f m,.ht th«t '5*. ,'^T,\^T, 148 ^CTURE IV. Cometh to me shall not hunger ; and he ihai believeth in me shall never thirsy How natural it was that now,- .having fed the multitude, he should speak of himself under the figure of manna, heavenly manna, of bread, living bread ; just as he spoke of himself under the similitude of \7ater in his conversation at Jacob's well' with the Samaritan woman ! Are we then, on a merely gratuitous assumption, to receive a dogma which Roman Catholics themselves acknowledge to be contrary both to our sensations and to our reason ? But what will my friends who hold this doctrine say to the statement which I shall now make and prove, that Dr.-Milner in this interpretation is opposed by some of thfe'most learned and illustrious writers and ecclesi^ics of his own communion ? Thomas Aquinas expressly declares that the words mean " spiritual eating," [manducatumem spiritualem]. Cardinal Cajetan declares that the literal sense of this passage would destroy the si|fl5ciency of baptism, and such an interpretation therefore is incon- sistent with the Christian faith. Labbeus in the twentieth vol. of his works, printed at Venice in " 1^28, declares that the Constantino, Basilian and Trentine Fathers, as explained by Mauricius, Ragusa and Villetan, reject the literal, and acccept the spiritual interpretation. " Our Lord," say they, " in John's Gospel, points to spiritual participation in his Besh and blood by faith, of which all who beli«ve partake in baptism, and without which neither child nor adult can obtain salvation." I ask then, which of these Catholic expositors am I to follow f Dr. Milner or the sainted Dr. Aquinas, and Cardinal ' Cqjetan ? Again, if this passage refers to the Lord't read, or drink the chahce of the Lord unworthily, shaU be guilty of the body and of thd blood" of the Lord. " For he that eateth and drinketh unworthily, ^ateth • and drinketh judgment to himself, not discernin|t the .bpdyoftheLord." , * |ti this passage the apostle informs us that Jesus , said, "This is ihy body that shall be deUvered," but ^ the doctrine of transubstantion requires ua-to believe that the body of Jesus Christ was then alrea4y delive^d m the Sacrament. Again : « Thig chalice is the few' Testament in my blood" Here; asin St. Zuke's gospel, we are aU obliged to regard tiie wordTof J^usm figurative, for no Catholic beUeves the ohaliaa t o h^th^ _ » \, .^1, r- - 152 V LECTURE IV. I? I I: , New Covenant. But let us proceed, " For as often as you shall eat this ^read P' This bread ! ! But how could the apostle call that "bread" which the Roman Catholicr theory declares to bo not bread, but the body, soul and ^ivinity of the blessed Savioin- ? " And drink this chalice!" This surely is a figure and a bold figure. Does the Catholic Church act upon the literal interpretation of this and oblige every priest to drink the chalice? > • These passages are the entire sum of the Scriptural authority upon which the Roman Catholic Church builds the romantic fabric of transubstantiation. I ask you to consider candidly whether they constitute a suflScient basis W so tranScendant an edifice. -Do these proofs suffice to convince you Ijiat a miracle is wrought in the Sacrament of the Eucharist, not above merely, but contrary to your reason, and to the evidence ■ of your senses ? You say that we are not to interpret the words of the institution figuratively, while at the same tin^ you yourselves are giving or are obliged to give a figurative explanation to some of them. Figures ! Jb there not a figure in the words " This chalice is the New Testament or Covenant ?" Is there not a figure in the words, " As often as ye drink this chalice." Who then will contend that we have not the right to suppose that the Saviour spoke as much in a figure when he siud, " this is my body," as he did in the words, " this chalice is the New Testament?" Why, the Roman Catholic Church does not interpret the words, " this is my body," literally, for they say the bread is not merely _cbanged into Ch ri sf s body, liut in to hi s soul, his divinitj tM^:. .y^Mii'':^ THE ONE SACRIFICE FOB SIN. 163 *' This is my body which shall be delivered for you"— That is, it represents this body which is to hang upon the tree for your sins, this body of mine which is to be outstretched upon the cross for your iniquities. «* This is my blood of the New Testament which shall be shed for Aany unto remission of sins"— That is, it represents \ my precious blood which is to be poured forth upon the altar of the cross— that blood which, flowing from my head, my hands, my feet, my side, shall constitute that fountain which is to be opened for sin and for uncleaA- ness. , Let me take you back to survey the circumstances which attended the institution of the Passover, that rite, or sacrament rather, which shadowed forth the Christian Eucharist. I will read thpn the eleventh vetee of the twelfth chapter of Exodus :— " And thus you shall eat it : you shall gird your reins, and you shall have shoes on your feet, holding staves in your hands, and you shall eat in haste : for it is the Pnase (that is the Passage) of the Lord." Mark the expression— « It is the passage of the Lord." Was it reaUy so ? By no means. The paschal lamb was the sion and the pledge to Israel of the passage of the Lord, or the passover, as we more usually designate it « The blood, said the Lord, .shall be unto you for a sign in the houses where you shall be, and I shall see the blood and shall pass over you." If you oblige me to interpret laterally, I oblige you to interpret m the same literal manner when the Saviour says, " I am the vine," "I am the door"; or the apostle says," ^j^^ya^ tock i» Qhrirt^i t)r when thg-sDn of t j tecMir the^ f.. " '^M, ■ilifl ' < 154 LEOTURB rv. Apocalypse said to John, "The seven stare are the ^ angels of the seven churehes," and " The seven candle- sticks are the seven Churches." Secondly, — I shall refer you to the authority of the Fathera in support o§ the Protestant disclaimer. I think I have before referred "tq the value to be set upon patristric authority, viz. : that it is only worthy of confidence when it accords with the written word of God. There is this remarkable difference between the Scriptures «tod the Fathera. All the scriptural writere agree, they never contradict either themselves or each other, the Fathers do both. But forasmuch as the Fathers are of some authority in the Roman Catholic Churfth, and forasmuch as her ministers are forbidden to interpret any passage of Scripture except by the, unanimous consent of the Fathers, it is Only right that we should refer to them in any discussion of Roman Catholic doctrine. Now I candidly acknowledge that there are passages in the Fathere which seem to favour the doctrine of transubstantiation, but there are in the same Fathers passages which oblige us to record them either as using figurative language when they thus speak, or m being manifestly inconsistent with themselves. St. Ignatius who was one of the earliest Fathere, has the following passage which is much dwelt upon by our Roman Catholic friends. Speaking of some pereons whom he describes as heretical, he says, " They abstain from the Eucharist and prayer because they do not believe the Eucharist to be the flesh of ouj' Savimn* JeBtts Chrigtj^whijti flesh sugared for our sin, and yhich if^r ^i^^'r 1 1 THE ONE SACRIFICE FOR SIN. 155 flesh in His goodness the Father resuscitated." How are we to understand this language ? Surely you will agree with me that the fairest wax ^^ ^ to let Igna- tius, if he will, interpret his own words. Well then, in his epistle to the Trilesians he distinctly disavows, as it Beems to me, Jll belief in transubstantiation, for he says, " Establish yourselves, ev iriffret i} ecrri ^ aap^ kui ty ayairji i} ^„i ro &ifjut rov Xptcrrow in faith which M the iflesh, and ip love which is the blood of Christ." This language could not be employed by any one who subscribes to 'those Canons of the Council of IVent, which we read at the commencement of the discourse. I could transcribe passages from Tertul- Han, from Cyprian, from Clement of Alexandria, from Origen, from Athanasius, from Cyril of Jerusalem, and from Jerome, showing, that however strongly they ■poke of eating and drinking the flesh and the blood of the Lord Jesus, they intended to employ their expres- Mons figuratively and spiritually. But there is one Father who is spoken of by the advocates of transubstan- tiation as beyond any other « more copious and more nerroufl in explaining Uiis doctrine, so that a child mijft understand him." I refer to St. Augustin. Now I hold in my haad the Homilies of this very Father on the Gospel of St. John. I turn then to the homily on that part of the 6th chapter of St. John's Gospel, on which so much reliance is placed by Roman Catholics,' and I find so much in it that favours the spiritual inter- pretation of our Saviour's words that I atti sorry not to hare time to read it to you from begmning to end :— ; _JiThiB , 4h6a,".Bi^h«r"4fr X that He hath tan^rtr- M 166 LECTURE IV. / and admonished us in mttstioYl words, that we be in His body, under Himself the Head in His tnembere, eating His flesh, not forsaking the -unity of Him. How- beit, they that were present, the more part by not understanding were offended, for, in hearing these things they thought but of flesh, which they were themselves. But the Apostle saith, and saith truly, To be carnally minded — to imderstand according to the flesh— is death. His flesh the Lord giveth us. to eat, and to understand according to the flesh is death; while yet of His flesh he saith, that in it is life eternal. Therefore even the flesh we must not understand after the flesh, as in these words following ...... The words, saith He, which I have spoken to you are Spirit and Life: For, we have said, that what the Lord hath given us to understand in the eating of his flesh and drinking of His blood is, THAT WE SHOULD DWELL IN HIM AND HE IN US." I have referred you to both Scripture and the Fathers in support of the Protestant disclaimer against the doc- trine of transubstantiation. Let me now direct your attention. Thirdly, — ^To the differences of Roman Catholics themselves respecting this doctrine. It may, perhaps, surprise you to learn that in the Catholic Church where all is represented as unity — where " her doctrines, her liturgies, her practice, are," as Dr. Milner says, " one," there are* four distinct opinions on the subject of tran- substantiation. Theirs* opinion is that of the Dominicans, who at the Council of Trent differed from the Franciscans on \ i £ 2 c t c THE ONE SAC91FI0B FOR SIN. 157 4is subject. .They maintain the Trentine doctrine, that there is an annihilation of both the bread and. the wine . l# the consecration of the Priest, and that they are ti^nsubstantiated into our blessed Lord's body tod blood, which body and blood possess all the chief pro- perties of matter; e.g. quantity, extension, visibiUty, motion, and locality. The second oi^mion is that of the Franciscans, who affirm that the substance of the sacramental elements remains unchanged, while the substance of our Lord's body takes its place. _To this theological section belong Aquinasi Bonaventure, Cajetan, G^riel, Varro, and many others. They further say, that Jesus in the host occupies no place, and possesses no locality. He fills no space. He has no parts, no length, breadth, or thickness. He cannot bb seen, touched, felt, tasted or broken. The third opinion ascribes to the soul of Christ in the sacrament all the principal powers and operations of the mmd. He possesses in the estimation of those who h6ld this opinion the same intellect and sensation upon the altar as he possesses in heaven. Like another human being he can see, hear, feel, move, act, and suflfer. Some indeed have assigned the power of singing and warming the officiating Priest's hands. Thk statement is such a tax upon your credulity that I must give you the very words, « Christum in sacramento posse videre, canere, audire, et /acere et pati oninia, qua, caeten homines pati et agere. Ut est in sacrammto posse propriam manum sacprdotum calefacere, et ab itm calefieri." _ • _ ^ H 'di- >^'»" '■'• .• ■':1 158 LECTUBB IT. A fourth opinion rejects this theory^ and stripping the Son of God in the host of all sensation, asserts that he lies upon the altai- as a dead body, " mortuum modo:^ He has, «»fty its supporters, spiritual without corporal life. I have enumerated these diflferences of opinion to convince you, that notwithstanding the boasted unity of 'which we daily hear, there exist in the Church of Kome the most opposite opinions" on even the distinctive doctrines of their faithl" I have enumerated them also for the purpose of showing that there are in the Cathplio community men of independence who reject n^ny of these dogmas, a noncompliance with which secures for them ipsQ facto the solemn anathema of their Church. Would that they broke off every remaining link that binds them to doctrines which can be upheld by neither Scripture nor reason. - » Fourthly, — "We protest against the doctrine of tran- substantiation because it is oppose<| io both leason and IMl. i"? There are many things both in.n)ii^'lia in revealed sense religion which are above reasoif, but Ipd^lgothing in either which is opposed to reason. The do^fee of the tri-unity of Jehovah is oftea conjpared by thWRoman Catholics with that of transub&tUntiation, but it k absurd to constitute this sacred mystery, which all admit does not come under the cognizance of our sen^s, a parallel to ^t which is sensible and jnaterial. To make it a perfect parallel you m^ust prove that Protestants believe the one Jehovah^ to have been iniraculously spoken into thre^ persons by an officiating minister. What parallel ys there between the sacred mystery of t^e go»' a natural doctrino- it «,i.» , matter; to flesh .„j 1,1 j "opmne, it relates to •Wl,«n k • . ' r '^'"^ '"''■ '»■■«», and sinem |^.,CW cured the leper, the miracle 'e^^ , »|U> tft the igan himself and to his fri.niT j ^ ' - f^ submitted it to thetl'^tiit *' of^et:u:i^:fHi?Tv'"''''''--*»^- #• ^z^' *^' i.'l mmggf^gpf M I J miipn-tf ii L i i M 160 LECTURE Vr. Roman Catholic Churches ? If you analyse the host, will you find the component parts of bones, of flesh, of nferves, &o. No ! Roman Catholics tell us, " No." They acknowledge that the tast6, the smell, the form, the color of the bread and the wine, are still on the altar, but that the bread and wine themselves are not there ; they have gdne never again to return ! We say they have not gone, and thus throw the burden of proof upon the advocates of transubstantiation. The bread is there. Do y6u ask how I know ? I reply, there is the substance of the bread, there is the'shape of the bread, there is the color of the bread, there is the smell of the bread, there is the taste of the bread ; and more than this, were you to form two wafers precisely similar, and were the oftfciating Priest to consecrate one and not the • other, that Priest himself could not detect by examination which was the wafer, and which the body of Christ. The wine is there. You ask me how I know 1 I reply, there Vre the smell, the taste, the color, the every pro- perty, indeed, of wine. My Roman Catholic friend says, it is not wine, it is blood. Now let me ask him, does it contain the properties of blood? Does blood contain alc% ^t^i«^>?°^j!,jP^ . orders in.lfie,«|^ebrator^ iPrai|^t>.con^ec|jat^^ 'if anyone shaU leave <# ^4®^'**1|^^V^^ . form of tt^ coiise|h« b% ari2TOoo4i^ i0^v&ange of the words, 'arfai'^^ords do not pxu^'fiame thing, there is no qonsecratfon." ^—We contend that thk doctrine is not sut- ■ 'tAinadby Scripture. -The chief ground of the Protestant : 'disclaimer is to be found in th^^ke of the word pro- "' pitiatory. Protestants believe%th Cathohcs, that 'sacrifices are daily offered unto Gofl in the church. It is not to be questioned, that, in thid .congregation there haye been offered to the Divine Being this evemng 8acrifi(;es which he has accepted- .One penitent tear, one contrite sigh is to God an acce|.table offering, for « a fcroten and a contrite heart, God, ttou wilt not despise-'V One fervent song of praise, one simple, ' unadorned supplication, one fervent breathing after God,- is a sacrifice which he receives. But does the Word of God lead you lo suppose that there is daily offered in the Christian Church a propitiatory sacrifice for sins? It has seemed to me in investigating this awful subject, that if St. Paul had intended to produce a simply great and conclusive polemical pamphlet affainst the sacrifice of the m^^A^ could not hava. ^ne this more eflfectually thag||;has done m his IpiBtle to the Hebrews. The vJB|e from the Doviay ible, on the twelfth v^pg^oipffinth chapter, is »■ aon Sding refutation oTtS' ,^'.: -'.vflV^y^jJ *--t1 J -A THK OKB BAOBIHCII TOE Sm. ],f "gmnent that lie language of Paul, taken m its natural h» blood, once offered on the cmss, Christ our LoM Cm of'l. 'vT '" "'' '"^ S^--'^ P"- »^ T" a11?'^'°°'*' "'"''='' "o »*« Pri^t could more dt^;t °°""'"'*°' ""' "' ""^ "?*" Listen again to' two other notes which foUow:- . Chnst Shan never more offer himself in saeriBce in aa ™lent, painful and bloody manner,nor eaTSe^ b« any «=oas,on for it ; since by that one sacrifice uZ . tte cross, he ha, furnished the fuU ransom, redemptkl ,»d remedy for all the sins of thi world ^ftS hmders not fl,at he may offer himself dafly h ft" «aored mysteries in «*nblo„dy m'anner, for 4e d^! 2't" *'' °"^ """''"* "' -^^P^- 'o^r "To exhaust. That is, to empty or draw rart .„ .v ve^ botU,m by a ^entifnl and'^Hecttr^Jiot-. "• t.ne of fte passages which Koman Catholic nr« - m fcvour of Ue sacrifice of the mass is MalacS i^ For from the nsiug of the sun even to the J^^ down, my name is great among the GentUes. i^^ -e-yP- there is sacrifice. Id .her t?CS my name a clean oblation: for my name is^!? among thejentfles, saith the Lord ofToI J C n<2 o» 5» tejt asserts that this c J^fafiof J ^■^^«^j;^.Sa S-;^ »^4;^ d ■^■= *> ■ X: . ■ : *■ - 168 " LECTURE rv. institution of the Church, that there should be found no direction for its celebration. If going to mass was designed to be bj^ large and important a part of Christi- anity as our Koman Catholic fiiends seem to think, you must acknowledge it to be inconceivable that in the epistle to the Hebrews which treats of the Christian ritual, there should be no account or explanation of 2t given, and no rules respecting it laid down, for the" guidance of Christian Ministers. Do the Sacred Scrii)tures sanction, in any way, the sacrifice of the mass ? Christ certainly^made no elevation of the host ; and the apostles did not worship the sacrament. In apostolic times th^reWere none of the constituents of a sacrifice in the celebration of the Lord's Supper. Cardinal Bellarmine freely Confesses all this, for he says, " The oblation which follows consecration belong*, to the integrity of the sacrament and not to its essence : this," he continues, " is prov/d by our Lord not having made any oblation, nor even the apostjes in the begin- ning, as we have demonstrated from ^l-egory." The Jesuit, Salmeron, in the first book of his commentai-ies on^t. Pavil's epist]|M gives an enumeration of certain unwritten traditionrm which he mentions the ecclesias- tical hierarchy, i. e. the Papal Monarchy, the mass, the mode of sacrifice, and the tradition that Jesus ofiered a sacrifice in bread and wine. Cardinal Baronius makes a similar confession. "We do not wonder that the^e learned inen abandoned the plea for the mass on Scrip,- tural' authority. Paul in his epistle io the Romans says, " For in that he died to sin, he 6,\ed once." In that to the Hebrews, " In the which wjJU we are (■ >-0 THE ONE SACRIFICE FOR 81N. 16^ r^-p^t """"T, °' ''"'"""^ "' •'-- Christ ever U„;m that are sanctified." Then where is the Oathoho Church says that the unblwdy sacrifice of the 2 ?? • ""'I' ' '''^' """ " *''*« '""l" 'ie main ptn "/.''•'^"■""■^ -rifice, for the aposl Paul as I read m U,e Douay Bible, says in this verv Si:.^ "^•'•"-'»'"^^<'^« of -Jd there islT S,=oo™„,_This doctrine and practice are not sus- ^u>ed by remote antiquity, r J,, -„„, "^T from Justin Martyr's celebrated de^tionW Tib '" *"' "Pology fof Christians. It may befom,d in the Then fte bread and the cup of the water ^d of the wme m,,ed wrth it, is offered to the president of th! to he Father of all, in the nameof the Son and of S ^vn.TrVa "'r™ '-«"■"« Perfonnsathal^ uT^'J^ T"? '*™ ''°''0'"-«i with these thin, pnpg, all the people present, joyfully ery out Iv? -Amen signifies, in .bo Hebre; tongue, Z b^it Z" the president having returned tl,anifs, a^d all IhlBoon?! ia™gjoyfu«y cried out, those wh; are ttd'bTi -wTh ^r '"/':!'' "f *°* "''0 -«P'esent,apJio1^ ifted-ttiey cwry aw;ay t '-■m^- M' ti'- u '4 LSCTtTRfi IV. Some for those who are not present. And this food is called by us the Eucharist, of which no one is permitted to ^ari«igg|||0|tewh o believes that the things taught to us ioreuTf^and who fias be4'n washed for the remission of sins and for regeneration, and who lives as Christ has enjoined. For we do not receive Uiese things as common bread, or common drink ; but as the incar- nate Jesus became, by the Word of God, Christ our Saviour, and received flesh and blood for our salvation, so also we have been taught that the food which is made the Eucharist by the- prayer, according to his word, by which our flesh and blood are nourished, i^ both the flesh ani praise to waft to the throne of Eternal Majesty, there is an ofiering, a sacrifice, v^ich ascends as incense, " . and as a savour of a sweet smell befpre the Heavenly altar. We have aiialtat: We have a priesthood : We * have sacrifices, come to this altar of ^Christianity, the altar of the cros^ ; come to the Holy of Holies through the sacrifice of God!s Divine Lamb ; come with ' all yoiir guilt and ail your pollution, refhembering that you^have-a High ^^nfest yho advocates your cause, anipi, , • ■whd is both able and willing to " save upio THf inrXERMOST ALL WHO COME UNTO GrOD BY HlM.^' •Jt WJrvt; % *x >-« C y" *' - %■..■'■''' , 1 <0 I .» i •i^'-i. ■ # • , i t »^ i Vv 8 incense. WTETO LECTURE I vr. *^ /*■ ' " ^« defectibua Panis. •nwnment , but He priest ,jn, griev„ujy... » th. wiM, no sjcranent » made '■ "■ "' »" "P"''* aeynbe.^'^'jlirrr ; -^3o.e.„t.j,. avoid scandaj, he must proceed." ♦ ^^nnot be had, to " ^edefectibna MiniittH ^ "The defects on the part of tl^i„ist,r. may occur in fK things requ red in him ♦!,« tT , ^ • ""^ "*'<'"' 'n these after that^ 4oi^ of oT ^t!?' '"' "P^^'^">^ ^'-^'H sition in tie servte ttse.f . f ^'' "' '"*"^'"*'' ""'^ '^'^P^ in it. - ' '' "^^^ ^ *° *''^" ««"e'^ which can occ^iT^^ if »y tfZ t!£f T"" ""^'*"'^*^' ^"* to Aunterf^it ; also consecrate burwh^t^w 'ilf SA k'?. f ^"* '"^^-"^ ^ eleven Wafers ,n. :!irs' ^"'.K^^ «»>'^" have b.f<^ hin, % * .*■ intflDde& to ^^ ,j!^nmM,vr-tmrjea~6Sf;^^r^ . s ? . Ir"» 4 '^^'i'f<'hf^'*'^''f!0^1Sf9!'^_ •!««> • 1 : /•r 176 NOTE. determining what ten,; ht meant, in all tbese coses there ia no consecration, because intention is required. " Should the consecrated host disappear, either by accident, or by wind, or miracle, or be devoured by some animal, and cannot be found ; thea let another be consecrated. " If after consecration, a gnat, a spider, or any such thing fall into the chalicS, let the priest swallow it with the blood, if be can; but if he fear danger and have a loathing, letltim take it out, and wash it with wine, and when mass is end^, burn .it, and cast it and the washing into holy ground. " If poison fall into. the chalice, or what might cause vomiting, let the consecrated wine be put into another cup, and other wine with water be again placed to be consecrated, and when mass is finished, let the blood be poured on linen cloth, or tow, remain till it bo dry, and then be burned, and the ashes be cast itato holy ground. " If the host be poisoned, let another be consecrated and used, and that, be kept in a tabernacle, or a separate place until it be corrupted, and after that be thrown into holy ground. "If in winter the blood be frozen in the cup, put warm clothes about the cup; if that will not do, let it' be put into boiling water near the altar, till it be melted, taking care it does not g6t into the cup. " If any of the blood of Christ fall on -the ground by negli- gence, it must be licked up with the tongue, the place be suffi- ciently scraped, and the scrapings burned ; but the ashes must be buried in holy ground." in 1 i ij .» < •k ' il j ' ... 1 , r 1 t • !;: 1 f $ ■ 1 i,, * - • , 1 « a there is no LECTURE V. THE ONE MEDIATOR BETWEEN GOD ATO MW. which^hairll,'e.l.''c2 of ""*"'""« " '"'' vation „«„ . I , "' argument and obser- Itr„r ™P'°^'='^' """ ">='°. i" li' primeval State, was one with Dpttv p^j i i. • . . v ' We. No ^.^r: 7:;e« : G„r"' """""^ "■"' man, because the intercouZ and th T.^T""^ ''"- immediate and absolute t! t" "'"''"'P '"''» to How divi„7„ > , !• '"'"■ P"" " eminenee, m^fenrt' '° •* '"" ""•" '■'•** "'» '"fty beight wT*be^"-StX'::;:i^--r- -- :^e'rbrcfr''"^-»--^^^^ man found Sse f a. , ' «f '"" •"" "*• ""O audi„ft,UI,b7'o 71:'^*":' "" ""■''""f'" to way back aiin . f< , ''"''°''™l"-«'l to And -u.d.iav:ir„rba"rL,:rf:r''' t'" "^ Divinity there wa* «v.j to' between bini and ™7a«,i^ n'lr„,'°:?r"''" ^^'y^' -""' »»" distance, bfi^ Js 178 LBCTTTRE V. ' within his trembling view, there was seen the lightning's flash, reminding him that God is a consuming fire; and from that distance, there fell upon his trembling ears, the thunders of Almighty vengeance, a revelation of His .wrath from heaven against all ungodliness. A flaming sword guarding the Paradise of thS Divine presence, warned man that any attempt to enter, it, would be visited with instant judgment. f By what deviqe could tliis breach be healed ? What power could erect over this fearful gulph of separation a suflBcient bridge— a bridge Over which man might walk in safety to his God? What skill and energy could repair the fracture which sin had produced ? Who could discover a medium of access for the sinner to his God ? Who could penetrate the depths of \he divine mind to ascertain whether there existed in those depths, the pure gem of redeeming mercy! What advocate could be found to plead before the offended majesty ofneaven, the cause of rebel man? Wonder 6 heavens, and be astonished earth ! The skill, the power, the compassion are all at hand, for they ai-e all m God. Yea, the way is already opened ; the bridge hds been erected by our Divine Archftect ; tlie scheme of reconciliation is completed', the breach is heajied ; the serpent's head is bruised ; the eternal W^ord, the Sop. of God, Jehovah's fellow, appears, arrays himself in our flesli, assumes our entire humanity, .places himself in contact with the vengeance-charged cloud, receives its feaiful shock, stands our Advocate before the throne of Heaven, and from that throne exclaims to us who seek after God, if haply we may ml ^■. IT \ "*-■ /!' / * \ THE o™ M.BUTOB B:=TW.EK-OOD «„ „„. ,,, ficd Him, " I AM THE WAT. THE T.,™. no m.n cometh to .he FmLIZZ^T ™^ "™. The question whick we havp fr> ri,-. ' , - • "«.bg,isnp. whetheHie™ L a" "';■' *" ««rvioes of a mediator be ween 17 T'""^ '" *« point upon which both rl^r, ""'' ™"= "■« « » "greed/ What we hi ^o'r "' "^'"'"""'^ ■"»' these two i. the L ''■'temme ,s, whether of i^fo™:-: ,t x: -re:'-": dT"^ -^^^^ praetice of the Church of Koue , ,*lt ' " ^' mediatore. The „a.«.™ f o .""""'" •"<> •"^"r ■ -leced as a text Cb' fo nf "''Ir' :''''' ' ^- fi"' epistle to TimotW .l,r« ', ?? '^'"^"'' ^""1'' -n...bu,jrrzi::xt!:«"^ i^Jd^rrerrinrafcr^-"- ' runfpri Tu^ ^ , '^'^*v«'t;u mm and God was nter- o'-./'r:ctn:rarr'rrr gowned and treated with .hrjul .h..! " ^ » mediator. I„ ha«ony with alUh, T ™°"°"' °*" mean ordinary . °* arilingementg, I ti.e pr,::^:^;'^^'!" "■^"* -<■ developed. It did „„,1;„1; VdlT ™ r*""y i-^'l the -pleMonrslf ,r,ilf ? T" '^^ "°"<' followed that beautiful LIM. ^'J^F'' " '•'^» we daily behold ""' °™'"»»«' of the Creator which «ly behold .n the p«|B,l d,v,|opn,„nt ,f ij.. *> i -i* '}«■ ,S' -. (■ ".»> ^ '^ , » • „m-mmmmm^mmm^^^^mSllS 180 LECTURE V. Hf '' ^i 1. morning light. But that Jesus Christ waS''Wdiatoi;i, between-Ood and men equally in the days of Abel' atd „ of Caiaphaa the High Priest, equally in the days of Moses and 6f Peter and Paul, is a doctrine whidi is, admitted l^y the most celebrated divines both Catholic and Protestant. WgL all defcSqt the doctrine of Christ's mediation in the sacrifi6e of Abel, and in the oftering of Abraham;, we recognize our glorious Mediator in the AngeJ of the Covenant, and in ffae Captain of the Lord's Host ; we see the doctrine of mediation shadow- ed forth in th6 appointraelJ^t of the High Priest, in the daily offering of sacrifices, and in the yearly atonement ; we recognize Christ crucified in the sin offerings of the priests, in the predictions of the prophets, and in the praises of the Psalms. For this Old-Testament recognition of Christ our Mediator, we have his own authority. The Evangelist Luke describ'fes a conversa- tion which Jesus had with his disciples, in the following words: — "These are the words which I spake unto. you while I was yet with you, that all things might be ful- filled, whiphi were written in the law of Moses, and in the prophets and in the psalms concerning me." A comprehensive view of Chrises mediatorship em- braces also his mediatorial qualifications. Mediator is a word that is transferred from the Latin to the English language without any variation ; it is a translation of the Greek word juto-irrjc which means a taiddle person — one who comes between two adverse parties and reconciles them. Whatever lower meaning may be given to the word as applied by St. Paul to Moses, it is clear that whenever it isiipplied in the New ■ ■ THK 0« „.„,.„« B»n™,» ,(,„ ^„ ^^ j^j . Testament to Jesus Christ, it indades tl,« j . • ' ^conciliation by atonement B^ZttT"'"' .".mediately following our text it is Id • "« wL T' himself a redemption for «ll" Tl,. i « ;"'"> g»" r^^^«0.rlt^.,J^----.ome ■ . language yf the Nieene r„^ T '"P'^y "" -ueGod/and ye,Z l^T^;.^ :Z]::<"^ ^^ the Holy Ghost of the Vir,n-„ m """""wte by ■ ---"-Xhese^ualifl^^Llrse"? "" ""^ ""^' 'u»~^':iofan^T"""'*''^i»« atonement, a -tisfaction, i ^1 an/T°' " demerit of the offending ^ar^^. ' ™' '"^ '=»'^9»«»' . ^ conipre/msive view of Chrij,,'- «,^- ,• o&o A,> every oMce anrf J ( ? '"a'w&OT «»«,«», All the offices of Christ arise out of hi. ™ • teach us'thecint^ta'd*;,'^:;™;;;''" "™ "o means by whifi, thev n,. v ""^ '^ *» " Hear, O Israel, the Lord our Go^ is one Lord." Adapting the truth contained in the ^ext to the phraseology employed by Moses, we may s'Sy^^^" Hear ye children of our Christian Israel, the Lord Jesus, our Mediator, is one Mediator." There is not, probably, an intelligent Roman Catholic present who woiild be disposed toqilestion the scriptliral accuracy and the genend orthodoxy of these views. And, we will not be backward to admit that the written teething of the Church of Rome on these 8ul)je(;t8 is generally correct. The divinity of, Christ, his infinite. merit, the satisfaction which he^p^id down for the sihs of the whole world, the reconciliation which he effeci^ * Jfamir'B Biblibdl Dictionary sub voce. ^ a ■ ™. ON. „.„„„„ 3,,^,„^ ^^^ ^^^ ^^^ .^^^ between God and sinners n>„l .l,» ■. , Mediate, are exhibited wi.hH I °' "■" »'''™ tie auftorised canons and r? '"' '""^ '='™"'« i" Candour, however Ihi '^'' "^ """ Church. • of origin , ZlUth f: " *" '""' """ *^- gems ;-ns.a«o,fs.^'rCe"°,;r::r;f!"rr -a'tinrnii^r-r-"-^^^^^^^^^ devotional work reel" /, ^ " ^"7 of Heaven,- . 'othee:t' etKoronf f"!" ^"°^''"'-- ' »PF*«' ' «"d Mediator be ^'.t " ! "■" '"'"« «»"• ""= Advocate humbly beseeoling C r'" TV''' "'""'"' ''«''-. which brought the? tZtZtT. """"^ ^''''"'^ "OSS, and thy precious blood spit he ''""T' °' *= now partake of the beneftj,,' ™'"' """ I may oleansed from all »: Xl,hfr''r"«'' '"' •>« »ay sSoerely repen' and X, ^ I '^ ^"'""O I '""t Jjing to myself and, l3"':" 7 '■-«"g»^ theft and never snlTereithe ' "^ ''"o only to «.«from thee any more* '"""" P'^^"™ !« divide Christ the Lord, who alone > " ''"' °"» ^"^'^t«', '"■- Wood ; and ;ho h.v '"""""'"' °» through - 'ion, and having te 12 T"^^'"''"^ our redem^ «=nptur.l than ihis, but tL f f ""^ """^ *>' "»">" ' ■ •""^ " it by no melns fo^A °''! "'^ "^^"^ «■"« afercessiou oT^iSS:'^ <^ x^ ^ ""^'^ "any shall „ow be rivVn p: • '"'""'^ ""' "' Intercession with God " ^"'S"™^ »' «■«- «.d 1- Vomtn^ma ok Sms the following' ,"2, V^^ ^"'"'y-fe' ««». "-.•gLtZdrtorPri^efrdr *'°' "^'''^""'' a- to i and rem~f^t™"i^T"'- ' and that to invest in anx. ^*t, i, "^® ^T Testament: t^e powers of TZ:^^ZeTrT^^^ mediator in the place ofTh !' .^ '''^'^'*"^^ ^"^^^^^ Our Roman Call .?"?''^' "°^^ "^^^^t^r. doctrine, and thdr 1^^^^^^^^^^^^^ ,^- ^o- this ; their Church, instead of J^u^c^/^' ''^ P"^'*^ °^ «^«- their God. We are !!.^^ ^'*^'^ *^« W^^ and ■ are quite aware that ministep ^ f i fa JV <^ < I •pi.- '^- / y ■f * -Ai <5- IMAGE EVALUATION TEST TARGET (MT-3) « k ^^f A {/ % y. & •% .A 1.0 1.1 11.25 'Li 128 22 1.4 il 1.6 A" « Sciences CorpojBtion 23 WEST MAIN STMIT WEBSTER, N.Y. 14S80 (716)S72-4S03 * iV ^\ ^ --'v .^^"'^^^'i^ ^v^.^ v\ '<^ ^lUtt'. ■'JfeiiB'itjS'), *■ ,\w.-«it?^^ J ,*">l;A,i4'. ■ iti ^ \ I I 186 LECTURE V. gospel sustain the position of ambassadors for Christ, we do not forget that Paul the Apostle represents them as standing in the stead of Christ; but for what purpose are they invested with the high dignity pf Christ's ambas- sadors ? Why do they stand in Christ's stead ? For the sole purpose of "beseeching" iihners to be "reconciled to God." But in the Church of Rome the Priest absolves the sinner, and does this not as a minister but as a judge; as God: — for in the fourteenth Sessioii of the Council of Trent, the following Canon was passed : "Whoever shall aflSrm that the Priest's sacramental absolution is not a judicial act, but only a ministry to pronoimce and declare that the sins of the party con- fessing are forgiven, so that he believes himself to be absolved even thoiigh the Priest should not absolve seriously, but in jest ; or shall affirm that thfe confession of the penitent is not necessary in order to obtain absolu- tion from the Priest ; let him be accursed." " The Council farther teaches, that even those Priests who are living in mortal sin exercise the function of forgiving sins, as t^e Ministers of Christ, by the power of the Holy Spirit conferred upon them in ordination ; and that those who contend that wicked Priests have not this power hold very erroneous sentiments. Whoever shall affirm that Priests living in mortal sin have not the power of binding and loosing, or that Priests are not the only Ministers of absolution, (fee. ; let him be accursed." The Catechism of the Council also declares : "Our sins are forgiven us by the absolution of the Priest. The voice of the Priest, who is legitimately constituted a Minister for the remission of sins, is to be *iv- THE QSB MEDIATOR BErWEE„ OOD «„ „,^. jg, m^'lorr^'""!,' ^*"' '"^ '^'O "^ *"« Urn. tW" "k"^ k!.°°^ '"""■' *^ ™' «- forgive, tliee. The absolution of the Priest, which t „ pre««i m worch, seals the remission of sra'thichl oocomplKhes in the soul." "Unlike ihT T ■ srofrn::in't:-vir'''-s^. declarA ihat ci o . "^*^^^®^ IS not simply to deciare tha sm^ are forgiven, but, as the Ministew ^rf:Sttt:i:rof-e^;--r exercises though their ministry " J"'"*"*'""". <^CMz zf::'' ™^™'-^"'?. -■.«*- thu "5 "o«s not invest man, ave fivpn o ^-^i j with iha T^««.^ i- « ' -^ ' ^'^ * wicked man. h«™ taught our fnonds that it is no less than WasphimT for any creature to assume this power, "mo Z forgive sins but God only ! " And vet h. r,,.^ of the Coimei, of T.„t dLlaresXCe\„'r:^ Pn^t « to be hea«i as the voice of Christ hiZf wt Bam to the lame man « «J/^n ».„ i? , "«o", wuo "" "^**°» ^on, be of arood ehflfli- • *i«» r "!. '"^''" *-'" We protJt ag^faTt'tii^r assumptions ; they rob Gofi nf »„• i, "^aiMt tH|j«^ Christ of his prerog'tiv! if. il^r''.^^ ''''°*^ upon this bra'neh^Tl ^beert T"*'*" '' leofiiF« ^u V subject, because the next lecture wil embrace the whole subject of a rinnert^ pardon, or justification before God. C 188 UEOTimE r. n. Intercession with God in the invisible wobu> 19. ANOTHER OF THOBl MEDIATORIAL /PREROGATIVES . WHICH THE Church of Rome ha4 transferred FROM Christ, to both saints and a^oels. Who, with th6 New Testament iii his hand, can doubt the belief of the Apostles to/ have been that Christ was that only intercessor through whom (hey could approach to the Father t Do Jroij ever find an apostle presenting a suppliootion throiigh any other than Christ, pleading any merits but thos(b of Christ, flying to any other Refuge, or laying hold of any other Hope than that of Christ ? Is not the intercession of Christ indeed represented here as his chief function in that world whither he has ascended t Already has he borne pur sins in his own body ; already,/ in our stead, magni- fied the law and made it lionorable; already has he completed his atoning work ; by his one Offering, as we tew in the last lecture, he hath pe^ected for ever them that are sanctified ; and now, by virtue of Jus atoning Work, by virtue of his sprinkled blood, by I^W of his infiuite^rit, he hath passed into the heateR^nd ever liveth in the presence of God to make lijterceasion for sinners. Turn to the epistle to ^he Hebrews, and yon will find text, upon text conflrtaiitory of the sole inter- cessorship of Christ. Sole it ijoust be, for his naerits are the ground of his intercession. He now, saith the apostle, appears in the presence of God for us. But let me read to you a few verses from the tenth chapter of this epistle : " Having therefore, brethren, a confidence in the entering into the Holies by the blood of Christ : A new and living way which he hath k land, can been that lom ^bey r find an ither than ist, flying her Hope of Christ n in that 1 he borne d, magni- y has he ng, as we rer them 8 atoning ■ of his ^nd ever Bssion for and yon ole inter- nerits are saith the But let hapter of onfidence f Christ : id for us through the veil, that is to sav H. « , pri.»t orer the hou« of God • It" H ' ""'^ " '"'s'' true heart in fuln&s of fehht ™ "'<''=>»■ "ear with a from an evi, o.^Z^';^^':'^^'""''^ ''"'^'^ clean water." UerethereT . ^'^ ™''«' "ilh of the Hehrewe Z^TZ^C^r '" «■« O"-"!. 0- near , It i, to bel::^ '1^"^- ^™ - «« M.uts of God, an entrance ifto ^ ^''™'«S«rlh« Holy One » ItisthrouSw tod'Jlr™ "' "" youagainoutofthofi^tCatholicepi'ueon T' 't* '" «ny man sin, we have »„ ""P'^'of John; "Butif J-- Christ 'the iuBt auAetZ "*• ""' ^''*-. "■» : and not for ou„ Tnlv K , ? '"°P"^«on for our wide world." irCt^^'^l' ""T "' •*« ■», that they will furnish usZ^.!, ^"^ '^""'olicJ* one instance of pr^er L ^- """' °' «H with offered to G«, or^'^:rchr tt'" "^f^ •- M"J', or, indeed, any. other saint 5f°°S*."'« ">«i» «'-, mate pi,^„4, .. thTlnr":?-;"' "'' ""■ will entreat tho saints astW^ rT "'^' «*^e • power, and to ple«l wUh gI,' /' *" T*^' •» "-y ** "■orite. But the Scriwls 1 "" ""^ ""^"^ "^ "-oi' ' ""o of the apostiri. I.":T°'"'r'""'P"«- Christianity is Vinst t^cT .Tht™*, '^^ .«<"^'- of «7« by one Spirit unto 2 F.^:"? *'^' «""*« ■**Uw I must makft tmnA *i, -» furnished so ovVrwheS.!^ aT T "^ "«^' ^^«« ^e of Rome, in her ruZ^ t^^ '"^ '^^^ *^« ^^^^ch ' ^^ «w«»^onnpr«me adoration. M ■■ ,< t:'--: I 190 tECTURE V. The subject which we are now diseussing is the inter- cession, rather than the adoration of saiijts ; but you will at once see that each is in a great degree involved with the other ; so much so in this case, that Protestant Divines in discussing the two questions generally associate them under the general title of " The invoca- tion of saints." The teaching of the Church of Rome on this sub- ject, as enunciated by the Council of Trent, is as follows ".T— " The holy Council commands all Bishops and others, who have the care and charge of teaching, that according to the practice q( the Catholic and Apostolic Church, received from the first beginning of the Christian religion, the consent of venerable Fathers, and the decrees of holy Councils, they labour with diligent assiduity to instruct the faithful concerning the invoca- tion and intercession of the saints, the honour due to relics, and the lawful use of images ; teaching them, that the saints, who reign together with Christ, offer their prayers to God for men ; that it is a good and a useful thing suppliantly to invoke them, and to flee to their prayers, help, and assistance ; because of the benefits bestowed by God through his Sou Jesus .Christ our Lord, who is our only Redeemer and Saviour ; and that those are men of impious sentiments who deny that the saints, who enjoy eternal happiness in heaven, are to be invoked ; or who affirnJ that they do not pray for men, or that to beseech them to pray for us, is idolatry ; or that it is contrary to the word of God, and opposed to tlie honour of Jesus Christ, the one Mediator between /THE ONE MEDIATOR BETWEEN OOD AND MEN. 191 x)r mentally, those who reign in heaven." ^ liie Catechism of the Council sav<» «tk ■ and invocaHnn «f ^"""cii says, The veneration rforv nJT ^"^'^ ^"^ ^«^^^' ^ho enjoy the increa. 