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Ill USJC F0» THB INTO TUS CH BY WAY QUESTION ANB ■ ii « I n i » I II »i « < (( Se ren^ ali9iiys «o g*»« on w^ioer I© ,, , ^^K. ^^ BAM 1 Ftler, iii- 15. I rt '■ ;( 'f. T0 WHICH AftB MHOMIh BtiiMif wlijr Roman Ca^iolici mmM 10 tho IVoleiliiil l^K^kHi* ^^Miii MONTREAIi : ' JOHN COSCOBAIV, ^t.-', -f '* *•■ 1840. :v=l A PROFESSION Of THE if ■Wy- CAtHOLIC FAITH. I, N. N. with a firih faith^believe and profess all and aveiy one . of Ihos j thinn which are contained in the eraed, whieh the holy Roman Church makefh use of ; to wit^ I believe in one God, the Father Almighty, ma- ker or heaven and earth, of all things visible and invi- sible : and in one Lord Jesus Christ, the only begotten Son of God, and born of the Father before all ages : God cff Gba, Light of Light ; triie God of true God : begot- ten, not made, consubstantial to the Father, by whom lU things were made. Who, for us men, ana for our sidvttioiK came down from heaven, and was incarnate by the H[oly Ghost of the Virgin Mary, and was made man. Was crucified also for us under Pontius Pilate : hff sufiered atrd was biiriedj and the third day he rose agsiiiy aceoiittinr to the Scriptures : he ascended into. heaven ; sits at we right hand of the Father, and is to come nf^n with glory to judce the living and the dead; of *who6e kingdom there shall be no end. And in the Hlriir CMiost, the Lord and Hfe-giver, who ploceedt irom the Father and the Son, who toother with the Father * and the Son is adored and glorified, who spoke by the Prophets, and (I believe) One, Holy, Catholic and Apostolic Church : I confess one Baptism for the remis- sion of inns: and I Took for the resurrection of the dead, 'and-te life of the world to come. I iljkt steadfasUv admit and embrace Apostolical and •ecMilaitical Traditions^ and all other obsenrinces and pOMtitatio&s of the same church. \ / t" o Catholic faith, Sic. S I also admit the holy Scripture according to ^at sense, which our holy mother tne Church has neki|and does hold, to which it belongs to judge of the true sense and interpretation of the Scriptures : neither will 1 ever take and interpret them otherwise than accofdi&g to the unanimous consent of the Fathers. I sdso profess, that there are truly and properly seven sacraments of the new law, instituted by Jeiui Cliriili our Lord, and necessary for the salvation that the gaints reigning together with Chrisly are to be honoured and inirocated, and that they offer TOayen to God for us, and that their relies are to be heid'i#1reheration. I iMit fia^ljr assert, that the Images of Christ, of the Mother of God, erer virgin, and a!so of other 8aints, may be had and retained, and that due honour and re-r oan^n afe4o be given them. ? (a lio aftrm ^at the power of Indulgences was left }Bf Christ in ^e Church, and that the use of them is moit i^holeMme to the Christian people. ' fl ai^owMge ^e Holy, Catholic, Apo^lic, Roman CSiiMh lor the mother and mistress or all elMii|hes t imi,l wemise true obedience to the Bishop of Kome, tmcimmt^ %i. Peter, PrhiCQ of |be Apostles, and Vicar #Jiraa<%rlit. ^ I UkWUe undoubtedly receive and profess aH other IMiigt d<^ivered, defined, and declared, by the sacred ^itfioni^ ittd g<»i)erai touncrl^; and particularly by the biriy toxmeil (if Trentt. And I condemn, tejeiit and an* Mx$MSz$ all ^ilbm eoQtrary tiiereto, and aH hete^es ifMi&i ti|^ f^vch Siaa cbndeuned, rejected and anatha-^ J^ |f*3/ 4o at this present freely jfrofeu, and sin- ^^^,&pld this true Catholic Faith, ^thput which no lot e^ ha saved: and I promise most constptly to re-> Ip 4&d coQfess the same entire an^ iuviolaU;^ wUh M^a Msisiance to ^e end o( my life. 4' iiii iiHiw»^vjaiMi' ,j)"*i*iS ^*fe THE GROUNDS OF THK CATHOLIC DOCTRINE. Contained in the Profesiion ofFatth efFlUS If. «? 4 CHAP. I.— 0//Ae Church. Q. WHAT is your profession as to the article of the church? A. It is contained in those words of the Niicena Creed, '* I helieve one, holy» catholic and apo»» tolic church." Q. What do you gather from these words ? A. 1 . That Jesus Christ has always a true churdi upon earth. 