'ir ^:; ^0^'- **"* """'""""^ " Christiai'shopfr" G?d;>" proportion « th. -ro^riit^-^-^^r^: •ocomplished our r»j. 8 nisoiood, andwio, having ™«o the hc^y ° h,^""P'""'' "»'' '■'"■'8 "■•«« entered to have «lrto tt 7 "" " *^'-'''°™ "^""rfa Tl,. f^i! T , 'ntercession of the saints " The Church of Rome ascribes to ll.« v^^ • .. «^.wor„f s'p:„':f„ie"HZw:.'i^erhr be w.t« nl) '■'""''^ ''"'her this oh « y^ :f,i-Jt&.- id2 LEOTKBE v. My jint proof- is taken from a work entitled, Th6 Devotion and Office of the Sacred Heart of our Lord Jesus Christ, including the Devotions to the Sacred Heart of Mary. Twelfth Edition, with an Appendix and the Indult of his Holiness, Pope Pius, in favour of it. For the use of the Midland District. Keating and Brown. ;, ** Go then, devout client, to the heart of Jesus, but LET TOUR WAY BE THROUGH THE HEART OF MaRT. " Come, then, hardened and inveterate sinner, how great soever your crimes may be, come and behold. Mary stretches out her hand, opeiw her breast to receive you. Though insensible telSfie'^at concerns of your salvation, though unfortunately proof against the most engaging invitations of the Holy Ghost, fling yourself at the feet of this powerful advocate. " Hail Mary, lady and mistress of the world, to whom all power has been given both in heaven and earth. " You are the great Mediatrix between God and Man, obtaining for sinners all they can ask and demand 6f ihe Blessed Trinity." My second proof is taken from the Key of Heaven, a work in common use in this city. On page 81, I read the following prayer : — " Ever glorious and blessed Mary, Queen of Virgins, Mother of Mercy, hope and comfort of dejected and desokte souls, through that sword of sorrow which pierced thy tender heart whilst thine only Son, Jesus Christ our Lord, suflFered death and ignominy on the cross : through that filial tenderness and pure love he had for thee, grieving in thy grief, whilst from his craw ■ - 'tt^ ■ 4 THE ONE MEDIATOR B^^kn OOD AND MEN. 103 the Mother of Merer ,1,, ^ '°'™- "■»» "«' reWe of ,1,. f ' ""■<"" Consohtrir and mW - bj a multitude of Tvi ' a ! "^''f ™~-°P^ ' shelter, O amiable Mother of my Lm aT^.''""'^ Je»m Christ, than nnder the Ws o^.^ ™" protection!" ^ °' "'J' maternal that!:lt :Zt'2t\'''^°' "-^^ -dremindedyo,. rcSor.ierhtrfrm:--=^ •«"Ca.f„L-:::trHir'""^''"'"' himself.' » ^^^^ ^''■g'°» «^en God and in oZ^ZITI """ '^"^'^' " '^ ^< Bon and To ^^T^"" ""^ "^ ^'l""' '«"'«■> tho "^ poweifeL He ou fa M powerfid ^fk<. ^9 *#■. 194 LECTUBE V. by nature, the other by grace, i. e. as it was revealed to St Bridi^et, ^ur divine Christ is obliged not to reject any commands of his mother's." Page^lQ. " It is then with great reason, O our advocate, that St. Bernard and St. Anselm say that it sufficeth you only to wish a. thing to be done ; thus you can at your will elevate the most unworthy sinner to the highest degree of sanctity.'' Page 217. " Damien says that the ' Virgin when she presents herself before the altar of reconciliation, appears less to supplicate than to dictate laws.' " But the authorized 4itu*gies of the Roman Catholic Church are full of such sentiments. In "the Garden of the soul," a work with which every Roman CathoHc is acquainted, I find a Hymn to the Virgin Mary, from which I take the following stanzas : — " Hail thou resplendent star which shinest o'er the main Blest Mother of our God, and ever virgin queen. Hail happy gate of bliss greeted by Gabriel's tongue, ■ Negotiate our peace, and cancel Eva's wrong. Loosen the sinners bands, all evil drive away, Bring light into the blind, and for all graces ifray." St. Germain once prayed as follows v?" O mother of God, your defence is immortal; your intercession is life ; your protection is security ; if you do not teach us the way, none can become spiritual, nor adore God in spirit. O most Holy Virgin, none caij^have the know- icdge of God but by you : O Mother of God, none can be saved but by you : O Virgin Mother, none can be delivered from dangers but by you : O favoured of God, none can obtain any gift or grace, but by you." St. fA i&. THE ON-K MKfrXTOR BmVEEV OOD AXD MEN. IQfi Anselm sajs, « More present n.Ii«f ; .• upon the „«„„ of our Lo„IJ.„„a ° 'l ' ^ ''"'°« the " Trwuro of tho ,o,n " r , r ^ ""'^ ="»• '» ' ingprayer-«ol, ' ''"S" '2, I find the folW^ thfLt H„,, God 1 IT": , "r' ^■'•S'"' "°*" <■' of impiety, it «,™ to rob cS „f I"? r° ''7''> to raise her to an equality ,vill,ri7 "'P«"Iw glory, her ABOVE Christ to » 1 K . ' ''"' "'' ' '» «">" heroes t^ot r,Lr r„ "T ' *"''""'"'=^"''-* abandoned hir;:;;:;tedrn;et?i^:r'^ Wed upon the cms, i„ -u , sntenng, and f u lue cross, — to ascnho to her a mill.'^^ hear and to save nhcn ho wi.hl.Jj 1 ^'"'"P'^ to fails to designate a i I! ! ^'^^'-'a-^^age of this anti-Lp:;r:ui,,s.''i\i:t :'rr I am in no mood to emnlov ! """^ word, but I ask you whe^Z^T I, ""^'' ''°'^'"' (and I have ten-fold m|fo7 p;.^/!"""" 1™"" - the ir. r nd^'viiVM "'"' '^^■' ^ 196 LECtURE V. I can imagine some one saying, Uhis relates, to other countries; I cannot believe it of this country, or at least of the intelligent RoraWCatljolics that live around us. Now J think we shall be disposed to admit" that the Roman Catholic Bishop of Montreal, is a fair representative of the intelligent portion of the Roman Catholic community. Let me theti brin^ to your recol- lection the year 1847, when this city was visited with that terrible fever-scourge, which cut down so many of our fellow citizens,- and which threatened the destiuction of thousands. The various Churches offered special supplication to heaven that Providence would avert the calamity, and our friends of the Roman Catholic com- munity did the same. The Bishop, issued .a pastoral letter to his flock on the subject, and I shall adduce this letter as another proof that the Church of Rome ascribes divine power to the Virgin Mary. The letter was dated August 13, 1847. and appeared in full, in several of the Roman Catholic Journals in Lower Canada. Though the first extract that I'shall transcribe does not bear precisely upon the subject which weLve now in hand, yet as it bears upon the general contro- versy, I may be perinitted to read it. The Bishop speaks of eight priests, ten nuns, and several laymen, whq had fallen victims to'the disease, chiefly^ by attending .to the spiritual and temporal ' necessities of the dying and 1-egards thetn in the light of "propitiatory victims which the justice of God selected, in order to satisfy Itself, being provoked by our ^crimes; that it may be able afterwards to show favourto the great number of sinnere who amongst us continually abuse hia great -V Y THE'ONK MEblXTOB B^^KEX OOB A.D MEN. 197 / y lite, "putyburselfund-er ,T,r ^ '' »»^'"''« P-^- f autlTority comn^i^d to Christ I S^V to T" Virgin. 4 divine MaJ T t""^ ^'''^'' ^ *^« at % feet, to ^oiuHi^j j::::^^ ^::^^ ^^^^ do not even deserve to bear Ttl ^ "^"^ '^^' ^ having done anvthl Z ^ """"' "^"« ^^^er « A 1^ , anuiung that was worthv nf ♦!, » "Acknowledging, Imwover th.i ,. """^^^ ^^ t^^e/' full of goodness annT\i^ , ""'' ^'^ ^ "'o^her those whllTos ~ /'r '*^"' *^ ^^X-^ ^- , -ate^l heart i„,pi.,, ,„ c...' e .jS I "'^- »" .i^es loved '„ be Ah"^,''?!'';;' *^. >- »' ' " The miracles wH-l. .I- 7 ™ .''''P "f ClHstians." that ahcie *CW, t". " '*'" ^^""^ *» »«* » homage of piojp^g^'"''^""''"" "^^-e the ^• •i" * \ . ,>>, y er -i\ 198 LECTURE V. that he has caused to be made in Paris a statue of gilded bronze which has been solemnly blessed at the altar of the Church of " Our Lady of Victories," and promises to have executed and exhibited in the Bonse- cours Church a 'picture representing the Typhus seeking to enter Montreal, but stayed at the gate by her power- ful protection. This votive prayer contains also the following declaration, " Under an inspiration which evidently came from thee, I have caused to be engraven on the pedestal (of the statue) this devout invocation * Ora -pro nobis, interveni jJro clero,'' which at this sad time is like the cry of our pain and the exclamation of our heart for thy help in our urgent need." " In the face of this whole country," continues the Bishop, " I form this engagement. Thy honor and thy glory are concerned to grant so solemn a vow. It is indeed a very favorable opportunity of proving that one never invokes thee in vain. — O holy Mary, succour thy unfortunate children, help the feeble; warm those who are lukewarm in God's service; pray for the people ; employ thyself for the clergy ; intercede with thy divine Son for the consecrated communities." What -now becomes of the professions of our Catho- lic friends that they only seek the assistance of the prayers of the Virgin and of the other saints ? Is not the Virgin here approached as though she had in her own power the safety or destruction of the city ? Is there not an intimation that no one ever invokes her in rain ? Is there not a call upon the inhabitants, to place themselves under the protection of Mary ? Is this «e«king merely the assistance of her „.» prostrate yourselves at her feet »^ 7 , P"'y«"-«o and glory of her name If ^ '""^ "^ *" ''°"''« view of the extracts t!t '*°P ' ^hat, in . «o iit„^ies.tref rc"" ^°"^" •^^*- Milner, in page 228 of hb S "f'c^n"'™"''^^- short, the saints do nothinir fc7 ^•"' '"^^y. "I» but what they did whU tfA ^°"* '" ^'^"'•'^ what all good cZt ""^""^ h^™ oh earth, and ' other, vi.: Tey he p „?;; ^ ■''''" " '" '" -' difference is that Jth. ■ , ^'^^"'- ^he only -ery stain 'o(Z lf]Z^ " •'^^'» -f™ f-m^ in grace and gll" thTf ""' "" ""-"^-'d cionsfor obta1ni„rwha " hTa^';:/"-- ««* Fjrs of ns imperfect and swjf i:^^ ?! ' read no passage even in Prn,„ . T ''*™ upoa which the theory of saint ,n !^ ^^ ^'^""^ -this passage of Dr mZrTV^'''''^'''^^ '^'^ practice of the Chur^ ^R ^"' --eksto dilute the different from her ^aticl fsT' "'"' "'^^^ ^^ '<> [elt it impossible to'ut^.rertr:r T^ ^'^^ '^ by Scripture. Now mark ihIT '• "" ^^ '"^°° ^^ tl^e Virgin Mary '^hT!^ t''""' ""^ ^PP'X ^^ to bound t! do o Lth VeTe/^ "7' "'^^^ ^^ ' -- IB this all that Roman ct heaven ? "No" JZ- ' "'^ ^^'^ *^ ^« i« allow the Doc^'r to say tCT "'^^ ' ^°' "^ ^-"°* «more efficacious S '1"'"^^^^ '° ^^^^^ 'basons which he a^l 7 '" '''■^^' ^^^'^ «»e 7 t'' *v- ^ ' ii|i JnU i M,iw jipwip)gji^|IBijWj^^i u. . i ■y 200 LECTURE v. case, at least in liis opinion, for she was immacu- late, free from every stain of sin and imperfection while on earth, so that by his own theory, he has no right to expect more eflicacy in her interference now, than she possessed then. And what, with all her psrfection, with all her power and immaculate purity, did she possess then ? What did she possess when she sought her son in the crowd without the house in which he wa^jteaching ? What power did she possefsS when she saw her sop upon the crogs, and when h^ was obliged to commit her to the care of the loved /disciple ? Did shie ever exert her power in \yorking A miracle ? Did she take a prominent part in the establishment of Christianity? The very silence /t)f the Scriptures is like the voice of thunder reiterating its ponderous reproofs against that Church y^liich invests with media- torial, and therefore divine honours, her who was* at most but a favored creatuj^. An illustration of th^onfusedness of the theological view which these opinions involve is found in the following prayer which I will now read from "The supplement to the Manual of Catholic Piety," page 30 : "We beseech thee, O Lord Jesus Christ, that the blessed Virgin Mary, who at the hour of thy passion, had her most holy soul run through with the sword of sorrow, may intercede for us with thy clemency, both now and at the hour of death ; who livest and reignest with God the Father and the Holy Ghost, one God, world without end. Amen. Again: the Roman Catholic Church not content with ascribing these titles, offices ayd works to the ^ , THU ONE SIEDUIOR BETWEHk „„„ MTWEBN OOD AND MEN. 201 mother of Christ, transfere them if „„t •' ... considerable amount to other^Lil ' T."''"'' ^''' 1. In the "Ker of I^ ' ' "'' *" '"'g"'^ takes the placeTciisfrSff^''-'*'' ^^ '"""^' God, who by the m,. . !S """S^ 1"V^' — " O thyMartyrfrdZtlb ?T'°°°'*''»«lG»-8« throngh a.egiftof tli^UJr """■'• "* "^^ °'"«i- Mary :_.. o oroa ^0 ' 1 ^ "''P''' ""> ''"»'"'°d of :'"df.- inheHt::"„r.re wreXfth^'^'"^ "' just and happy St. Joseph ! tin to 1 *"'"''^' ' «rt my glorious nmi^, 7 , ^ P^J''"'- Thou and tenL eo^el" "e'l^t--^ --t-- though the greatest s,i„, T *° "°* "dden, ofTose whTser™ H' "^ '." P^^Ka^ly the pat™ forvour. In^X: ^ ^^^ t"'^'' p4 and most devoted to thee I „„ 7. ''"™ """ ■»«» --ice; beseecJng thl Tth ^ ."""" '" '"^ who vonchsafcd t! loye !°V^ "*f "' •'«™« O-™'. become a father to me and? .'^ '' "^ " ">''' '» -Pcct, confiden;" d teVa"'; u" '"" "'" «"«' O powerful advoca^ of a^I ci! , ^^ '"""'^ "■««• «on, as St. Theresaas^' !!,'?'"""•' """^ '"""<=«»-, M deign to int^^dXr nf """,' '*''' '"""^ '» ' »«theparticularinte„li„n„f^r V ' ""'' *" ™P'°™ '<" "Present me, O Gr^Lt Sd ", r":. ^*^>"^''-)" with whom thiu ha^t i r ' '"'°"'''"' ^'"'7. ^^^^- gbnoua and so intim ate . *:- >. ..Vviaar,.' ^lM)nqn«p«*^pMs«ffl^ ■y y? ! 202 LECTURE V. ■ M^ '..■ sin the sacred image according to the likeness of which , I was created. Bog for mo, that my divine Redeemer would enkindle in my heart, and in all hearts, the fire of his love, and infuao therein the virtue of his adorable infancy, his purity, simplicity, -obedience-, and humility. Obtain for me likewise a lively devotion to thy Virgin Spouse, and protect mo so powerfully in life and death, that I may have the happiness of dying as thou didst, in the friendship of my Creator, and under the imme- diate protection of the Mother of God." " Lord, have mercy on us. Christ, have mercy on us. Lord, have mercy on us. Holy Trinity, one God, have mercy on us. Holy Mary, Spouse of St. Joseph, Fray for us. St. Joseph, confirmed in grace, Pray for us. St. Joseph, Guardian of the Word Incarnate, St. Joseph, Favourite of the King of Heaven, St. Joseph, ruler of the family of Jesus, St. Joseph- Spouse of the ever^blessed Virgin, St. Josep)!, nursing father to tie Son of God, St. Josepli, example of humility and obedience, St. Josj6ph, mirror of silence and resignation, St. Joseph, patron of innocence and youth, St. Joseph, exiled with Christ into Egypt, St. Joseph, intercessor for the afflicted, St Joseph, advocate of the humble, St Joseph, model of every virtue, . St Joseph, honoured among men, St Joseph, union of all Christian perfections, Lamb of God, iio. jX^ . ■■i-rdi.Lm ' 'h^ THK ONE MK.X.XOR BKXWB.K c\ .kD M... 203 V. Pray for US, holy St. Joseph. . K. Ihat we may be made worthy of- fL r.. t Christ ^ to^ promises of make m effectual partakera of tl.i.T , T^^'' ■ And, in .he same sLee "of .h ^"7"'' "'''T^-'' Thomas which he s^nTf' ' ''^*'' """^ Ast- wither ha \"^ !»: °^? ^- f - « -3' ascL devout, or work „,„„ ,ac^d, bXliedT"^° .""^ mediator? It i. „ „„ii i, ""Wied to our divine^ Becket-sChulratcaS:™. "tr- t" '" tie Virgiof £4 and to Th *^''™' "^" nothing;-,, ' .• , ' " *^ J^ nomas 4 BeftpfV -PocJ t mention this to show you the tenden.v V .^ ' ^ " creatures, alj ot whom were sinfi.i ..^a of whom died in ^in i\.. ' ^"^ ™aoy '- of ourgjiorir:'"'''"^^'' -'•'"- .t leM^ if "rirthl ^ °° ?' "'""'°'°' °£ Europe ferent .«nt. a., -ilaed "J^'. ^i^lT''''- ^^ <"'- 204 LECTURE y» I for diflferent dangers and diseases, e. gr, '" St. Anthony, -the Abbott, preserves from fire — Anthony, of Padua, from drowning— St. Barbara, in times of thunder and war— ^fe^lass is ap^Jlied to for diseases of the throat — ; Str^lonia preserves the teeth— St Domingo cures fever — St. Roque cures the plague." Thus in all diseases, under every pressure of afilictioii, some saint is accessible by prayer. Tell me, ye men of reason and of religion, whoever you are, by whafever community you are acknowledged,, what must be the effect of this system upon the minds of the illiterate ? What but to divert them from the knowledge of the only true God and Jesus Chinst, whom he hath sent ? Tell me not that Christ retains his proper position in the economy of grace, because Dr. Milner and other en- ^ lightened Roman Catholic expositors speak as they do, so long as the common people, the hundreds and thousands who flock to your churches, are taught to ( offer more prayers to the Virgin and other saints than to Christ ; tell me not that Christ is regarded by Roman j Catholics as the true and only Mediator, while the j works of Liguori are put into the hands of your devotees, j - and while the people are taught to pray to Thomas k Becket, and recognize his blood as having been spilt for them. I take up the Missal of the Roman Catholic Church, and I find that in the course of the service of the mass, the Priest offers the following prayer : " We beseech thee, Lord, by the merits of thy saints, whose relics are here, and of- all the saints, that ^^ I thou wouldst vouchsafe to forgive us all our sins. i Amen." I [ AV^i'SiilO^Wt^. yf,'"St. Anthony, thony, of Padua, IS of thunder and Bs of the throat — . Domingo cures ." Thus in all ctioii, some saint aen of reason and ifever .community the eflfect of this ate? What but of the only true I sent? Tell me position in the sr and other en- speak as they do, le hundreds and js, are taught to ber saints than to arded by Roman liator, while the of your devotees, pray to Thomas laving been spilt Roman Catholic of the service of y prayer : — e merits of thy I the saints, that IS all our sins. Zoti,ue, and the otbe" is » " " P"^" «» S'- who hast had the g«jd fortunelf ' I f^ ^"^ ,• ^ ^ *"^ paternal '-ure, and weXi it JreThan ^' " " "«" world- Bles, all «.e worl ^hich ^ *° ^.^ °' *« th" city and in this diocese bCi . ""^ »" '■> y»-» «W, bless us ouZJlT "^ '"'" '"«'" f" of righteous oonfidenco ilvl ''•'"^°""^*''"n g»od«e». Amen." ^ " """^ ™<> « your nmneroua a»dTo/^cin "'J J°"J;|^;^,f ™ , ^l-^My ffncUons of Christ as M^iT.. ^ "'^ S'^O- and . , --^^^' "« toMferred to MgeS—^ i I i i i • M I 206 LECTXJKE V. ta well as saints ; but I shall merely quote the Con- fiteor, which every devout Catholic daily employs: . "I confess to Almighty God, to the blessed Mary, ever Virgin, to blessed Michael, the Archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the Saints, that I have sinned exceedingly, in thought; word, and deed, through my fault, through my fault, through my most grievous fault. Therefore I beseech the blessed Mary, ever Virgin, blessed Michael, the Archangel, blessed John Ae Baptist, the holy apostles Peter and Paul, and all the Saints, to pray to the Lord our God fof me. May Almighty God have mercy on me, forgive me my sins, and bring me to everlasting life. Amen." My hearers are now fully informed of the views and the practice of the Church of Rome in relation to this grave subject; and I feel persuaded that there can scarcely be a person in the congregation possessing ordinary candour of mind, who will not agree with me that the transfer by that Church, of Christ's mediatorial honors to the Virgin and other saints, is triumphantly proved. You will not, therefore, be' surprised at our solemnly protesting against this transfer : And we do it FiRdT,— On the grodnd that it is not sustained BY the Word of God. I take up first the New Testament, because, though the Old Testament may assist us in its interpretation, the latter must ever be regarded as the only infallible exponent of the doctrines and principles of Christianity. And what do I find in the New Testament? If I Mcamine the teaching of Christ on the subject of his IT •l^^ , "" "OB *TO MEK. 207 mediatorial power and authorifir r « j • , •t Tarianee with the dW,ion L u '"°«"''" "mallest portion of hi, hil ^^ °"""^ "' «" .the Father is himjtf ?'!'T"'S''"'«- The way to ■ ■Ciwihi.himaef -No 1 V'' '"'" »' h" but BT m... .. „ ' 1" nr""""* """o «"« Father that wiU I do." "?^S " "^'Tt^ ™ "^ "*»" "-•J you another co^ 7 '^^ "«"•' ^-i ^^ "-ail •kat labour and are hel ,ade« f t""*" "" »" ^^ -f ^im that oor;Trji^" ^^ ^»- "** one In no one of ,h.T ! 1" '" "<> ™e fi«d an e^resaion wh eh wl'°"'''^™"8«'»'» can I tbat God the Father tin,? '"'° ™ "" '■'"•'>««<'» other than the Son 1^ . Xltr '°"^'' "-^ to be approached by any sedi," m ^ °' '"«'** P»«ible, I ask, to ooncei.rtW I ^"^^'- ^ i' the teaching oTchrri V' *'"' ^'■"-W be in trine which' the cCr Jt "'"^ '° » t,cto„ and in Joel™ J'"*"^ *» duties of -e to admit this ^^„t^ °t '".r"''- E'» 'e« fo'ce in the case of 3 ' ,? """'"^ ■■»" «» •P«t fe, Enoch and S °b f ""■ ? " ''"'^ '" "^ ^"ofth.Apo.tle.Xd. i.m"" '^'" «> «"« ■S «k ! 1 208 LKCTUnE V. the Baptist, and Ann, and Joseph had died, and Chrisi had risen ; but in all the specimens of prayer (and there ■ are man;^) which we have in the Acts of the Apostles, there is not the least semblance of the intercession of saints and angels. Read that simple, beautiful, and power- ful apostolic prayer in the fourth chapter : " Who having heard it, with one accord lifted up their voices to €rod and said : Lord, thou art he that didst make heaven and earth, the sea, aild all things that are in them. Who by the Holy Ghost, by the mouth of our father David thy servant, hast said. Why did th^ gentiles rape,' and the people meditate vain things ? The kings of the earth stood up, and the princes assembled together against the Lord, and against his Christ. For of a truth there assembled together in this city against thy holy child Jesus whom thou hast anointed, Herod and Pontius Pilate, witji the gentiles and the people of Israel, To do what thy hand and thy counsel decreed to be done. And now. Lord, behold their threatenings, and grant unto thy servants, that with all confidence they may speak thy word, By'stretching forth thy hand to cures and signs and wondei^, to be done by the name of thy only Son Jesus." Is there mention here of any other name than that of Christ ? Turn to the seventh chapter, and liken to the dying prayer of Stephen: " And falling on his knees, he cried with "& loud voice, saying : Lord, lay not this sin to their charge. And when he had said this, he fell. asleep in the Lord. And « Saul was consenting to his death." Here there is no mixture of saints'with the Lord Jesus as there is in the supplications prescribed by the Church of Rome for her d y ing member s. ^ ^ Ir lied, and Chrisi rayer (and there of the Apostles, i intercession of tiful, and power- : " Who having r voices to €rod t make heaven ,t are in them, h of our father he gentiles rage, The kings of the together against For of a truth gainst thy holy id, Herod and the people of ounsel decreed ir threatenings, all confidence forth thy hand le by the name on here of any to the seventh r of Stephen: bi li loud voice, charge. And le Lord. And " re there is no there is in the ■ Rome for her THE ONE MEDI^OB DETWMV rnn . *^™N GOD AND MEN. 209 persons in . work ea Mod "ThVrV ?• T "^ -^^"^ of «* Heavenly host, interoed'Tl *¥'«'• PP""" "y death, thatJ-»Jy j'" « ° '" ■"» "fthe honr of . ''hVcareGodLto^:„,7 '■'*"*^'*'""''™'''' ^y me at the dreadful C?,"""""'*'' "^ """<' P»w» of dartaes. defln ' ^T' ■"" »S»™' »« ""e »d conduct mr'sou ™ r "■" '"'»y»^»ies, ' repose." .^ ^ ^'" '° "" """-sions of etemai • vais. ^teTpt rr r ^" '^^ *» - »«" light on the subject • Chri.r" " 1 "' •'<'''°. I'"™ ■When they needed ^ce to^ZJ "'" f'^ '°'*'"»«"- language was, "Icfr^;^ 1T "t-^. '"'i' ■ «trengtheneth me " If ,r^' '^ *"'"«'' Christ who 'heir 'people, Christ ItU'^^f ^"J "■^■»«'™ or -lorn they approafhld th?;;,'^ ""T'* ""*"«•■ 'ecognition of any subnrdf!. . * ™ero Was no John.thel.stofthLnl,'! '■""""»'• ^™ St "0 -ferenoe to tit dTc^^^: "c " '"!''.'"' """' "■'*- r">«of an advocae,;: tTr'"'"""'""- ^^ • "ghteous ; and when h^ rlr.]! ? ^™' «" • a' «.e Mnd of God it i! „ ,, , T "'^'"^ ^^'^'■S' "And this i, thelXel '':/?'™'°« '»»»»»««:- to: That, wh.hoev«tl.t ."' ■"" '»"'^'_ . -r.''*,. . ,f 210 LECTURE V. will, he heareth us. And we know that he heareth u» whatsoever we ask : we know that we have the peti- tions which we request of him." How is this ? The prince ■ of the apostles, and Paul, too, had been dead for many yeare when this epistle was written, but^jj. "Vere is no application for their advocacy,, St^hc ' tlife*^roto-martyr had been dead sixty years, and there is no reference to his intercession. Gabriel and Michael were as well known as to their nature and/ oflSce then,^ as now, but does John exhort Christians t^ fly to their protection ? Can you imagine an apostle, if he believed as tte Church of Rome believes, writing a letter to- an elect lady without mentioniog the Virgin, without urging ber to imitate her tirtuee, without com^djM^ing her to Mary's protectioi^l Is it conceivable that at that late period there should have' been no reference to this practice of the Church, if it then existed — if the primitive Church were guided by the principles of the Roman Catholic Chuirch ? Brethren ! the more 1 ' study my Bible in relatio:^ to this matter, the more convinced am I that Christ shares not his mediatorial throne with any creature ; he sits there alone; angels and saints are at hisieet. They have no power to bless) for all power ^/^H^jlj^^ ^^ power, have they to'i^ipt)tect, for all p4^^^Bh|m him ; power have they to save, for a|l ifS^g^K^mh him : no authority have they to int^cede, for there is on;p mediator between God and men. Fearful is the con- templation, yet is it true, t)iat upoh all who trust in any ther but the divine arm, there refits God's dire imatheina. " Cursed be the man that tnuiteth in man, «nd AAeth flesh hia jrtrm." - _ 1 \ mmt HHMUttaMi / / y / THK ONE MEDIATOR BETWEEN OOD AND MEN. 211 ^^*But you will not be surprised to learn that our Roman ' ^hohc friends refer to the Scriptures in support of ^r doctrine and practice ; and you will perhaps be cdnous to know upon what particular texts they rely y/^ ■^ii^^^.f'''''^^^"*^^^^^*^ the virgin is one of W6 fu^ly discussed m the lecture on adoration, ^showing - ^at It IS a weak and uncertain basis upon which to rl . ^e doctnne of either the adoration or the invocation oK the Virgin. (2.) Most Roman Catliolic Divines adduce the third ..verseofthe twelfth chapter of Osee. Mnthewombhe - supplanted his brother: and by his ^fenglh he Had . ;««<^ with an Angel ;" And also G<^nesis xlviii., 15, !«. And Jacob blessed the sons of Joseph, and said : God, flJ^rr^]"'?^ ^"^'"^ ^^'■"^^"^ ^^'i ^^^ walked; God that feedeth me from my youth until this day Thi angel that delivereth me from all evil, bless tkese W - And a soJoshua^ 13, - .; ^■' ' > 212 LECTURE V. 't to be constracted upon these passages. Who does not know that Angel is an Old-Testament title of the Lord Jesus Christ? At least it is sufficient for our present purpose, to show that the personage spoken of by Jacob was Divine. "I have seen God," said the patriarch, " face to face." And as it respects the Anoei, who appeared to Joshua ; who can doubt that the same Being is intended who appeared to Moses under the designation Jehovah? each of whom 'addressed the leaders of Israel in the same terms : " the place whereon flbou standest is holy;" — "Aolt," because the presence of the Almighty was there. Now I think you are convinced that there is no foundation whatever in these passages for constituting angels our intercessors, and if even there were, they would not be sufficient to warrant the doctrine of the intercession of saints. But let us refer to the New Testament. Dr. Milner in his " End of Controversy," (page 230), lays great stress on a passage in Luke the evangelist : " We know That there is joy before the angeh of Ood over one' sinner that repentethP Luke xv. 10. Now, is it by visual rays, or undulating sounds, that these blessed spirits in heaven know what passes in the hearts of men upon earth ? How does his lordship know, that one part of the saint's 'felicity may not con- sist in contemplating the wonderful ways of God's providence with all his creatures here on earth ? But, without recurring to this suppogition, it is sufficient for dissipating the bishop's uncharitable phantom of hlas- pl^y, and C&lvin's profane jest about the length of IB. ONE MHOIATOtt BMWIKS GOB AKD M.N. 213 the saint's ears, that G«i is able to reveal to them the prayers of Chmtians „ho address them here on earth." butH,.^ I r"^ «>■> be gathered from thi, passage, but the doetnne that by some method there is conveyll to the heavenly world information respecting fte advancement of Christ's redeeming wort on farft! ^ho denies that the angels knowmfch ! TO„ a^j aat they are powerful beings, Who denies ti:.tl; are Gods mm,sters, ministering for the benefit of hil Fople on earth » But am I therefore to.vo,ship them tomvoke the,r prayers! Our Catholic friends rern a^r I TrK^" "'^'^^ «»<» *e existencn-f Mgels. Bn I w.8h you to observe another thing in the remarksof this learned controve,.iali«t, viz.: thf ^n! cahon, ihat God hea« the prayers, of his peopr„n then that these samts in turn present them again t; the Father and to Christ I Is there any warrant h Scripture for supposmg that the praye,. of God's elect tie ° route thus circuitous ? xvihT^'-f r^ ""* ""' """""^ '^'^"■^ " Matthew ones, for I say to you, that their Angels in heaven a »ays see the face of my Father who\ in heaTen." But there „ no proof here of the t«tar.«„« of angels The fourth verse of the firet i,hapter of the ApocalC » also put in as .proof: « j„Un u> ih,e seven^rea wh.ch are m Asi. Grace be unto y^u and peLe tm from the seven spirits which are before his thm^" j^ern Boman^gtholi.^ i^^^S^^^Z^ k2 > / ^^•? '.4y i 214 LBCTURB V. the seven spirits are angels or saints giving aid ot assialance to men. I have not time to say more than that I fully believe this to be a superlative form of expression to signify the Holy Ghost, the Third Person in the ever blessed Trinity. Ip this opinion I am distinctly supported by three M the most illustrious fathers- of the Church, and mis being the case, no Roman Catholic has a right to give a contrary opinioK for his creed binds him not to interpret any passt^lit except by the unanimous consent of the fathers,. PV Augustine in his exposition/of Psalm d. says, " Wliieh Holy Spirit is chiefly commended to us in Scripture by the seven fold number, /as well in Isaiah as in the Apocalypse." Gregory Nazianzea, in his forty-first Oration says, " The prepous spirits were called seven, for Isaiah, I think, was a/ccustomed to call the operations of the spirit, spirits " St. Ambrose in his exposition of Luke speaks of " the silver tried by fire, and purified by the SepKform Spirit.! There is a class of /passages which Roman Catholics advance in favour of the invocation of saints which retort upon themselves with terrible efiect Such as : " Brethren pray for /us ; — pray one for aflother." The argument is^ that if/ St. Paul desired the prayers of his infirm and imperfect brethren on earth, believing them to be availing, much more consistently might we desire the prayers of the spirits of the just made perfect in heaven. But if the prayers of saints in heaven are so much more efiicacious than ours on earth, surely the apostle knew it, and if he knew it, is it not surprising that we do not find him crying out, " Holy John the I lilii iH^ mUum TOE ONE MEMATOR BETWEEN OOB ASD MEN. US Baptist pray for u, r « Holy martyr, St. Stephen, pmy for us, that the woM of the Lord may ha,^ L^^Z . and be glorified f " Holy St.- Ann kter^^^^"^ 8.™„r on our behalf r « Holy SimeO. uTJt thy protection." But passing from the Scriptn,«, Z ««rt that upon their own principle, the memW doolnne, because it .s not supported by the unam»o„. voice of antiquity. ■""""u. lam aware that our frie'nds adduce what they call apos^hc htuigies in support of their views andpi^ti^' h»ton«, Dupm to have had their origin, not in thoC of the ap^tle^ but in the fifth or sirth centuries ^ 1 am aware also, that in some of the Fatliers c™«i. «oj, may be found which seem to favour Z\Z^ But ^at aU the Fathers we« not lik^minded^C^ fte following sentiment fhim St Augustine ;-you^ find It m the Paris edition of his woAs, vol iv p 6^^ He 1, «,m„enting on the siirty-first P^ ^L^ words ar^ - Christ is the High Priest ZLTJ^ for us withm the vail, and »A„ ahne, of aU whlw appeared in the fiesh intercedes for us" f^^?"! t'^""'''"' P'«' ««««>elve. upon ourMteation. to which I can only refer :_ •"ennon, «Tab1itie. rf interceding for otho™. Lot th«« X -y they are, prove it from the word of GoTwi* It 7 V '""" '" *• »™<»«<>» of the t«I of thoos^rf. ,h, ev ery ,no..en..of^v«y J„ p. , ,^ .:.Mi&^^i r- 216 •• LECTURE V. devotions to hor thousands of shrines ! What power less than oranipotenco could enable her to help their necessities I The same may be said of other saints. Second, — In reference to many of the saints, how is it known that they were not hypocrites ? Roman Catholic divines and historians universally acknowledge that there have been hypocrites even in the Papal Chair. Who can determine that in the list of Roman Catholic saint« there are no^ to be found many such. Third, — How can it be determined that these saints are yet out of purgatory ? Fourth, — How is it known that all these saints have had an existence at all ? It is certain that cases have occurred in which imaginary saints have been wor- shipped. A fact whioh drew forth from the learned Cassandnis, a Roman Catholic, the following remarks : — " There is also another error not unfrequent, that the common people neglecting in a manner the ancient and known saints, worship more ardently the new and unknown, of whose holiness we have but little assurance, and of whom wo know some only by revelation; so that it is justly doubted of several that they never existed at all." My dear friends, I fear that you have been already wearied by tlio length of this exposition and discussion ; and yet I may not suffer you to retire, without calling back your thoughts to that glorious doctrine, the oneness of Christ's mediatorship. No other days-man do you need but Christ : No other advocate do you need *but Christ : No other High Priest has been ap- pointed to make intercession for you but Jesus, the Son ;^"»~2>"^''- ^^1^- t v^^M A" '™ O™ MIWATOB BETWEEN OOD AND MES. 2)7 Of God. We rejoice to pray for each other upon earth through H,m. but when we come to God, we feel our need of infinite ment to embolden us to approach hi, thone, andwc are convinced .bat we have this merit only .n Chr„t When we come ,„ God, we feel our utcw:t7'T* '"'™°'-'' »<• - ^-*« fori 4 '° "'" ''™"' '" "■■''"' '-'"''^ion for u. When we come to God, we feel our need of a mediator perfect in kuowled^^ and perfect in sympal • and we feel that these requirements are onlySd hi' Cbnat; we feel that these Ire necessa™ to embolden - oven to crawl U, his footstool, and In, Z^Z there, we cast our eyes to the throne of Eternal Majesty we see nothing to encourage our hope of mercy but the presence of our glorified and exalted advocate. He is there, and we fant no other! ^ humanuy is there, and that is the link which binds us to the Dmnity that ,s m him, and to the Divinity that H upon the throne. We want no intennediate U „ m«'. forging : Who is Thomas i Beclet, who fe sT Anthony, that either of them should be alWed to l^r-- vene between us and Christ* Who is Liguiri or W and «,r blessed, our loving, our Almighty Saviour, wh^ u able to save unto the uttermost all who come unto God by HiM. Who are even Peter and Pad Z John but s,nne,» saved and redeemed by the grace of God ,n ChnstJ Need we their intereesion wlile we have a dmne intercessor? Can they know, as he does our wan^ . Are they touched, as is he, with Tb^Z \ ■5'' 218 LECTtRE V. hath, to prevail on our behalf? What is their finitude to his infinity ? What is their power to His Almighti- ness ? What are their resources to the boundless foun- tain of grace and love which reside in his glonous mind ? And who are Michael and Gabriel, and all the host of ^ Cherubim and Seraphim, that exult in^the presence of the throne, compared with Jesus, the King of Kings, and Lord of Lords ? O, brethren, I feel that if the brightest Archangel that basks in the beams of God's etem^ presence, did but pass between my vision and the glory of this divine mediator, my view of that glory would be utterly eclipsed ; I feel that I could not bear even a feather of his wing to glide for one moment between my Saviour and myself. I see my Saviour exalted upon his mediatorial throne, I contemplate his power — his merit — his love — his deep compaction; I listen to him praying for me, as once he prayed " Father forgive him," and while I thus behold and hear, I ex- claim — f- " Thou, O Christ, art all I want, ( « Moas THAN ALL, in thee I find." And because the purest created intellect is placed infinitely below his feet, I would set aside angels^ patriarchs, prophets, apostles, martyrs, saints, — and say with the venerable Peter : " Lord, to whom should we gp but UNTO THKB, THOU hast the words of eternal life.'* 1 ,ii •■ i ■ ' • 1 ' 1 1' ,.' 9 f • 1. 1 ! J • • ■ '^ • • ■» . ' ■ %• . jfeo. • ,' « * ., .i-.,i^^^m KM HHHHi ■MWMIi HNMNBM BBBBHi HMM|H|| LECTURE VI. THE ONE METHOD OF JUSTIFICATION ^ a doctrine which History has npnn^^ . """iiaiing , ever,, investigation of humanitr. ItisadrtrinT^- ^ .3 writun in bold black letter upon e^e; C" tof rafon, and wbioh the Spirit of God hi Tori wt «rj itTat r 7-^ ^"" "^ *" "-"-- Bcience. It is a doctnne, the evidence of wh™« tr.,.1. .otjwithstanding the sophistries o ancfe„rp ^• r T nf "t""'"'''"' *""""™ of ".odernphair («> palled,) gather, strength as the world ither!« My hearei, a„ „ot i„ suspense as ,„ a^Mne^ which I speak, for they have donbUesS ali^adrdZ,^ fte wference to be to the natural si„f„]ness Jd d™^ ity of the human race. "eprav- teke the hand of the Catholic, and with downcast em together to their Heavenly Father's throne, and Z Bay, each without violating the creed of the oTer b\ 220 LECTURE VI. me a sinner !" Ah, my hearers ! we are all sinners, and God hates sin. We have broken his laws, and " cursed is every one that continueth not in all things that are written in the book of the law to do them." Who, where is he, among the thousands that now hear my voice, who would be bold enough to stand forth and protest that he has never committed a single sin, that he has never manifested a sinful disposition, or spoken an unholy or unkind word, or indulged an impure thougl^t or affectioji or motive ? I pray God, that this doctrine so personally momentous to us all, may this even^^ ing influence each one now before Him to correspondent solemnity of feeling. I desire to remember this evening that God is in this place, that I am addressing a congre- gation of sinners, and that I am placed here in order, not only to defend the truth, but also to beseech you in Christ's stead to be reconciled to God. There is another doctrine upon which we are all at one, our need of God's pardoning mercy. Many of the petitions which ascend to heaven from both Roman Catholics and Protestants, demonstrate this. I enter, * for example, a Roman Catholic Church, and during the service of the mass I hear the ofl5ciating priest cr^^ out, " Agnus Dei, qui tollis peccata mundi miserere ruMs^^ and I see the devout Catholic following the Latin of 4he priest in the English of his prayer book, his lips quietly moving to th? words " Lamb of God who takest .away the sins of the world. Have mercy on us!" Here then is an acknowledgment on the part of the Roman Catholic Church of the need of mercy at the hands of a Saviour. I go into an Episcopal Church, and I hear T^^^W* 1 T'-^^ i.'*'fc'i"' ^^•i^f'if' THE ONE METHOD OF JUSTIFICATION. 221 the Whole con^egation pleading with the Holy One in these words, « But thou O T ^^^ i, - ^ miserable oiendJ:' I ;^i.;ti,hr T™" "^^ "* ^™. fte «p, of .be „i„„„, a.;;f rireitrr: C«M,c Church, or belong we to «„me of the ^riZ ftot^tant communities let us present the un^y . »^fice of our petitions upon the „nive,«.I al ™^ Chmban rehg,on, let us gaze with the eye of our fafth "pon the one sacrifice for sin, let us come throZ .ho one mediator between God and men, and let rhumHv but earnesUycr,, « Hide thy face, O U fl ourTi^" and blot out all our iniquities." ^ And now I wish both Protestants and Catholics to hsten whle I read a, a text the 38th and 89.h vl« o^ aoj.th Chapter of .he Acts of the Apostles.' "^ n OOUU, SOT BE JUSTIFIED BT THE LAW OF Mos.S Ihe Protestant version reads thus :_ " that Arou^ST ™'° ^°'' "'"•'f'"-"' ■»"» «"o; of I " ""^""''^ "^ ^ David also termeth the C- ^'^'' °^ ^^• whom God reputS! t^^ blessedness of a man, to «*. fj, """/^P^^et" justice without works- wL j <^re they, whose iniquitiea are foraiL 1 ' . ^ are covered. Blessed i. th. *^T^'''''' «««^ ^^ose sins . not imputed siZBZ'^Zl "'7 '"^ ^'''' '''' forgiven, and wh^tl, Z '' ^^T ''^''^'''' «- says a Catholic anrtatJint^r'^'V " ^'^^ < are those who by dir ' T^ ^'^^'^ " W«««^ andremissionLfVS^^^^^^^ is, newly clothed Xre'habit'tf '" """^'' *^** wiUi the stole of chatty ^t f- ^t'^ «^^vested -an who hath retained hUbLsmal In ^' ^ "^^ no grievous sit can be imnuted f!T .'