2. That this church is always on^^ |^ the union of all her members in one faith and caiii* munion, 3. That she is always pure and holy im her doctrine and terms of communion^ and conae- quently always free from pernicious errorpu 4* That she is catholic, that is, universal, by being t^a church of all ages^and more or less of all nations* 5. That this church must have in her a suceession frokn the apostles, and a lawful mission derived from them. 6r Which follows from all the rest,that thii true church of Christ cannot be any of the Protei- lant sects, but must be the ancient church, copi- rounicating with the Pope or Bishop of Rome. SECT. I. Thai Christ hai dways a true Church upon earih? Q. How do you prove that Christ has always a true church upon earth ? A. From many plain texts of scripture, In which 'a 2 e THB GROUNDS OF kii promised, or foretold!, that the church, or kingdom established by Chrtgti should stand until the end of the world. Matt. 16, v. 18, *^ Thou art yietei^ % e. a roek)i and upon this rock I ^^ill' btdld my church, and the gatei of hell shall ot ptvvill i^int it/' Matt. 28. V. 19, 2a« << Gomg thpieibre, teach all nations, baptizing them, ^c Teiitiinis them to observe all things wh^t^Ner^ I haye coqamanded you : and behold I am wittr yoti aH dfiys, even to the consummation of the; worU/* rs. 71. v. 5, 7. << And he shall continue witl^the sun and before the moon, throughput all f^nenitidns.** ^* CATHOLIC DOCTRINE, &C. 7 f< ft greal mountaio filling the whole eaitki.'* MaU«r^ 5. V. 14>. as *< a city on a mountain wlMh cannot/ be hid." I«a.60. v. 11, 1^ aa < tpostlcMi ^ with »' Matt* le spirit ' John^ ^t rotestant J church lurchof ,1^ ictaries ? the fore- irist can lad a vi- t*s time ; inded by. That the ." Matt. 3t, which 4. there- no otWer IS always e Chriit'i r modern ince the I into the into the world 1500 years too late to be the rdigiua or church of Christ* ^ > 8dly. The true church of Christ, in virtue of the promises both of the Old and New Testament, was |o cemiouo pure and holy in her doctrine and terms of eommunion in all ages, even to the end ff the n'orld, as we have seen, sect. 3, and conse- quently, could never stand in need of a Protestant re/brmaiian; therefore, that which was of old, the true church of Christ, must still be so ; and it is in vain to seek for the true church amongst any of the sects oi^ pretenders to rejormaiion ; because they all build upon a wrong foundation, that is, upon the supposition that the church of Christ was for many ages gone astray, . Sdly. The true church of Christ must be Catho- , lie or Universal, she must not only be the church of all ages, but also more or less the church of all jiations, as we also have seen, sect, 4. She must be apostolical, by a succession and mission derived from the apostles, as we have also seen, sect. 5. Now these characters cannot agree to any of our modern sects, but only to the as we have •een, section Z <%.t' 16 THE GROUNDS OF CHAP. Ih—Of Scnptvre and TradUum^-^ Q. What igyour belief codqernihg the Scripturcl A« That it is to be received by the chriauan a»> the iDfallible word of God. Q. Do you look upon the Scriptureto be cleit and pliain in all points necessary ; that is, ih M such points wherein our salvation is so fftr ^o«l- cernedi that the misunderstanding and miti^t^«r predng of it may endanger our eternal welfare t A. No : because 8t. Peter assures us, 2. Pet. $7 V. 16. That in St. Paul's Epistles there are soi^e things hard fg be understood^ which the unkaifiifd and unstable wresiy as they do also the other Scrip- tuvesy io ihtif own destrvciion. Q. How then is the danger to be avoided ? t A. By taking the meaning and interpretation ^f the Scripture from the same hand from which we received the book itself, that is, from the chureb. Q. Why may not every particular christian haw liberty to interpret the Scripture according toh}a own private judgment^ without regard to the iii- terpretation of the church ? A, ~ made *2^\y — ."because as men's judgments are as diffiereot as iheir faces, such liberty as this roust needs pro- duce as many religions ahnost as men. Sdly — Be- cause Christ has left his churc^ and her paatori and teachers to be our guides in all controversies relating to religion, and consequently in ^he under- standing of holy writ, Epb. 4. v. 1 1 , 1 2, 4^c. <*Soroe indeed he gave to be apostles, and some prophets* and others evangelistSi and others pastors and teach wprk ofCh and parfe< fulnef dren, every in cri But alltfi Henc Kives that li chttrc %th ritof ? V* a- faith c this Sc ntoiou A. and ei aaciei Q. A. I^line^ •pottl cnnrc CATHOLIC DOCTRINE, &C. 17 criDfttil^ risUaii a»v be clelt is, WtA fkrboil- eJTare t I. Pet. jr are soi^B mleatiied ded ? 