^"''' *^' blessed is the man, who X 1^ '""' ^^ ^«^ penance and leads\ y ;uru/tT"'? '"' ''^*' '^"^ sacramente necessary frobtlitt^^ ^"'"'"^ ^ a relapse, that «,-„ •„ * ^ ^*°® *^ P'«^«^' Witho'utkfuJi^V ,nL^^^^^ ^V clear from the LtZ'ZTt'''''T^'''^^^ ofevangelicalpardonhemeanlh!. '^°'"' '^"^ / tbat indeed "Lgivenlors 1" T^ ^^-^ imputation of iusT.V^ r , ^ remission of sin8,'r »- thi.g a„a refer .„ the ^Joblei."" """""" J^w^^rgjieyiy lhep<»itiQaerrd»tioir-= 1 ' ^'rvW^T'y.-^-^'h^-- I !H 224 LECTURE Vr. of a sinner to His God. He was guilty, he is now accoi^nted righteous; he was condemned because he had vbroken God's law, he is now pardoned ; he. was an enemy, he is now reconciled unto God by the death of his Son ; he was a prodigal, he is now acceJTted by his offended Father: Were we to take another step, were, we, in speaking of this blessing, to refer to a change of nature as well as of relation, we should, I think, go beyoni the boundary which the Holy Script- ures usually assign to justification, and find ourselves in the region of regeneration. Roman (patholic divines have pften confounded these two blessings, it was especially done by the Council of Trent. We shall keep them perfectljr distinct; indeed our present scheme of doctrinal exposition assigns, to the next lecture, the dis- cussion of the important subject of Regeneration., The plan which I propose to follow this evening is, to Uy down a scheme, or chain, of Protestant propositions,- proving their truth out of the Douay Bible, and, as occasion may serve, out of the writings of the early fathers of the Church; and showing, as we. proceed, whether the deduction which shall be draw»from these sources, are, or are not, correspondent with the teaching and the practices of the Church of Rome. I. The follQwing proposition will form the first link in this chain : — TberS is no man, be he in his natu- ral STATE, OR IN A JUSTIFIED STATE, WHO IS NOT UTTERLT DESTITUTE OF PERSONAL MERIT. I am not unaware that this is a proposition which strikes at the root of our natural pride ; I know how difficult it is to bring man down from those moral THE ONE METHOD OF JU8TIP,CATI0X. 225 •re become unDrofifahirr .? ^ '^*^' *^** ^hey Mut Motence, are surely sufBcienHn •.., ^P™*" th« opinioa_,h„t a-an^eforrttf^ 7 "''-''' '^'"' be possessed of merit 'w7 • . ''°°' '"• »' ""V . if there is Done jusU aL .^''"« « le merit, tlifa scripture S «^i«™»<=e is parallel with care- JZ J^f^ u7J'"T'"^'^ """-' tie kingdom „f i^'^o^JJ '"T f ^ '""-^ "rived thither, hf ^,,1 7 """'^ '"' ""J' ''^Vl, le will confess ZtrrtlT"""'™"'"™-'' would do ffood .J «speneaoe,-»hen he startling ffai'':'f7r°' ""•'""• ^"'"'"»<«« denudes of Imlit. ! '"'"'"r" " '^" """^ «»d ^generate- ZL .T-'"'" "' ^'^^ Justified all the wHd dl l! f ■"'' '" "" "■<> »a'. a«d andallthe^^rio :hT;^ir Ail \? ■tt^ u ■ i 226 LBCTURE VI. I turn then'to the .seventeeth cli^pter of St. Luke's Gospel, and I read in the tenth verse :— " So you also, when you shall have done all these things that are commanded you, say : We are unprofitable servants ; we have done that which we ought to do." In the very nature of things it must be so. Whence come these fruits of righteousness, but from Him from whom proceedeth every good and perfect gift? To constitute the works of Christians meritorious, it must be shown that they are wrought independently of extraneous influence, suggestion, or aid ; wrought also of perfect free will. But because they are not thus wrought, because we are moved and empowered by the Holy Spirit to do them, because there is in us, naturally, no disposition to good works, where is the, merit of them 1 What of merit is there in the branch of the vine laden with its rich clusters of fruit, the branch that derives all its life and nourishment from the roots and the stock ; that is pruned by the husbandman ; that fe wanned by the sun, and fanned by the breeze ? Sever it from the vine, and the question is answered. And so it is with the Christian. Is there life in his soul f it is the life of Christ. Is there strength ? It is the power of Christ Is there warmth? It comes from Christ the Sun of Righteousness—" Christ is all and in all," and if you desire to sum up the amount of merit which the Christian possesses, sever him from Christ, andjthe problem is solved. Orthodox to the letter are the sentiments on this subject of Pope Gregory the First who said, " that the best of men will find no merit in ,..«,. .....sAJM; ""r^^^S^ THE ONE METHOD OF JUSTIFICATION. 227 their best actions, and tiat if he should attain to the highest virtue, he should obtain eternal life, not by merits, but by pardon." Again, in commenting on the Penitential Psalms, he says, « I pray to be saved, not trusting to my merits, but presuming to obtain that by mercy alone, which I hope not for by my merit." Would that the Council of Trent had taken this leaf out of the wntmgs of Gregory the Great, and inserted it amongst their canons instead of the following :_« Whoever shall affirm, that the good works of a justified man are in such sense the gift« of God, that they are not also his worrtiy ments ; or that he, being justified by his good worfo, which are wrought by him through the grace of God, and the merits of Jesus Christ, of whom he is a Jiving member, does not really deserve increase of grace, eternal life, the enjoyment of that eternal life if tll''\ r.-^ f *' ^^ ^'^' «"^ ^^«° «« ^^^'^^ of glory : let him be accursed." Here then is Gregory the ^n:F2Lr' ' '^^ ''-''''^'-' 'y ^^« A. striking illustration of the present doctrine of the Church of Rome, as it respects human merit, is found in a grave-yard m Cork, on a tomb stone, upon which the fol- ^mngmscnption is engraved :-« I. H. S. Sacred to the memory of the benevolent Edward Molloy, the friend of trn ::' ''^*'" ^' *^^ P-- he'^mployed the wealth of thisworid only to secure the riches of the next ; md leavinp a balance of merit on the hook of *rA^ marf. Wen debtor to mercy. He died October m'' liisl^ - .fail 1 ' \ lU' i'S ■ I- ■\f »-..»A ,"■.,; ;«=fs"- 228 I^CTURB VI. IL The second proposition whicli we advance is this : Justification is a gratuitous blessing, i. e. it is BESTOWED UPON MAN lERESPECTIVB, IN THE LEAST DEGREE, OF HUMAN MERIT The very term forgiveness which St. Paul uses in the text as synonymous with justification, proves this. If I break the laws of my country, am found guilty by an adequate tribunal, and am sentenced to 'punishment, and then, in her clemency, the Queen should extend to me her Royal pardon, it would not, methinks, be difficult to show that the act was an act of free and gratuitous mercy on the part of the Sovereign. It is even so as it respects ourselves and the King of Kings : we have broken his laws, all the world is declared guilty before Him, we are condemned to punishment, but God es^fda to us the oflfer of a free pardon. This is grace without merit, and hence the Apostle Paul, as I read in his epistle to the Ephesians, Douay version, says, " In whoiri we have redemption through his blood the remission of sins ACCORDING TO THE RICHES OF HIS GRACE." And the term justified, as it is employed by the Apostle, does not detract from the doctrine of the gra- tuitousness of the blessing. We hAve already seen that man, as a sinner, may be both forgiven and justified. This arises from the peculiar nature of the economy of redemption. Evangelical justification indeed means neither more nor less than forgiveness bestowed con- sistently with the claims of the divine character and laws, and we know that this is the only principle upon which forgiveness could or would be bestowed. As, therefore, forgivenoflg is bestowed by God, of his grace, , " I rf ti.% d&'ilV^ 1 di? • tfw f we advance is this : .KS8INO, i. e. IT 18 iTE, IN THE LSAST 3t. Paul uses in the 1, proves this. If I found guilty by an ;ed to 'punishment, en should extend to nethinks, be difficult free and gratuitous It is even so as it >f Kings : we have slared guilty before int, but God ext^fids his is grace without 1, as I read in his on, says, "In whom X)d the remission of IIB GRACE." is employed by the doctrine of the gra- ve already seen that given and justified. 3 of the economy of btion indeed means aness bestowed con- ivine character and only principle upon be bestowed. As, y God, of his grace, THE ONE METHOD OF JUSTIFICATION. 229 JasdevisedL th; r^Z^ :^Z^' tlODS in lie act of foroireneas n,„c, . **4"° P«*o and ite blessings WsS «k JT, ™ ^""^ ^'"^^ «b™o ,usTm.„ ™../.™ „t!/: r°^'*''= redemption that is i„ Christ W ^"""^^ *« The Bible, jes this Doiiay Bible is f„II „f te this elTect I „ad in HoLns 3. 6- 'if^?' "^"^^ -not now by works; otherwise '.«« fa T^^I' grace." In Ephesians ii. 8 9 • " Fnfl °""^ saved through faith and tL /l' ^^ e"ux you are 'be gift of God^N^^'worttafnlr''" '"' " " In Titus iii. 6- "Not h!, I , °'""""^«'<"7-" l-ave done, b'; ac!li^/:t 1^? '""''' "» ' lat being justified by his gr«e IT T""' ^ according t» the hone nf 1 ^ ' """^ ^ ""e™ .hould llultip^ ilr tr,* ,'*•" ^"' ""^ whose fitness and whrgW ap^ 1 1 ' '"'™' of every sinner, and whose ,™A °''°'^™"=« whole Christian Church fo'Veltr '*"'?' '" "^^ its existence » Roman C^tLr ^ "™"^ ^™" »' their church, anf:?C*tLTon:?\""'^ <" practice; but this we confident^rTffll .IT'''"'*' "''<' iave proof before you leave mlC^Zti^ t"' ever other erro« the Church of r!!^ V "'"'- before the sitting of ,i, 1W« ^ T^ '""<' '""o" tiat body of ^Ltti^rL^The'fi'r^'" anathema wrainst er.™ t, i.i *"' "*'"'<''' dare to aairrtl S 'r"! PT^^r".'.'^''""' 280 LECTURE .VI. . ¥"^ onlyr" lu the ; beginning of the twelfth century, Anselin, Archbishop of Canterbury, required that the following exhortation should be given to a dying monk : " Do you bolievo that you cannot be saved but by the death of Jchus Christ? I do believe so. Do you heartily thank hiiir for it? I do. Be you therefore ever thanking him for it as long as you live, and put your whole truKt and confidence in that death alone; and l«t that bo your only safeguard. And if the Lord will enter into judgment with thee, 'say thus: O Lord, unloM I hold the death of o\*r Lord Jesus Christ \ between mo and thee and thy judgment, I am not ^ble to plead with thee. If he tells you that you have merited damnation, say unto him, I hold the d^ath of our Lord Jesus Christ between me and my ill-deserts ; and instead of those merits which I ought to have, but alas, have not, I offer to thee the merit of his most meritorious passion." This exhortation was judged so orthodox and scriptural in the t\^h century, that it found its way into most of the Roman Catholic devo- tional works. Cardinal Ilosius, indeed, referred to it as Catholic in doctrine, and it was not until the Council of Trent that it vfUA found to Qontain articles of ?aith contrary to the belief of the church ; so it soon found a place in the Index Expurgatorius ! What will be said by Roman Catholics when they are informed that in the year 1584, several passages which deny the merit of good works, wore commanded by the order of the Council of Trent to bo blotted out of several books? What will bo said, when I affirm, that from t&e oflSce for (be dying, the following questions and answers were 1 ■ i wm.\ HI 1 IHI 11 1 H Hi 1 n • > .' • . -' . iWi-'S- i !• , .'.j-ik'iiiSi-fai .'.K A THB ONE SO it soon found a fcTHOD OP JU8TIFI0ATI0N. 231 expunged by iWeameauUioritv- O "n^, .1, , l.eve that tii^ shaU com, to Hmt „M h ^ **" menA b„t by the virtue aud me^t rfcTri ,^^ ^°"'' ■^- 1 do believe it on. .1 , ™' ' P"^'™ ' their owu mel ' ": 1 "' ''™' '=»»'« «ved by questions which, prior to the Coun<^I of W '" *" by officiating minister to dyingTmat S"S''" f"' ttat, CouncU stretched (^^7 ^ Cathohcs ; but -bhed the .embetrr ^chlHrL-r ^ tion of their hope. ■ sole founda- Onr Catholic friends Bomelimes ask • « Wk your religion before LutheH" ht^Bib. ™ »d, sofaras-the doctrine of jit,flcltbn t "^ '' ' concerned. In St B«™.^ • a J ,""'='"'011 by grace m which the Council 'St ^'"i '" "■<*> «»tences the church, r a^l! ' T^S^-^ ^'^ ^e office of over the Tr^^^^oZllt^'r: '"""'"'^ of a. last e.pressionsTf^adl^'r''.'" y^' 'om. Palate ^ho presided over the cttil T" fl," '"^ «nt,men.s are taken fro«i his l^iT^t '°""™8 tie throne of thy erace O P..I. ^ "PProach ?«"solation, to K' L^f T"''^ "«■ »' «" find g^ce L thy 4r Wh el^"' '^'7 "'"°^' "'^ to demand back aib ul „T^?' '''^ P'«««e thee to me, into thy hS^lt,l " '^ """' «'™"ted Aoulit look ^,^„ i ,T?° "^ 'P'"' ! "Web » thou worthy ioZpZlV! "" "'■ ' ""^'^ "' » "Ot to the bl«Kl oTth' SI' T' '"".'^""'" "»»' '»»Pect ooq thy Son, w h«re,n i t hmb^ „^^ \ ,.V,. VHy''"<-i»*-"* It ■ , I I 232 LEdTURE VI. and purified, and to those bitter torments which he guffered for our sins, that he might render us acceptable in thy sight ; they are worthy that for their sake thou shouldst ^ve it eternal life, which he purchased at so great a price." He then desires that God would not look upon him as himself, but in the face of Jesus Christ. " I am not worthy," says he, " that thou shouldst behold me with the eyes of thy Majesty ; but as it is most^ worthy,* that for the sake of his death, and passion, thou shouldst not only look upon me, but crown me also ; 'tis therefore that I come unto thee, most dear Father, and that mthout fn^ merits, but those inestimable ones of thy Son, Jesus Christy my Lord and my Redeems; I bring thee the m^rit of that death, Wherein alone I place all my- hope and my confidence ; that*is my righteous- ness, my satisfactioh, my redemption, and my propitia- tion. The death of my Lord is my merit.?' ^nd after that, having recited the words of St. Bernard in the Gist sermon upon the Canticles ; he adds, speaking of the blood of Jesus Christ, " Regard that price, for tJuit price sake declare me worthy to be placed among the sheep at thyjight hand" Blessed, thrice blessed Gospel truth ! It is the light of the glorious Gospel of Christ ; it is the refuge of the distressed sinner ; it is the anchor of the rejoicing soul of the believer. What other doctrine can sustain the mind of the pepitent, while in fear and trembling he prays, " God be merciful to me a sinner ?" What other doctrine can encourage the faith of the Christian while he surveys the absolute ' demerit of his best actions? What other doctrine but that of salvation by grace can j; i^'^|A>' tti^ ^^ 7""4l>'''' thA. one m™od op justikicaton. 233 enable the dying Christian to sav "tharifc. h» . « j which gi^eth ine the viotonr f Lilt ,^k. " •'''^ to preach to Protestanta and to cS .^ "^"""^ -Ivation bythe g«ceof G^ , "B^tfao^" T""«' men and brethren, that throngh to InT „ H^ -be,.3tirairt^ro?MSe!^"-"''-- Tl,^ . * ■ ^^^*=Rj HE JUSTIFIES HIM wnntTir that beiie,eth i, j^,'m j^ °' "°^ "■ ^™ ^^-T «»» ■^ ^^ ^vaS:t;Ts.s:7 tiri'5r£ ftrongh Christ .is perfect and comnW^Seli ■ndeed is delivered from all the Zli V • • ?" " and all the in.ilt «f I- ™ ^'" <>''"« ong>nal sin fnlly^tolTll, 7°*'" ""^""^i delivered s. ' "The;^ fe ntw'hew''"'™ '■"^« "-"Pl' of his faith, "0 in'tjhri^tW^lY" 7''""''°" '"*''«'- «■«' .« the Donay BTbTe'i. n, °* "" *" "" ™«^ of the nllr """"^ '^"' ""« d^™esa the Chu^^oTC T""' "" "o-^ter-teaching-of temporal DunislimoT,* "" "*^^® *<> F" ai puniahment on account of his sins .•r^■ ' .. .1^ .W_ 'r^> ^ U»£fc*j ■ '* ■ ■ . ■ » ■'jf '\:j.f ^ 234 LECTURE VI. Hence the doctrine of the Roman Catholic Church which divides sin into mortal and venial ; a division which the Reformed Churches declare to be unscrip- tural, and against which, therefore, they protest. It is difficult to, determine from Roman Catholic writers, which sins are mortal and which venial ; and it is surprising that in a matter of so great moment to man, a matter on which his endless interests are suspended, a holy add infallible Church, possessing such care and anxiety for the faithfal as she professes to feel, should not, , in some of her authorized formularies, have presented us with a list of those sins which are venial and of those whicl^)are mortal; Th^most consistent statement on the. subject which I hav^been able4QfiM>i8 i]pk^e Theology of Peter Dens, the great text bo3* of May- nooth College. It is found in tlie 1st vol., p. 362, &c. The work is written in Latin, but I shall' give you . a literal translation into English : " What is vice (vitium) ? Vitium properly and theo- logically is defined ' a habit inclining to sin (ad peccatumy whence vitium is distinguished from peccatum as the habit from the act ; vitium and peccatjim ^dwever are often taken for the same. " What is mortal sin ? It is that which of itself bringd spiritual death to the soul, inasmuch as of itself it deprives the soul of sanctifying grace and charity in which the spiritual life of the soul consists. " What is venial sin 1 That which doth not bring spiritual death to the soul ; or that which does not turn away from its ultimate end, or which is only slightly '-* ■ . ^ THE OXK METHOD OF JtSTIPICATION. 235 ropu-gnant to the order of rikt reason Tf « ^r^innoton,,fro. the dfviLTrpJ \TC krLrnd fllV) ? W consist with a state of grace and tnendship with God." Mark th^ f.iu • , note, and see from it the t.rJui f ' ^^"^"g which is involved ^^'/"'"^'«. ^^^^racter of the evil " AJtholrrnlTl . ' '"'scriptural distinction :- discover and\! f^* '^"^"'*'°«' '^ '« ver,^ difficult to siH::' rhtr i^^^Tn^r ^r' -^- ^« --^^ " some ruU. „ However," continues Dens, ' • .V their o™ f»r ^ '^'' *~'™'=^ "bat ains a« i«.(^ iT ?r "^ "" •" se^re terms that » to be considered mortal, e. g. if it call T^ 7 ■, negmlia, iniguita, ah,minago, of LI thlt f^' faconsidered t« K. 1 ^'^ "" ""'*™'3'' *>' ™ 'Wr^^.,'"'^' """*<»<• '»»V 'Btubble- hay Ac or but slightly blames it, as in ftov x 19 ' E?; Sie r: °ir ' *~* ■«"^» ' «»^^ cu.o«ty. Tl,e early motions of luxu^, hatred, il, are r \ i-a^-iWik.-^ ? r i y 230 ikOTURE VI. matter ? That which of its own nature is mortal sin, but in this act, here and now, is venial from the small- ness of the matter about which it is concerned ; thus THE THEFT OF ONE PENNY 18 VENIAL ffom the SmallueSft of the matter, a trifling excess of drinking, &c." The time will not permit me to quote more extensively, though I greatly desire to do so. But you have heard enough to show you what is the doctrine of the Roman Catholic Church ^on the nature of sin ; and I shall wonder greatly if this extraordinary revelation does not strike every mind now present with astonishment and terror. I am sure there is not an intelligent Catholic in this Church whose conscience does not at once rebel against the immoral principles contained in these theological expositionsw Where, in the word of God, have we ground for such doctrine? The Bible say» thou shalt NOT steal — the command is absolute ; but the Catholic Church says, thou mayest steal a penny, and yet continue in the grace and favor of God ; thou mavest exceed a little in drinking, and yet not lose the grace of true religion ! How different is this teaching from, that of our Divine Jesus, when he explained on the Mount the spirituality of the law ? When he showed that an immodest look involves the commission of adultery, and that to be angry with a brother without cause i» to commit murder ? Is the teaching of Dens, or of his great Master, Thomas Aquinas, accordant with that of the apostle Ja?nes : " But if you have respect to persons, you commit sin, being reproved by the law as trans- gressors. And whosoever shall keep the whole law, but offend in ooe point, is become guilty of all." "So,'^ ^,>-t ,:.-, ', _. - . ;fciMas^>-;iW. jc. , ^«^ °^« METHOD OF JVSTmOATIOX. 237 says the Romish comraentnfnr u *\. that in matt^«, ..i 'T™^"^"**''' the meaning is, lu matters relating to faith th^ j -- regarded as those of the rich 8^0!, ■ f """"^ K he become, a transg^^', Xtl " "' ^' manner, that the observifg 7.1U ht " '""'' * avail hin, to salvation; forhed "„il u T ™" """ breaks through the irrea. L^ '^^ ' 'wgiver.and ojari.,, evef by olr^L^^rXjTi^'^"" "' of the U. are to he consideC',. ^e ZLZ'^^ law, and as it were a chai3 of 7 , 'id entire breaking one link of thi 2i„ P'-^'^'f , «''«« by *ce ir^f ;::;?r:e.^-4^^^ ^aUbefor.hoseinh^rwrh^.'tr'^"'™''' ' •anetity and perfection." °'* .*'"' «"»'«' ment of sin a^ two-foal ffuo„Cit"tl """'"'■ ' «f the Council of Trent: « Whoever .hS.« ''"°°"' when the grace of i„..i(!„..- . **'',' *«" «fflnn, that tbe Penit^ftl tt'Sir ^l*^ "'''=■"=« »' eternal punishment reverTr' ^l '™'""=° "' .temporal punishment Sd„*^ Wo":: hTt "" rt^'^^'--n,eith^i^!ti:t:cL° 238 LBOTURE VI. But how is this canon to be reconciled with the «tate- mffof Paul in the epistle to Galatia, chap, iii., verse 13, " Christ hath redeemed us from the curse of the law, being made a curse for us." The usual argument which ou^ friends adopt is this : that the punishment of spiritual death is removed by justification may not be questioned ; but that because man is called to suffer the penalty of temporal death, it is clear that the temporal punishtaent is not removed. But it is forgotten that this temporal |iunishment as it is called, is no longer a pimishment to the righteous man— that this curse of temporal death is converted by the grace of Christ into a blessing ; so much so is this the case that the man of God desires to depart and to be with Christ, and that in his last moments the sting of death is extracted, the victory of the grave annulled, and the dying saint enabled to exclaim, " thanks be unto God which giveth me the victory through Jesus Christ our Lord." It is upon these distinctions of sin unto mortal and venial, and of punishment into eternal and temporal, that the novel scheme of indulgences rests ; a scheme at which we must at least glance in our present discus- sioa. -n 1. L J. And here w^ willingly accord that many Protestants have faUen into error by supposing the authorized teaching of the Church of Rome to be, that indulgences are granted to the faithful for the remission of the guilt of all sins ; whereas her most eminent divines are careful to explain that mortal sins and spiritual guilt are not regarded by them at all; that these mdeed are ttmbuolution^ I TO fl h^i0-be T^ry clear^m . -isr THE ONE METHOD OF JUSTIFICATION. 239 presenting the Roman CathoM-view of this subject; and turn first to the 6th vol. of Dens' theology, p: 417,' where I find the following r—^. « What is an indul- gence ? A. It is the remission of the temporal punish- ment due to sins (already) remitted as to their guilt, effected by the power of the keys without a sacrament by the application of the satisfactions which are con- tained in the treasury of thfe church. Q. What is to be understood by the treasury of the church ? A. It is the accumulation of spiritual virtues {bonorum) remain- ing in the divine acceptance, the disposition of which is intrusted to the church. Q. From what things does this treasure gi-ow? Chiefly from 'the superabundant satisfactions of Christ, then from the overflowing satis- factions of the Blessed Virgin Mary and the rest of the Saints." In the " End of Controversy," by Dr. Mihier, we aje presented with the following view of the scheme of indulgences :— " To explain, now, in a clear and regular manner, what an indulgence if 5, I suppose, first, that no one will deny tJiat a sovereigi prince, in. showing mercy to a capital convict, may eitjier grant him a f&- mission of all punishment^ or ma;g leave him subject to «ome lighter punishment: of course he viU allow that the Ahnighty may act in either" of these ways with respect tosinaers. I equally suppose that no person, who is versed in the Bible, will deny that many^ instances occur there of God's remitting tJbe essential guilt of sin and the eternal punishment due to it, and yet leaving a temporary punishment to be endured by the penitent sinner. Thus, for Pvoff^pif., t|»fi nrnt •4 • / / / r' t » :\. '■ 240 LECTUBB VI. of spiritual death and everiasting torments was remitted to our first father, upon his repentance, but not that of corporal death." But what shall we say to this learned controver- sialist for sustaining by an appeal to Scripture, a scheme which the most celebrated doctors of his church, have declared to have no warrant from Scrip- ture-* Durandus says, very little can be aflSrmed with any certainty concerning indulgences, because! neither the Scripture speaks expressly of them, and the Fathers Ambrose, Hilary, Augustine, and Jerome, speak not at all of them. He also says, that it is not clear that the power of the keys conferred upon the apostle Peter is to be understojiKi of the power of gramting indul- gences. Which of these divines are we to follow ? Car- >^inal Cajetan in |he first volume of his works, speaking oa this subject^ ^fill's, " If we could have any certainty («* certitumf habere posset) concerning the origin of indulgflnces, it would help us much in the disquisition of the ^th of purgatory." Alphonsus De Castro acknowledges that " many things are known ' to us of which the ancients were altogether ignorant such as indulgences, &c." I might also refer to Gabriel Biel, l^varius, St. Anthony, Archbishop of Florence, Cardi- nal Fisher, and others to the same purpose. "What, again, shall we say to Dr. Milner, who i^ full of wrath against Bishop Porteus, for stating an indulgence to be a transfer of the over-plus of the saints' goodness joiped with the merits of Christ," while Delahogue a great authority, in Maynooth at least, asserts : " In- dulgenoes renut^ even in God's forum, ^^^e ^gj^j* ^ rf» -.ui^ THE ONE METHOD OF JUSTIFICATION. 241 temporal punishment which would else remain to be satisfied, either in this, life or in purgatorjr, after the remission of the guilt of sin ; they derive their efficacy from the treasure of the Church, which treasure' consiste, primarily, of the merits and satisfactions of Chnst ; for, as a single drop of his blood was sufficient for the redemption of the sins of the whole worid, there ' remams an infinite hoard of his merits at the disposal of the Church fpr the service of her children; and, secondarily, of the merite and satisfactions of the Virgin Mary and other sainte, who underwent far severer suf- fenngs than their own sins required; which super- abundance and almost superfluity of sufl-erings of theirs . form a sort of bank or deposit, out of which the Church ^ may make disbursements for the common benefit of the faithful, in the way of payment (via solutionis) for the punishments or satisfactions due from them." 1. We protes^^against Indulgences because, by tlie showing of Catholic writers themselves, they have no authority in the word of God. 2. We protest against Indulgence8»« because, by the showing of Catholic writers themselves, they have no authority in the writings of the early Fathers. 8. We protest against Indulgences because, they are 80 worded as not to maintain even the Roman Catholic SHistmction between spiritual and temporal guilt. Intel- hgent Catholics will not dare to deny that, whatever may be the case with the literate portion of the Churoh, the illiterate and common people are frequently misled* In travelling through Sicily, on one occasion, having to _j^q^n, for ajftw houiB, iiL a t ow n in^ the int e riof, n y^ 1 242 LECTDRB VI. attention was directed to three monks who were moving through the streets followed by a crowd of the lower ^orders of the people. I observed that one of these monks had a large number of printed papers in his hand, and that another was ringing a small bell to draw the attention of the townsfolk to the business which- they had in hand. Upon inquiry I found that they were dispensing Indulgences. Wishful to procure a copy, I desired the keeper of the hotel to purchase one, which he 4id for a small silver coin. That indulgence, I now hold in my hand ; the proceeds of the sale, it is said, were to be devoted U> the maintenance of the religious orders of the Church in the Holy Laiyl. I will iiead one sentence from this document: — " For the benefit of the holy places and the sanctity of the faith, Our Lord, Pope Benedict XIV., conceded a plenary indul- gence in the article of death, and remission of all sins to officials and benefactors of the Holy Land." What, I ask, would be the probable effect of Uie possession of such a dociunent upon the mind of an ignorant person ? The Pope concedes to him a plenary indulgence in the article of death, and remission of all his sins. What does he know of those nice distinctions in theological phflosophy which have been drawn by the doctors of his Church? Peter Dens himself complains of the strong language which is employed in the Bulls of the Popes, as ascribing too much to their indul- gences ; and no marvel while Pope Boniface IX. granted indulgences from punishment and from guilt, a Poena et a Culpa; and Clement VIH, whom Bellarmine magnifies for his care in reforming indulgences, grants a most xi THE ONE JIETHOD OF JUSTIFICATION. 243 plenary remission of sins; no marvel while Clement VI. : in Kis buU, t)ubli8hed out of the Utrecht manuscript, not only gives a plenary absolution to all persons who died m the wky to Rome, but also demands the Angels of Paradise to carry the soul immediately to heaven I 4. We protest against indulgences because they lead to superstition. Upon the minds of the common Fople they produce the same influence which the charms of witchcraft produced in olden times. Con- ^™iSttftL*^'^ ^ ^''^" ^^^ ^'^^ ^^"® ^^^^^y appended ^ ^UPP^P^®^^^ ^^^^^ ^ procured in Sicily :— « This induTpnce is profitable against lightning, earthquake, thunder, thunderbolts, and other aflfliotions." 6. Lastly, we protest against indulgences, because they lead to the commission of sin. They encourage sin, and to their influence we ascribe the confessedly low state of morals in Italy, Spain, and other Roman Catholic countries. If a man may, by absolution, obtain remission of spiritual and eternal guilt, and by indulgences be freed from temporal punishment, under w'hat restraint is he placed? What is there to keep him from the commission of the basest crimes? I shall give you the opinion of Antonius, one of the Trentine fathers, as to the state of the church in the sixteenth century, when the scheme of indulgences was in full vigour. It may be found in an address which he delivered before the Council:— He called upon the Council to " consider the depravation of manners, the turpitude of vice, the contempt of the sacraments, the solicitude of earthly things, and the forgetfiilness of _g^*^^»lgo<^! and gf^ all Christian piety t" l<;ftt our Lord Jesus Christ became ' that sacrifice through the merits of which God is it^ril- ling to pardon sin ; and that to. all true penitents the eflBcacy of that sacrifice is available for eyerlasting sal- \M vation. Thud far we' are agreed ; but here comes the point of difference : l*ro]testants declare that, according ^ to the scripture, whenever the guilt of sin is taken away the punishment is remitted . also. Roman Catholics assert thiit when the -eternal punishment of sin is re- mittedj the penitent must satisfy the justice of God, so . far as the temporal punishment is concerned, by doing voluntary or compulsory acta of *penance, by obtaining indulgences, or undergoing the penalty in purgatory. That I have not mis-stated this doctrine is clear from the following answers in Bishop Butler's Catecliism, (pp. 68, 64) : ^. " What do you mean by the penance enjoined by the confessor? A. The prayers and other good Works which he enjoins on penitents, in satisfaction for their sins. Q, Why does the Qhurch grant indul- gences ? jfc To assist our weakness, and to supply our insuflSciency in satisfying the Divine Justice for our transgressions." In the fourteenth canon of the 14th Session of the Council of Trent, I read as follows : " Whoever shall affirm, that the satisfactions by which f>^ ^ penitents redeem themselves from sin through Christ Jesus, are no part of the service of God, but, on the contrary, human traditions, which obscure the doctrine of grace, and the true worship of God, and the benefits of the death of Christ: let him be accursed." The Council teaches also at the same session, " that *' i^ jS. *• jfj^n ' ^t j^^.'n-ip- ^'»'-« rn THE ONE METHOD OF JUSTIFICATION. 247 such is the abundance Of the Divine bounty that we are able to make satisfaction to God the Father through Christ Jesus, not only by punishments voluntarily en- dured by us 9s chastisemente for sin, or imposed at the n^r V! '?' r^"' ^''''^''S *« '^ degree of the offence, but also (,nd this is an amazing prLof love) nltilTT ^'r '"^''"^ ^y ^^ ^^^'^^^ -nd by us patiently borne." ^ This i^ the ground of that system of penances which are undergone by Roman Catholics, sometimes by self- mfliction, at others by command of the priest. These penances vary in cruelty and duration, and sometimes they are voluntarily assumed by Catholic devotees w^ ^TT'' ""^ ^""''^'^^S *^« ««F'^1 «<^k of merit which has been entrusted to the chqrch. And here I wish to offer a remark on the introduc- tion mto Roman Catholic versions of the Bible, of the expressions ^^ penance," and « do penance^ as transla- reZr P ^^^^;^«'d« /^---a repentance f.era.oe.re repent. Roman Catholics consider the Latin word ;>«m^«ea, coming from the word^pc^, punishment, as, under all circumstances conveying the idea of penal or satisfactory punishment This term, however, is not an exact renderiflg of the word which the Holy Ghost employed, which is derived from f^era, implying change and .ovc, the mind ; and therefore must mean a change ' of mind-.a spiritual change. This consequently can have little to do with bodily austerities. We see the inconsistency of rendering the word )uraroi,aare, "do penance," m the address of Peter :_« Now when they had heard these t hin gs, thoy had^c ompuucao n i n Uieir . I - 248 LECTURE VI. ■" ■ » Tieart, and said to Peter, and to the^est of the apostles : What shall we do, men and brethren ? But Peter^airf to them: J^o penance, and be baptized every one of you in the name' of Jesus Christ, , for the remission of your sins : and you shall receive the gift of the Holy Ghost." Here is a pro^if ijk&t Peter employed the word in a very different sense from that jn which it is under-, stood by the Church of Rome. Could the apostle mean by this command, " Dq penance and be baptized." If he intended this, Roman Catholics do not follow the apostolic order and practice, for they say, " Be baptized and do penance." . The following penance is recommended by Dens for voluntary drunkenness : "That he should read for two days the psalm miserere on his knees ; that he should fast twice in the week ; and that he should distribute to the poor twice as much as he has spent in drink. But if he be a poor man and a labourer, he is to recite fc»r three successive days on his knees five J>aters and Avez, for two days, not to drink anything before noon and in the evening to eatpnly half a meal ; on the two- next Sundays not to enter, Church, hut after midday he may go to preachings or to praises." And this is the ^sati8faction which the drunkard is required by the Church of Rome to add to the infinite satisfaction of JesikChrist ! Observe, there is no direction for him to abandon hia sin, to look to Christ. Again ; his punish- ment consists, chiefly at least, in some of the high privileges of Christianity, those of prayer, alms giving, and the reading of the word of God. :\ I will now give yoa an instance of self-torture from a -torture from a THB ONE METHOD OF JUSTIFICATION. 249 document intitled :~The austerities of Sanfa Rosa fvho was canonized by Pope Clement X., A. D. 1673 — ^xtracted from the collection of the Constitutions pub- lished by the Popes at the solemn canonization of Saints from John XV., to Benedict XIV. ; that is, from th^ year of our Lord 998, to % year 1729. Superintended by Jusfus Fontaninns, Archbishop of Ancyra. Printed at Home, 1729, at the press of the Rev. Apostolic ^ Chamber.—From the Bull of Canonization. "She changed the stones and crosses, with which' when going to prayer in her ehildhood, and as yet Ignorant of the use of whips,^8he was loaded by her maid Marianne, who was almost the only person conscious of her mortifications, into iro^ chains, which she prepared as scom-ges, with which, after the examples of St l^ommick, every night she offered herself a bloody . ^tmi to God to avert his just anger, even to the copious effiision of streams of blood, either for the sorrows of the hol^ Church, or for the necessities of the endangered fangdom or the city of Lima, or compensating the wrongs of sinners, or for making any expiation for the souls of m deid, or for obtaining Divine aid for those who Were in their la«^|agonies; the servants be Boraetimes hoiTor-struck at such dreadful blows of the chains. And when the use of these were forbidden to her, she privately encircled her waist with one of them bomid thrice round her, so that it never was apparent thatshfe wore It, except when she was-under the tortures of the sciatica ; which chain was afterwards loosened only by > a miracle, and its links after the virgin's death were tound to emit a wondrous and indescr ibably «^^t *-iJ t%r A , ■"MSM'-'-'I'T. 260 LECTURE VI. odour. Lest any part of her innocent body should be free from suffering, she tortur^ her arms and limbs with penal chains, and stuffed her breast and sides with handfuls of nettles and small briars. She afterwards increased the sharpness of the haircloth, which reached from her neck beneath her knees, by needles mixed up with it, which she used for many years, until she was ordered to put it off on account of the frequent vomit- ing of blood. When she laid aside this punishment she substituted another garment less injurious to her health, but not less troublesome. For beneath it every movement was painful to her. Her feet only were free from these sufferings, which, either by hitting them with stones or by the burning of an oven, she did not suffer to be free from torture. . . " She fixed upon her head a tin crown, with sharp little nails in it, and for many years never put it on without receiving wounds; when she grew older, this was replaced by one which was armed with ninety points. ... " She desired the hardness of her bed to be such that It should rather drive away than invite sleep, so that when about to sleep, the same should be both a bed to her and an instrument of torture. Her pillow was either an unpolished trunk, or stones concealed for this purpose ; which bed she afterwards so filled with sharp pieces of tiles and triangular pieces of broken jugs, that the sharp points of each should be turned to her body ; nor did she try to sleep until she had embittered her mouth with a draught of gall. " Near the time of her death, Rosa throughout Lent ^■,.6./. •"-i"^ •^ IfJi-tS ♦ it body should be arms and limbs ist and sides with She afterwards b, which reached leedles mixed up rs, until she was J frequent vomit- this punishment injurious to her beneath it every 3t only were free litting them with lie did not suffer own, with sharp never put it on grew older, this led with ninety i to be such that te sleep, so that 3e both a bed to ler pillow was mcealed for this illed with sharp roken jugs, that 3d to her body ; embittered her broughout Lent THB ONE METHOD OF '.USTIFIOATION. 251 aUeraately sang the canticles and praises of God every day for a whole hour w/th a very melodious hZ^ZZ orderly a manner, that when tl.o bird san^ tlTJ was silent, and when the virgin LTihTuJT'^'' according to the Word of P.^ ,P™''".^^«' ^"t I ask is it make satWac&a for ti^rXh hi H II^ ""''' f^i. \ I 252 ' ^ !^ LECTURE Vr. ^^ V. One other proposition, and only one, have we to advance and sustain this evening :— Faith in the ATONEMENT OP ChRIST, 18 THE GRAND, SOLE, SCRIPTURAL CONDITION OF JUSTIFICATION. - Passage after passage could I repeat from the Douay '' Bible in support of this proposition, but I have time to adduce but two or three. And first, let me invite you to consider the case of the jailor at Philippi, who sought direction from the apostle Paul respecting his salvation. " What," said he, " must I do that I may be salved ? Believe in the Lord Jesus Christ and thou shalt be saved ?" What saith Paul to the Galatians ? " Bjf the works of the law no flesh shall be justified before him." What saith he again ? " We account a man to be justified by faith without the works of the law." Ought not these passages to be sufficient to set at rest the entire question ? They satisfied the mind of St. Hilary, who in the ninth canon upon Matthew plainly says, " Faith only justifieth." " TJiey satisfied St. Basil, another father of the ChurclH^^<^^;tMii wrote : " This is a perfect and a whole rejoiciAg^Mi^^^ when a man advanceth not himself for his ow^i rigw|M)USne88 but acknowledgeth himself to lack true just^ and righteousness, and to be justified by the only faHi in Christ." " Paul," he continue^,"" doth glory in con- tempt of his own righteousness, and looketh for the righteousness of God hy faith." These passag^ satisfied Ambrose, another father, who, says, " This is the ordinance of God, that they who belifeve in Christ should be saved without works, by faitli'only, freely receiving remission of their sins." And yet we are anathematized K jfefli. ^rt^:!***'.* , 4:. «^ "K^if* -> ,TB, ON. METOOO OF TOSIIl-.CinON. 288 early lathers I There is one ground of complaiat wl.,,.), Cathoho brethren m relatton to this subject Our tn^ unfairly and untruthfully represent the Pr„ doctnne of justification by fekfe™,i„.. , .f'™™ -ean^ by being imm/i^Ml' 1*^7^''7: «a., that this faith is alon^SLuf r; '"""■'S'' tance, hope, charity, dread;^Ka^of rJ ?'"°" time and.,eas„„. Now, wie^^,!! ?,' " ^"'^ iustifled freely by faith/we :lZ!r:2g"i: afterwards required from the justified person. "S feUh only, freely and without works U sjken for to take away clearly all merit of our w6rK.as' be i^ unable to deserv* „„x justiflcation at GodVhands an! Aer by most plni,^, to- e,preSs theVeaknes. of mai and he goodness of Ood ; the great infirmity of ourse"« and the mig^ and power of God ; the imUXl?f our own works, and. the most abundant Li Tf „,„ Saviour Christ; and therefore wholly to^Zri^ merit and deserving of our justification unto ChrisW • and h« most precious blood sheddhg." The elevw^' twelfth, and thirteenth Articles of the Church ftgS •eem to exhaust this branch of our subject. " Z^ ~=eon„ted righteous before God, only for the meritTf our Lord and Saviour Jesus Christ by Faith Tnd n!f for our own works or deserviugs: WhereZ' Tj .re jnstifi^lby Faith only is „m^st whol^rdtt^:: Wd very fnU of com fort, as more l.,^ly ■ "• V* rt-l •# w;«; hJi i-ii 264 LKCTURK VI. the Homily of Justification. Albeit that Good Works, which are the fruits of Faith, and follow after Justifica- tion, cannot put away our sins, and endure the severity of God's Judgment ; yet arc they pleasing and accept- able to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit. Works done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or (as the School-authors say) deserve grace of congruity : yea rather, for that they are not done as God hath willed and commanded them to l?e done, we doubt not but that they have the nature of sin." Here we have the key to the interpretation of the language of St. James, respecting the justification of Abraham, upon which the Roman Catholic Church so confidentlv relies for the support of her particular views. St. Paul sAys of Abraham that he was justified by faith, > St. James, that he was justified by works. Now it is to be noted that these apostles refer to different periods in the life of the Patriargh ; St. Paul, to tho.period when God promised tlAt Isaac should be bom ; apd St. James to the period wjten Abraham obeyed God as to the offering up of Isaac. Surely the Patriarch was justified whenfifi believed God's promise concerning the birth of a son, ^or it is said that the faith was imputed V) him unto justification. James speaking of a period forty-one years afterwards, when Abraham obeyed the voice of God, l^iays that he was justified by works. How ? Why he d 4 THE ONK MKTHOP o; .CSTmCATIO^. 26« proved that his faith wa-s nof a.^a i. the «ght of „,en by iZH't' '"' ™^'"""''"' '» tie world that he had toh for 1, T°",""°'"° »" fruits. Here the„ ! i. ' '"' '""''S'" f"'* it. ou-^ke, truly juslfled bvo™^ 7' """ "" ^"^"^ tie fruits of faith. ^ ' "'"" "" "'""S forth Protestants do not denv tl,,* n -,7 sinner, a preparaS ^ hefrt J "T'''" rit:htai!;i;-'— ^^^^^^^^^ conviction is so deep as (o 1! TI *"* "^ «■■ i • unless the of .pirit,-so lepL to llf,^ '^"'""°'' "<'«•«''' ^ions unto I W<, ^ """ '° "'"'^ >■» '"«* ^h for pardon thro^ ChrL, WV? v°°' "<' from the Church. ' '""' »^' "Iwlution There are few tenets of the Church of llo„„ which Protestants feel so <,i™ ? . ""* "^^''^t of auricular confeltn ° e "ufe "." f ^"''™ " ""' the ear of the Priest^f ihtV^ T '^"°'' °' »'° " Bible of confeirof sS ^f • •'^', '"^ '" *^' '-guage, «Ih.vracku„™id'' ^ ■." "^o following fo.»iT.n. o.,/.;r.7„;2°°." f'-thfm . nd j„.t .. ' ^ tlwrew noiToBe word here oT /■■•■ .,>41.aiW % 256 LECTURE VI. confession to the priest. In the Epistle of James, chaptet V, verse 16, I find the following passage: — "Confess therefore your sins one to another : and pray one for another, that you may be saved. For the conf^pual prayer of a just man availeth much." " Confess your sins to one another. That is," says the Catholic annotator, " to the priest of the church, whom (verse 14,) he had ordered to be called for, and brought to the sick; moreover, to confess to pei-sons who had no power to forgive siilB, would be useless. Hence the precept here means, that we must confess to men whom God hath appointed, and who, by their ordination and jurisdiction, have received the power of remitting sins in his name." Notwithstanding this note, Cardinal Cajetan, as we find in Catharinus lib. v, p. 444, would not allow " any one place of Scripture to prove auricular confession." Maldonat an old canonist of the Church says, " that all the interpreters of the decrees held that there was no divine precept for confession to a priest ;" and Gregory de Valentia, writing on this very Bubject acknowledged that some good Catholics did " not believe in its necessity." Protestants must have the letter of the word of Ood, enjoining upon them the absolute necessity of confessing to a priest, before they will be content to pour into the ear of any mortal, of any one indeed but God their Heavenly Father, all the secret thoughts and workings of their hearts ; they must have higher authority than the twelfth century, before th«y can allow their wives •nd their daughters to be put upon the rack, which Dr. Chiiloner has copstructgd in his " Qardeg oj^ ^^ So"^** A' ^}'".H' >^^ •!'»?«* .. ■ WS ONE METBOD%F JmT„,,c„,„„. 35 j »nd which I would read to you this evening did not presa^bed auricular cMfession, and the »rf of God reruamed as it does iu^en the'cpuay Bi^e ft„Ust as contnbut ng to unmorality of life, both in ministei, ' ChucI.':rR • "r "'" -^'-' f"**" - againTttr^: Churcl of Rome here, and Ibid every Eoflan Catholic to mark .h,s. " What have I to do wUh men," inZ^l hough a,ey could he* niy disease." " I do not force yiu" ^^ Chrysostom, " to disclose your sins to men ; review ' «nd lay open your consci«»ce before God. Show yom wounds to the Lord the imttnt „i. • • , ' medicine from him' ^ "''^"""'^ """^ '"^ Here then is another novelty which the Church of " Kome has mtroduced into her creed and pracZ f^r ported nether by the letter of Scripture, nor by the voice of antiquity. - ' ' While on this subject, having r^ferfed to the immonJ "What is the seal of sacrame,*,! confession? It is ^ fa^rr °' ''" "f »''»-»«"« 'ho- thinf, which ^are known from sacramental confession. " Can a case be stated in which it is lawfukto bre Jt ' the sacramental seal, It cannot be stated, th^htS ' l.f o;; »fety of a man or even the ruin of Z.Z. ^ould depend upon it; „„r can the supreme Pon^ :«vJ'i> 1 '^ . 258 LXOtC»B VI. \ tHe seal is more binding than the obligation of an oath, or vow, 6r a natural secret ; and that by the positive will of God. " What therefore ought a confessor to answer being interrogated concerning truth, which he has known through sacramental confession alone ? He*' ought to answer that he d: -.; ^ii: other si^t^factibn than t' i\ *'%- ite'and it is present. And how vast flespension of. my heavenly Fathe;i' ! ^ _ . to approach him throi^i Christ; to .*»'%lv ®% Tmt(yM(Bfees my sins, whether J am in the closet, . W B'thfe busy world : whether! am in i|^«hurch, or a 'Conventicle ; whether I am on the mountlln top, or on theterdant plain; whether I am gently giwing down , the river stream, or. tempest-tossed upon the 6f«an wave ; whether I am wading through the snows of weenland, or panting beneath a vertical sun in the ^eserts of Africa ; whet]ier I am in youth ot in years, whether I am in health or in sickness, whether I am just entering . 'into life, or quitt^ig upon the bed of death this mortal vale ; wherever 1 arii, or in whatever circumstances, I have a confessional, I have an ear open to my confes- sions of sin, an ear into which I can pour, without restraint the troubles of my penitent spirit, and that ear is the ear of God, — my Father ! into that ear I can utter my. penitent complaint ! I have also a Priest who has power upon 'earth to forgive sins, and that is Jesus Christ the Great High ?^est of the Christian" Catholic Church. I hear Aj||j Father say : " Though your sins b6 as scarleiyH||| shall be made Mfcthite as snow : and if tlMdiMHlNs crimBon •V Wi> / ; . ,:,^ . ; V,v vA: .w A -^r3 ve sins, ai : • . : THE ONE METHOD OF. JtrSTlFICATIOK. ■ Sei' * they shall be white as wool •» «n/l T », ^ ,' Priest say :« Son be o{.ZILTV ' '"^ ^'^^ thee." °' ^^ °^««^' thysins are forgiven aiiron ttfr'^-> ""'-'^ *^-s all sufficient^- wa.^ oCalXlfaT;'^^^ ^- ^-- «n by the sacrifice of himself - ^^' ^^^^ ■ a'»P«n..de8h.lMake3-o„m; ^ Co?'=-0'°J'gniUybrelhren,com.; j««tffled by faith '^ shJ h.v ™'' "" '^'°» t- V-i* V^to, m3 s?- » 'ft' #, tl ■•#■ < ■ •i ■0 .\ LECTURE Vil. "THE ONE AGENT OF REGENERATION, There is not, probably.^ne of my hearere, who would ^disposed ,o deny, that the deeign of Chriatianity k to make men h,Jy. More than this, I question wheL M.t or Cathohc, who will not agree with tie.apealor that that form of religion which tends not to indiS .nd eecleeiashcal holiness, is unworthy of the design,, bon CHBtsmN If it i, true that " a tree is known l»r «. fru,V' and .f it is righteous to apply thia principH ' a« that system or section of Chris/anity^Wdf^' suo^ully accomplishes this end, approaches nea«.t to that dmne onginal which has been sketehed out i. the New Testament. We are quite willing to m.^ ^ad hat an opportunity will be afforded in tie oonne of this evening's lecture. lie sul^ect which we have now to discuss, leads «. to "«dcr not only theo^ of doctrine, buT^ p«t.se of Me; not only what we believe, but Z,t^ ^fly, what we are, and what we do. Member, of 4e fe«. Oath^Chu,.h oftes assail thefr PrC^ A( .«•*( . t > SyJW V^ LEOTtrRE VII. _ Vacation by faith only. In a work entitled "Grounds of v'Catholic Doctrine, now in use foy the reception of con- verts into the Chu||p|^plllJSfc|and;^ublighed by a Roman Catholic booi:seller in this city, I find the follow- ing description of Protestants :—r" Their church is not Holy, neither in her doctrine, which, especially ir^the first 'reformers,' was shamefully scandalous in the encouraging liist and breaking of vows ; blasphemous in charging God with being t^e author of sin ; and notoriously wicked in their notions of free-will and pre- ttination ; nor is she Holy in the lives, either of her t teachers, — none of which were remarkable for 'Sanctity, and the greater part of the^nfamous ^Qg^^ir vices, — or, of their followers, who, as many d^^eit ■°^ief Protestant writers have freely owned, instead of „ grb^g better than they were before, by embracing Uie 'reformed religion,' grew dailjN worae and worse " Again: — "It is viable to any unprejudiced eye, i;^t there, is not so ftucm^votion, ze|l or religion amongst Protestants, aa there fs anaongst Catholics. We neVfer hear H^py ittBances of «xtraordinary sanctity amongst them." ' in '"^^lic Tracts," No. 8, by RW> T. Baddely, . entitledj^^ure way .tti^nd out t^^rue Eeligion," I find this comparison ^f RonMtW-^Catholicisift^ifand ^ro-^ testanism:— "The holin<(||l^'^^e Catholic re^on is indeed veif diffe^jlL from- th%t. of other reHgions: because the relig^Ptau|iit ]t)y men teaoji doctrines invented by LutK«^ Cjd^, Wesley," Whitfield, and other deluded and wicked men ; whereas the Catholic ^Church teaches only that doctrine which Christ taught , w . -.- . '■m: ■■I THE ONE AGENT OF BEaSNEBATlON, 266 hi^ apoatles ; consequently, if it was holy then, it is ho y now." Again :_" There i« nothing in the Protest- ant religion that can make a man more 4oly or more virtuous They have no sacrifice, nor sLraments, except baptism, and that they begin to make light m ,\ ?'^ '''"''' "" '^«"«^* ^^«° they go to the Lord's Supper, because Jhey receive nothing but a sup of wme and a morsel of bread ; they have no houses of devotion, no convents, or monasteries; \ scarcely a book of spirituality." " Dr MUoet, one of the mosl liberal of Roman Catholic controvertists, gives the foliwing opinion of Protestant sapctity:-" In a former| kte, to your society, I hav# stated that sincefo humility, by which >from a thorough knowledge of our sins and misery wj come tittle in our own eyes, and try to avoid, rather W to gain the pmise and potico of others, is the verv gtoundjgc of all other Christian virtues. It has been Objected Protestants, ever since the defection of their arrogant patriarch, Luther, that they have said little and have appeared to unde^and less, of this essential virtue I might say the same with respect to the neces- sity of an entire subjugation of our other congenial passions, avarice, lust, anger, ■ intemperance, envy, and sloth, as I have said of pride and vam glory " Without dwelling upon the uncharitableness of many of theseremarks, I will just say that these friends of Pro- testant humanity either knew, or ought to have known that a chalge of hfeart and sanctity of life are insisted on by a^l Evangelical Protestant communities, as essen- tial to Christian character. /. . 266 LEOTUBB VII. These observations have been suggested by the sub- ject which has been appropriated to this evening's discourse: — Regeneration sriHE Holy-Spirit. The words which I have selected for a text are found in the Gospel according to St. John, chapter iii., verse 5 : — " Jesus answered : Amen^ amen, I say to thee, unless a man be born again of water and the Holy Ghost he cannot enter into the kingdom OF GorK." We are to speak, then, of something without whic! all other things are vain. If it can not be predicai of us that we are born again, we are unfit for the kijlg- dom of God ; yea, we can never see it. We may be intelligent and intellectual, we may be orthodox and moral, we may have the true Bible, and the true Priest- hood^j and the true visible Church, and the true Sacraments ; but, if we are not born again, all these outward circumstances and accidents will avail us nothing. As §t. Paul saith, in his letter to the Gala- tians, " neither circumcision availetb any thing, nor vmcircumcision, but a new creature." Whatthen are Churcb Unity,^ and Church Infallibility, and Church Apostolicity, witbout the New Birth ? Here is some- thing which concerns you all, the responsibility of which, you cannot shift upon either priest or church; for the Blessed Saviour comes to you in his Gospel, and, as with tbe voice of thunder, exclaims, to every one of you, "you must be born again." * The word vaXiyyeveaia, regeneration, taken in its comprehensive sense, denotes any entire alteration of * See Enapp. f: ■ VVZ- "v man ;" " Jie speaks also of the . Christi^pBeing niado"a nev ' creature in Christ Jesu^;" St. John alsa" designates ^ . Christians ." sons of God," because they aro " bOrn of God." ' There are two passages of scripture, in fhlchjt^es* two meanings of regeneration are, as we Appose, combined; one is our text, the other Is }m par- ^allel in Titus iii, 5 :^" According to his mercy he' saVbd us, by the l^ver of regeneration and renovation ,:, rt ^X.:: ^- 4 -. - - ^-i-i— , . •J .-ft- ■v*-; 11 THE ONK AOENT OF REGENERATION. 269 of the Holy Ghost ;»— language very similar to that which the Great Teacher addressed to Nicodemus : Unless a man be born again of water and of the*'' Holy Ghost," i. e. unless^a man consecrate hiraserf by baptism to the profession af my religion, and become, by the rene^Ving of the Holy Spirit, a reformed man, a child of God,ii fifiend of God', like him in moral cha- racter, bearing his image, he cannot bo considered,' a pember of the Messiah's spirfftial' kingdom either on" e&rtb or ,n heaven. ,A great deal of the confusion . which has arisen respeciing baptism and regeneration, has been caused by not considering t>e first or pro-' fessional sense in which some of the early fathere (Ignatius and Justin, for example,) and probably the' • apostle in the verse in Titus just quoted, used the word regeneration, as altogether differqnt from and by no Daeansy necessarily connected withMhat, positive change I which is iri^rought in the heart of every true Christian " , l>y the power of the Hol/<5host. Iltis to this, latter, more general and Vnore moment- 18 sense of regeneration that we now invite lyour ■^tWsYition, in a series of prepositional truths: an# surely it wfll accord both with the sanctity of this pla.v, anil .the supreme importance of the subject un#! cnisiderH- tion, for me to invito my every hearer t^ offer present prayer to the Father, through the Son, for thte enlighten- ing gtacB of the Holy Spirit. FiI«^,^ThE natural DEPRAVJTY of THt HI'MAN HEvUlT f '^M "fell DOCTRINAL ^ACT** UPON WHICH RESTS TOE .^ ..JJEOESSITT OF THAT SPIRITTTAL ClfANOE WHICH 18 ' •» DBBiaNATED IN THE TEXT^tEING ROMt AOAW. ■\ 7 c-^ -« ., >»'♦, ^' H '- M 210 UffiOTCRE VII. ^.. The truth of this proposition none of us wilt be dis- posed to question. The depi^vity of man is acknow- ledged, with but little variation, by both Protestant and Roman Catholic authorities. The first and second Canons passed in the fifth Session of the Council of Trent read thus :-^" Whoever shall not confess that when Adam, the first man, transgressed thef commandment of God given him in paradise, he lost immediately the purity and righteousness in which* he was created ; and by the sin of his prevarication incurred the wrath and indignation of God, and consequently death, with which God had before threatened >im ; and with death, captivity td hun who thence hath the power of death, that is the devil ; so that by this offence of prevarication the whole man w^ changed for the worse, both in body and soul : let him be accursed. Whoever shall affinn that Adam's prer varication injured himself only, and not his posterity^ and that he lost the purity and righteousness which he had received from God, for himself only, and not also for us ; or that when he became polluted by disobedience he transmitted to all mankind corporal death and punishment only, but not sin also, which is the death of the soul : let him be accursed." The ninth article of the Church of England is very clear and expressive on the subject :—" Original Sin standeth not in the following o( Adam, {aa the Pela- gians do vainly talk;) but it is the fault and corruption of the nature of every man, that naturally is ingendered of the oflfspring of Adam ; whereby man is very far gone from original righteousness, and is of hig own % THE ONE AGENT OP REGENERATION. ' 21 1 nature inclined to evil, so that the flesh lusteth always contrary to the spirit; and therefore in every pereon born into this world, it deserveth God's wrath and dam- nation. And this infection of nature" doth remain, yea m them that are regenerated ; whereby the lust of the flesh, called in the Greek, phrone7na sarkos, which some do .expound the wisdom ; some,, sensuality ; some, the afiection ; .some, the desire of the flesh ; is not subject to the Law of God. And although there is no condem- nation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itseljf the nature of sin." Here then we agree : we are not only guilty, we are depraved also ; we are not only under the condemna- tion of the law, our hearts also are deceitful above all- things, and desperately wicked; we not only need pardon and justification, we need also spiritual renewal or the new birth. This is clearly set ^orth by o* Lord in his discourse with Nicodemus. The impart of his language is : ye are already born, but " ye ^Must be born again;" ye are already born, but it is "of the flesh," of human nature, of corruption, of sii^^ " That which is born of the flesh is flesh," that whielv is born of sin is sinful. Ye are all the children of wrath, for behold ye were born in sin and'shapen in iniquity. Oh that the solemnity of this truth were now itopressed by the Holy Spirit upon our every mind ! I am far from God; I am ignorant of God; my heart is at enmity against him ; I see him not ; I hear him not ; I feel him not ; He is not in my thoughts ; I am a sinner, depraved, corrupt, loathsome, vile; I am lifeless— *5 \ ^ - r^ 2^2 LEOITRE Vir. dead; I am ready to perish; to sink into perdition! This is my state by nature f this is my present state, unless I am converted and regenerate. My dear hearers, endeavour to realize this your fearful, wretched, deplor- able, and dangerous condition, while I press upon your attention the words of the Saviour, " Ye must be born AGAIN." ■ The Council of Tr<-nt, in her third and fifth Canons on Original Sin, has, in effect, taken .,away this ground of the necessity of r<'f;cneration. These canons express- ly state, that the guilt, the pollution, the very in-being of sin are washed jiwny in baptism,; washed away not only in the case of infants, but even in that of adults. There is not the -least ambiguity in the language em- ployed, a^ you will imtnediately aee :— " Whoever shall affirm, that this sin of Adam, which originally was ono offence only, but being transmitted to all by propagfllion, riot by imitation, bo<»jne8 thq sin of all, can be taken dway by the strength of hiiman nature, or by any other remedy than the merit of our Lord Jesus Christ, the one Mediator, who Imth reconciled us to God hy his blood, and 'is made, .to us justice, santification, and redemptioQ.' (t/ion i. 30 ;) or shall deny that the merit of Christ /esus is applied, both to adults and infants, by the sftcramcnt of baptism, rightly administer- ed according to the fortu of the church : let him be accursed. Whoever shall deny that tlie guilt of original ' sin is remitted' by the grace of our Lord Jesus Christ, bestowed iu baptism ; or shall affirm, that that wherein sin truly and properly consists is not whoUj rooted up, but is only cut down, or n#t imputed : let him be accursed." ' % . > THF ONE AGENT OF REGENERATION. 273 The following sentiments also occur in the Catechism of the Council: "Baptism washes away the stains of sm. "The law of Baptism extends to all, insomuch that, unless they are regenerated by the grace of bap- tasm, be their parents Christians or infidels, ' they ar^ born to eternal misery and everlasting destruction." Agam : "If then through the transgression of Adam . children inherit the stain of primeval guilt, is there not still stronger reason to conclude that the efficac^s . ments of Christ the Lord, must impart to them IKt justice and those graces which will give them a title to reign in eternal life? This happy consummation BA-PTiSM ALONE CAN AccoMPusH." "Infants unless baptized cannot enter heaven." Once more: "The salutary waters of baptism, not only wash awa| all the ' stains of paBt sins„,but also enrich the soul with divine grace, which enables the Christian to avoid sin for the future, and to preserve the invaluable .treasures of righteousness and innocence." These doctrines being so prominently inculcatjt^ in the standards of the church, it need not surprise us that there is so utter an absence in Roman Catholic teachirig both public and private, of all referenee to the necessity of the New Birth. Baptism, indeed, takes its place; the members of the churfth are taught, that if they are baptized, (Whether as mfants or as adults it mattem not,) the guilt and the pollution of sin are of necessity entirely washed away. They may contra<>t new gyilt, their souls may become again spotted by ^. but there . are close at hand confession, and absolulfe? ^nd pen- nao6e; these will remove the newly contracts gu iU ■ 9 '■' 'A ..•ii I- (■■:.■ !!•*"<* 274 LECTURE VII. ; and polliition ; and so the whole system of salvation, essentially spiritualHki its ijature, is ritualized by that church which assumes to itself the sole distinction of apostolical. Secondly, — Regeneration is an Inward, Spiritual CHANGE. ^ Nicodemus, you observe, was giving a natural inter- pretation to the Saviour's words ; but our divine t,fi»cher immediately corrected his misapprehension, and stiowed him that, by the language which h« employed, he meant to enforce the necessity of a ipiritual change. Except a man be born " from above " (avudev) ; " ex- CQgit a man be born of water and of the Spirit, he cannot see the kingdom of God," " Ye must be bora FROM ABOVE." There is nothing natural or physical in the whole thing ; it is supernatural, it is spiritual, it is heavenly. And because it is a spiritual change, it is holy; tourity is its leading characteristic, for it is from heavet^ and heaven is holy ; it is from God, &nd God is pure. It is a change from sin to holiness; from sinful mUiveS, to pure, motives ; from sinful desires, to holy desires ; from sinful propensities, to holy propen- sities : It is a change from death to life, — from the death of sin to the life of righteousness : It is a change from spiritual torpor to spiritual action, from spiritual blindness to spiritual eyesight : Jt is a translation from the kingdom of Satan to the kingdom of God's dear Son ; a transformation from the image of sin and the world, to,4he image of God's righteousness and tnfi hoHness. The change is so great, so realj* so marked, 80 decided, so conspiquous, that it can be neither i^n- V t % \ THfi ONK AGBNT OF RKGENERATIO*. 276 ^ token nor mi^nderstood. It is real and not relative, It IS radical and not superficial; it reaches down to th^ very depths of the inner man. LiWn to two or three ., passages of the New Testament, which gpeak of this change: ^God," says St. Paul, in his Epistle to Ephesus, « who ,s rich in mer^y, Iven when we w^re dead in sins, hath, quickened .us together in Christ- Here this divine, change is spoken of as a resurrection ffom the dead. -In his Second Epistle to the Corinthians, tiie same apostle compares it with a hew creation: for he spealcs of the regenerate man as a new creature, old things having passed away, and all things being made new. In anotlfer place it is spoken of as an introduc- tion from darkness into light : passages which all show that regeneration is not only a spiritual change, but that It is a change of so positiye and decided a character as to be mimediately recognized both by the subject and tne observer. For the same reason which we just now advanced, viz. :-that our Roman Catholic friends regard Baptism by the very act itself {ex opere operate) as producing regeneration, and as capable of doing this without respect to the quality of the subject,-the spiritual character of the, change is completely lost sight of I know that the Catechism of the Council of Trent declares that free-will, faith, and penitence, are disposi- tions necessary for baptism; tha* the rite is to be forced upon no one; and that it has been the invariable prac- ti<^ of the Church, to administer baptism to no indmdual without previously asking him if he w«re wUlmg to receive it. But tlie practice of the Chnroh / y .2?6 LECTURE Vll. ^ is not invariable. In the Bihliotheca Ferraris, I read, that any voluntary loonsent is sufficient, although it is mised with an involuntary one, extorted by force or fear in any manner. /Pope Innocent III. quoted by this ^ author, says : " He who is violently attracted by terfoil or punishment, and, lest he should receive detriment, receives the sacrament of baptism, such a one receives the character, the impress of ChristianitV" But then it is not to . be concealed that Roman Catholic divin6s distinguish between a valid and a fruitful reception of baptism. • The doctrine of the Council of Trent, as expressed in the Catechism is as follows : " Another necessary con- dition is compunction for past sins, and a fixed deter- mination to refrain from' their future commission ; should any one dare to approach the baptismal font, a slave to vicious habits, he should be inkantly repelled ; for what so ohslruclive to' the grace and virtue of bap- tism as the obdurate impenitence of those, ■\^ho are resolved to persevere in the indulgence of their unhal- lowed passions." It would have been well for the Church of. Rome, and for Christianity in general, if this excellent and scriptural ;-e(iuifemcnt had b^en uni- vei-sally attended to ; but alas, it has been almost en- tirely disregarded. Cardinal Wiseman himself, and his authority as an expounder of Roman Catholic doctrine, few will be disposed to question, in his lectures on the doctrines and practices of the Catholic Charcp, vol. i, p. 131, teaches that strict examination o/* baptismal candidates is unnecessary. This is his language '^' Apply this to the two rules of faitl\ : and suppose k V tm, I read, ,hough it is by force or oted by thisy d by terfoiS 3 detriment, one receives ' But then lolic divines reception of expressed in cessftry con- fixed deter- jomnfission ; smal font, a ;ly repelled ; rtue of bap- e, i^bo are v their unhal- rell for the general, if id b^en uni- 1 almost en- self, and his lie doctrine, tures on the lurcB, vol. i, fi baptismal language 1 suppose ii . THu ora iomre op BBoKmiuTioK; . 271 admi. C a:^^ P^'PH <■« -M. in one day! religion of Chrisn^Wolt ^'"■™'" "'«. '-"o the that no Ez^,"^:: "rr ™?^ "'"««' «>n do« at thU day, and they have done^^l^ •ge ; for St. Francis Xavier like thJl ,, ^' ^ »4 baptized his thoCds f„ X'thl!"''™'^ ' (Bo«.n) Catholic Church Talltirtlem*' true." ^ ^ *"®™» ™ust be ^ ll.at the Carina! speaks here of baptism^ i^i.' ^red not validly merely, but fruiMyZ^e^ fc cbnipanng u,eVnvert8 of Xavier J^ th ^ ^ ')■ uif' ►- 4 i^: :^ sr«*r^ *t, .«"• m 278 lECTURE VII. < were empowered to read tlie hearts of men', and are therefore no rule in this respect for ordinary ministers. Bcisides, the Cardinal's theory is wholly opposed to the teaching o£ the Fathers, for St. Augustine, Cyril, and Jerome, as it is known to any one acquainted with their ■writings, insisted upon the minute instruction of candi- dates for baptism. Now it cannot but be, that a theory ■which is so contrary to experience will be practically disregarded. True, Roman Catholic divines speak of a spiritual change, so spiritual and so extensive as that the very roots of sin arc plucked up and destroyed from the soul, but then, they ascribe this work to baptism ; and when the people see that even in baptized adults theJj8||;old habits, dispositions, tempers, propensities r^JInWien they see that in most instances the water >i«|HH|n touches only the head, and that there is no spwn^ivashing of the inner man, they soon begin to suspect that the doctrine is one grand Christian hoax. Granted that baptism is a Christian sacrament, that as a sacrament, when received in faith it is a sign and a seal of inward renewal ; granted further, that when the adult penitent receives the sacrament in the faith of Christ, it becomes the instrument of regeneration ; but then this is a very different theory from that of the Cardinal, Avho contends that a Christian missionary, upon, the consent of five hundred or one thousand idolaters, or cannibals, or devil worshippers, and a sum- mary and very general profession on their part of faith in Christ, is authorized to baptize them en masse. And I confess that for me to believe that the sacramental water thus applied in the name of the blessed Trinity {^ ♦ ""^ ONB, AOEVT OF nEOENERATIO^. 279 ^^uld, ex opere operato rofrnna*.>t^ mako (hem n.w creZ™ T^*^ ,' "^ '"""""'''■ """''l '0 la. ..,„•„,;?„'„:: :,rt "'rr?^^-^' regeneration shonl.l e ™o™p«u^ir„ , rrrjf''™!,.'^™ °' ing the solo agency of .!,„ ir , ^i '™"' ''"''"»"■- l»s quickening power pTJ. T , "' '"""'°' " ".is « »». d-trinT • „'^:;" ^«*»"», -» »7,.. - "ay be pointed o„t in wMclM ,1 "' 'T"' '"'"""''' by the Spirit i, defined 1 "/^■'^'^ ''«*""«"■<'» -Chink^to ^.e .raV: tC'tZT'^-'""'- which the Council of Tr.„t ■ 1 PTOmmence greater prominent tiththihT '" ''• """' ""'' qgholicCh nrch ^ J^ ;,Tlr P"°''°° °^ *"" H) (a make the ne» Binh « « » >J '«ir ■ p ' • # • , ■>«^ * "__..„.^c' „ ,.' ■ 1 \J. - * ' ■ 1 '' . ' ,m f* ' - ■\ In' ', „ ;.,,f ,■, ' \ ■ ■' • ir . "■ ' f "\ ^ ' ' ^- ■■■'l • . 1 i ^ - • ■ ■ ■ ■ wM ti f:' IMAGE EVALUATrON TEST TARGET (MT-3) 'n of a sacrament Now the Roman Catholic theory would require us to believe that Crispus, Gains, and the house of Stephanas were all in the Corinthian Church, whom Paul had instru- mentally introduced into the regenerate state ; but his own language in the fourth chapier of this same epistle, )l THE ONE AGENT OF REGENEBATIdJ.. 281 completely sets aside this vierr- "For if ten thousand instructors inT>.'- . / ^""^ ^^""^ fathers. For in C W T v^ ^'* "°* "'^"^ begotten ^^u" A„ T ^^ '^' ^""^^ ^ ^^^^ nefaJ^ -^ ^^"^ * ^^ °° *>»« can be reire- woraD~ from n»f,™ . Begenenrtion i< , 282 LECTURE VII. though the stock is one ; the one inward, the other outward. Inward holiness, t/b adopt the language of ., the Westminster Confession, is « the destruction of the whole body of sin, it is the mortification of the lusts of the soul, it is the existence of the Spirit's grace and strength in the inner man, it is the principle of pure love to God and to all mankind." Outward holiness is obedience to the law and will of God ; it comprehends holiness of dispositions, holiness of temper, holiness of word, holiness of action, it comprehends self-denial, daily cross-bearing, love of prayer, charity to the poor, benevolence and even beneficence to our enemies ; it embraces temperance of living, honesty of purpose and action, humility of deportment, obedience and deferenco to superiors, chastity of life. ^ Let me read to yoii from the Dou^y Bible a few passages illustrative of these views :— " And what concord hath Christ with Belial ? Or what pirt hath the faithful with the unbeliever ? And what agreeiient hath the temple of God with idols ? For ye^M^J^e *emple^j|die living God : as God saith : / wi^ dwell in tlhe^/KM walk among them, and I will he. their God, and, they shall be my people. Wherefore, Go out from am^g them, and he ye separate, saith the Lord, and touch not the unclean thing. And I will receive you ; ^mnd I will be a Father to you : and you shall be my sons and daughters, saith the Lord Al- mighty. Having therefore these promises, dearly beloved, let us cleanse ourselves from all defilement of the flesh and of the spirit, perfecting sanctification in the fear of God." The same aposde in his epistle to the Romans, chapter vi., 6, says : v Knowing this that V • ■ - •* - THE ONE AOENT OF REGENERATION. 283 we have the foIlA,v;« • ' ^P'^^^ ^^ Galatians joy, peace; patienc „t!i ^ ll ^ '^'f '^' "''""'y- such there is no l-iw a,. i..i , ""™''y- Against crucified theirlrwith t '^ """ "™ Christ's, have If we live in this '. , """^ ""*' "»"<^upisccnces. Letus'rita rtilrra-^'f '" '^^ ^''"'• one another, e„v,i„, tom, -toriug sight .ot"^^ raT^thtr'^r »d raising „(,, dead pe«ons to ^e I tl ' Roman Catholic hcare^lif .1. u "^ "^ s^rc*^nBr7?-- %U: we have feUowrh p I'^^'anl" " *! the blood of Jmus Christ h^ ^„ 7 1 "' """* sm " cleanseth lis from aU P~M UsM, gave .hn.. and w«.e . h,i/..w, .„ 286 LECTURE Vn. mortify the flesL She was seldom alone in her piou» exercises. On one occasion, a very beautiful child, with two mdiant wings flew into her lap_at another time she saw the yonng child Jesus lying in his manger. In her dying moments, Jesus was seen near her acom- pamed by several virgins crowned with flowers. One of them m particular, who wore a close crown more radiant than the sun, embraced her ; the rest spread a carpet of inestimable value over her body." The nuns of the ^Convent to which this saint belonged, made a poH mortem examination of her body, and found engraved upon her heart, as she had often previously affirmed, a figure of Christ upon the cross and all the instruments of his passion. J& there I ask anything like this in the . Christi^ity V the New Testament? <- \ St. Theresa had many extraordinary visionsYxduring one of which, it is mentioned that a divine love-W^und was made in her heart, by a seraph with a goldfeq arrow, pointed with red-hot steel. ^ St. Bonaventure not being able to take the Holy Eucharist in the usual way, through nolent indisposition m the stomach, had the holy pyx placed upon his breast, and the sacred wafer instantly penetrated that way into his very bowels, in order to become the life of his soul. St. Francis Xavier,-8o noted a saint in the Roman Catholic Church, demands s6me mention. That he was '- a hero, no one will doubt, who has read his life ; that he was diligent in the discharge of his ecclesiastical func- tions, IS no less unquestionable— that he was bent upon \ \ THJ OHE iOESI OP EEOENERATIO». 28? the sMCcess of the order ,„ which he belonged and of ^h,ch he ™s one of ,ho o.rliest member,, fa evid^Ld by every page of h« remarkable history : i^TZtht was p„ of ™per„a.„ra,.„e.it,, JhoSl Me'e ^X ?;• "■•" '" P"''«' "'--nq-'ytion aft*; tteythat set bounds ,o the power of God J/l ::: hT"" "t "^"■° «-' ^^ °^' ^" t: the Mos ffigh when ,t pleases Him to soften and to t.me so gentle and so strong, that makes the dn- braneh Z:f< wVf r "' "'""™ ■""» Abraham^rTt^e Tu! 7"""' ■ .'^'""" '"> ftat subdned the whole wo.Id to the emp,re of the Cross by the ministnr otZ Ap«esbn„g„,to snbjeetion that UiU coJlJ Z earth. Are the islands of the Moor, alone,^^ oludedfrom the beneflt. of r«lempti;n. \JZZ fens offered all the „,tions to His Eternal Fa herl " kentage, were those people to be excepted , They ™ 12 '"'''"°" "^ ™y '=■•"'■■-'. I k"«" ; but they w^ once more so; neither can I do anything of l^Tt and therefore I have the more hope of them. iX^ a^oneGospc. workmen gather all their power." The 288 LECTURE Vn. fill a volume. Here is one : " When sailing, one d-j, among ^me islands, a tempest arose, and, in order to quell it, as they say, he touched the waves with his ♦ orucifix. The virtue of his crucifix stilled the raging of ^ the wind and sea; but, to his great grief, he let the image fall into the water. Some time afterwards, walk- ing with a Portuguese on the beach, he saw the sacred object appear above the crest of a wave. The wave , broke on the sand, and threw up a cfab holding the crucifix in one of i^s claws. Xavier stood still. The crab crawled towards hun, carrying the cross erect, laid it at his feet, and returned to its native element." At his death his body saw no corruption ; by touching it j^. a sick man was instantly healed, and from it the richest ■odours were exhaled. But why should I occupy your time wiUi such strange and wonderful details? If these are qualifica- tions for saintship, then have I read my Bible to no purpose. No such prescriptions for securing holiness do I discover here— no such evidences of sanctity are demanded here. What are gifts to Christian love? Hear the apostle: «If I speak with the tongues of men, and of angels, and hav/not, charity, I am be- come as sounding brass or a Jfinkling cymbal: And if I should distribute all my grfds to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing." This is the true principle of spiritual Christianity, as Paul understood it, and enforced it ; and this is the Protestant principle- would God it were more the Protestant practice 1 Dr. Mlbier finds no saintship amongst the most r«- A ^ ™ OS. iOMT oy KEOENEgATWK.. 289 ' own church k';J:':rh°' "■" """*'- °' '"■' worfa of Fletcher vZ f^ ^ conv*eant ^ith the H*w.thcar:?i:::;'„r:^^^H..^^^^^ g^nt Catholic loul7'eI^ '",. ^«T «'«lli- Xarior br Ronl. compare the life of whether Dr Milnprwl !' . ™ ^^"'^ *«" "^e P^.e.tantis.rt:;^.:^t?alet'%"^» that hL b e„ if 'tir h r f "'^^ 'P?^'* ' Who "Tha-ks K unto Gc^ T "^l ^ ^ ^«'"^-" ■ ".-gh our c Jar* r ^^ ""'"■y you the closing scene of one o?tl, "^"^ '» A ■xodern saints inl 7 ^,°'°=' ''*''™'«i guished for ^„ , """ C'lc-dar-distil,-- ^et,, It^'anfctXi.'^ dtr"; '"-^ '» -™^^.rar;™2st"Ctr^--r «r» *!. , ^' ^^PHONS^S UG0ORI. "On the 8th of July iYr't ,•„ j,V. «*IC^ % •• ■. r . ^. 290 bECTr^E vrt. with a terrible 'dysenterj'. These were sjoiiptoms so little to be mistaken, tha|, although he had been absolved three days -before by Father Vincenzo Magaldi of the con<]fre!