1 station ^f irhich we I church, ian hav* ng to hjb the id- •ipture it ]. V. 2Ql diflRereot Bedapro- ' pastcri roveriie* le uoder- :. <*Some ropheti, tors and teachers. For the perfecting of the saintt, for the wprk of the ministry, unto the edifying of the body of Christ : TiH we all meet in the unitv of faith, and of the knowl<*dge of the Son of God, unto a perfect man, unto the measure of the age of the fulness of Christ : That we may not tiow be chiK dren, tossed to and fro, and carried about with every witid of doctrine, in the wickedness of men, in craftiness by which they lie in wait to deceive* But performfbg the truth in charhy, we may in al) things grow up in him who is the head Christ.'* Hence, St. John, in his firit epistle, chap. 4« v. 6. pyes us this rule for the trying of spirits : **He thit knoweth God, heareth us, (the pastors of the chorch) " He that is not of God, heareth not us. %y this we know the spirit of truth, and the spi- rit of error.'' 'iCt. Why does the church in her profession of faith oblige her children never to take or interpret this iScripture otherwise than according to the una- nifooas consent of the holy fathers ? A* To arm them against the danger of novelty and error : Proverbs, 22* v. 28. ** Remove notthe aaicient land-mark which thy fathers have set*" SECT. I. Of Apostolical and Ecdesiaitical Traditiont, Q. What do you mean by apostolical traditions ? A* All such pelnts of faith, or cluirch difci- Inline, which were taueht or established b^ the •pottles, and have carefully been preserved m this cnorch ever since. :i'A. tt^:t' ■^B^dimi^'^. X « w THE aROUNDS OP Q. What difference is there betwe^ apottloii- cal aitd ecclesiastical traditions ? A. The difference is this, that apostolical tra* dkiona are those which had their origin or Insti* tnlion from the apostles, such as infants' haptisnn the L(Hrd<8 da}r, receiving the sacraments, fjis^ng, &c> Ecclesiastical traditions are such^as had their iostitudon from the church, as holidays and fasts ordained by the church. Q. How are wo to know what tmditiona are truly apostolical, and what are not 1 j . A« In the same manner and by tb9 lame au« thority by which we know what Scripturos ar« apostolical, and what not ; that it bv the imtho- rity of the apostolical church, guid«»d by the j»- erring Spiritof God* , Ci' But why should not the Scripturoalont bt die rule of our faltb^ without having raoonrso to apoatolical traditions t Ij i A«> Becaufo witfaMiut the helpofapo«loli^.tri« dition; we cannot so mkuch a^ teU what is Sk^ptMiw^ and whatnot* 2* Because infantu' babtism, and several other necessary articles, are ettber not «t all contained in Scripture, or at least art not f^aia in Scripture without the help of traditiout Q. What scripture can you bring in favour of traditions? A. *' Therefore, brethren, stand fast, and hoM the uradidons which you havel«imed, whether by word» or by our epiatie,*' 2 Tbes. 2* v« 14. «< Ask thy Father and he will shew thee f thy elderty a&d they will tell thee," Deut. 32* ▼* 7* See Piidn, pottioii. c^l tra- »r Instil id tbotr Hi fatts »na aro me au« iMitb* ripum, OD, and ( not at tphtta rpurof dhoM hethy Pialiii, CXTUOLIC DOCTAINV, &C. 1 9, V. 5, 6, 7. 1 Cor. 1 1 . v. 2. 