^atiot»j he confessed again to Father Lorenzo Negri of the^ongi-ebation also, and after having received absolution, was released' from all his usual anxiety, and broke foii"th into expressions of the liveliest joy and hope, ,4he Lord ^eino^^ doubtless williijg to console his ^servant by a foretaste of Paradise, for all that he had made him sutler dur.JH'g this life, and especially for the grievous temptations against faith, by whic]i he had been assailed some time alfter his retire- ment from his diocese. His sutferinfjs lasted for fourteen ■ days, during which he was constantly engaged in acts of piety, kee])ing Ids eyes lovingly fixed' upon the ' crucifix and image of the blessed Mother ; confessing frequently, and communicating every day. " The news of his mortal illness having been spread abroad, priests, secular as well as regular, and persons of the highest distinction, came from all parts to kiss his hand, bringing kerchiefs, and other things, to sanfttify by contact with him, and preserve as Yelics. At length it became necessary, for him to receive the sacrament of .Extreme Unction, which he did with the most fervent acts of faith, hope, charity, resignation, and Jo}' . 0». the 25th, of the same month, he'received the Blessed Sacrament as a vi'jiticum ; and when the time for , communicating approached, every moment appeared intolerably long, and unable to contain him- self, ho incessantly ejiclaimed, give me the body of iiiy Jesus — when will Je^s come to me ? — when shall I ^ N J- : i i I d L c o S( tl M h( da h€ Al ho pr toi Is / 'X N .' T»E ONE A^ENT OF REGEN^KATIOX. 291 >ossess^fe^4=W longings been at length satisfi(^d, he sunk mto a long and deep meditation upon _ the love ofJesusjn the most Holy Sacrament " - ."Fo„^ days before his deatl* he was seized with" convulsions, so violent as to deprive him of the use of - :8peech. On the thirtieth day of the mo^th,- Father Villam naf thinking it safe td give him the ViaticW V as he was afraid h^ should not. be able to swallow, one .of the fatWrs de^r^d him td make a spiritual commun- ^ ion,whuJ|,he did, showing by his eyes^and various' - Bigns, tl7at he joined in the devout sentiments suggestdfe by that father. On the day before his death MontignT . Tafun carae to visit him, .and seeing him so near his . dissolution, revereatly kissed his Imnd, and placed ilfon bis head. On the day of his death, just befo,^ the ■ commencement of fiis agony, upon hearii^ the' nahe^ of Jesus^and Marj^he opened his .eyes and apjSeared somewhat to revive. WJiat is eveit>n,ore suiprising, on Jben^ght before His death tl. i^e of the blSsed Mother having h^ bipught near iiis bed, he not onW opened his eyes, but ^xing them upon it, smiled sweetly 2« cotintehance all radiant with delight. Wh.nco "ie. ^y all conclude, that- the divine Mother bFess^d her holy client with one of fl^ose visits which it was his daily prayer to have at the l>our of death, and which be so often held out to all who should be devout to Mary ' Alphonsus straining tJie crucifix and image of most holy Mary, to ^is breast, {he Brethren in tears and prayer around him, oalmly and without struggle or con- ' tortion, breathed forth his blessed soul, on Tuesday, the iBt August, 1787." />"*«. 7 -• ». r-' ■(^ 292 LECTURE VII. REV. PEARD DICKINSON. " On Tuesday, May 11th, in the midst of a violent fit, I heard him whisper, ' We have erred and strayed from thy ways like lost sheep.' I said, • But are now returned to the Shepherd and Bishop of our souls ;' he immediately replied, in broken words, with great energy, « It was all of grace, free mercy in Christ Jesus.' After the fever abated that e^vening, and he began a little to revive, his soulivas abundantly filled witlf divine consolation ; he seemed at a loss to express the joy he felt, his love to Christ, or his view of God's boundless mercy and infinite compassion. He said, * I seem all happiness,' " During one of the following nights, he cried out, ' happy, happy spirits, I see you, I see you all, and I am coming to you. They are waiting for me, and I must go;' and clapping his hands, he shouted, •Victory, victoiy, my Jesus, and my All !' To one of his nurses he said, ' For Cbist's sake, make sure of an interest in him ; it is neither Paul, nor Apollos, nor Cephas, nor any other creature, but Jesus Christ the corner-stone : build upon him, as the sure foundation.' While taking a little refreshment, I perceived him deeply engaged in prayer, and distinctly heard the fol- lowing words: '/That an abundant entrance may be administered unto us into the eternal kingdom.' Soon after he said to me, ' The Lord give you tlie bread of lifp.* I answered, ' I am sure he will give it you, and I trust I shall partake of it:' he replied, 'I doubt not but you will,' and spoke with sweet confidence of our being mutual partakers of the blessings of the kingdom. A THE ONE AOEUT OF RBGENEBATION. 293 « To one of the nurses that attended him he said. ♦ I have not a shadow of doubt ; my evidence is as clear as the noon-day sun !' At another time, ♦ I have nothing but glory and heaven in my view ; my heart is full 7f be glad to leave some further dying testimony, that his fnends might be satisfied, but that he was so bw he could not converse with them.' She replied, ' You have given us proof enough.' ' Then,' said he, '^teU ihem God IS love ,J^know and feel him sq !' Having had a very severe (||and being- exti^mely weak aftef for the^nghteous !' A person present replied, ' He does, and it shall be well with them.' ' Yes/ said he weU for ever and ever, glory be to God !' The nurse'^ giving him a little drink, with his hands clasped, and his eyes lifted up to heaven, he entreated her to love the Lord Jesus with her whole heart: 'O,' said he. .1* fhtnd r ^"'""^ * ^""'" ^''"^'' '^' '^*°«''« "May 14th, in the evening, he appeared very ^estly engaged in prayer; but I could only he«r thtee words, * Lord, make us wise unto salvation !' On my going to him, he said, (with peculiar tenderness taking my hand,) ' My dear love, sweet is thy voice tJ me : God bless you.' These ai^ the last words he spoke to me ; for a fit presently came on, which was followed by a very painful atid restless night. On May 16th, after being in extreme ^bin, when we thought him past speaking, about two o'clock in the afternoon he opened his eyes, and, a s the nuHe was giving him J - *:T"' /^'^Pf^f';.^.' '^■^"KPP'wW^S'^^ S94 LECTURE VII. .!» ^ little wine with a teaspoon, he suddenly stopped her and pointing with his finger upward, he said, ' Hark! do you not hear ? they are come for me. I am ready quite ready.' A few minutes after, she spoke to him again, he said, 'Stop, say notliing but— Glory, glory'' These were the last words he ever spoko. After a very painful struggle, which lasted more than four hours his happy spirit took its flight, about twenty-five minutes past seven o'clock in the evening." Is there then no power in Protestant Christianity, to make men holy, and to sustain the mind in death ? We lay no claim on behalf of Protestant Christians to self-flagellations, to self-inflicted stripes and bruised and wounds, to daily Aves f>nd Pater Nosters which may be reckoned by the h'undred, to midnight vigils on cold altar steps; no claim d6 we lay to miraculous gifts to the gift of tongues, of healing, of raising the dead, of quelling the fury of the elements ; no claim lay we on behalf of the dead bodies of Protestants to sweet instead of corruptible odoui-s, to incorr^ption, to the impartation, by mere contact, of health to the dying, and of life to the dead. No ! the bodies of the holiest Protestants see corruption. ,■ This wo are obliged to confess. They crumble into dust. Like most other mortals, Protestants "come forth like a flower and are cut down, they flee also as a shadow and continue not" Protestant dust returns to the earth as it was- -but we do claim for Protestant Christians, not for all, alas ! who bear the Protestant name, but for all who worthily bear it, we do claim, I say, deep sorrow snd contrition of heart on account of sin, severe con> / '•V '--.^t THE ONfi AGENT OF REGENERATION. 296 flicts With their ^cked hearts, the mortification of un- holy desires, crucifixion to the world, self-denial, love to the Redeemer, zeal for his cause, devotion to his glory • We claim for them hours spent in communion with the' ever blessed Tnjnty, a knowledge of God's Word a love to their fellow men, liberality to the poor, integrity of purpose, honesty of life, benevolence and beneficence to their enemies :_We claim this for them, not for their ojn honor, God forbid ! but for Christ's glory, for It 13 He, and not themselves, who hath wrought in ., them this grace, who hath wrought in them to wiU and to do of God's good pleasure. They came to Him as gmlty sinners, they mourned at his cross, they cried to him for mercy, thoy pleaded and believed his merits they waited for the descent of the Holy Spirit, and the answer came : to use the words of Paul, as thev are wntten in the Douay Bible, God sent forth the spirit^of his Son into their hearts, crying : Abba, Father, and then they were strengthened with might in the inner man then they were empowered to walk not after the flesh but after the spirit, then they brought forth those fmts of regeneration which are to the praise and glory of God. Glory be to God alone for all that has been experienced, and all that has been achieved by true Protestant Christians. We pray that such may abound yet more and more in all our communities. We acknowledge the existence of much inconsistency vices alas prevail, and sin abounds, but our confidence and our hope are this, that Protestant dristianity which has done by the grace of God so much for the jworld^ especially within the l ast centu^ ^mll., 'v*^ 29d LBOTURE VII. regeneration of entire nominal pliah the spiritual Christendom. There is, however, this di%enp between the Protestant andRoman Catholic Chur«h^-The Protestant Church lays no claim to infallibility, b^ acknowledges herself to be emng, and to be afflicted with grievous inconsis- tences over which her more spiritual and devoted members mourn and weep. We. thank God that there M amonpt us a little religion, but we acknowledge with Bhaine that it is very little, and with unaffected since>ity ttiat we l^k more, much more. But the Roman Cathohc Church lays claim to infaUibility, to unity to hW *^' . nl', "T ^'^ '^' *"^« S^^P^J' «"d because Bhe 18 mfalhble she must have it now. This is the style of argument which is employed, and this the cjpmion that is entertained by many Catholics ; but are W^ey ftdly acquainted with the history of their Church? We Protestants say, and we do it with all kindness, that^a Church assuming such attributes and powers as the Church of Rome assumes, ought to be a holy and regenerate Church ; but has she been, and is she now tons holy and regenerate? Let our friends only read their own historians, and they, with us, will answer, JVo. And why? because she has overiooked and thrown aside the doctrine of spiritual regeneration by the Holy Ghost as the one foundation of all holiness. If you would but read the history of your Church from the eighth to the sixteenth centuries, you would soon agree " with us that whatever other attributes she possessedTshe could lay no claim to those of sanctity and infallibilihr. 1 read to you in the-course of the last lecture that "THE ONE AGENT OF REGENERATION. 297 8»phic description of the state of the Roman Church ^hich was given to the CouncU of Trent by one of its 'athere, Antonius. Let m examine other Roman Catholic authors : t^ardmal Baronius describes, the Popes of these ages to have been "monstrous and infamous in their lives, dissolute m their mamiers, and wicked and villainous in ^1 things Platina, the Roman historian, declares that . Pope Bomface VII. obtained the popedom by wicked arU {malts artibus) and lost it in a similar manner. The citizens conspired against him on account of his iniquities, so that he was glad to fly the city ; durinff hia absence John XV. was elected in his room, b«l Bonifaco returned and avenged himself upon his substi- tute by starving him to death, pe lived but a short time and after his death the citizens dragged his body tied by the feet through the streete, and left it a prey to dogs. And what shall we say of the boy Pope ^Benedict the Ninth ? of Whom one of his successors says So base, so foul, so execrable was his life that I shudder to relate it." Statements equally fearful respecting i^e clergy and •Church generaU^^ might be readily produced, but I have !" ,i*™.' ^ ""^r ^'^ «"ct things consistent with the intallibility and sanctity^f the Church ? _ Regeneration is the Want of the professing Church. I now address myself i|iore especially to Protestants, and I feel sure that the^e is not in the congregation a apmtuaUyminded Protestant who will not agree with me ^at we aU need more of the regenerating grace of the Moly Spznt. Our principle* are holy and glnHo,,,. I: ;--,. . ■-..,";■ ■.■»^y7-f>Ji*,-,; rr----fl ,♦ 1 298 lECTURK Vir. M' but what are our practices J Our Gospel h pure and m- adulterated ; but what are our live. ? Oufkuowlcdge of fte B,ble « exyusive ; but are we following its precepts ! 0„r^„/««<,j4 g,,,j. ^„j ^^^ ^__^ principle, of artran cva„gcj,cal ? Our privileges are abundant ; but « there a corr«pondins progress in Christian knowledgo and love! Why, I a*, is it, that the high and iX pnucples of Protestantism have not made „,or„ sZ and rap,d advancement? Why, but became- wo our- selveshave been unfaithful to those principles ! Why .s.t that Protestantism has, in many instances, heTn^ brethren. Why. Partly because Protestants h«v« d,shono„«d that name for which our ancestors M thetr blood. Our charity has failed us ; our meetn^ has faded us ; our devotion to the ordinances of reS has faded us ; our benevolence has failed us ; „„7j ' demal has faded us; our integrity has failed „„ The frntsofRegenerahon have failed in too many a Pro- i testant nneyard. I am addressing Protestants of almost every name ; and I would say to myself and to ,0,^ us but be faithful to our privileges,' let us butZ ni pum^m benevolence, in charity, i„ peace, in devotion! to Chr, t s cause, m zeal for his glory ; let us but live and labour for the mstruction and salvation of those arou'd hL P'7*™"'"<1 Catholic, who are in »piri"t darkness, and no weapon that is formed against us shri Si' ' Tr ;.'"" ""^ "°'"°' •""• ^°-e tvhenee it w* rt shall not hmder the word of the Wd from h.viw free course and being glorified. Let us, then, JZ -»,ngtothe fountain of grace, let „.' call L^„t ■\ •.-wvi -S-^ W jrri-"- j^rp THE OKE AGENT OF REGfEXERATION. 299 Divine Spirit, let us seek his regenerating, transforming, sanctifying power, and may a merciful God vouchsafe to answer ! —Shall we then for ever Jive At this poor ilying rate ? Our love so faint, so cold ^o Thee, And Tliine to us so great ! Come, Holy Spirit, heavenly Dove, With all thy quick'ning powers ; Come, shed abroad the Saviours love, And that shall kindle ours.'' I believe I am addressing many>tlndf^ds, some of you Catholics, but most of you Protestants, who feel that you need that change of heart of which the blessed Saviour spoke to Xicodemus, and without which no man shall see the Lord. Oh, suffer me to plead with you this evenmg m my Master's stead, and to say in his own langtiage. « Ye must be born again." I ask you not your Church, your age, your rank in society ; I ask you not whether you are educated or illiterate, I ask you not whether you are baptised or unbaptize,!, but I ask you • Have you a sinful heart ? Are you living in rebellion against your God ? Are you breaking the Divine Laws ?" Is It so ? Then, ou the authority of Christ I say, unless you be born from .above you cannot enter into the tmgdom of God. Would you be born again ? Repent ye and believe the Gospel, for to as many as receive Him, to them giveth He power to become the sons of God. Would you have your hearts cleansed, would you be justified and sanctified ? Come to jhat precioug J*^°^°^,yQyJ e^ggmer which, gleanseth from all «a^^ L •*rt^'j'^'>r ':!?«??■- 300 LBOTURK VII. foT> ye are washed, and- sanctified, and justified in the name of the Lord Jesus and by the Spirit of our God Ye m^^ be bom again." O ye spiritual prodigals ! Your offended Father is waiting to receive you; long hare you wandered away from his home; long have you disregarded his government; but lo! he appears and f„>n, the distance Where he now stands he S' J.ome now and let us reason together though your sins b^^as sea. let they shaU be as white as snow.'' « Stands," did I say ? No ! he moves, he walks toward you ; walk you towards him, and he will accept you and be a , Father unto you, and ye shaU be his sons and daughters ; C- fl!?''^ r^.T^"'" ^^ ^'^ joy' yo^ shaU.exclaim ^gether. Behold whatmamier of love the Father hath be^wed upon ub that wk should be called the sona 6f \ TT" ^v ■V LECTURE VlII. THE CHRISTIAN SAORAMENTa find bet^I^at *'" '""°°^' "■'"• ^°" -«' manv nX ' r ' '"'"'" "' correspondence and' nareeach their attetmg miracles; each has its law ^ pneathood, iu offering „f ,,„Hflc; it, .'^oTJ2 to the Dmne Presence, its method of pardon its ^ me»«»-d ritual of worship; and not'oni; tTh "a" general co„.spondence between these several pa^ of the two systems, but an intimate relation ah^^l wh.h exists between a type and its anti-type ' two ryitimf^reti"' '°'°'^ °' ''°"'""' ^''^- •>'- ^ysiems. Whether you contemplate its (^stahTl^i, ment or. t, operation, you see that elh s tanro' f bold distinctness from the other. How diffeTenT u° ntT^r °' 't™- '° '"^^ -<• '* Pr- ance of the same glorious Being in the stablf of Bethlehem ; how different the sivinrr of .I.7l • . midst of the clouds and dar JesX' ithtn;:; and aoctnne in the sermon on the Mount; how different the imp^ing ritual of the temple wo«hip with TT ^ndsacnfices, with its mttj nontiff. ^'^T'lll^C 802 LECTURE VIII. pnoste, and attendant Levites, with its clouds of incenst and its ceremonial ablutions and sprinklings of water and of bIood,-to the simple forms of worship which the apostles and early Christians practised in the upper rooms of Jerusalem, and in .the private (Iwellincrs of JudeJin villages, and in the highways and groves of the Holy Land ; with no other dome but that of Heaven's canopy-,- and no other priest but- an unseen though sprntually present Jesus, and no other sacrifices but those of a broken and contrite spirit, and -no other mcense but that of ardent prayer to God. I am sure you have been often struck with the rigid simplicity of the apostolic ritual, as compared with the gorgeous- ness of the L(ivitical, which, glorious as it was, may be said to have had no glory by reason of the excelling glory of Christianity. The glory of the Christian system is not derived from its dazzling paraphernalia of gold and gems, or from its imposing ceremonial, but from its essential spirituality and its chaste simplicity. There is less of art in Christianity, and more of nature less of matter and more of life. Between the Jewish and Christian dispensations there is just the difference which exists between a gorgeous temple with its fluted " columns, its rich capitals, its jutting architraves, its elaborated entablature,, its bold cornice.^ its noble portico, its magnificent vestibule, its outer court, its inner sanctuary, its robed priests, its bedecked altars, its imposii^g ritual, itsj awe-struck worshippers- and a simple grove, nature's un artificial temple, with its mossy ' pavement, and its trees rising like columns, their over- hanging foliage forming a canopy that admits whilfi it' k THE CHRISTIAN SACRASIENTS. 303 ■ ,77PP'^™'™'=« P^trate, »t other times darinj to hft their eyes toyard heaven^ »omelimos ,fteri„e f prayer for Dtercy, at o.he™ s^ng „p a note of prle ad at others „gai„ bendi„„., like the cherubin, ' o ^; the d,v™ law; exclaiming, "the Lord is i„ m JJo and we tae„ it not. How dreadful is this plait i ^.sno^o^er hut the house of God, and this Lhe'gt: Who that has studied ihe history ofthe Christian Chttreh does not know, that f*m a ve tinction of creating' the gloqm of the world's dark age3.,|j^^ ^ These facts have forced themselves on njy attention® '^^^ during this whole investigation, especially in exami*Wnff^ 'M,. the subject whicli I am to bring before yjju thfe " The Christian Sacraments." The words whic selected for a text you may find in the Gospel according to Saint Matthew, the fifteenth chapter at the ninth verse.. It is thus rendered in the Douay Bible :— " And in vain do they worship me teaching doc- trines an6 commandments of men." This is the.tendency of human nature, to depart from the written,^ law of God by superadding to it. The Scribes ^:^' the Pharisees did so ; and the Great, Teacheff reproves them in this chapter. The teaciers of the Christian Church have followed, in their wake, adding, as we shall now prove, traditional prescriptions to the written Christian law." I. The first thifig which we have this evening to determine is, "What is a Sacrament?" There is no word in the Greek Newj Testament which could be rendered sacrament in the s^nse in which it is now almost univei-sally "^^11^^^ the Christiap Church, ^e Greek word .^lmjH^ulgate"|liife- , times renders sacramentum li^^P^which is the same word as the Latin, rnysterium, and the. English mystery, and means something secret, covered, hidden, ,^# I \ ] s r d ii t( n c V a 'S,. / TpE CHRISTIAN SACRAMENTS. 3a5 concealed. This word fxvarrripioi' occurs twenty-seven times in the New Testament, and it is worthy of remark that the'.Vulgato, while 5i nineteen instances it translates it by mysterium, only renders it by sacrnmentum, eight times; in the following passages, among others: 1. Timothy iii. 16, " Great is the mystery (sacramentum) of godliiyiss." Gol. i. 27. "To whom God would make known the riches of the' glory of this mystery {sdcra- mcntum) which is^Ohrist in you the hope of glory." Apoc. xvii. 7. "I will tell thee the mystery {sacran^- tum) of the woman and of the beast which carrieth her which had the seven. heads and ten horns." It ^s still more worthy of relriark that the Rhemish Trans^tors in wiat is usually called the Douay Testament, and which is a translation from the Vulgate, out of the eight instances in which the wa^ikty^-imj'Ai 'i 308 lECTtTRE VIII, by them the promise of hia Gospel „nl„,«; to' wit that • r ""'y ""'»'"' '-elieve, in general, but ^nto el !f s^::^:oj:^^:st*ifjt:- «, see .on 10, deela^s that " a sacrament is a a^j!T jecttothese„ses,anJpossessi„gbytheinstil„i n fa:^ • at once the power of Ri£mif.T,-«^ i^ i- """"oiuoa, ness, and of V^^T^ f '""'"'"^ """^ "K''"'""'- T i- , "■ ■'WW'ng them to h.m who receive., if In B,sh„p Builer's Catechism, page 46, ChJ.L followmg derf,iaon:-«e. wL! is a saerZlt vi."rstr^^^ »eTenth Session of the CouncU of TrentT™ fi.rtit I'ght on the doctrines of the Chnrch res^^il"!: mrro"f':r ""T" *^" ''»™' "''"^« -t tTon . T ''"' °™ ""' "'=»=»'7 to salva- tion, but snperflnons; or that men ly ZIL tie grace of justification by faith only,^Jth„t «• not all necessary to every individual :) let him be^ursed. Whoever shall afBrm, U.at ti ac " menta were msftuted solely for the purptee of strength enmg our fa.th : let hhn be accursed. Whoev r "fall .ffirm, hat the sacraments of the new law d„ '„ ooutain the grace which they signify; „r that tty do >k.» ifc^ THE CHRISTIAN SACRAMENTS. / 309 not confer that grace on those who place no ohstacle in Its' way ; as if they were only the external signs of grace or righteousness received by faith, and marks of Chris- tian profession, whereby the faithful are distinguished from unbelievers : let him be accursed. Whoever shall affirm, that grace is not always conferred by these sacraments, and upon all persons^ as far as God is con- cerned, if they be rightly received ; but that it is only bestowed sometimes, and on some persons : lot him be accursed. Whoever shall affirm, that grace is not con- ferred by these sacraments of the new law, by their own power, [ex opere operato ;] but that faith in the divine promise is all that is necessary to obtain grace : let him be accursed." There are some things, therefore, in which Protestants and Catholics agroG,—F{rsthj, They agree as to the institution of the sacraments. It is of God The Catechism of the Council of Trent says ex Dei institu-^ tione—hj the institution of God. Secondly, They acknowledge that the sacraments are outward signs of spn-itual graces. Thirdly. They concur in this also, that there ought to be an agreement or fitness between the sign and the thing signified. But there are two parti(!ulars chiefly involved in the general doctrines of the Church of Rome respecting the sacraments, against which the Reformed Churches protest. The first relates to the inherent graco and power which are said to reside in the sacraments. The eighth CanonVhich we just now road, declares that grace is conferred by the sacraments, of or by their ==®wtt- power. -The Oatechism of the CbuhciT of Trenr~ o2 -*-»* 310 LECTURE Vm. affirms that "in the sacmmente the power of tho Omnipotent exists, effectuating that which the natural elements cannot of themselves accomplish." It is difficult to determine what the Trentine Fathers meant by these expressions, for tho seventh Canon declare^ bat graceis always conferred by these sacramente Z far as God is concerned, if they be rightly received^ which seems to contradict the opinion that sacramente confer grace by their own power. Roman Catholic dmnes are not themselves agreed as to the meaning of these conflicting Canons. Numerous opinions have been maintained, which have given rise to fierce con- tentions ; indeed such is the obscureness of the phrase- ology which the infallible council employed, that the wisest sons of the church have failed to make it olear at least to each other, if not even to themselves. On' one question, viz : " Whether the sacraments confer grace morally or physically,- the Roman Catholic Church 13 divided into two great sects, the Thomists and the Scotcsts. The Thomists, who derive their designation from Thomas Aquinas, maintain, with their ^ader, that the sacraments confer grace physically. Peter Dens, and many other names of eminence, are found m this school. The Scotists, so called from Duns a celebrated Scotch divine, and therefore known as' Duns ^oo/«., maintain the doctrine, that the sacraments confer grace morally. Amongst the adherents to this opinion are Vasquez, Bonaventure, Richardus, and others. ' The Thomists maintain, that " the sacraments possess a physical causality, as the instrumenja of the Divine^ I ' THE CHRISTIAN SACRAMENTS. 311 Omnipotence ; and truly and properly concur toward the production of their effects in the mind, by a superaatural virtue from the principal agent, communi- cated to, and united with it in the manner of a transient action." The Scotists,. on the other hand, teach- that "the sacraments do not confer grace physically, but morally ; that is, they do not produce grace as physical causes do, but as moral causes, iilasmuch as they efficaciously move God to. produce the grace which they signify, and which God Himself promises infallibly to give, as ofteif as they are rightly administered, and worthily received. The Sacjraments, as Sacraments, are something moral, depending solely on the institution of Christ, from whichf and from the merits of Christ, they possess their entire force and efficacy of consola- tion, so that their manner of operation is not physical, but. moral." — Ferraris Bib. y Such are the conflicting views which exist '^ the Church of Rome herself, respecting sacramental efficacy. Here is a substantial difference on an important doctrine. Can our Rbman Catholic friends therefore, be surprised if Protestants ask them where, in this case, is their boasted unity? If, concerning a doctrine of so much moment, there is serious disa^ee- ment between Roman Catholic Cardinals and Doctora, why is not the infallibility of the Church brought into requisition to scKle this important difference, and to allay the minds of her obedient children? We hear that the Church is the great exponent of Christian doctrine; it is often urged against Protestants that J k( y^ have. flo^^thori^H^ settle-pmntsrof ^ctnfisr ■■■A ■ ■ -hf 312 LECTURE VIII. dispute, because they are desf itnf a «f +1, . • ' of the chureh-iofaiiibii t; t: * :r rt"'' good ground for asking, why oneTflt J ' has not been set ri.ft. and ', !r ''<',™"° '"o" • «o-ca«ccbj„';'brittv:,o"s °' ''' But where, m ;Ae TTort^ o/" ^«./ • .1 , ^^ aoetHne o. ^..J ^ ^:^j:::^y^ • ^y«.. .or une.eTif:;tt:rrr^i find then that fat,, i, necessary to salvation Z't , -.find that the SAcHAM^rs are necessaT.o ^.Wot" The dammng sin of the soul is unbelief- for ,7; Chns^ "He that believeth and is banted 2,1 u U« does not say he that is not baptized slmll k.' all those who declare that a man mav obt»;h .!.» of jusaacation, without these sacramtL t S least as to their memoiues and doctrines. We ha™ only fme to quote from.Cyri,, who, so far -from b*^ mem the ^«,apera,un. of the sacrameuts, expr«'v ■ f"^"^ '" •»» «'»' Catechism, that " REOK»;».,^on The SECOKD branch or section of lioman rml ,■ »cr«nental doctrines, against which thoR^lt Churches protest, is the doctrine of ministerial i, teS as necessary to the efficacy of the sacrament. I m.ght occupy thQ whole evening in exhibiting to ...k. a,ldiUJ^*^ki 3,-^'fi'- ' **'^ t"' " •: ■;■• ■•» THE CHRISTIAN SACRAMENTS, 313 you the various phases of this doctrine which are pre- sented to the mind of an inquirer in authorized Roman Catholic writers. _ The Council of Trent, in the eleventh Canon, Session^ vii., makes the following declaration :— " Whoever shall affirm, that when ministers perform and confer a sacra- ment, It is not necessary that they should at least have the mtention to do what the church does: let him be accursed." "Representing, as ho does, in the discharge of his sacred functions, not his own, but the person of Christ, the minister of the sacraments, be he good or bad' yfllidly consecrates and confers the sacraments, provided he make luse of the matter and form instituted by Chnst, and always observed in the Catholic church, and intends to do what the church does in their admi- nistration."— Catechism, p. 150. There was oflered in the Council great opposition to the introduction of this canon, especially by Catharinus, Bishop of Minori. This we have on the authority of Father Paul Sarpi, in his histoiy of the Council, who, in his second book, furnishes a minute account of the arguments used by Catharin against the doctrine :— " Here, Catharin, Bishop of Minori, proposed a memorable thing, and which was judged by all, worthy of due consideration, and very weighty, viz : lie said, that as to the Lutherans, who attribute no other virtue to the sacraments, but that of exciting faith, which may be awakened by other means, the receiving of the true sacrament is of small importance; wherefore, also they gajj j ha t it k^not neeessary, and yet they hold it t o fae-^ fd^iUi ^> \iMM'.' E- SKv ■~i- •■"■■- . '. ■■■-■-■■■' " '. ■■ „'■■■ ■■'■■■ 314 l-EC'l'URE vin. an absurd thing, that the malice of a wicked Minister who hath no intention to confer the true sacrament, can be any prejudice, because we are to regard what the behever receives, and not what the Minister gives him. But as for the Catholics who attribute to the sacrament, the virtue of confernng grace, it is of very great moment,- that they.be assured of their receiving the true and officacious sacrament, for as much as it very rarely happens that grace is obtained by any other means And certainly, httle children and distracted pei^ons do not receive grace by any other means. And certainly, the common people have ordinarily so small and weak a disposition, tliat without theV^acraments it would never be suffi^e.t for the receiving of grace. Moreover, those few persons that are as rare as Phoenix's, which have a perfect disposition, do, nothwithstanding, receive a greater degree of grace by the sacrament. If it should happen, that a Priest that haUi the charge of four or fave thousand souls, should be an unbeliever, but withal a great hypocrite, and that in the absolution of peni- tents, at the baptism of little children, and consecration of the Euchanst, he should have a secret intention not mt^^f ; ""'""' <^oth,we must conclude the - httle children damned, the penitents unabsolved, and all deprived of the fruits of the holy communion ! And it avails nothing to say here, that faith supplies that defect, because that cannot be true in infants, and in othei^it cannot, according to the Catholic doctrine, do ^mr^^T '^.*^^«^™«"*; -"d if it can, in case of the Ministers wickedness, forasmuch as the same may be , constant and perpetual, why might it not do the same ■1 THK CHRISTIAN SACRAMENTS. 31*5 always. Besides, that the assigning so great a virtue to faitli, is to take away that of the sacraments, and to fall into the opinions of the Lutherans. " He offered it also to their consideratioij,,Jtt5w great would be the affliction and anguish of a tender father for his child at the point of death, if he should have any doubt concerning the intention of the Priest that baptizeth it ; likewise, in what anxiety would a Catechumen be, who finding 'in himself only a small and very imperfect disposition, and, notwithstanding presenting himself to receive baptism, should he come to doubt whether the Priest might not be a false Christian, and have no intention at all ^f baptizing him, but only to dip or wash him in jest or sport ? That the same thing might be considered in confession and receiving the communion. And if it be said, proceeded Catharin, that these cases are very rare ; would to God it were so indeed, and that in this corrupt age there _ were not reason to suspect them but too frequent : But suppose they be very rare, and that there were but one only, might it not so happen that this wicked Priest might administer the true baptism without intention to an infant, who, when grown to a man, might be made a Bishop over a great City, and live many years in that charge, so that he hath ordained a great part of the Priests ; it must be said, that he, being not baptized, is not ordained, nor they ordained, who are promoted by him. So, that by this means there would be in this great city, neither the sacrament of the Eucharist nor of Confession, which cannot be without the true sacrament o f Holy O rd ers, nor that^ wiihont a trtio Bish op, tior a '■;.-i;-m qi6 LECTURE VIII, >. Bishop duly ordained wilhou. baptism. Behold here : how by the wictod„e« of a Mi„Lr we ■ lec -^ THE CHBIStlAN SACKAMENTSr 319 sure and your according to tlie doctrine of the Church of Rome be saved]; and yet you have ^o certainty of true baptism. He Who adores an unconsecratod wafer is guilty of idolatry, (according to the doctrine of the church,) andJyetyouAre not sufe but. that many of the hosts befoje which you have prostrated yourselves were un- dulyj consecrated. On your own principles you ought not to bow down before the sacr^ed wafer without beintr of its transubstantiation, and yet you never have never can have this assurance ! As it respects also dying and departed friends, what certainty have you ihat the sacraipent of extreme unction was duly admilaistered, or that the masses whic^ are now said for thfe removal of their souls from purgatory, supposing truen^asses to bo prevalent, are said with an intention to do what the Church does ? How different this from the simplicity of the Gospel, which suspends not the salvation of a *iner upon the will or intention of a priest, or any other mortal, but which says, " Believe in the Lord J^sus Christ and thou shalt be saved." How far St. Chi^sostom was from entertainingttjiis notion of priestly iintention may be learned fromhis eighty-fifth Homily upon John, in which he says, "I do not only assert that the priests, but that an angel of God can do nothing in things that are given by God. It is the Father, Son, and Holy Spirit that order all things ; for the Priest, he onl^ lends his tongue and hand." Listen also to St. Augustine in his eightieth Homijy on St. John's Gospel, (vol. ii, p. 827): '' Now ye are clean because of the Word which I Itave spoken unto you. Why saith he not, Are clean because of the baptism ^t •tfy* C!^ 320 LECTURE Vlir, r wherewith ye are washed-but because in the water ^also It IS the word that clemiseth. Wlience hath water this so p-eat virtue lo touch the body, and wash the •heart, but by the Word doing it, not because it is spoken, but BECAUSE IX IS BB^L?EVED.'' This does not say much for the doctrine of priestly intention. What can Roman Catholics say of the antiquity and apostohcity of their doctrines in face of the fact that the doctrine against which we now protest, was first . broached before a Council in 1414,_the Council of Constance ? It accords not with the genius, of Christianity, nor with the universal benevolence of the Gospel, nor with the freedom, of individual man, nor with either God's justice or God's love to make the salvation of hundreds and of thousands dependent on the intention of a single man. . II. We have now to detei-mine the number of THOSE RITES OF CHRISTIANITY WHICH, IN THE SENSE BEFORE STATED, MAY BE DENOMI^TED SacrAMENTS. The Eeformed Churches ackBl.wledge two, and but two : Baptism and the Lord's Supper. The Roman Catholic Church also acknowledges these to be Sacraments, but adds five othei-s to them, viz:-^ Confirmation, Penance, Extreme Unction, Orders and Matrimony. * ^ 1. We have not then to discuss the question, whether Baptism and the Holy Eucharist are Sacraments. To this, both Protestants and Catholics assent. It may be well, however, to give, in brief, the leading views respecting these Sacraments of each community, and then to state the grounds of protest, if any, which exist , '<-"^^\?rv» THE CHEISTIAN SACRAMENTS. 321 ih the Standards of the Roman Igatholic Church, con- cerning the doctrines invAvcd in them, or the ceremonies practised in their administration. First, then, as te Baptism. I know ^ot that I can more fully present the Protestant view of this sacra- mental rite than by reading the twenty-eighth Chapter of the Westminster Confession :— « Baptism is a sacra- ment of the new Testament, ordained by Jesus Christ, not only for the solemn admission of the party baptized into the visible church, but also to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in newness of life : which sacrament is, by Christ's own appointment, to bo continued in his church until the end of the world. The outward element to be used in this sacrament is water, wherewith the party is to be baptized in the name of the Father, and of the Son, and of the Holy Ghost, by a minister of the gospel, lawfully called thereunto. Dipping of the person into the water is not necessary; but baptism is rightly administered by pouring or sprinkling water upon the person. Not only those who do actually profess faith in and obedience unto Christ, but also the infants of one or both believing parents are to be , baptized. Although it be a great sin to contemn or neglect this ordinance, yet grace and salvation arc not so insepar- ably annexed unto it, as that no person can be regene- rated or saved without it, or that all that are baptized are undoubtedly regenerated." _^Ibe RomflnCatliQlic v i uwia4 J iu» d e fin «h aml tixplattt' — . ,);.isi<. :<£.'"< 822 LECTURE VIII. ed bj the Council of Florence :-"Hol7 baptism pos- sesses the first place among the sacraments, because It. IS- the door of spiritual life: for by it we become members of Christ, and of the body of the Church And since by the first man death hath entered into the world, we cannot (as saith the truth) enter into the Inngdom of heaven, unless we are born again of water and the Holy Spirit. The matter of this sacrament is true jiatural water; nor is it any difference whether cold or hot. But the form is: 'I baptize thee in the name of the Father, and of the Son, and of the Holy (xhost.' Nor do we deny but that also by these words Let this servant of Christ be baptized- in the name of the Father, and of the Son, and of the Holy Ghost' or This person is baptized by my hands, in the name of the Father, and of the Son, and of the Holy Ghost' true baptism is effected ; the principal cause from which baptism hath its virtue being the holy Trinity; kd the officiating Minister, if the act is expressed, and exercis- ed by hun with the invocation of the holy Trinity perfects the sacrament. The Minister of this sacrament 18 a Priest, to whose office it belongs to baptize. But in case of necessity, not only a Priest or Deacon, but also a layman or woman, nay, even a Pagan or heretic can baptize, while he observes the form of the Church and intends to do what the Church doeth. The effect of this sacrament is the remission of all original and actual guilt; also of all punishment which is due for any guilt. Besides, to the baptized there is no satisfac- tion enjoined for past sins ; but those who die before they commit any sin arrive immediately in the kingdom _Qf h e a vea aad^a th»-yit .bn^ God.^^ ■■% THE CHRISTIAN SACRAMENTS. 323 You observe from these extracts that there are several points of agreement between the two communi- ties. The matter of baptism is the same, the form is the same, " I baptize thee, &c.,'' there is also an agreement as to the sign, and as to the thing signified. More than this, the Church of Rome acknowledges that Protest- ants have this sacrament in its integrity: "Whoever shall affirm that baptism when administered by heretics (1. e. by Protestants) in the name of the Father, of the Son and of the Holy Ghost, with the intention to do , what the Church does, is not true baptism, let him be ^^ accursed." The chief point of disagreement is that which relates to the efi-ect of Baptism in the justification and recrene- ration of the recipient. This question has "been disci^ssed at so great length already, not only this even- ing m our remarks on sacramental efficacy generally ' but also and chiefly in the lectures on justification and regeneration, that I need not repeat the discussion here 1 must, notwithstanding, mention two particulars before 1 go on to the consideration of the Eucharist:— One relates to the case of unbaptized infants. The Church of Rome, in the Catediism of the Council of Trent, teaches that without baptism children are born to eternal misery and everlasting destruction ; that bap- tism alone can impart that righteousness and those graces which will give them a title to reign in eternal Jifo ; that infants, unless baptized, can not enter heaven, now opposed this to the principles of that divine ' government which is carried on through our mediator, 3ri8t Jesus! Jjgm^jlm JQc tiin ^ of t h e €hurcb -^-^ AiT.'-*>;>»a;, 8*>^S^^ii' . 324 LECTURE Vll Rome, it fpllows, that thousands andNmillions of infants die eternally, not from their own, but from others' neglect. How opposed to the express declaration of 7^"P^^'=« ■ ^^' I '•ead in the Douay Bible, Mat. xviii. 3 : "Amen, I say unto you, unless you be converted and become as little children you shall not enter into the kmgdom^of heaven." I read again in Mark x.. 14, that Jesus said: "Suffer the little children to come unto me and forbid them not, .for of such is the kingdom of God." • The other particular relates to the ceremonies which the Roman Catholic Church has a4ded to the simple method which the Aposdes employed in the ministra- tion of baptism. ' These ceremonies are threefold : \ (1.) The first are those which precede the approach to the baptismal font. T/ie blessing of the baptismal waters. This is done only on the eve of Easter or of Pentecost, unless in cases of necessity. A lighted torch IS put into the font to represent the fire of Divine love which is communicated to the soul by baptism ; and the light of good example which all who are baptized ought to give. Holy oil and chrism are mixed with thq water to represent the spiritual union of the soul with God by the grace received in baptism. Then comes the presentation of the candidate -at the church door, who is forbidden to enter, as unworthy to be admitted to the house of God until he has cast off the yoke of Satan. If it be an adult, Catechetical instruction is adtoin- istered. The next ceremony is denominated the exorcism, winch consists of sacred words and prayers for the' ' ) . '^i] THE CHRISTIAN SACRAMENTS. 325 puipose o^expeUing the devil from the candidate, and of insulation, or breathing upon him with the words, irt from me thou unclean spirit and give place to Holy Ghost, the Comforter » The Priest thenput, a httle blessed salt into the mouth, saying, « Receive the salt of wisdom: may it be unto thee a propitiation unto life everlasting." Then the/orehead, eyes, breast, and shoulders, ami ears are signed with the sign of the cross; and lastly, amther exorcism is recited, the priest touching with a little spittle the ears and nostrils of the peKon to be baptized, and saying, « Ephphatha, i. e., be thou opened into an odour of sweetness ; but be thou put to flight, O devil, for the judgment of God will be at hand." This completes the preparatory ceremonial. (2.) Those rites which are discharged at the font are, first, the renunciation, when affirmative' answers are g|ven to the questions. " Hast thou renounced Satan ? and all his works ? and all his pomps?" Then the indi- vidual is anointed with holy oil on the breast, and . between the shoulders, during which the Priest says, n. anoint thee with the oil of salvation in Christ Jesus our Lord, that^thou mayest have life everiasting." He 18 then interrogated respecting the several articles of the Creed and is baptized in the name of the blessed iTinity. (3.) There are also the ceremonies which follow the ad ministration of baptism. The priestanoints with chrism the crown of the head, to show that the recipient of ' baptism is united to Christ his Head, and ingrafted on his body. Then a white garment is put upon the bap- J b«dpei80D, the Priest saying, "liece ivfl thiagftrma a ^-l- tl,U». iJAPi •s. . ^ '•*r?:ift" 826 LECTURE VIII. which mayest thou carry unstained before the judgment Beat of Christ, that thou mayest have eternal life; Amen." In the case of infants, a white kejchief is substituted fpr the garment. A burning light is then put into tho hand as an emblem of the light pf a good example. I have been thus particular in t}ie description of these vifces because they eonstittite so strikino- a com- mentary upon the language of my -text, " teaching doctrines and commandments of men." Where is prescribed in the Gospel such a ceremonial as this? What Bishop consecrated the water in which the Eunuch was baptized? Can any man forbid water said Peter, that these should not be baptized? but he does not mention salt, or oil, or chrism. Oh I it is a grave departure from the simplicity of tho -Gospel on the .part of our friends of the Church of Rome, that such rites as these should be practised ; and who can cdlculate the amount of injury which they engender, by drawing off the minds of the. people from tho spiritual character of the sacrament, to the merely outward show and form ? Second, The Lord's Svpper, or Eucharist, is the other sacrament which the Protestant Churches acknowledge and celebrate iu common with tho Church of Rome. The Protestant view of this sacrament is so clearly expressed in the Larger Catechism of the Church of Scotland, that I shall merely quote from it : — Q. What is the Lord's Supper ? A. The Cord's Supper is a sacrament of the New Testament wherein, by giving and receiving bread and .^■. -'T^ THE CHRISTIAN SACRAMENTS. 327 Wine according to the appointment of Jesus Christ his Weath IS shewed forth; and they that worthily commu- nicate feed upon his body and blood, to their spiritual nourishment and growth in grace ; have their union and commimion with him confirmed ; testify and renew their thankfulness, and engagement to God, and their mutual love and fellowship each with other, as members ot the same mystical body. _ Q. How hath Christ appointed bread and Avine to be given and received in the sacrament of the Lord's supper? _ A Christ hath appointed the ministers of his word m the administration of this sacrament of the Lord's' «upper, to set apart the bread and wine from common use, by the word of institution, thanksgiving, and prayer ; to^take and break the bread, and to give both the bread and the wine to the communicants : who are by the same appointment, to take and eat the bread' and to drink the wine, in thankful remembrance that the body of Chnst was broken and given, and his blood sljed, for them. . Q. How do they that worthily communicate in the Lords supper feed upon the body and blood of Christ therein ? A. As the body and blood of Christ are not corpo- ral^ or carnally present in, with, or under the bread and wme in the Lord's supper, and yet are spiritually pre^nt to the faith of the receiver, no less truly jtnd really than the elements themselves are to their outward senses; so they that worthily communicate in the ' ^t^mi^^i^ LordV tni pper, ^ tfae ^HTSed ug^ 328 LECTTTRE Vlll. the body and blood of Christ, not after a corporal and carnal, but in a spiritual manner ; yet truly and really, while by faith they receive and apply unto themselves Christ crucified, and all the benefits of his death, Q. How are they that receive the sacrament of the Lord's supper to prepare themselves before they come unto it ? A. They that receive the Sacrament of the Lord's supper are, before they come, to prepare themselves thereunto, by examining themselves of their being in Christ, of their sins and wants; of the truth anS measure of their, knowledge, faith, repentance ; love to God and the brethren, charity to all men, forgiving those that have done them wrong ; of their desires after Christ, and of their new obedience ; and by renewing the exercise of these al-aces, by serious meditation, and fervent prayer. ' ^^-~_^ The Roman Catholic view of this sacrament is found in the Canons of the Council of Trent : " Whoever shal^i deny, that in the most holy sacrament of the eucharist there are truly, really,. and substantially contained the body and blood of our Lord Jesus Christ, together with his soul and divinity, and consequently Christ entire ; but shall affirm that he is present the:(;^in dnly in a sign or figure, or by his power : let him be accursed. " Whoever shall affirm, ^hat Christ, the only begotten Son of Qod, is not to be adored in the holy eucharist with the external signs of i that worship which is due to God; and therefore that tlie eucharist is not to be honoured with extraordinary festive celebration, nor ^^^mnly carried about in processions, according to the ■ :.,^lk^a,.iii^Jh. and ■4i^ < < ^ THE CHRISTIAN SACRAMENTS. 329 laudable and universal rites and customs of holy church, nor publicly presented to the people for their adoration ; and that those „who worship the same are idolaters : let him be accursed. "Whoever shall affirm, that all and every one of Christ's faithful are bound by divine command to receive the most holy sacrament of the eucharist in both kinds, as necessary to salvation : let him be accursed. " Whoever shall affirm, that a true^and proper sacri- fice is not offered to God in the mass; or that the oflfering is nothing else than giving Christ to us to eat : let him be accursed." »There are in the doctrines and practices thus set forth by the Council of Trent, four things against which the Reformed churches most solemnly protest; Transuh- slantiation, The Sacrifice of the Mass, The adoration of the Host, and Communion in one kind. The two first of these, Transubstantiation and the Sacrifice of the Mass, were discussed »t great length in the Lecture (on " the one Sacrifice for sin," and the Reformed pUest incontestably maintained, on the authority of bVh Scripture and the early fathers. But, against the"pre^ent doctrines of the Church of Rome as to transubstantiation and the sacrifice of the Mass, I wish to present oHe additional proof from antiquity, 'it is from the liturgy of St. Basil. I beg your particular attention to it because it demonstrates that the Roman Catholic Church has departed from both, the doctrines and the practices of antiquity. After the words of oonseci-ation by the priest, St. Bazil calls the elementa TOV \ --X^'''^'v.-.,iij-, r^- 330 LECTURE VIII. XpiffreC'-^the antitypes of the holy body and blood of Christ. How fcould he have called them antitypes after consecration, ilhe believed the Roman Catholic theory, which indeed obliges all its followei-s to call them the veritable body, soul and divinity of the blessed Saviour ? It is impossible to conceive that this was his belief. But let us follow him in his prayer : " May the spirit come upon us and upon the gifts proposed, to bless and sanctify them, and to make tliis blood the veritable body of our Lord and Saviour Jesus Christ, and this cup his blood, the Spirit working the change."— A prayer which, after consecration of the bread and tvine, would be utterly inconsistent in the mouth of a Catholic priest in the present day. The elevation and adoration of the host is another thing against which Protestants remonstrate ; a practice ' which stands or falls with the doctrine of transubstantia- tion. TVe remark, (1.) because there is no ground for ' this doctrine of transubstantiation, either in the scriptures or in the early fathers of the church, as was proved in the former lecture, we are therefore bound to protest against it as both unscriptural and idolatrous. But independently of this we protest against it, (2.) Be- cause it was not the practice of the Apostles as recorded in the Word of God. If our Catholic friends say that they have warrant for it in scripture, the onus probandi 18 upon them, they must prove that it is so, and not we thatiti3;jiot. We protest against it, (3.) Because it is opposed to the practice of the ancient church after the apostolic age. The first command which the church received for the elevation and adoration of the % r y; THE CHBISTIAN SACRAMENTS. 331 host, was ia the year 1216, the year following that in which the Lateran Council was held, when Pope Honorius ordered that the priests, at a certain part of the service of the mass, should elevate the host and cause the people to prostrate themselves in worshipping it. We challenge our Roman Catholic friends to pro- duce higher or more ancient authority for this practice, in the Church generally, than the early part of the thirteenth century. And yet the Church of Rome, as to both doctrines and practices, lays claim4<^^postolicity and antiquity ! « With equal earnestness we protest against the practice of half-communion, i. e., withholding the cup from the"* laity. » / That there\s no scriptural warrant for such a practice is evident from the words of Christ, " Drink yo all of this." But it has been argued that the Apostles were clergymen, and that therefore these words of Christ are not to be taken in proof that the laity are entitled to drink of the cup. But those who reason thus forget that the same argument would deprive the laity of the bread also. Besides, m the Roman Catholic church, no one receives the cup but the officiating priest, the Bishops, if they are present, receive but in one kind :— the Pope, if he is dying, receives but in one kind ; if then this be the scriptural practice, the Saviour ought to have withheld the cup from the disciples. But both the Council of Constance and the Council of Trent, acknow- ledge that communion in both kind^ was the ancient practice of the church, and give as the reason for the ;^h a n ge , t h e a vo i d a nce of certain dangers and sc ./ A #' 332 LKCTURK Vlir. I ask, was there not thfe same exposure to dangers and scandaJs in the age of the Apostles as in the year 1214 ? How is it that the blessed Saviour and the inspired Apostles did not foresee those dangers and scandals which arise from giving the cup to the laity ? How ? Because they did not believe the doctrine of transubstantiation. Well had it been for these Councils had they remembered the words of St. Ambrose, who in his commentary upon 1 Corinthians, xi., says : « /< is an insult to the L(yrd to celebrate the sacrament otherwise than he did. For he cannot be devout who presumes to give it in any other . way than as it was given by its author.^* It i* worthy of remark here, that Pope Leo, in the year 443, excommunicated the Manicheans, who, on the plea of their abhorring wine, refused the sacramental cup; he also termed their practice, "sacrilegious dis- simulation." And in 495, Pope Gelasius used stfll stronger language respecting these same Manicheans, enjoining the entire observance or the entire relinquish- ment of the institution, and adding these words, " the division of one, and the same mystery cannot be eflFected without great sacrilege." On the authority, therefore, of Pope Gelasius, the two Councils of Lateran and Trent are guilty of great sacrilege. 2. We have now to speak of those five rites which the Church of Rome has exalted to the dignity of sacraments, viz : Confirmation, Penance, Extreme Unc- tion, Orders, and Matrimony. The following is the Ca^on of tlve Council of Trent on this subject. « Who- ever shall affirm that the saoraments of the new law were not all instituted by Christ, or that they were more ' f^^■ . THE CHRISTIAN SACRAMBKT8. 333 or fewer than seven, namely : Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders, and Matrimony ; or that any of these is not truly and pro- perly a sacrament, let him be accursed." Cardinal Bellarmine, in his Treatise on the sacra- ments, book ii. sec. 25, says:— "All our divines and the whole church, for five hundred years, viz. : from the time of the Master of the sentences, have agreed in the number of the seven sacraments." See how completely this celebrated defender of the Church of Rome mani- fests the weakness of his cause, by acknowledging that / he could not trace the antiquity of this belief in seven/ sacraments higher than one thousand years after the age of the Apostles ? What matters it, that the Church for five centuries, avowed this belief, if it should n()t avow it for the other ten ? And what become^ of 4e • mfallibility of the Church, if for ten centuries sl|/allo4ed her children to be ignorant of the fact that J^esus ^hrist (as says the Trentine Council) instituted seven instru- ments of grace, whereas they only recognized /two or Oltee of4hem ? The Church, therefpre, has notfiven the evidence' of Catholic tradition in support of h^ present belief on this subject St. Isidore, Bishop' 6f Seville, who lived in the beginning of the seventh century, writing a work on the Offices of the Church, in which he necessarily treats of the sacraments^ names only Baptism, Chrism or Confirmation, and the Eucharist; and he tells us "they are therefore caUed sacraments,' because, under the covering of corporaUhings, a secret and invisible virtue is conveyed to the partakers of l^em." i.,i*iti„,.,. ^i- '*J^ ^jtX) 'f % /M ■V^- 384 LECTU5.E Vni. M It is not, be it remembered, pleaded by Protestants that these rites did not exist in the Christian Church before the tenth century, but it is contended Aat they were not all regarded as sacraments, even in the sense in which the Church of Rome defines a saerament. Yet the Catechism of the Council of Trent ventures the assertion, that these seven sacraments can be proved from S^-ipture, though it does not vouchsafe the pas- sages or texts. Peter Dens, however, in his Theology, has the following : " The number seven is also insinuated in various places of scripture.. Thus, in Prov. ix., it is said, « Wisdom, which is Christ, hath built her house, i. e. the Church, and hath cut out her seven pillars, to wit, the seven sacraments, which as so many pillars, sustain {he Church." Thus, in like manner, in Exod. XXV. by the seven lights, which were in one candlestick, thisisinsinua|ed: for the seven sacraments are, aa.it were, so manj^lights which illuminate the church. In *^® Cou^l of Tjent, for example, it was agreed that seven^^eyfect number, diat since there are seven da# in the week, seven planets, seven excellent virtues, SQ|en deadly sins, &c., so there are seven sacraments." ell may we exclaim in the language of the text, " In vain do thet worship me teaching doctrines and commandments of men." But let us briefly and singly examine the claims of these five additional rites to the dignity of sacraments. (Ist.) Aa to Penance. The doctrines involved in Penance, were discussed in a former lecture. As to its being a sacrament, it seems diflicult to impart to it such a character or position. Two things says St. Augustine !••*>■■»• ■ ^ THE CHRISTIAN SACRAMENTS. 835 •TiTe necessary to the matter of a sacrament; 1st. that it be an external and sensible sign ; 2d. that there must be a resemblance between the sign and the thing signified." E. g. In baptism water is the sign, spiritual washing is the thing signified;— in the Eucharist bread and wino are the signs— the body and blood of Christ the things signified. What sign,' then, is there in penance! What "corporeal thing," to use the language of St Isidore, "covers the secret grace?"- How can contri--, tion make up any part of the matter of a sacrament, whe/ it is not external ? How can confession when it is no visible sign \ How can satisfaction ^^liich may be done when the effect of the sacrament is over in absolution ? It is said that the grace of the sacrament is conveyed by the words •* Ahmlvo te, <&cr I absolve thee; and yet the acknowledged doctrine of tho-Church is, that l^efons the penitent goes into the confessional, if ho have con- trition, God has already absolved him, and that in this •case the priest does not absolve but makes a declarative announcement of what has taken place before. How »ien does this accord with the doctrine of Uiq aiurch,' that a sacrament always confers grace, and that the sacrament of penanc^al ways confers absolution ? There 19 also another difficulty, the more serious because scnptural, which I have never seen explained. On the day of Pentecost, Peter the Apostle commaixled the people, so says the Douay Testament, to "do penanc« and be baptized ;" did the people therefore receive the sacrament of penance first, and did the apostles then <5onfer the initiatory sacrament of baptism ? (a d 4 M ^4a. Orders o r th» ^ fdi nation -of ^i'ft.i .\.. ' M€\'y(\?s SB6 LECTURE -VlII. The question is not whether ordination of ministers by imposition of hands is a Christian institution, to this perhaps we shall mostly agree, but whether it is a sacrament ordained by Christ, possessing a visible sign, a promise of grace, and a correspondence between the sign and the thing signified. The Council of Florence declares that the visible sign is the delivery of a chalice " with wine it, and a paten with bread upon it into the hands of the person to be ordained, an4 that the form is "Receive thou power of-«ffering sacrifice in the Church of God for the living and the> dead." Did Christ institute this matter and form? Bellarmine i^ obliged to acknowledge, that there is no proof of his ever having ordained his apostles by imposition of hands; and who ever heard of the cup and the paten for the first thousand years of the Christian era j Who ever heard, for this entire period, of the form which we have just quoted? There is no such fonn in the Apostolic canons as they are called. The most ancient account that we have of ordaining is in th* fourth council of Carthage, but there is no such form of words to be found there ; no mention of the cup and paten there ; and yet Christ instituted this sacrament, and these forma too, according to the Trentine Council ! Is not tbis TEACHING DOCTRINES AND COMMANDMENTS OF MEN ? (3rd.) As to Matrimony, which is exalted by the Church of Rome to the dignity of a sacrament. The arguments which are brought to support this view are so puerile that I shall not occupy your time with their investigation. It is enough that we acknowledge "marriage to be honorable in all, and the bed unde- xi J$iMekk, . .■♦'.wii''«A^Jj /'' THE CHRISTIAN SACRAMENTS. 33i filed, and that whoremongers and adulterers God wili judge." But when Bellarmine confesses that he does . not ground this doctrine upon the use of the word sacramentum inEph.v. 32 : " Sacr amentum hoc magnum cs<,"— This is a great sacrament,— because, as he says, the word is joined to some things which are not sacra- ments, I think we may forego the labour of a lengthened investigation and merely read the passage from the Douay Bible :— " Husbands, love your wives, as Christ , also loved the church, and delivered himself up for it.i ^: That he might sanctify it, cleansing it by the laver of' water in the word of life. That he might present it ta' himself a glorious church, not having spot or wrinkle, or any such thing, but that it should be holy and with' out blemish. So also ought men to love their wives ad their own bodies. He that loVeth his wife loveth himself. For no man ever hated his own flesh : but nourisheth and cherisketh it, as also Christ doth the church. Because we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother : and shall cleave to 'jiis wife, and tliey shall be two in one flesh. This is a or^at SACRAMENT : BUT I SPEAK IN ChRIST AND IN ,^HE CHURCH." / (4th.) As to Confirmation. The language of the Church of Rome is : " Confirmation is a sacrament instituted by Christ the Lord by which the Holy ifepirit is given to the baptized, constantly and intrepidly to profess the faith of Christ." It difters from biptism, according to the following manner which I extraibt from t h ftJ Ja t ec h ism^^^ Qf 4 h e Co u nc i l of Trent; "Asfby^lii^- .■ ''^iit^^^iii 1>>^.'~'^t..'''J, 598 iJteCJ^RB VIM. grace of baptism we are begotten to newness of life, so, ,by confirmation, we grow to full maturity having put away the things ofa child." The scripture texts allegey the Church of Rome, and when by virtue of such authority it is dignified as a sacrament; we must protest against such human additions to the commandments of the Gospel. The Church of Rome teaches us that here are all the requi- mtes, of a true sacrament. Ist. We have the visible ^gn or matter chrism, which is a compound of oil of olives and balsam. 2dly. We have the grace con- ferred, viz r— strengthening and perfecting grace. 3dly. We have the form of administration, "I sign thee with the sign of the cross, and I confirm thee with the chrism of salvation in the name of the Father, -^ \ / ifU .r^^ \y -t] < 342 LECTURE VIII. • sick, and speaks but conditipnally of the forgiveness of sins. Whereas, Extreme Unction is not given, but when a man is almost at the point o"f death, and, as the {oha of words sufficiently shows, it tends directly to the forgiveness of sins." This has be^ a^ lengthened investigation, and it is more than time tb bring it to a close, and to dismiss you to your homes. Yet I dare not allow you to retire without a brief appeal to you respecting the beautiful simplicity of the Gospel of Christ, and the absolute .necessity of adhering closely to its precepts and instruc- tions, and of foiUowing as closely its ecclesiastical prac- tices. I am no bigot, I believe no ecclesiastical form to be essential to salvation ; but I say to every one of you -irho are seeking that gospel blessing, " Believe on the Lord Jesus Christ,- and thou shalt be saved." I have seen no cause to alter an opinion which I advanced frpm this pulpit more than five years ago, and which I reiterate this evening. I say then to the Episcopahan, " Your Episcopalianism cannot save you ; I say to the Presbyterian, your Presbyterianism cannot save you ; I say to the Congregationalist, your Congregationalism cannot save you ; I say to the^ethodist, your Methodism cannot save you; and I will add, I say to my Roman Catholic friends, your Catholicism cannot save you; And if you are trusting in any one of these forms of Christianity, if you suppose that either the one or the other will make you more accept- able to the Divine Being, you are labouring under a grievous delusion, and will find yourselves fearfully diaappointed jtt the last. What^ if you jhrfve >wn_ { \ \ 8 ( 1( V C o P ai J *j;^ wT^^ * -^ V > THE CHRISTIAN SACRAMEJfT. 343- baptized in the came of the ever blessed Trinity, aad have not a change of heart ! What, if you have been confirmed, by episcopal hands, and are destitute of the grace of the Holy Ghost! What, if the Priest has absolved you, if you are not freely justified by faith having peace with God through our Lord J^sus Christ ! ^hat, ,f ySu are in the habit of approaching the Euchanstic feast, and do not spiritually feed upon Chnst Jesus the Lord! What, if the Minister or the Priest should coipe to you in your last moments, and pray over you and give you the tokens of your Saviour's death, and after afl you should die without the spiritual anomtmg, fhe unction of the Holy One! What are Church forms, and Church orders, and Church claims without ChVist and his salvation wrought in the heart by the Holy Spirit! When? O, when will all sectananism and bigotry cease to exist in the Christian Churdi ? When will the Churches of Christ begin to lose themselves in Him? From every other object would I now lead you, and point you wholly to the Cross— from every other refuge but Him— from every other mode or place of cleansing but his adorable, his pierced side, which was opened as the fountain for. sin aiBPfor uncleanness ! \ i " Thy side an open fountain ia, Whore all may freely go, And drink the livin-y stream of bliw, And wash them white as snow." r*-. . LECTURE IX PURGATORY. If there are any doctrines of religion for a knowledge of which we are entirely dependent upon revelation, they are those which relate to man's future existence. We can gain much information of the nature and attributes of the Divine Being, from the glorious works of creation ; we can reason upon the evil of sin, from observation and experience of its eflPects ; sound phOo- sophy may suggest principles of ethics, and remedies for immorality ; but gross absurdities have ever been the offspring of .human conceptions and deductions, as to that unseen worid to which every immortal spirit is journeying. How signally the ancient philosophers failed in their endeavours to pry into futurity, is patent to all who are but slightly acquainted with their writings or opinions. Indeed, whether there were in man any soul at all, whether death were not a state of eternal sleep, whether there were a Paradise and a hell, or whether these were the chimeras of a supersti- tious fancy, were doctrines concerning whose truth the GentUe worid at least, and even the Jewish in some measure, wandered in uncertain and gloomy perplexity. All, all was dark until Christ came, shedding the brilliant light of truth over the darkness of the future— J' bringing lifti and immortality-to light by the Gosper."" *4 - ■• '?f.%is^ mmm wfc' 846 LEOTURE IX.' Hitherto in these lectures -we have discussed those doctrines of Christianity which concern us in this life. We have spoken of God's Word, smd of our obligation to read it; of the Church, and its glorious and Universal Head ; of man as a sinner, of Christ as a Saviour; of repentance and faith, of forgiveness and holiness ; of the institutions of Christianity. This evening we are to pass from these present scenes, we are to lift the vail which hides futurity from our vision, we are to leave this world for an hour or two, and are to enter the world that is unseen, thw dark, dreary undefined regions of the departed dead ; we shall need a guide to direct us in our wanderings — let us not take man who is as ignorant as ourselves of the way, but The SpiRrr of God in His Wbrd ; we shall need light to illumine our path, let us not* follow the meteoric light of human speculation, h^i let us seize the torch of TKUTH ; and so far as our guide wijl take us, and our torch will serve us, let, us Jc^iift^ |jontemplate those future scenes whose realitf j^ ^''^flg, every one of us must experience. ' "*^i ^ "^l^i --,.>. In the year 1813, several devo|i^^%ud charitable members of the Church of Rome in'%ublin, formed themselves into a go'diety for the purpose of raising money to relieve themselves and their friends from Purgatory when they should gb thither. The Society was designated by those who composed it, " The Purgatorian Society," atid its rules were printed and published in a eirculai',' by J. Coyne, Printer, 74 Cook Street, Dublin. The heading of the Circular is as followa: "Birga te mn Soci e tyy r Jto a U twtedu Jidy 1 ft , t n n a tc fo tl K 1 PUROATORY. 34# 1813, and held in St. James' Chapel. In the name of the Father, and of the Son, and the Holy Ghost. ' It is therefore a holy and wholesome thougl* to pray for the dead that they may be loosed from their sins.' Maccabees, chap.xii, ver. 46." The Secorii Catholic w suffering week, whic^ masses to be° h ■ • •^ads thus : « Ej^ery well disposed 'ntiihute to the relief of the itory shall pay one penny per ppropriated to the procuring o ., , "P for the repdse of the souls oi the deceased parents, relations, and friends of all the subscribers to the Institution in particular, and the laxttitul departed in general." , ,^ The S^th Rule is as ^c^^^ spiritual benefits -of this Institution shair^^^Sred in the Mowing inanner, viz: Each suMlfe shall be •^ed to an office at the time of their de^, another ;, at 1|w expiration of a month,'and one atlft end of twelve months after their decease." The Sevmth Rule makes the following provision: Every subscriber without distinction shall be entitled to the benefit of one mass each^ided that such member or subscriber shall die a^fral death, be six months a subscriber to the Institution, and be clear of all dues at the time of their departure." i«!n ^Z^'''' ^ '""''^' ^^^^^^ ^'«« ^'^'•"^d a« early as 1810. From its rules the following are transcribed • " All monies acquired by this charity sh^U be destined to provide that the Holy Sacrifice of the mass be offered for the mtentions of the Society, and for the support of thejfillQQl8 , „^t-tho-dcath of ^ H^ y member, mass miffl- I-OKl /;■ :■';, a '■\i 348 LECTUKK IX. \ be said three times for the repose of his soul. A member may enter the names of his departed friends m the books of the Society, and such deceased persons shall be deemed members.of the same, and partake of its spiritual advantages so long as their subscriptions continue to be paid." In the Catholic Directory for 1851, at page 28, there is an appeal for the Gravesend Mission, in which is asked « five shillings from two to three thousand good Catholics." It is added, "that for the pious intentions of those who thus either contribute or collect, the holy mass will be ofifered every Monday, at 8 o'clock, which may be applied to their deceased friends." At page 132 of the same Directory, we find an appeal on behalf of " the Asylum of the good Samaritan, Hammer- smith," to which the following announcement is ap- pended: " Subscriptions will be thankfully received by His Eminence, Cardinal Wiseman, 35 Golden Square." It is added: "Benefactors living and deceased, participate in the stated masses, communions, and other 'prayers of the community and penitents, offered up in behalf of all those who assist them with the means of carrying out their holy undertaking. Cast off clothes, bonnets, &c., are earnestly requested to fit the penitents •^t for service." The grave subject involved* in these extracts is that which we have proposed for this evening's considera- tion: Purgatory ;— and the > words which I have selected as a text you will find in the seventh chapter of the Apocalypse, at the fourt«entli and fifteenth Teraeg l » 9 f / 'S, 0i£^ti»aSi. . -it ^t,- \ PURGATORY, 349 "And I SAID TO HiMrjJr Lord, thou knowe*.' And he said to me: These are they who are come OUT of great tribulation, and have washed their ROBES AND HAVE MADE THEM WHITlgiN TftE BLOOD OF THE Lamb. ^ " Therefore they are before the throne of God, and they serve him day AND NIGHT IN HIS TEMPLE ' AND He, THAT SITTETH ON THE THRONE, SHALL DWELI. OVER THEM." L I SHALL FIRST DESCRIBE TO YOU THE PrOTESTANT Purgatory : — Protestants have a purgatory. The word, as many of you know, is derived from a Latin word, which signifies to purge, to cleanse. • The Protestant doctrine w, that « THE BLOOD OF Jesus Christ, the son of God cleanseth us from ALL SIN." This is the Protestant purgatory— and though we cannot say, because we do not believe it, that a fire has been kindled for sin and for uncleaniiess ; yet we do say, with adoring gratitude, that A fountain has been opened for sin and for un- cleanness. Yes, many a Protestant has rejoiced to smg— " Tliere is a fountain filled with blood, " Drawn from Immanuel's veins ; " And sinners plunged beneath that flood, " Lose all their guilty staine." The Protestant doctrine is, that all the guilt and all the pollution of the sin of believers are cancelled and removed in this world, and that when once the redeemed Jsm^i8MJfltp4h©^invi8iWe state, t h er a re maii n rt friw — Q •4* tf^r^—- V'^-',!}^^ ^. »ri^_^^^n«t» V-*^ ., -■'■ *.'i*'m.,'.: ^^ 850 LJICXUEE IX. more sacrifice and satisfaction for sin ;— that all the purgation, or cleansing, or purifying is effected here, and that upon the departure of the sanctified and saved spirit from the realms of time, there' is *n immediate introduction into the presence of Christ, that though it may not be doubted that after the resurrection, and consequent reunion of the sanctified spirits and glorified bodies of the saints, their happiness ^ill be gi-eatly augmented^ yet that even now they are in a state of ' perfect bliss in th^ presence of the Lord. As to the wicked, those namely who die in sins, the Protestant belief is, that though after their bodies shall have been raised, their misery will be increased, their souls im- mediately after death depart to a state of conscious punishiiient, of which there can be no alleviation through- out the ages of eternity. 11. The Roman Catholic Doctrine of Pubgatoev having been, greatly misconceived and misunderstood by the generaUty of Protestants, it is most desirable that its several parts or articles should be cleariy enunciated. The fathera of the Council of Trent asserted the doctrine of Purgatory in the following decree: "Since the Catholic church, instructed by the Holy Spirit, through the sacred writings and the ancient tradirion of the fathers, hath taught in holy councils, and lastly in this oecumenical council, that there is a purgatory, and that the souls detained there are assisted by the suffrages of ^the faithful, but especially by the acceptable sacrifice of the mass; this holy council commands all bishops dihgently to endeavour that the wholesome doctrine of piifg fttory. delive red t o us by venerable fathers and holy PURGATORt. 851 councils, be believed and held by Christ's faithful and everywhere taught and preached, f et difficult and subtle questions, which tepd^ot to edificatiok and from which dftmmonly religion derives no advlntage,- be banished j-om popular discourses, particulirly when addressed to the ignorant multitude. Let siich as are ot doubtful character, -^r seem to border upon error be prevented from being pubMed and disced. 'let those which promote mere curiosity, or superst tion, or savour of filthy lucre, be prohibited, as scandalous and offensite !o Christians. Let the bishops take care that the suffrages of the Kving faithful-viz., lAasses, prayers alms, and ijther works of piety, wiiich the faithful have been accustom** to perform for departed believers-be piously and religic^usly rendered, according to the insti- tutes of the church ; and whatever services are due to the dead, through the endowments of deceased persons or m any other way, .let thom not be performed slightly' but diligently and carefully, by the priests and minlsteJl' of the church, and ^11 othei-s to whom the duty be- ongs. In the sixtt Session of the Council, at the thirtieth canon, it is said : Whoever shall affirm, that when the grace of justification is recejved, the offence of the penitent smn^ is so forgiven, and the sentence of eternal punishment reversed, *lhat there remains no temporal punishment to be endured, before his entrance into the kingdom of heaven, ^er in this worid, or in the future state, in purgatoryTlet him be accursed." The8econdchapterofthetwenty-secondSe8«on,decIare8- Wherefore it (the mass) is properly offered, IccoXg to apoatohc^tradi ti on, B^o i d y foi-tfar^hiB; pqntetm^t^ "" sife-A . ^ ifki'ifyi I;%. ■r . »tW!^-» ; f ."*' 352 LKCrCRB IX. satisfactions, and other nBcessities of living believers ; but also for the dead in Christ, who are not yet , tlic>^oughly purified." And the third canon of the sat^ Session issues its anathema upon all who " phaW-\affirm, that the sacrifice of. the mass is only a . service^of praise and thanksgiving, or a bare commemo- ration of the sacrifice made on the crdfes, and not a pro- pitiatory oiFering; or that it only benefits him who receives it, v and ought not to be ofi'ered for the living And the deM, foV sins, punishments, satisfactions, and other necessities." In the Douay Catechism we find the- following expo- sition of the doctrine : " Whither go such as die in mortal sin ? To hell, to all eternity. Whither go such as die in venial sin, or not haying fully salisfied for the punishment due to their mortal sins ? To purgatory, till they have made full satisfaction for them, and then to heaven." The Catechism of the Council of Trent, maintaining the same cautiofTwhich is so evident in the articles and cymons, gives the following view : " In the fire of purgatory the souls of just men are cleansed by a temporary punishment, in order to be admitted into their eternal country into which nothing defiled entereth." "" ^ In the " grounds of Catholic doctrine" thei-e is a full exposition of the tenet, and a defence of it set forth on the ground of Scripture, . tradition, and reason. " ^. What dp you mean by Purgatory? M, A middle ' state of souls, who depart this life in God's grace, yet not without some lesser stains of guilt or punishment, rhieh^Tttte f d tb«m fr o m ent erin g h ea v e n. B H t ag i g L. A' ' A.