2 Thes. 2. v. 6, 2 Tim. I, V. }$' C. 2. v. 2. C. 3- v. H. SECT. II. Of ike IMtifumces tmd Constitutions of the Olttrcft. Q. Why do jou make profession of admitting and embracing all the ordinances and constitu- tions of the church ? A. Because Christ has commanded, "He that heareth you, heareth me, and he that despiseth you, despfseth me," Luke iO. v. 16. "As my Father bath sent me, even so I send you.'' John 20. V. 21. Hence St. Paul, Heb. 13. v. 17 tolls us, ** Obey your prelates and be subject to them.", Q. Why does the church command so m^y holy-days to be kept : is it not enongh fo keep the Sunday holy 1 A. God, in the old law, did not ordain it enough to Hppoint the weekly Sabbath, which was the Si- ttirdifiv ; but also ordained several other festivals, as that of the Pas^over^ in memory of the delivery of his |>^ople> from the Egyptian bondage, that of the weeks or Pentecost, that of the Tabemacies, &c., and the church has done the same in the new law, to celebrate the n^emory of the chief mysteries of our redemption, and to bless God in his saints. And in this Protestants seem to agree with us, by appointing almost all the same holy- days in their common prayer-book. Q. Is it not*^aid in the law, £xod. 20. v. 9. ^ Six days shalt thou labour and do all thy work," &c. Why then should the church derogate from this part of the commandment ? A, This was to be understood in case no holiday / 20 tttt GRoaNDs lor I > catiie in (1)6 week ; otherwise the law would' cpn- Iradict itself, when ih the 23d chap, of lleviticus, it appoints so many other holidays besides the SablM^b, with command to abstain from all ser- vile wf)«ks on them» Q. As to fasting days, do you look upon it smful to eat meat on these days without iiecessity ? A* Yes i because it is a sin to disobey the churchy ** |/*A(f neglect to hear the church let him be to ihte m ah^hem and a publican,'^ Matt. 18, v. 17. ft,. Ppes not Christ say, Matthew 13. v. ll.^« 27iof( 1/iilmhffdkinto tite mouth does not defile g. m(m?^ ^ Tflie^; ii is ^ -aay ttncieanness In the inea^(4» IfK^^ anciei^t ^^9tit« j]nao;ine(l) or any dirt or (^ust w]haGbfria,y«Uck to it^^^ eating it without first washniig the hknds (pt which case eiir Lord speaks in the ^xts here quoted) which can defile the soul ; for every crea- ture df God is good, and whatsoeycr corporal filth enters in- at ^e moutn is cast fortti into the draught: but that wfaick defiles the soul, when a person eals meat on a fpistingdfur) is the ^'^^^^^^ ^^ ^^^ hearti in trans- gressing ue precepts p| the church of God« In like manner wbei^ A^sqi eat of the forbidden filiit, it was not ^w]^ey^id^n entered in by the mouth, but the diso- i y j|l|y ^^ .iAk^ iaw of God, which diefiled him* CHAR III.— 0/Me flfocroifiwto. Q. What do you mean by a Sacrament t A. An indtiiutioiv ofChnst eonsisting in some out- ward sign or ceremony| by which grace Is given to the aou) of the worthy receiver. * Qti How many sueh sacraments dd ydu find in scripture ? t A. These seven, Eaptismi Cannrmation, Eucharist, Penanta, Extreme-Unction (or the anointing of the sick) Holy Orders, and Matrimony. Qh,WW Scripture have you for B^tism? A. John^ 3. v. o.<( Unless a man be born again of wa- Ihf of CATHOUC DOCTRINE^ &C. 21 ;er and the Holy Ghost, he cannot enter into the king- dom of God." Matt. 28. v. 19. « Going therefore, teach yo all nations ; baptizine them in the name of the fa- ther, and of the Son, and of the Holy Ghost." Q. How do you prove that this commission given to the apostles of baptizing christians is to be understood of baptism administered in water-? A. From the belief and practice of the church of phrist in all ages, alnd of the' apostles themselves ; w^ administered baptism in water; Acts, 8. y. d6L 38.> the order for the visitation of the sick We rgivfn him.^* r Q. What is H<^1^, Orders 1 A, A sacrament instituted by Christ, by which bish- 4^1 priiestSy &c. are consecrated ^^ tneir respective WctioiiSy ^d receive grace to discharge them well. Q. W^en (U4 Christ institute the ^acranfiemt of liolyOrdcrit A* At his last supper, #heii he made his apos- tielpnestSi by giving them thepoweip ofCQnse- <;(atEpg the bread and wine into his b<])dy and tSlopd, Liike, 22. V. 19. ** Do this for a com^emo' rati(n!^ qf pte.^ To which he added, aftpr his re^ur- iiectipPi ihe power of fprgiving the sins of th^ pe-: ^I^Ceiit» John, 20. V. 22» 2S. w *. w do you |>rova that Matrtmony is a Sa- <|:rament1 '^^ ' >^- CATHOLIC pOfCTRlNC, &C. U5 h bciri ;h bish- )ective veil. 6Qt of apos- ppnse- and (thily? omhe I Tim. a thee kn. 4. Ihee, eim- ityh^ in«ti- defV» aSa- A. Because it is a conjunction made and sanc- tified hj GofI himself^ and not to be dissolved by any power of rtian ; as being a sacred sign or mys- terious representation pf the indissoluble union of Christ and his church* Ephes. 