^ • •;■/'■ ckoATORY. 363 the particular place where these sonls suffer^ or the quality of the torments which they suffer, the church has decided nothing. Q. What sort of christians then go to Purgatoiy ? A. 1st, Such as aie guilty of lesser sins, which we commonly call venial ; aa many christ- ians do, who either by sudden death or otherwise, are taken out of ihls life before they have repent^for these ordinary failing*. 2ndly, Such as have been formerly .guilty of greater sins, and have not-made fuU satisfac- tion fo^ them to divine justice.. Q. Why do you say that those who die guilty of lesser sins go to Purgatory ? A. Became such as depart this life before they have repented for these venial frailties and imperfections, cannot be supposed to be condemned to the eternal torments of hell, since the sins of which they are guilty . are but small, which even God's best servante are more or less Hable to.-Nor can they go straight to heaven in this state^ because the scripture assures us, Apocalypse, /;/: f V ^^'^'^ '^^" °*'* *^*^^ ^"to it any thing defi ed Now eveiy sin, be it fever so small, certainly defileth the soul : hence our Saviour assures us, that we are to render an account for every idle ^^ Matt 12 V- 6. Wj.| , ■ ^-^sm ' ' F*om lese various authoritative sources we deduce the following artij^les of Roman Catholic belief • . i^^^-ThC^p^ons.tWio die in mortal' sin, are^ imn^iately consiK to the everlai^ punishment of. hell, from wllich Uie^^^n be neiWdeliverance nor ' reliet.-.-It i^ necessary, , iWever, to note that in all cases in which priestly absolu\n is secured immediately Mora ^i cat h, tbe i ^ •'i, ^.^^^,^ ,^^ ^ y - l 4 tVi^^ ^'vw' W--^ l?«"^".T— » . i-y- ""11 I- iK "-.i.< 354i , l^. ^_^ ^ guilfclnd punis^ijl^t of i^-tal sii§;,Eveiy one,'!li^(S fore, %|{j^" dies^p^ng tB^fef of the Church,. i** positigsi^:delivei^|tl^om liell, andiii^ consigned, fcrr^"'' seaSon merely, to lHt'e^||is'Qf^urgat6ryi^|*^^^ iistingaisiied fr^m \]ie te^ip^\\uv^iactl%^ iffenq^s. isttid that the cTiillten d(f'Gi)% fThird,— That this satisfadidn is in the present state reikiered by penances, masseji^ . self-inflictions, prayers, fastings, charities, and the li|!^ and in the future, by personal pimishnient in the firMpf purgatory. Fourth,— ThsA the offering of masses is accepted by the Divine Being, in lieu of this j^j^gatorial punishment, which is shortened in proportion to the number of naafises which may be said or offered. ', JPifth, — ^That these masses must be purchased by all classes, so that it is much easier for the rich to escape from pui;gatorial punishment than the poor. It is not, however, to be supposed that the doctrines of our Roman Catholic friends respecting purgatory are confined to the views which we have now announced. It will be well, therefore, that we ascertain the opinions of her most eminent champions and divines on this mysterious subject. Mihier, in his "End of Controversy," gives it as^is opinion that " Abraham's bo8e**ik" *^ whifth Lazanw wa« "i^»F7~(wor] carried b^ angels, is purga Cardinal Bellarmine, defi rKBj VOh IKj- ©OOJ / ^position, and tells us > r ii^ p ag e 40fl^) that t hft=^ ..Ml) . 1 ,'.\ ii . e place of torment for the souls of those who, after delaying toy^onfess and expiate their sins, have at length, in aAiculo mortis, had recourse to penance, and so have died; theseMthe day of judgment will be adtaitted into the kingdom of heaven by reasoa of their confession and penance, late as it was; but meanwhile m|^ of them may be assisted and liberated before that day, by the prayers, alms and fastings of the living, particularly by the sacrifice of the mass.' " It is to, be observed that this is not regarded by Bellarmiue as a fabulous invention ; he tells us that he gives, full credit to the story, wh^ch he further bays, is , calculated to edify the faithful. \ j 2. This, however, does not eqiial the second lUustrar . tion which the Cardinal supplies from the life of Saint * ^^ €^teprat6^i8, ait ^ftt^^ ha i n forms us^ 'P \ ■'m PURQATORY. 367 of high repute. The Saint died, and afterward returned to life ; and in the presence of many witnesses spoke the following words : « Immediately as L4eparted from the body, my soul wijs received by ministers of Ught \ and angels of God, and conducted to a dark and horrid place, filled with the souls of men. The torments ^ which I there witnessed, are so dreadful, that to attempt to descnbe them would be utterly vain; and there I beheld not a few who had been known to me while ahve. Greatly conceraed for their hopeless state, I asked what place it was, thinking it was hell ; but I was told that it was purgatory, where are kept those, who in their life had repented indeed of their sins, but had not paid the punishment due for them. I was next tl^^i to see the torments of hell, wTiere also I recognized soma ot ray former acquabitance upon earth. ^ Afterwards, I was translated to ParacUse, even to the 'throne of the Divine Majesty; and when I saw the Lord congratulat-. ing me, I was beyond measure rejoiced, concluding of course, that I should henceforwai'd dwell with him for evermore. But he presently said to me— 'In very deed, my sweetest daughter, here you shall be with me; but for the present ; I offer you your choice : Will you stay for ever with me now ? or wiU you return .t^jg|^ earth, and there in your mortal body, but withoi^^^ detriment to it, endure pimishment, by which you.may deliver out of purgatory, all those whose souls you so much pitied, and may also, by the sight of your pen- nance, and the example of your life, be a means of '^nverting to me some who are yet alive in the body ^i-^_?jggEiagaintoj n e a t last, with a^c^ q2 t "■ J^tiiVv.ifih'^ vr fiW'''- %■' Ih: •-J*! .7: ^^ ;h -•^ LECTUnE IX. your merits V I accepted without hesitation the return to life on thex^ftd^pna proposed, and the Lord, con^ gratulatllP'IfeeWfffbe pBgRnptitude of my obedience, ordered that my body should be restored to me. And here, I had an opportunity of admiring the incrediKf celerity of the blessed spirits; for i». that very hour, ' having been placed before the throne of God at thefitst recital of the Agnua Dei in the mass which was said for me, at the third (recital) my body was restored." ^ Cantepratensis then relates, that during her second life, i " she walked into burning ovens, and though, she was so tortured byjhe flames, djat he^vanguish extorted from her the. most horrible cnes, yet ^^|to she came o * there was not a trace of any burningto be detected o her body. Again, during ahardifftost, she would, go and place herself under the frozen surface of a river for .six days and more at a^ time. Soifletimes she would be carrie4^ound by a water wheel and! ba^Hi|g been whirled roiffid i&an honible^anner, shewas as whole in body notWg hacl hM)pened t6 hei; ; not a limb was At o^er times she woiild makjo all the dogs in the town fall upon her, anj^^ would run before them like hunted beast ; and yefc^n s^ite of being torn by thorns and brambl^^ and^w^rMd and- lacerated by dogs to such a degree l^l^'o part of Iri^bod^escriiledjjiithout WSund8,itheK^was>'iiot a weal i^df scar to be seen." * "Suc^ajj^B this itluBtrious defender of the Church, "is the fi^Mpve AOanteprate^is, and that he said nothing Hut t"f^^ is Evident, not only from the confirmation given £o his testimony by the Bishop and Cardinal of Vi trjaco; but because the t hi ng BPOttB fob itself. % A cst,% « R. '•■!■. RGATORY. 359 St was quite plaiii^hat the, body must have been endued \rith a divine virtue which could endure all that hers 'endured without being damaged ; and this not for a few <«■ .r*-^ ' '€ <* >- ■ V. ? #. ^^' ^ f^ < . jk '» ^ Ml . -HI • 1 '^ * TT'V 364 LECTURE IX. There is yet a third class of passages by which this protest is maintained, and to which 1 especially call your attention, those, namely, which speak of the present blessedness of the righteous dead. . The first Scripture of this class which 1 quote in support of the Protestant view, notwithstanding that it is one of Dr. Milner's proof of the existence of purgatoiy, is that "-\-- whicli describes the state of Lazarus — the same Lazarus who sat at the rich man's gate, and who at death was carried by 'angels into Abraham's bosom. Of him Abraham is represented as declaring, " Now ho is ^ comforted.^'' Could this be said ^f a purgatorial state, such as that which St. Patrick or St. Christina describes, or such even as the Council of Florence, or the Catechism of the Council of Trent sets forth for the belief of " the faithful ?" Again : How could Paul desire to be dissolved and to be with Christ? How •• could he speak of the gain of dying with such a purga- • . tory before him as Pope Innocent the Third is said to have suftered ? With how Utile truth, if the doctrine of purgatory is an article of Christian faith, thjtj^th« »'4 - •> ^^^•■ 366 h ^ LECTtrilE IX. A. but on her vJfging the expediency of his being made acquainted with what should be said, be agreed (hat she had better go and take notes of the lecture. She did 80, as we have seen, and wrote him a letter immediately ; * telling him there was to be another lecture, and that he must come and answer it," or the Roman Catholics in Poplar -would all turn Protestants. The priest tetumed no answer to' this sugg^^tion, and she then wrote to another priest in the neighbourhood, Dr. Butler, but he also took no notice of her communication. The second fecture confii-med the inipi-ession of the first, and she resolved to renounce for ever the Roman Cat^iolic communion. The ' clergvnian who* had lectured , asked her what points in his statements struck her most forci- bly, and so rapidly alienated her' affections from her Church. ^,She said, it was not so mucRthe argument as the TEXT8g> vOne of these texts, she said, fell like a sun- beam from heaven, and unveiled to her hopes arifl pros- pects to. which, i)reviously, she had been an utter stranger ;^ and that text was "Blessed are the dead THAT,ni9. IN theLord ; yea SAITH the Spirit that THgT may" — not suffer in purgatoiy, but: — " hest from THEi|i labours." She told him that she felt this most acutely, because she had been formerly laid upon a sick- bed, and her medical attendant had given up all hope, , ' and told her there was no chance of recovery ; she sent for an aged priest from a neighbouring place to admin- , ister the sacrament of Extreme Unction. On receiving it, she asked . him, "Am 1 now safe, ?" to which he replied,, " I can^pledge my own safety that you are." a \". . V J- PURGATORY". 367 a torj." « Unquestionably," said the priest. " Then tell , me, 85 a dying woman, what is the nature of the purgatory that I have to experience ?» The priest with great solemnity, and, if his creed were right, with great truth replied, "Purgatory, my dear child, is a place where you will have to suffer the torments of the damned, only of shorter duration." She said every nerve tmgled with agony at the announcement. "Biil Tvhen the text which the Protestant§inister illustrated . in his lecture, came upon her ear andreached her heart, declarmg that the dead in Christ rest ; and again that to be ^^ absent from the hodyr is to be "present with THE Lord," she felt that either the priest mustbe wrong and the Bible true, or the Bibl»mu^t be false if purga- . tory be true. ■ The passages which I have adduced are but few there are ofhers in this blessed Bible were it needful to multiply evidence, but I asFmy Roman Catholic friends whether those which Ihave quotk concerning the infinite satisfaction of Christ's atonement, concerning the efficacy of the precious blood of Christ to cleanse from all sin, concerning the immediate bliss of the departed faithful, do not, constitute a- mass of pr6of against the purgatorial system of their Church sufficient to overthrow its claims, to allay their feara! • and to save that oftentimes Tuinous expenditure of money which it involves.-" Blessed are i«e Dead WHO ciE IN T^E Lord." But I must' not, neiji^ would I, overlook those passages of Scripture bj^hich thi« favorite doctrine of ,- thc-BoBaaii Cathol' ^^ ' ic Clergy in BWightlo be deleiSeaT m ' ;\ ■fi . ■m'- m- 368 LECTURE IX. As formerly, I shall take these passages from the Douay Bible, and shall adopt the selection of Dr. MHnor in Us (" End of Controversy." : " To come now tc4|he New Testament : wlml%»kce, I ask, Toi&t that be, \v^iich .our Saviour calls AhraharrCs bosom, where the s'Sul, of Lazarus re^oacd, Luke xvi. 22, among the other just souls, till he by his sacred passion, paid their ransom ? Not hefVisj/ otherwise Dives would ;'have addressed himself to God instead of Abraham ; but evideutl|.ia middle state, as St. Austin teaches. Again, of wfiat place is it that St. Peter speaks, where he says, Christ died for our sins ; being put to death in the Jlesh, but eniivaied in the spirit ; in which also coining, he preached to those spirits that were in prison. 1 Pet. iii. 19. It is evidently the same which is mentioned in the apostle's creed : He descended into hell : not the hell of the damned, to suffer their "torments, as the blasphemer, Calvin, asserts, but the prison above-mentioned, or Abraham's loscm, in short, a middle state. It is of this prison, according to the holy fathers, our blessed Master speaks, where he says, / tell thee, thou shall not depart thence, till thou hast paid the very last mite. Lukg xii. 50, l^astly, what other sense can that passage of St. I'aul's Epistle to the Corinthians bear, thai\^ that which the holy fathers affix' to it, where the apostle says, The day^ of the Lord shall be revealed by fire, and tlie fire shall try every man^s work of what sort tt is. If any man's work abide, he shall receive a reward. If any man's work be bm-nt^ he shall suffer loss ; but lie himself shall be saved, yet so as by fire. 1 Cor. iii. la, 16. ITie > ■ S?*f (^ ..„,„.*.■. Lv h" • Tr ^'""''P^' ^'" ^^^ ^''^"^ t^^^t because It may be said the crime of murder will not be approved either in this world- or in the world that is to coTe some other crimes .vill be approved in the world ' to com.. Cardinal Bellarmine was candid enough to #low that the inference does not follow from the pre- mises, and therefore th,t; any reasoning upon th. passage for this purpose is altogether illogical. ("i^J sequi secundum regulas dialecticorum'') I Although in my first lecture I cleariy proved the uL TT!""a^T'"' °^ '^' Apocryphal books, and tL / / ^Aay^re^h^rdbi^wlfhouIWtlority '«ir '■ i. ■ « •' .. '. 7^ r ' * ■•. H ' •• " -, * „ 1 -' " f ,„, it.; *^ ■• y A< ■ • ^ » M - 7 • « ^ 1 IMAGE EVALUATION TEST TARGET (MT-3) 1.0 ""UKS I 2.5 I.I 1^ m 140 Hill 2.0 11.25 18 U 11.6 T^ b' Hiotographic ^Sciences .Corporation ^ 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (716) 872-4503 ...A**,.;, -'S^\,: ;J^.^4t.i4>i^M'', ■* » • -v' > r r . V 1- { 1 m • 1 1 — ' •l X' h - ■ «• ' ■ • ■ * "\ ^V"* • < © X V • - -^ / • a ^ V, - * « s - y, . ^^\ m » « d • ■ * \ \ \ • •• "3 ► * \ I 4 .4M 1 '•■^i*2^^^H . ..f . *ui.. > .. ■ •■ , - ?■': -*., ;.'.-■':-.'. ' - .. .». * , , >, }^>^~^i\ . ^i,»%, " » ■ * ■ 374 LECTURE IX. of any doctrine, I do not feel disposed to avoid the consideration of tliat favorite text which our Roman Catholic friends adduce from 2 Maccabees, xii., 48. "And mating a gathering, he sent twelve thousand drachms of ^Iver to Jerusalem for sacrifice to be offered for the sins of the dead, thinking veil and religiously concerning the resurrection." But I must first remind you of the autliority which I then advanced for the rejection of the Apocrypha. I showed you that Eusebius, the most ancient historian of the Church, rejected the Apocrypha ; that Origen rejected it ; that the Council of Laodicea rejected all the books but Baruch ; and that St. Cyril and St. Athanasius followed the same course. I might have added then, but I do it now, that Pope Gregory theJtrreat, the most illustrious of all Roman Catholic Pontiffs, rejected these two bookg of the Maccabees. And yet the Roman Catholic is the old religion ! Yeti«s it the unchangeable religion ! Yet is it the infallible religion ! Yet is it the apostolic rehgion ! ^ Notwithstanding that St. Gregory, in the year 590, rejects the authority of that book upon which the doctrine of purgatory chiefly rests ! Having said thus much, we will take our Roman Catholic friends upon their own ground, and will simply remind them, that those on wfiiose behalf prayers are here said to be oflfered, died in idolatry, which is a mortal sin, and that therefore neither purgatory nor prayers could afford them relief, even on Roman Catholic principles. We have thus examined the scriptural ground upon which purgatory rests. You have been conducted into a patient investigation of at lons^he strongest ffV -1 rUROATORY. 375 scriptural evidences which Roman Catholics themselves alledge, and I now ask with confidence, "What are they all ?" Where is this doctrine of purgatory « It is not here; the Word of God disavows it ; there is not left upon another one stone of the whole foundation upon which this mysterious and fiery fabric is constructed • they lie scattered at our feet; they are gone! The' glanpg bubble is so attenuated and brittle that it cannot survive a scriptural handling; the first touch of the word of God causes it to explode ! Where, I repeat, do you find he doctrine of purgatoiy ? Wher;;er else you nnd It, It 13 not in this Bible. ^ SEcoNDLT.-Roman Catholics, in contending for the existence of purgatory, build much upon the practice and opinions of antiquity; but notwithstandL th boast, we protest against the doctrine on the autloritv of the early fathers of the Church. ■ ^ Plato taught It m his day, and Virgil, the Latin poet Tn the sixth book of the ^neid, furnilhk a description Z purgatoiy which so nearly resembles the relationrfur mshed by Bellarmine, as to make it diffi^li to eZ,^;; that the moderns did not borrow fr4 the and pagan poet. — ancient " For thifl are ranojB penances enjoined, And some are hung to bleach upon the wind- Some p unged in waters, others purged in fires. T 1 all the dregs are drained, and' all the nwt expire. All have their tuanes and those manes bear. ^ The few 80 cleansed to those abodes repair And breathe in ample fields the soft Eljrsian air 876 LECTURE IX. , I Then are they happy, when by length of time The scurf is worn away of each committed crime ; No speck is left of their habitual stains, But the pure ether of the soul remains." Dr. Miluer refers to this extract, and says that it onljr shows how conformable the doctrine is to the dictat^of natural religion ? He forgets that he might pWd for the practices of idolatry, or indeed any other Peathen- ish custom, on the same ground. Our Roman Catholic friends, however, when they refer to antiquity, mean by this expression, the ancient Church of Christ. Now while we contend that there ** existed in the Church at, a very early period, especially after the second centuiy, ma/ny errors, and that many a theological vagary was ente^-tained, we are yet prepared to maintain that the doctrine of purgatory was not known to the Chi'is^n Church for the fii-st six centuries of its existence, nor ibfon at the qnd of this period, in the sense in which it irf^pow l]fl|H|y Roman Catholics. We readily admity ^hbwev6if||Pft some of the earl}'- practices and opinions of the Church prepared the way for the doctrine as it app«ared in its full growth in the Councils of Florence and of Trent. Wo mention three : — First. — The prdctice of praying for the dead ; a prac- tice which commenced in the second century and which probably was introduced by converts from Paganism, who, before their conversion to Christianity, were not strangers to the rite. The notions \^hich these ancient Christians entertained were, howcvW, widely different from those purgatorial doctrines which obtain in the -■'■^: ..'."<•" PURGATORT. 377 modern Roman Catholic Church. Their belief was as ours is, that the felicity of -the saints, is capable of augmentation even now, and tijat, at the aratc state (Hades) for the spirits of the departed, wlioro tliey exist in conscious happiness or misery until tho I'osurroction, when their happiness or misery will be completed, according as they died in faith or impeni- toncy. Tortullian in his treatise on .the resurrcQtion say8, " No one when he departs out of the body dwells immodintely wi^ the Lord, except, it be from the pre- rogative of martyrdom, but his abode Avill be in para- dise, not in hell." St. Augustine says, " Thd time which intervenes between a man's death and the last resurrec- tion, keeps souls in hidden receptacles, according as each is deserving of repose or sorrow, in consideration of that which it has obtained while living in the flesh." „ It will scarcely be aflSrmed that in this notion the doc- trine of purgatory is involved, for it is held in the present day by thousands who reject this Roman Catholic dogma. 7%trrf.— The opinion vi^hich prevailed, that at the day of judgment all believers, as well as sinners, including the Virgin Mary and Apostles, will have to undergo a probatorial fire, prepared the way for the reception of tho doctrine of an immediate purgatorial fire, but nei- ther of thftso doctrines is involved in the other. It is not for us, at this time at least, either to defend or 40 refute these opinions and practices of the Church in former ages ; it is enough if we have shown that rURGATOUV. 379 they have no necessary connection with the doctrine of purgatory. And now I ask, could Ambrose liave believed this doctrine wMlo writing the following words : — " Death ■ is a haven of rest, and makes not our condition worse ; but, according as it finds every man, so it reserves him to the judgment to come." Could Jerome be a believer in the doctrine while he penned the following consola- tory words to Marcclla, on the death of Lea : " Instead of hw short trouble, she is already in the enjoyment of eternal blessedness." And even as to' Augustine, whose' works are esteemed by Roman Catholics, the -strong- hold of this doctrine, how loosely must he have held it, to have said " such a mattei; as a noddle state for pur- gatory might he inquired into:'' but he afterwards affirms: "We reaij of heaven andAof hell; but the third place we are utterly ignoTant on yea, we find it is not in Scripture." Listen to St. C^Jprian, speaking of departed brethren : " They should," says he, " be regretted, not mourned, nor should black garments be assumed here, since they have put on white robes there." But why should I multiply quotations, since Roman Catholic divines of the greatest eminence have ackno\yledged that there is no ground on which to plead the antiquity of the doctrine ? The celebrated Fisher in- forms us, " That in the ancient fathers there is either none at all, or very rare mention of purgatory : that, by the Grecians it is not believed to this day ; that the Latins, not all at once, but step by step received it ; that purgatory being so lately known, it is not to be wondered that in the first times of the Church, there 380 LECT0HE IX. was np use of indulgences." Alphonsus de Castro is candid enough to ?,ay : " Many things are known to us of Which the ancients were altogether ignorant, as pur- gatory, indulgences, (fee." And Cardinal Cajetan is equally explicit: "Wo have not, by writing, any authority either of the Holy Scriptures or ancient doc- tors, Greek or Latin, which affords us any knowledge of purgatory." ,0n how insecure a basis then does this doctrine of purgatory rest! The Scriptures are against it; the earlier fathers, with all their crude notions respecting a future state, are not in favour of it ; the more modern Confessors, Martyrs, Cardinals, Bishops, and Doctors rescind its clajm to antiquity ; and yet it is hold and maintained, by the authorities of the Koman Catholic Chi^rch, as a doctrine, the denial of which will bring down upon . our heads the curse of God ! Because, Protestants deny, with Cardinal Cajetan, the authority of Scripture for this doctrine— the Council of Trent anathematizes us! Because Protestants follow the opinion of Cardinal Fisher, that purgatory is a doctrine^ lately known, the Council of Trent excludes us from salvation ! Is this chai-itable ? Is it consistent ? Is it Christian ? There is one view of the doctrine of purgatory which has always impressed me with its unsoundness; and that is its utter inconsistency with the purposes of Divine grace. The gospel offers its blessings— ALL it» blessings, without money and without price. Salvation ■ is here declared to be by the free grace of God. In the Roman Catholic Church it is not without money and PUROATOnT. 381 . without price. Indulgences apd masses are, if not ostensibly, yet really sold and purchased, and so salvation at least in part, is made to depend, not upon the bound- ess love of God, but upon the wealth of its members.' Reason as you ^'ill, if relief from purgatory is to be obtained by charities and masses, the rich in the Koman Catholic Church have an advantage which is , denied to the poor. How this doctrine is made to accord with the words of the Savioui-, "IIow hardly shall they that have riches enter into the kingdom of God," I have not discovered. In what a position are the Catholic poor placed by this doctrine of the Church ? . Under what bondage must they groan, when they contemplate their prospects in the painful abodes of purgatory ? How deeply must they feel the disad- vantage of their poverty. Their rich brethren can pay fQr thousands of masses ; they can hardly pay iox five or perhaps o;«?. Can you then wonder that when a . poor and feeble Roman Catholic trudges our cities and ■ towns beggiiig for bread, that even from ^scanty pittance which he obtains, he should lay aside^rtJon , for the purpose of securing as many masses as possible for the welfare of his soul? My Roman Cathohc friends know that this is no uncommon occurrence if met a few weeks ago with an instance of a poor infinn' Roman Catholic who sought and procured alms from a, . member of my congregation, and who confessed that he ' had already ia store scve.^^ dollars, which he intended to devote to the saying #. masses for the speedier itrr^''^ ^f ^;^ «*^"1 from' purgatory. I dare to say r2 4 382 l-ECTURE IX. bondage, the bondage induced by the conviction that poverty will be the occasion of their remaining in purgatory and suffering its dreaded pains longer than some of their richer brethren ! We solemnly protest against this doctrine, it is opposed to the genius of the Gospel — evangelical inconsistency is stamped upon its very face. Whore do you find it in the New Testament? Tell me in what cities the apostles and early ministers of the gospel established purgatorian societies? Tell me in what apostolic epistle the members of the primi- tive Church are asked to contribute their money to save ' the souls of departed believers out of purgatoiy ? Give me dfie instance out of the New Testament in which Christians said masses to help the souls of Christ's people suffering in purgatory — and with this intention we wdll at once institute a daily mass in this Church. If I am addressing this evening one Roman Catliolic who is so poor as not to be able to accomplish his wish in respect to the number of masses to be hereafter said for his soul, I would direct that misguided individual to the infinite satisfaction of Christ's sacrifice, to the infinite fountain of God's love, to the gracious pi-omise of the gospel, " Whosoever will, let him take of the water of life freely," and to that blessed declaration which delivered from the bondage and fear of purgatory the Roman Catholic lady of Poplar, " Happy are the dead who die in the Lord." My dear hearei-s, Protestant and CathoHc, lot me exhibit to you this evening that gospel purgatory in which, without money and without price, you may be cleansed from all your sin : from its guilt, from its » -*■ rtJROATORT. 383 pollution ; that purgatory in which you may be delivered from its tem|>oral and spiritual , and eternal cno ^ again demand, iDu-e you fbr^ikc^n yow^^n^ KMny^ . you repelifed ? . ILnvc you mourned in peniteJicHefore ^ your GjjipiJ Have you gone to the C,:tt,^r'^saiyation t Have your hearts been ehanged by thc;^pirit/f Goc* Are you hving iu holiness and righteousness /'if not . be -you Protestant or Cathoiie, you have Z right to ^_ hope for heaven. You are hasting to desti/tion 6h ' will you live and die in your sins ? liei^^mber, as flie tree fall^so it lies. " There is no worker dev^ice, nor^ knowledge, nor wkdom, iu the gray? whither' thou goest. Are you trembling befo^od on account of ou saying : , your sins and in p^spect of h.11, a " Shall I arfidpt a gljas^ band, . J^ragged-tothejutlgm^tseat, ' / Far on the loft with/Lorror stand, My fearful doom t/meet ?" " < Is this your language f I reply : "Ah I no, jou still may turn and live. For still his wrath delays ; He now vouclisafes a kiijd' reprieve, " ' Aud offers you his grace." J 1 r-' -yT^ -♦ ». ■A^ ■J. •\ LECTURE X. PKOTESTANTISM. 'p Afiklast Lecture o f the coin-so, I sliall, exiUcl if I offer two or three general - As. this is to bo perliaps, bo ex observations before entering upon the discussion ^'of our prescribed subject : / First, then, I would remark, that these lectures did not originate in any combination, on the part of the Protestant Churches of this city, against the doctrines which arc held by our Roman Catholic Brethren. They 6 were not even undertaken by desire -of that portion of .^"^ ' Christ's Church with which the speaker is associated. No one belonging cither to another Church or to his own suggested their delivery. Without suggestion, and almost without consultation, they were determined upon by hini, Justus in the retirement of his own closet, and with earnest prayer for the Holy Spirit's guidance, he is accustomed to select those subjects upon which he dis- courses in his ordinary ministrations. He had long felt that an exposition of the grounds upon which the system of Protestantism rests might be given with great advantage to the members of his own congregation, and that although discourses of a strictly and entirely controversial nature are not usually favorable to the advancement of spiritu al religion, yet, that there wo uld ~be a "-^^-^-'"^=^ •■ ------- - ■ --- ■- - - - ■ -- - 'fy o*" so illustrating and enforcing the 9 388 LECTURE X. great principles of Protestant Christianity as that they should become spiritually and practically beneficial. He also thought, and not without foundation, that if an announcement of such a design were made, some candid and intelligent Roman Catholics, of whom there are many in the city, might be disposed to come and exam- ine for themselves the principles of that great and : growing system which they are taught to regard as the 1 world's greatest curse. /r The Second observation relateti to the spirit in which \ this exposition has been conducted. The speater appeals . with confidence to the thousands of all classes who have listened to these lectures, that the pryfessions with which he commenced tlie course have been faithfully main- tained. It is a great comfort to his mind, in the review of the labours and anxieties which have attended this investigation, that he has not been betrayed into even a slight departure from the principle on which ha thus set out. JIq may also be allowed to say, that during these ten weeks of thought and research tliere^has been a ' rapid growth of the conviction which he often 'expressed before, that all religious controversies should be con- ducted in the spirit of Christian Charity, that tlie apos- tle's words, " Siyeakimj the truth in love," should be the motto of every theological controversialist, and that until he is prepared to inscribe these woj-ds upon his banner, ho ought not to enter the field of polemical warfare. lie is free to confess that, on both sides, the . controversy between Roman Cathohcs and Protestants has often been carried on in a spirit of virulence and abuse, whjch cannot be defended on simplv^hiloaopbical PROTESTANTISM. 399 much less on Christian principles," and which can never be productive of spiritual benelit. i '^ Thirdly,— Atto the spirit in which these lectures have been received. The spe^tker is thankful to that gracious J3eing, from whom proceodeth every good and perfect gilt, for the spnit of inquiry and attentivencss which has been manifested, throughout the whole course It has rejoiced him to observe that Protestants take so deep an mterest in the maintennuce of tluir ])rinciples, and he has been especially gratified to know that many of his Koman Catholic friends have so far thrown aside their prejudices as to consent to enter a Protestant Church, and to hear for themselves the Protestant side of the question. It augurs well for future discus- sions, so at least the speaker thinks, that so orderly and decorous a behaviour has characterized the very mixed and crowded audiences which it has been his privilege to address, the more so, that there have Come under his own obsen:ation facts which prove' that in many instances, Roman Catholics have listened to the argu- ments and appeals that have be.^n advanced with an earnest and candid /iesire to inquire into the truth as it is m the Gosiiel of Jesus Christ. Fourthly,-A^ to the results of this eflbrt ; the preacher leaves these to the inliuenco of that Divine Spirit in whose strength the work was undertaken- it may, however, be permitted him to hope tfiat these results will be beneficial. One eflect, probably, will be the cultivation of a better state of feeling between our Protestant and Roman Catholic fellow citizens. They _:y^lk„P„eJ:tLap3t uMgjyt aij deadi other better. - Roman— •"^OO LECTURE X. Catholics will bo convinced tliat thcy*!iave Protestant brethren around them wlio can defend their own prin- ciples without descending to abuse; and Protestants Siseill learn that there are in the community candid Catholics who are disposed to hear with attention what may be said on both sides of the great questions on which they differ. Another effect will be the establish- ment of Protestants in the principles of their own faith. It is gratifying to know that this effect has been already produced to a very large extent. It is a result much to be desired in tlio present day because of the insidious and unworthy attempts which are now made to destroy the foundations of Protestantism, by the Jesuits of the Church of Rome, whose principles are as thoroughly detested by liberal and enlightened Catholics, as they 9/e by Protestants. It is not too much to expect that another effect of these lectures will i>e an acknowledg- ment on the part of our Roman Catholic friends, grounded upon sincere conviction, that, without refer- ence to sectional peculiarities, the great principles of Protestantism are sustained by the Bible, and by the most ancient authorities of the Church. The speaker has already heard of conviction of the truth of Protostr antism in some minds, and of wavering in otUers respecting the scri])tural verity of Roman Catholicism, and he prays that the light which has thus pierced the darkness may become by the power of the Holy Spirit, so intense as that its last remaining gloom may be dispelled ! May we not also hope that one other result will follow ? Why should we not expect and believe rilOTESTANTISM. 391 many Protestant and Catholic hearts shall bring forth fruit? Why should wo refrain from casting ourselves upon tho divine announcement, "My word shall not return unto me void ?" We will not refrain from thus trusting tho word of the living Cod ; we will believe that many Roman Catholics and Protestants shall become, not Methodists, not Episcopalians, not Presby- terians, but humble and penitent believers in the merits of Jesus, and faithful followers of the Lamb. God grant that it may be even so ! The words which I have selected for a text you may find in the third verso of the epistlo of Jude. " I WAS UNDER A NECESSITY TO WRITE UNTO YOU ! TO BESEECH YOU TO CONTEND EARNESTLY FOR THE FaitH ONCE DELIVERED UNTO THE SAINTS." Tho t€rms in which the subject of this lecture has been announced, oblige me to define Protestantism. What is it ? Roman Catholics say it is a system of negations. They also perpetuate that stalo objection, wjiich, by the way, is assertion only and' not argument,' that Protestantism is a new religion. Now, if Roman Catholics desire to know from those who employ the term what is meant by Protestantism, our reply is, not Lutheranism, not Calvinism, not Arminianism, 'but " THE Faith once delivered unto the saints." Listen to tho first few verses of this epistle and you will find that St. Jude exhorts tho Christians to whom he wrote, to protest against certain novelties which had been already introduced into the Christian Church. " Dearly beloved, taking all care to write^unto you concerning -your common, ralvaf ion, Twas unler a necessity to write 302 LECTURE X. •ii*; unto you : to beseech you to contend earnestly % the faith once doliV*ercd to the saints. For certain men are socretly entered in (who were written of long ago unto , this juilgniont) ungodly men, turnirrg the grace of our Lord (^od into riotousness, and denying the holy sovereign lluler, and our Lord Jesus Christ." I suppose it will not be denied by either Protestants or Catholics, that it is boih the duty and the privilege of Cluislians earnestly to contend fc^r the apostolic faith. Now it ai)]iears to me that in the nine lectures to which you have already listened, the leading principles of Trotestantism have been undeniably proved to be in ucconlanco both with the Holy Scriptures, and with the ancieut authorities of the Church. I would remind you, that no argument advanced during this discussion has been foimded upon IVotestant authorities. If I have quofvd from the Bible in support of any Protestant doctrine, I have adopted either the Vulgate or the Douay Version. If I have had occasion to refer to history, Roman Catholic historians have been uniformly selected. If I have described the doctrines of the Church of Rome, I have employed the language of its most eminent incmbers, and usually the very words of its CAnons audi formularies. And yet, notwithstanding that I have tlms left Protestant groimd, and have fought the battle withju the Roman Catholic territory,! repeat that the truth cjf the leading principles of Protestantism has been thoronglUy demonstrated. I shall ^dopt the following order in the investigation of the subject : first, I shall prove that Protestantism is the old reUgion ; secondly, tha^ the state of the PROTESTANTISM. 19 893 Roman Catholic Cliurch in (lio .sixteenth century educed that development of pre-existent principles which resulted in tlu; Reformation ; and thirdly, I shall reply to some objections that may not have been fully met in tlio consideration of the previous investigations. First, then, I am to prove that I'rote.stantism is THE OLD ReLIOIOX. « I need not occupy much of your time in exhibitin^r to you the doctrines of lVotostant>f?r^'^r this is wha't we have been doing fcr the last nine Sabbath evenings. Perhaps the Icadinr^ principle of the Protestant religion 13 _ the absolute sulTicioncy of the Bible as a rule of faith ; this is the foundation of the whole supg-structure. Our appeal for the truth of any doctrine, or the authority of any practice is not to creeds, and canons, and articles, and confessions, and catechisms, and liturgies, but to this glorious fountain of immutal)lc truth, the Bible. And because we believo that the doctrine^ which I shall now announce are taught in, and may be proved by this divine Book, we acknowledge them to be the articles of our creed. These doctrines ai-e. The existeme and tri~ unity of God. Is. this a negation ? The totally fallen and corriqn condition of man. Is this a negation T The redemption of the whole world hy Christ. Is this a negation ? The mcamation of Christ by the Virgin Mary. Is this a negation i The crucifixion of Christ, and his one sacrifice for sin. Is this a negatii)n ? The resurrection of Christ and his ascension into heaven. Is this a negation ? The intercession of Christ and his sole 394 lECTUUE X. sinner's justification and holiness. Is this a negation ? The necessity of repentance and faith in order to salva- tion. Is this a negation ? The jwrsonalitfj, office and work of the Holy Spirit. Is tliis a negation ? The last and general judgment. Is tliis a negation ? The eternal blessedness of the righteous, and the eternal misery of the unbelieving. Are theso negations ? These are the truths or doctrines upon which we have been dilating, and I am mudi mistaken if it has not been proved to the satisfaction of most of my hearers, that novelty is not the characteristic of Protestantism, but rather of Roman Catholicism. Need I remind you that tlie most ancient Creeds of the Church are freely subscribed by Protestants? The Apostles' Creed, as it is usually" called, and the Niccne Creed, are the Creeds of Protest- antism ; and why we are anathematized when we are prepared to adopt that only profession of faith which was used in the first few centuries of tlie Christian Church, is a question which I pretend not to solve. If Protestantism is a novelty, then is the Apostles' Creed a novelty. If Protestantism is a novelty, a thing of yesterday, then may the same bo predicated of. the formulary of the Nicenc Fathers. If Protestantism is a novelty, then is much that the fathers of the church wi-oto a novelty; for inconsistent with themselves and with each other, as they frequently are, they favour more the doctrinces of Protestantism than those of the Trentine Council. Roman Catholic controvei-sialists have expended their curses upon Luther for preaching the doctrine of justification by faith only, while St. Hilary in his ninth caaon upon Matthew, says, " Faith only justifietli ;" and Wil'l'"?'L'^:->- PROTESTANTISM. 