5, v. 31, 92* ^< For this cause shall a naan feave his father and mo- ther, and shall cleave to his wifjp, ]ftnd they «baU be two in oilefl^. This is a great sacrament, bu^ I speak in Christ and in the ehurch.'* Q. Why does not th^ church allow 0f the mar- riage of the clergy I A . Because upon th^r enterii^g into holy orders, they make a vow or solemn promise to God and the church to live continently : now the breach of such a vow as this would be a great sin, wit** ness St. Paul, 1 Tim. 5. v. 11, 12- where speakmg of widows that are fbr marrying afler having made such a vow as this, he ii^ they wor«is t>f Chrbt, re- peated in so many places, (;annot be verified^ with- B» bed, faitl] Q VOUI A last! one will 67« Catholic DocrhiNiB, &c. 31 she gave the holy communion in one kind, for tn-^ stance, to children, to the sick, to the faithful in time of perspcution, to be carried home with them; &c., as appears from the most certain mo- numents of antiquity. Q. Bat are not the faithful thus deprived of a great part of the grace of the sacrament ? ^. No ; because under one kind they receive the same, as they would do under both ; insomuch as they receive Christ himself whole; and entirc> the author and fountain of all graces. Q- Wiiy then should the priest in the mass re- ceive in both kinds any more than the rest ol'ihe faithful] A. Because the mass being a sacrifice, in which, by the institution of our Lord, the shedding of bti blood and his death were to be in a lively manner represented ; it is requisite that the priest, who i» the minister of Christ, offers this sacrilice, thoukt for the more lively representing of tha separation of Christ's Blood from his Body, consecrate and receive in both l:inds» as ofteii as he sayanmss^ whereast at other t^-?es neither priest nor bish* qps, nor the pope liimselfy even upon their death bed, receive any otherwise than the reat^f the faithful, viz. in one kind only. Q. Have you any texts of Scriptort thai: fa-" vours communion in one kind '; A. Yea : Ist, all such texts at promise ever- lasting life to them that receiye« though but in one kind ; a? John, 6. v. M^ '' The bread that I will give it my flesh, for the life of the world| v. 57* He that eatech my flethi and drinketh my •82 THE GROIXKD^ OF hktodf abidetli in me and I in bim, v. 58, He that eateth me the same also shall Jive by fue.'' 2(117) All such texts as make mention of the faithful receiving the holy communion under the name of breaking of bread without any mention of the cup, as Acts, 2. v. 42. " They were persever- ing in the doctrine of the apostles and in the com- munication of the breaking of bread, and in pray- ers. V. 46. " Continuing daily with one accord in the temple, and breaking bread from house to house, Acts, 20; v. 7. ** And on the first daV of the week, when we a$«sembled to break brea(|| Luke, ^4, y. 30, SI. "He took bread and blessed and brake, and gave to tlncm. And their ey6>s were opened, ^nd they knew him.: and he vanished out of their sight, J Cpr. 10. v. ).7- ** We being many, * ^re one bread) one body, all who partake of one bread," , 3dly, 1 Cor. 11. v. 27. Where the aposfle de- clares that whosoever receives under either kind unworthily, is guilty both of the body and blood of Christ, '* Whosoever shall eat this bread, dr drink this cup of the Lord uiiwqrthily, shall be guilty of the body and blood of the Lord."-^ Where the Protestant translators have evidently corrupted the Text by putting in mid drink^ in- stead of * or drinks* as it is in tiie original. Q* What are the reasons whv the church does not give thjB communion to all her children iii both khtds? A. Ist) Because of the danger of smllinethe blood of Christ, which could hardly be avoided, if all were to receive the cup. 2dly^ because considering how soon wine decays, the sacrament could not well be kept for the sick in both kinds. 3dly, because sQi^e.cpnstitu- THE CATHOLIC TOCTiUlfE, &C. 33 tions can neither enilurc the taste nor sm^ll c^ >vine.r^ 4thlyy because true wine in some coiurtries is very hard to be met with* 5thly, In fine, in opposition to those heretics that deny that Christ is received whole and en- tire under either kind. CHAP. Yh— Of the Mass. Q. What is the Catholic Doctrine as to the Mass ? A, That in the Mass there is offered to God a true, proper, arid propitiatory sacrifice for the living and the dead. Q, What do you mean by the Mass ? A. The consecration and oblation of the body and blood of Christ under the sacramental veils or appearances of bread and wine : so that the matt wass instituted by Christ himself at his last slipper : Christ himself said the first Mass ; and ordained that his apostles and their successors should do the like. '* Do this for a commemora- tion of me/- I.uke, 22. Q. What do yoii mean by a propitiatory sacrifice? A. A sacrifice for obtaining mercy, or by which God is voQved to mercy. Q. ilovv do you prove that the Mass is such a sacrifice t ' A. Because in the Mass, Christ himself, as we have teen, chap. 4. is really present, andby virrue of the consecration is there exhibited and present- ed to the eternal Father under the sacramental veiii, which by their separate consecration repre- sent his death. Now what can more move Cod to mercy than the oblation of his only Son, there really present, and under this figure of death re- pr^ientiog tcThis Father that death which he suf- fered forus. 34 THE GROUNDS OF Q. What scripture do you bring for this 1 A. The words of consecration as th^y are relat- ed by St. I^uke, chap. 22. v. i9, 20. ** This is roy llody, which is given for you. This is the chalice, the New Testament in my Blood, which shall be fil^J for you.'' If the cup be sbe^ for us, that is for our sinSt it muat needs be a propitiatory, at lea&t by applying to us the fruits of the bli^Miy sacrifice of the cross. Q. What other text of the FGrijvture do Mie fa- thers spply to the sa. For obtaining grace and all neces- •ary blessings from God. 56 THE GROUNDS OF It CHAP. VIL—Of Purgatoi-y. Q. What is the doctrine of the church as to this point? A. We constantly hold, that there is a Purgatory ; 9nd that the souls therein detained are helped by the stiffrages of the faitlifuK That is, bj* the prayers and alms offered for thcm}and principally by the holy saciri- fice of the Mass. Q. What do you mean by Purgatory ? A. A middle state of souls, who depart this life ill God's gracC) yet not without some lesser statics or siiiU or punishment, which retard theiti frovti enteriiig nea* ven. But as to the partictilar place where these souls suffer, or the quality of the torments which they suffer, th^' church has decided nothing Q. What soii of Christians then go to Purgatory 7 , A*,l8t, Such as die guilty of lesser sins, which we oon^o^ly call yenia}; as many christians 4o^ who eHh- er^hy suddf°i^ death; or otherwise, are taken out of this fife {^fore they have repented for these ordinary fail- itigs. 2dly,^uch as have been formerly ^itiltt of great* er slhs^ ai^d have'not made full satisfaction for^em to liVineJtfi^a: . cKr^trnj %rW)iy dayou say that those who die guilty dfi^ser sins go to Purgatory ? . A. Becanse such as depart this life before they hare repented for these venial frailties and imperfections, cannot be supposed to be condemned to the eternal tor- ments of heii,' since the sins of which they are guilty are but small^ which even God's best servants are more or less liable to. Nor can they go straight to heaven iii this s^te^ because the scripture assures us, Apocalype, 21 . V. 27. < There shall not enter' iiito it any thing dBfited.* ' Now every sin, be it ever so small, cartainly defileth the soul: hence our Saviour assures us, that w^ are to render an account even for every idle word,Mat.