306 St. Basil in his Homily on Humility : « This is a perfect and whole rejoicing in God when a man acknowled.reth himself to be justified by the only fiiitlWifi Christ ;"'^nd St. Ambrose: " This is the ordinance of God that they which believoin Christ should be saved, without works, by faith only, receiving remission of tl^^ir sins" Is there any novelty, therefore, in the Protestant doctrine ot salvation by faith only? The defenders of the Roman Catholic faith have showered their sneers upon Protestants for asserting the Bible to be the only rule of faith. Now listen to St. Augustine : " For whereas the Lord had done many things, all were not written ; for the same Evangelist John testifies that he both said and did many things which are not written, hut those thing, were selected to he written which were thought sufficient for the salvation of helieversr—On Gospel of John, XX. V. 30. Jerome also may be quoted; " The Church of Chnst which has Churches in the whole world is umted by the unity of the spirit, and has the cities of the law, the prophets, the gospel, and the apostles; she has not gone forth from her boundaries, that is " he continues, " from the Holy Scriptures." Origen 'says, " As all gold, whatsoever it be, that is without the temple is not holy; so every sense which is without the Divine Scripture, however admirable it may appear to . some, is not holy, because it is foreign to the Scripture." (25th Homily on Matthew). Hear also the following ^ triumphant defence of this great bulwark of Protestant- ism from St. Cyril of Jerusalem : " Not even the least OF THE Divine and Holy mysteries op the faith OUGHT TO BE HANDED Dp>y,N WITHOUT THE DiVINE r _i.Ji«^r4 390 LECTURE X. ■»'■ Scriptures." Vnll Roman Catholics in the face -of those extracts from their own revered fatliers ever again taunt Protestants with the noveltj of this doc- 'ine This charge of novelty comes wilh an ill grace from those who have invested the novelties of the Council of Trent with the. authority of inspiration, and, have ana- thei^atizod all those wjio dare to dissent from them. Novelty belongs to the Church of Rome. What will our friends say to this passage from Justin Martyr, and hdwwill they make it agree with the docftines of transubstantiation and the sacrifice of the mass ? « I also affirm," says he, in hi? dialogue with Trypho, " that the prayers and praises of the saints are the only perfect sacrifices acceptable to God. For these only have the Christians undertaken to perform, and by the commemoration of the wet arid dry food, in which we call to mind the sufterings which the God of gods suf- fered through Ilim, whose name the High Priest and Scribes have caused to be profaned and blasphemed throughout the earth." . Listen toEusebius, of Cesarea: "He gave again to his disciples the symbols of the/ Divine economy, and he commanded them to make thl^ image of his own body." Again : " He appointed th^m to use bijead as^a symbol of his own body." T^^this agree the words of TertuUian : " TJie bread which he had taken and distributed to his disciples he made his body, by saying, 'This is my body,' that is, the/^w^e ' of my body." And yet the Church of Rbme pleads antiquity in support of her doctrines, and attempts to affiK upon Protestantism the stigma of novelty. Novelty V \ \' b la I oi L th it tri CO of m; to 001 in di€ Gr ■pe< wil the Au Ro ant on rea con the disc Go( his of] you V*,^^^^^^^ PRCjrESTANTieM. 397 belongs to the Ch^ch of Rom^. You he^d enough last Sabbath to prove to you tfcit pui-gatory is a novelty ; I ^k you, ho^yever, to listen again to ancient testimony on this doctrine. €hryso8tom, in his -second homily on Lazarus, says : " AVhen vre shall bo departed out of this life, there is then no room for repentance ; nor wUl I it bo in our power to wash out any spots we have con- tracted, or to purge away any one of tte evils we iafe committed." To whom then j*tly att^hes this stigma of jxo^y ? To the Council of Trent, which anathe- ^ matizes those who deny the doctrine of purgatory, or i to the Protestant community, which declares it to be co^trary to both Scripture and antiquity ? St! Cyprian in his sermon on mortality, says : " The just, when they die, are called to a place of shelter and rest;" and ^ Gregory Nazianzcn affirms, that " the s^uls of good ^•people when they are freed from the body, do forth- with enjoy an incredible pleasure, and joyfully fly unto . the Lord." Novelty belongs to the Church of Rome. Auricular confession is a favourite doctrine of tlie Roman Catholic Church. Is it "however sustained by antiquity? Listfeh to. Chrysostom in his fifth sermon on the incomprehensible nature of God : "For this . reason I entreat, Tind beseech, and pray you to confess continually to God, FSr I do not bring thee into the \ • thej^tre of thy fellow-servants, nor do I compel thee to discover thy sins to men. Uncover your conscience to God, and seek a cure from him." Again, he says in his sermon on Repentance and Confession, fifth volume of his works : « But now it is not necessaiy to confess your Sim towitnesaea who are present; let 'the m^mry i^ \ / ! r . .1 808 ■■*■ " ""V- %|, , LECTURE X. of thy otit/ices bo made in thy thought, let this judg- njent be without a witness, let God only see thee CONFESSING." Novelty belongs to the Church of Rome. The necessity of subordinate mediators to facilitate our ,. access' to the Father and the Son, is a universally'" acknowledged (Joctriue of the Roman Church then will bo said to the following declaration sostom : *' When we want any thing from men, need of cost and money, and servile adulation, and much going up j^nd down, and great ado. For it falleth out oftentimes that we cannot go straight unto the lords themselves and present our gifts unto them and speak with them, but it is necessary for us first to procure the favour of thieir ministers, and stewards, and officers, both by pa?raients and words, and all other means ; and then byjhiir mediation to obtain our request. But with God it-is not thus, for there is no need of interces- sors for the pfetitioners ; neither is he sa ready to give a gracious answer when entreated by others as by ourselves prayingjr ^yiH say that they can 'P^duce passages -^i^H^^&Jiors &&SBfk corroborative of the truth pf^i^^focmiies ; now sup- pose we were to giant this ; how would the concession serve the interests of Roman Catholicism ? It would at once convict the Fathers of the Church of inconsis- •t^ncy with each other and with themselves, and there- %n \ ' / PROTEST A NfjSM. 399 ,Y^' It %e of being unworthy witnesses in support .of Romiffi^ Catholic pretensions. We are not careful whether the defenders of the Church of Rome select this or the olhejL^. ■ horn of the dilemma.' But if such sentiments as these pervaded the Writings . of the Fathers,, and if novelty is the characteristic of many of the peculiar dogmas of the Church of ^oroe might we not expect to find, before the day^of Luther' some indications of the existence of the otI Apostolic' * faith as Protestants call it ?, Is it probable, fa it even possible, that intelligent ecclesiastics, should tamely submit to the introduction of novelties ?• That with the Bible and the Fathers in^heir libraries, there should not have been some protests against VJoctrind innova- tions? We reply that such a thing Is not, probable, . and scarcely possible. We reply, further, that such a thing did not exist. This old refigion, the religion of the Bible and of Protestantism was in existence before . he Reformation of the sixteehth century; and nothing but Ignorance of his own authors, of unwarrantable effrontery, could lead a Roman Catholic to p«>pound to ' a Protestant the oft repeated and oft answered qne^i toon-'' Where was your religion before Luther r Ihe Protestant answer to thi^ demand is "In the Bible!" But ^^e shall give another .answer to the ' question, and one which will convict the enemies of ' Protestantism of unscrupulous misrepresentation. Why • then, I ask, but that resistance was made to the dogma* and practices of the Church, were laws enacted against hereto^? Why was Wickliffe denounced ISO years before the Re formation, but J haUi^ protested a^nrt- L % i t ' /* 400 LK.OTURK X. V the novelties of the Roman Catholic Church, and appealed to the Bible as the only spurce of truth ? Why- were Huss and Jerome of Prague martyred at the stake, but that the truths which Wicklifte taught were in- fluencing them against the encroachments of Rome ? But let us go back to the thirteenth centuiy, and let us ask why were the Waldenses persecuted and slaugh- tered ? Let Rainerius, the persecutor of these noble people, himself declare : " They are themost formidable enemies of the Church of Rome, because they have a great appearance of godliness, because they live right- eously before men, believe rightly of God in all thmgs, and hold all the articles of the creed ; yet they hate and revile the Church of Rome, and in their accusations are easily believed by the people." Mark this; the chief ground of the treatment which they received at the hands of the Church of Rome was not immorality, not a renunciation of the articles of the Christian faith' but an inveterate hatred to the practices of the Roman Church. And whence did these Alpine Christians and martyrs derive their faith ? Was it a late importation into the valleys and fastnesses which they peopled ? This same Rainerius, the inquisitor, says again : " That sect is the most dangerous of all heretics, because it is of the longest duration, for some say that it luis con- tinued to flourish since the time of Sylvester, others from the. times of the apostles." Cassini, an Italian priest, testifies that he " found it handed down that the Vaudois were as ahcient as the Christian Church." Campian, the Jesuit, collected that they were%id to bo " more ancient than the Roman Church ;" and the monk. •i , PROTESTANTISM. 401 Belvidere, in his inquisitorial reports, laments that "these heretics have been found at all periods of history in the valley of Angrogna." And what were the doc- trines of the church against which these confessedly ancient Christians protested ? Purg|,tory, images, the invocation of saints, the sacjrifice of the mass, transub- stantiation, the authority aiwl decrees of the Bishop of Rome. "Where was your religion before Luther?" is the demand. Where ? In the writings and experience of those nonconformists oi whom, in the year 1153, Ber- nard of Clairvaux spoke, who he says were then disturb- ing the Latin Church. Where was our religion before Luther? We point our inquirers to the valleys of Piedmont, and ask them to contemplate it in the purity of Kfe, and in the -patient endurance of suflFering for Christ, which were manife8te4 by their noble inhabitants. Listen, and our religion will become vocal in the groans of the hundreds and the thousands of that noble race who were slaughtered ipr the testimony of Jesus. Where was our religion before Luther? Go to Oxford and follow the pen of Wickliffe in his remonstrances against the encroachments of Rome, in his scriptural expositions of truth, and in his translating the Scriptures into the Vulgar tongue. Here, in the writings of the " Gospel Doctor," as he was dterisively called, you see something of the Protestant religion, and yet he lived one hundred and sixty-two years before Luther 1 Where was our religion ? In tlie writings and opinions of St Anselm who taught his people to die " trusting only hi tlje merit ^oL_Joaua Cttfi j ^t." -Whe re -warouf Teltgron bemre==" ^ ,.>^:-'« ir 402 LECTURE X. Luther ? Go to Bale in Germany, and you will see it engraved on a painted window by an ancient Bishop of th^l city, Christopher of Utenheim, in these words :— "My hope is the cross of Christ; I seek grace and not works.' Where was our religion before Luther ? Read Its evangelical and simple principles in the following con- fession of a poor Carthusian monk:— «0 God most charitable! I know that I caimot be sav^d and satisfy thy justice, othemise than through tHe merit, ,A&. innocent passion, and the death of thy well beUT^ Son. Pious Jesus, all my salvation is in th^ ftattdi Thou canst not turn from me the hands of thy love, for they have created, formed and redeemed me." Where was our religion before Luther ? The dungeons of the mquisition and its instruments of torture, the cries of its penitents and the groans of its martyrs, the stakes and the faggots and the gridirons and the cauldrbns which were in use ere Luther was bom, declare with resistless testmiony that long before his day the blessed light of Protestanism dawned upon the worid's dark ages. Where then, I demand, is the justice or even the con- sistency of declaring the doctrines of Protestantism to be the invention of Luther ? Any man who has read history but slightly must know, that, by such an asser- tion, he convicts himself of insincerity and falsehood. And what becomes of the taunt of novelty against Pro- testantism in the face of the fact which has been more than once established in these lectures, that Roman Catholic writei-s themselves acknowledge the existence of doctrines and practices in their Church which were unknown to antiquity ? But we will take our friends PilOTESTANTISM. 403 on their own ground ; we will suppose that the system of religion which we have adopted and which we advo- cate was constituted by Luther, we will suppose that novelty is the cliaracteristic of Protestantism and that Roman Catholicism can justly boast her antiquity, yet will the following words of Tertullian, even on this ground, overthrow the pretensions of the Church of Rome, and with them we shall close this branch of the lecture:— "As the doctrine of a Church, when it is di- verse front, or contrary to that of the apostles, shows it not to be an apostolic Church, though it pretend to be founded by an apostle : So those churches that cannot produce any of the apostles, or apostolical men for their foundei-s, (being much later and newly constituted) yet conspiring in the same faith, are nevertheless to be accounted apostolical Churches, because of the con- sanguinity OF Doctrine," I am now to show U. That the corrupt state of the Church of Rome educed that Development of pre-existent principles which resulted in the Reformatiok of the sixteenth century. This is a subject which must be painful to Roman Catholics, and yet, in justice to both the Reformers and ourselves, it must be fully considered. Whether tho members of the Roman community in the present day, are, or are not prepared to admit the almost universal corruption of the church at the period to which we now refer, is not material to our purpose. It is enough for us that the testimony of eminent Roman Catholic writcra of tba^tk^, is more than alSradanI as to tET" ii^^^ absolute and immediate need of a general Reformation of the Church. The corraption of the Chnrch of Rome may be said to have commenced in the time of Gregory the Great ; and there is testimony at hand that Christendom was' subsequently deluged witb poUution from the papal court. Make the fountain impure and the streams will be im- pure. Gibbon, who will not be suspected of any leaning towards Protestanism, states on the authority of Luit- prand, that for the first half of the tenth century tho Popedom was in the hands of Theodora and Marozia, two abandoned wotnen, who, rivsllling each other in lewd licentiousness, deposed and installed the vicars of Christ at their pleasure. « The influence," says Gibbon « of these sisters was founded on their great wealth and beauty, their political and amorous intrigues. The most strenuous of their lovers were rewarded with the Roman mitre, and their reign may have suggested to the darker ages, the fable of a female Pope. The illegitimate son, the grand son, and the great-grand son * of Marozia, a rare genealogy, were seated in the chair of Peter ; and it was at the age of nineteen years that tho second of these became the head of the Latin Church. His youth and manhood were of a suitable complexion, and the nations of pilgrims could bear testimony to tho charges that were urged against him in a Roman Synod, and before Otho the Great. His open simony might be the consequence of distress— his blasphemous invo- cations of Jupiter and Venus, if true, could not possibly be serious ; but we read with some surprise that tho grandson of Marozia lived in joibjicadultery j^ thnft^ * 'PROTESTANTISM. / 405 Latoran palace was turned into a school for prostitution, and that his opp seductions had deterred the female' pilgn-iras from visitiri^ the tomb of St. Peter, le^t in the • devout act, they should be violated by his successor." Gibbon, as we have already seen gives his authority for this picture, and that it is not overdrawn, appears pro- bable from the following representation made by nine Cardinals to Pope Paul III., at a subsequent period : " In this city (Rome) prostitutes walk about as if tliey we.-e goodly matrons, or they ride upon nlules, and aro at noon-day foHowed up and down by men of the best account in the families of the Cardinals, and by clergy- men. We see no such degeneracy in any other city but in this which should be an example to otliers." Platina, the Roman Catholic historian, acknowledges V that "Boniface VII., obtained the popedom by wicked aits, and lost it by the same means ; many of the honest citizens of Rome, having consJ)ired against liim, he was glad to escai^ from the city, after having first robbed the church oi' St. Peter of all the precious jewels, rich utensils and |mament3, which he carried to Constanti- nople, and tliere sold. Subsequently, he returned to Rome, seized upon John XV. who had been chosen Pope in In's absence, put out his eyes, and at length starved him to death in prison." He lived but a short timq after his return, and the. citizens of Rome, says 'Peneda, "dragged his dead body, tied by the feet through the streets of St. John Lateran, and there left it a prey to dogs." And what ^hall wo say of the boy Tope, Benedict IX. of whom .one of his successors says. >li ■ LECTPRE X, .base and so execrable was his life that I shudder to/|roIate itr" -^ In & sermon preached by Jean Gerson, Chancellor of J*i ri8, before the Council of Constance, he applies to the ^ CI urch of Rome in his day, thes^ words of the prophet Eaekiei, "Thou didst trust in thind own beauty and ph yedst the harlot because of thy renown, and pouredst ou thy fornications on eveiy one that passed by. And in kll thy abominations thou hast not remembered the dujls of thy youth. Thou^iast built thy brothel house at ovety head of the way, and hast made thy beauty to be Jibhbrrcd. Behold therefore, I will deliver thee into the Imnis of those who hate thee." He then exhorts tlie Couilcil " either to reform all states of the church in a" geneial Council, or command them to be .rofonned in Pro^i\»cial Synods ; that, by their authority,, the church mightlbe repaired, and the house of God purged from all undleanliness, vices and errors." The desperate state of the fchurch may bo gathered also fi-om the fact, that the College of Cardinals, at the death of Alexander VI., before tliey entered the conclave for the election of a new Porie, took an oath that if any of them should be chosen, Re should immediately, before the publication of his elebtion, bind himself under pain of perjury and a curse, to sail a Council within two years, for the refo'r- mation of the Church. It may be well to mention that Julius III who had taken the oath, was elected ; but he vjplatod 1 is vow, and nine Cardinals who had suffered from his iiisolence, withdrew themselves from Rome and called the kecond Pisa^^Council for the purpose if pos- sible of seiuring the much needed reformation. Who i ' • PROTESTANTISM. 407 >nll say, in the face of these testimonies Uiat a protest against tliese crimes 6f the church was not demanded from some quarter ? WIio will say that by every means that would not involve sin, this pollution should have been washed away ? Listen to another representation of this polluted condition of the church from St. Bridget, a saint of high reputation in the Catholic Church, who in her celestial revelations calls the pope " the destroyer of souls, who scatters ami tears the sheep of Christ" She' says, *' The pope is more abominable than the Jews, more cruel than Judas, more mijust tlian Pilate, more wicked |nd evil than Jupiter himseU-;-that his throne shall be hurled into the abyss as a gi-eat millstone, that his Cardinals shall be cast into everlasting fire and sulphur " '' Of the pope," she again says, " Christ demands, ' what ~ means that excessive pride, insatiable cupidity, and luxury which I abhor, and even a horrid whirlpool of the basest simony.' The Tope who ouglit to cry, ' Come ye shall Ifind rast for your souls,' exclaims, * Come and see me in pomp and grandeur above Solomon's. Come to my court and empty your purses and ye shall find damnation for your souls !' for thus he doth'speak by his example and conduct. ]iehold Rome is now a vortex of infernil mammon, where the demon of all avarice dwells selling the patrimony of Christ which Ije purchased with his passion, who has told us that we sliould freely ^ve because we have freely received." Speaking afterwards of the Pope, she says. « This is true justice! that the Pope who sits in the chair of Peter and does Ji^^Korka^j^^^devil, should resign the seat whic h hs « 408 LECTUKH X. has dared to usurp, and be a partaker of the punishment of the devil." This picture is sufficiently sickening, and I would immediately pass on to another and more grateful sub- ject, did I not feel it to be necessary, for the sake of both Protestants and Catholics, to convey the fullest possible information respecting the condition of the Church at and before the period of the Reformation. The course usually pursued by Roman Catholics is to heap all the iniquity and all the guilt that belonged to that period, upon tlie Protestant Reformers. They were the chief sinndrs of that age ; they disturbed the church in her holy quiet ; (hey were worthy of condign punish- ment. The general opinion of Roman Catholics in the present day is that WicklifFe, and Huss, and Luther, and Calvin, and Cranmer were monsters of iniquity. What says the mild, the polite, the plausible Dr. Milner ? " I have shown that patriarch Luther was the sport of his unbridled passions, pride, resentment and lust ; that he was turbulent, abusive, sacrilegious, in the highest degree ; that he was the trumpeter of sedition, civil war, rebellion and desolation ; and finally, that by his own account, he was the scholar of Satan in the i^ost im- portant article of his pretended Reformation. I have made out nearly as heavy a charge against his chief followers, Zuinglius, Ochin, Calvin, Beza and Cranmer.'* And now let us see the measure of severity with which the kind Doctor visits the Corrupt Popes and Cardinals, whose vices have been depicted by St. Bridget and other Roman Catholics. " I, as well asBaronius, Bellarmine, and other Catholic writers, have unequivocally admitted / rnOTESTANTIBM, 409 that some few of our pontiflfe have disgraced themselves by their crimes, and given jtist cause o^^ndal to Christendom; but Thave remarked that*the credit of our cause is not affected by the personal conduct of particular pastors who succeed one another in a regular way, in the manner that the credit of yours is by the behaviour of your founders, who professed to have received an extraordinary revelation from God to reform religion." . . . "Lastly, I grant that a few of the Popes, perhaps a tenth part of the whole number, swerving from the example of the rest, have, by their persmal vices, disgraced their holy station : but even these Popes always fulfilled their public duties to the church by maintaining the apostolical doctrine, moral as well as speculative, the apostolical crrders, and the apostolical mission ; so that their misconduct chiefly injured their own souls, fend did not essentially affect the church." Such is the gentleness of hand with which this Reverend Doctor touches the monstrous profligacies of the Roman Court ! Why does he not imitate the candour of St. Bridget, whom he so much admires ? Wliy— but I dare not trust myself to dilate /upon this flagrant partiality on the part of this defender of " the Holv Faith." ^ But I^ust refer you to other testimonies, as to the corruption of the Popes. The c(}lebrated Petrarch, of whom Butler, in his lives of tjie saints says, « His works render his name immortal," in his twentieth epistle, designates the Papal Cojirt, "Babylon," and "the Babylonish Whore, seated upon the watere, the Moj^^r J'^all^idolatrje^ yniK^ 410 * LECTURE X. whom the princes and kings of the earth have com- mitted fornication." " The asylum of heresies and errora, ijigi ' f"'" PROTESTANTISM. 41 5 remained in her origin^ Apostolic purity and simplicity ! Tlien had there been no call for a Refom^ation ; then had Christendom remained one ; but she did not ! And when she had sunk into viciousness, her authorities did not even then interfere; but God interfered and raised up instruments of his own. The imperfeQt light which dawned upon Wickcliffe and Huss, increased in bright- ness in the days of Luther; it was not perfect day but morning, eariy morning. It is not yet perfect day ; but the light js increasing, the truth is unfettered, the word of God is multiplied, the blessings o^ the Reformation are diffusing themselves over our dark worid, and by and by, the perfect day of miUenial gloiy Will burst forth upon the Church from the Sun of Righteousness, unmtercepted by any cloud of error or of darkness or of bigotry ; the Church of Christ shall be purified and perfected, made one and catholic, and shall acknow- ledge one Sovereign Pontiff, one Shepherd and Bishop OF souls, even Jesus Christ ; so will the prophetic word be verified, "There shall be one fold and one Shepherd." It was proposed to consider in. Some objections which might not probably - HAVE BEEN MET IN TfaE DISCUSSION OF THE FORMER BRANCHES OF THE SUBJECT. 1. A common objection urged by Roman Catholics j^ainst Protestantism, is, that it is destitute of unity. P it is meant that we have no real unity, doctrinal or spiritual, I deny the allegation, and appeal to the course which I have adopted -during these lectures. -¥otr afrkrojw that the speaker is a Wesley ah Methodist 416 LEOTURE X. ^mi^and yet in defining the principles of Protest- antisairheJi^^not, excepting in one single instance, and then only to^Kmrthat it coincides with Protestant standards generally, referred to a^ Melodist staudajd. I have taken up the standards of the Churches of^ England and Scotland, and have quoted from the Homilies and Articles of the one, and from the Confession and Catechisms of the other, as well as from one or two Continental Protestant authorities, thus demonstrating that in its leading principles. Protest- antism IS One. Roman Catholics manifest great anxiety to father upon Protestantism, th^ modern heresies of the Church, and even some of its ancient ones. Mormonism is a phase of Protestantism, and Millerism is a form of Protestantism, if we may credit Roman Catholic con- troversialists ; but these champions forget, that we have an equal tight to brand the Roman Catholic Thurch with Arianism, Pelagianism, Sabellianism, and a hun- dred other heresies which sprang up in the earlier centuries of the Church's history. Has this method been pursued in these lectures? Because Arius was a Bishop of the Church, have I fastened Arianism upon It ? Has this been my course ? I leave yourselves to reply. Then I add, you have no right, in describing Protestantism, to associate with it Mormonism or Uni- veralism ; or in writing about Protestants, to class them with those sections of the community, whose principles they tliemselvos eschew with quite as much determina- tion and consistency of purpose as the ancient Church eschewed the doctrines of Arius, and perhaps a lifijg .A:;;.-:' PROTESTANTISM. 417 more. I can hardly suppress a smile when I heai- Roman Catholics boast of their own unity in contrast , ^^with the diversities of Protestantism. The more I have .^examined this subject, the more convinced am I that Jit is a hollow unity, — a mere crust which overspreads and conceals the fiised and confused masses of cineroua and other substances that exist in the volcano beneath, and which are ready to belch out their fury and to involve in sudden destruction the myriads who walk over it with as much security as though it were an » everlasting rock. Unity ! consider the five sections^ into which the Roman Catholic Church is divided on the one subject of transubstantiation. Unity ! Look at the almost innumerable opinions which exist in the Church of Rome respecting the seat of its infaUibihty. Unity ! What shall we say of the three systems that prevail respecting the number and authority of Church Councils, some calling those general, and therefore infallible, which others designate particular, and there- fore fallible ? Unity ! Look at the variations which exist as to the particular efficacy of Extreme Unction, and as to the kind of adoration which should be paid to images. Unity ! What unity is there between the Doctors of one age and those of another ? Where is the unity of the Feathers ? Where is the unity of the Popes ? Is there then any justice, any consistency, in affirming that visible unity belongs to the true Church, and then to unchurch Piotestante, because they have it not. Where, I again ask, is tuk Umty of the Chdrch of Rome ? "^ I 418 LECTURE X. 2. Roman Catholics profess to object to Protest- antism because of the alleged vicious character of the Reformers. I am not intending to defend either the acts or the opinions of the authors of the Reformation. There were many things said and done in the sixteenth and seventeenth centuries by Protestants, which the Protestants of the present day uniformly condemn ; and I should indeed wonder if, in escaping from that pit of filth and corruption through which I have this evening conducted you, they had not retained upon their vestments some stains of pollution. What astonishes me is that they brought with them sq few ! But after all, the Reformers have been maligned, their failings have been magnified and multiplied to serve a purpose. Luther has been called a companion and disciple of the devil, because he dreamed at one time that he had a conflict with him, and at another time imagined himself to be actually contending with him. But what do you make of this ? His dream or his imagination, merely put into physical form, 'what every one of us has every day to contend with spiritually,— and those who perpetuate this slur upon the character of the great Reformer, for. want of something more tangible, would perhaps ijot be the worse of remembering what the Apostle Paul says : "We wres^e with principalities and powers and wicked spirits in high places," or what Peter advised : "Be sober, be vigilant, because your adversary the Devil as a roaring. lion goeth about seeking whom he may devour." I observe further, that these objections recoil with tenfold effect upon -those who contend that ^he 'Ptegrity ofjhe^ ^j^^''<^^^ ^as "ot aflfebted by the^ ^ y PROTESTANTISM. ^\^ impuifities that were lodged for centuries in the Papal ChaW ^nd beneath the very altars of Christendom, ^must now conclude this series of lectures. I am rateful to God on my own account that I was led to undertake this task. It is profitable to investigate the truth of God, and I may say, without any fear of being misunderstood, that I see a greater beauty than ever in the Gospel of Christ, especially in its doctrines of saving grace. Some have gone so fjir as to predict that such an examination into the claims of Roman Catholicism as that which I have been undertaking, would lead to my adoption of the faith with which I have thus been con- tending. Now, I am free to confess that I have learned many things during this discussion which I never knew before, but amongst other things, I have obtained a deeper conviction than I ever yet experienced, that the foundation upon which rest the principles of our glorious Protestantism, is firm as the Rock of ages. We have our peculiarities, and our inconsistencies, and our failings, but the princij.les are sound and everlasting • the rock is not weakened by the limpets which cleave' to Its surface, or by the gi-owth of weeds which fill up ite chmks^neither is it afi-ected by the winds which blow on it« surface, or by the billotvs which rage at its base. "The word op God liveth and abideth for EVER." 1 I intend to pursue in private the investigation of this great and momentous subject, and if in the order of 1 rovidence, my life be spared, and my lot should be to continue among you, I shall hope within a year from Jthis tim^ to conduct you^ through a somewhat «iTnib.r_ > ■ ^ . Ai.,--j'iiteia, 420 LECTURE X. w ilmgh perhaps shorter investigation of the principles of Koman Catholicism. Hitherto we have defended the principles of Protestantism, hereafter it may-be^esirablo nnd profitable to investigate and^to describe the features* of Roman Catholicism^ ^ . 1 am thankful also that an opportunity has been afforded me of proclaiming to such laige numbers, both Protestant and Catholic, the saving doctrines of the Gospel. Oh ! my hearers, this glopous gospel of the blessed God is beyond all price. It stands out from every ecclesiastfcal system— it soara above creeds,- formularies, liturgies, orders of ministers, churches,, altars, vestmenls, relics, masses. What are all these in comparison of the glorious system of saving truth ? We acknowledge that there are spurious forms of Protest- antism, bi^t,real Protestantism goes forth amongst the children of men and exclaims with Paul, " I deter- minb to know nothing among you save Jesus Christ and him crucified." 'The boast an*d oqly boast of true Protestantism is, " I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation to every one that believetli." If you ask me for a brief view of genuine Protestantism, my reply is : " God forbid that I .should glory save in the cross of our Lord Jesus Christ." If you demand from me an epitome of a l^rotcstant's faith and experience, here it is : " Could ray tears for ever flow. Could my feal no languor know, These for sin could not atone, ' ' Thou must save, and Thod alone, In my hand no price I bring, Simply to the Caoss I cling." I PROTESTANTISM. 421 i . My fellow-sinners, sufFer me, before I take my leave, • to remind you that. we are all hastening towards the eternal world, and that we shall all have to stand before the judgment seat of Christ. At that judgment bar, it ^ill not be demanded, are you Protestant or Catholic, but are yoii in Christ Jesus ? At that dread tribunal, we shall have to give an account of all that we have done in the body. 1 shall have to give account of what I have spoken to you in these lectures, and you will have to give account of what you have heard. You have been reminded of your sins ; has the view of them which you have obtained, humbled you before God? You have been directed to the Saviour; have you approached his cross for mercy ? You have been besought, by unnumbered arguments, to forsake the wickedness of your way; have you returned to the Lord "^ho has promised to have mercy upon you and abundantly to pardon? O come this evening to the altar of our common Christianity— the altar of prayer, the throne of grace ! Come ; though yoa feel yourself to be the chief of sinners : Come ; though your eyes H-i suffused with tears, and your heart be heavy with grief. Come through your oi)ly priest,, the High Priest of our Christipity, Jesu? Christ. Come, through the precious bldo^ of his only sacrifice which speaks and pleads on you? behalf before the throne of God. Come, for all things are now ready :— rThe Gospel is ready to instruct you ; th^ Holy Spirit is ready , to" influence your minds and enlighten your heai-ts :— the Saviour is now ready to save you. The Fathervis now ready to receive .—I ^itlP »I UII i | l iM^i l yi ii | || l. i y| i| |IH | l im ^M^ i » ||. i.i ^ ji .in 422 LECTURE X. his returning prodigal ; Angels are now ready to rejoice over your salvation ; " All heaven is ready to resound, The dead's alive, the lost is found." God bless you, my dear hearers ! On earth, we shall never all assemble together again. When we next meet, it will be at the bar of the Eternal ! May it be at the right hand of our glorious Judge ! And with this view let us cry to him in some such language as the follow- ing:— •' Jesus vouchsafe a pitying ray, j ' Be Thou my Light, be thou my Way To glorious happiness ; Ah 1 write the pardon on my he^ And whensoe'tl hence depart, Let me depart in peace." ▲MEN. CV ^ • ♦ ' 1 * . 1:. V « 1 ■■ . !* I • •» « ce ' -i^ ^ NOTE TO LECTURE X. all et, he 3W W- Additional testimonies, by Roman Catholic authors, of the corruption bf the Church of Rome previously to the Reformation. 1. St. Elizabeth, the Virgin, of Oetmany. ;^ These things saith the Iiord to the prelates. • The iniquity of the land/which ye have hidden, for the sake of silver and gold, ascends up before me like the smoke of a furnace. Are not the souls of whom you suflFocate in eternal fire through your avarice, more precious than silver and gold ? Therefore your religion accuses you before me. For behold yoi\ have caused your holiness to stink in the sight of the people, and it is turned into an abomination to me.' " 2. William of Paris— A monkish historian. "'The clergy have neither piety nor learning, but rather the foul vices of devils, and the most monstrous uncleanness and crimes. Their sins are not mere sins, but rather the most prodigious and dreadful crimes. They are no Church ; but rather Babylon, Egypt, ^d Sodom. The Prelates, instead of building the Church, dkstroy it and make a mock of Gbd." 3. St. (AUherine of Sienna. " In foriher times the clergy were moral and faithful, but in the present day they are wicked. AM as formerly, the bad were rare, so now the good are seldom seeq. Wherever you turn, you behold all the clergy, both secular and religious, prelates and those subject to them, small and great, old and young, infected with crime, pursuing riches and deliglits, neglecting the support of the poor and the care of souls, applying themselves to secular aflfiiirs, simoniacally selling the grace of the Holy Spirit, and mismanaging the affairs of the Church. Woe to their wretched _ JP J Jinhappy l i fe . J That whi c h - Ch rlat^Hr dmacd wiih Iom. \ 424 LECTURE X. suflFeiiiigs on tho cross, they waste with harlots ; they connpt souls redeemed with the blood of Christ. Tljey noufieh illegi- timatc chiWren with the patrimony of Christ," 4. John .KoJeizana— Archbishop of Prague. " I openly declare that the Church of Rome is Western Babylon, and that the Pope is Anti-christ, who has overwhelmed the worship of God with a heap of superstitions. There are few" priests followers of CLiii^t ; and almost all of them are avaricious, proud, ambitious, hypocritical and idle. They preach lies for the truth, and surpass thoir people in wickedness, instead of being tlieir guides in every kind of piety." .^I- \ rnipt llegi- tenly that ip of -iests ;iou8, 3 for d of BY THE SAME AUTHOR. ^^-^■v. >_-v.x-*.'v^/v,*.-v SECOND AND CHEAP EDITION OF THE PAITHFUL MIIISTEE: ^ Ptmirrial OF THE LATE REV. 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