|l.v.6. THE CATHOLIC DOCTRINE, &C. Vf render an account even for every i'He vvonl,lVf att. 13. v. <{« Q. Upon what then do you groimJ your belief of pur- gatory? A. Upon scripture^ traditioni and reason. Q. How Upon sciipture ? A. Because the scripture in many places ass^ret im that, ^^ Chd will render to every one according to hi$ worksJ*^ Ps. 62. v. 12. Matt. 16. v. 27. Horn. % V,t. Apoc. 22. V. 12. Now tl.is would not be trtie, if there was no such thing as purg^atory, for how would God ren- dei- to every one according to his works, if such as die in the ^lilt of any even the least sin^ which they have nci tukexi care to blot out by repentance^ would never- theless go strai-;ht to heaven. Q; Have you any other texts which the fathens and: ecclesiastical writers interpret of purgatory ? A. Yes, 1 Cor. 3* v. 13, 14, 16. ^^ Every man^s v)ork shall be manifest : for the day of the Lord shall declare it, becaiLse it shall l)e revealed in fire i and the fire shall try everij man's work of what sort it is. If any main?9 work abide which he hath built thereupon^ [that is upon ilie foundation which is Jesus Christ, v« 11.] he shaU re- ceive a reward' If any man^s worh mm he shall suffer loss : hut he himself slml be saved, yet so ashy fireJ^ — From which text it appears, that s\ich as in their faith, and in the practice of their liveS|, have stuck to the foun- dation, which is Chiist Jesus, so as not to forfeit his grace by mortal sin, though they have' otherwise been guilty of great imperfection, by building wood, hay, and stubole [V. 12 ] upon this foundation ; it appears, I say, that such as these, according to the ApostU, must p^ss through a fiery trial at the time that every man's work shall be m^de manifest; which is not until next life; and that they shall be saved indeed, yet so as by fire^ that is by bairsing first throudi purgatory • :2dly, llatt. 5. v. 2d, 26* < Be at agreemml k»^ thy ad*- I ; I THE GROUNDS OF isersary betimes , whilst th4)u art in the way with him ; hst perhaps^ the adversary ddiver thee to the judge f and the judge dkiver thee tc vie officer y and he cast intopru »oj».' Jmcn, I say to thee^ ihoushait not go ouijrom thence HiU thou repay the last farthing,* Which text St. Cyprian, one of the most ancient fathers, understands of the prison of purgatory, Epis. 52. ad Antonium. Sdly. Matt. 12. V. 32, « Irhosoever speaketh against the Holy Qhosty it shall not be forgiven Aim, neither in this world nor tn the world to come.** Which last words plainly imply that some sins which are not forgiven in mis world may be forgiven in the world to eome : otherwise why should our Saviour make any men- tion of forgiveness in the woi id id come ? Now if there mmy be any forgiveness of sins in the world to come, there must he a purgatory ; for in hell there is no for- giyenes8,'and in neaven no sin. Besides, a middle place is also implied, 1 Pet. 3. r IS, 19,2&. where Christ is said by his spirit to have gone aad preached to the spirits in prison, which sometime were disobedient, &c. Which prison could be no other than piirffatory : for as to the spirits that were in the pHiOD of lielly Christ certainly did not preach to them* % How do you ground the belief of purgatory upon tiidiiioh? » A* Because) both the Jewish church long before our Savidur'li coming, and the Christian church, from the Ti^ beginning in all ages and in all nations, effered ^yert and sacrifice for the repose and relief ci the latuiful departed *, as appears in re^rd to the Jews from S li^icch. IS, where this practice is approved of, which %oolis cif Maccabees the church,8ays St Aumstine, L. 2. da* dlr. dei. c* accounts canonical, thoun Uie Jcwi not« And in regar". of the Christian chnrcn, fbt same is evident from the fathers and the most ancient litur- giei. K«w inch prayers as these eridently imply the be- uef of a purgatory : for souls in heaven itand u no need CATHOLIC DOCTRINBi &C. S9 of prayers^ and those in hell cannot be bettered by them. Q. How do you ground the belief of purgatory upon reason? A. Because reason clearly teaches these two tilings. Ist^.That all and every sin how small soever deserves punishment. — ^2dly, That some sins are so small, either through the levity of the matter, or for want of full de* fiberttion in the action, as not to deserve eternal pun- ishment. From whence it is plain, that besides the ]^ace of eternal punishment whtcn we call hell, there must be also a place of temporal punishment for such as die with little sins, and this we call purgatoxy. CHAP. vni. of the Ventraiim and Inoocatwn ofSainti. Q. What is the Catholic doctrine touching the y^ae- ration and invocation of saints ? A. We are taught, Ist, That there is an^honour and veneration due to the angels and saints, 2dly,^ That they offer up prayers to God for ns* ddly. That it is good and profitwle to invoke them, that is, to have recomse to their intereestdon and prayers* 4thly^ That their relict are to be had in veneration. SECT. L— QftAe Veneration of the Angdi mid 8amt$^ Q. How de y«« prove that there is an honour and ve- neration due to the angels and saints ? A* Because they are God's angels and saints, that is to say, most faithful servants, and messengers, and favou- jf tes of the King of kings, who having highly honored most eminent and supernatural j^ftsof nace and glory, which make them truly worthy of our nonor and vene- ration,aiid therefore we give it to them as their due, tc- eerding.to that of the apostle, Horn. 13. v. 7. « honor ta whom honor is due." / #0 TttS Gn00N'r;9 OF Sdty, Eefcanse the angels of God are our guar- diahs, ^iitors^and i'overnors: as appears from mativ texts of scriplurts Ps 90. v. II, i2. ** He shalf give hi^ angels cMart»e over tbee to keep thee in all thy ways ; in ihcir Iiantls, they shall hear thee up, lest thou dash thy foot against a stone.'" Matt. 18. V. 10. " See that you despise iTot one pf thei.e Utile ones : for I «say to you, thai tht^rftngeU in heaven always see tl e face of my Feather who is in heaven.'* Heb. 1, 14. ** Are ihry not all n»ini - tering spirits sent to minister for them who shtill receive the inheritance of salvation. " It is there- fore evidently the will of God that We should have a reKgious Veneration for these heavenJy guar- dians. Exodus, 2P^. V. 20,21. ♦* Behold I will send an anj^el before thee to feeep thee in thy jotirney and to b^ihg thee into the place that 1 h^ve pre- pared j take notice of him, and hear hh voice, and do not think hina one that is to be contemn* ed, for my narae is in hitn.'' 4>th]y, fiecaiKe God has promised to his saints a power over all nations, Apoc. 2. v. 26, 67. *He that shall overcome and keep my words unto the end) to him wrll I give powpr over the nations : and he shall rule thetu with a rod of iron. As 1 deceived of my Father.*' Apoc. 5. v. lO. *'1 hou basmade us unto our (.*od a Kingdom and Priests, and we ihall tvign on tlie earth.'' Thefore all tiationi ought to honor t!,e sainl-^, as having re- ceived from God this kingly power overihertt. dthly, Fecause we have instances in icHpture of hanorand veneration paid to the nngels b) the iervants of God; see Jo hua, 5. v. i-^^ IJ. CATHOLIC DOCTRINIS, &C. 6thly, Bee ause the church in all ages has piid this honor and veneration to the saints by erecting churches and keeping hwle(lj^e. Hencp, I John, 3. v. 2, it is written, ** wt ukull be like him, (God) for we shall see him as he w.*' — • No y it Is certain that the servants of God, in this woaW^ by a special light of gracehave often known things that )Ki';sed at a great distance, as Elisha, 2 Kings^ 5. knew w at passed between N.'iaman and his servant Gchazi, an 1 2 Kings, 6. what was done in the king of Syria's priviate chamber. It is also certain, that tne devils by the nnere light of nature know what passes amongst us, as ippears in many places in the book of Job, and by their b^ing our accusers, Apoc. 12. v. 10. Therefore we canhtft teasonabiy question, bui that thesailits inheV vefn know the petitions that #e a^dtess unto them. 5thly, In fine, because it is Weak reasoning; to atgue fvom our cbfporal heaHng, (the object b{ wLich being sound, thati^ a motion or undulation of the air, eannot reach be^rond a certain distance), concerning the hear- ing of s'pirits Ivhichis independent on sound, andeonse** queasly independent of distatio^ ; though the manner of jjt Im hard enough to explicate to those who know no oth- er hearing but that of the corporal ear. Q. Have you on V other warrant, in scripture for the la vocation of angels and saints V A. Yes ; we have the example of God's best servant*. Thus Jocob, Gen. 48. v. 15, 16. begs the blessing of his at\gel gu^iirdian for his two grandsons^ Ephraim and Ma- nasseh' << God in whose si^t my fathers Abraham ana Isaac walked, God, that feedeth me from my youth un- til this day : The angel that delivered me from all these .XA- 48 THE GROUNDS OF evils bless these bovs.^' The same, Jacob^ Osee, 12. t. 4. ** wept and maae supplication to an angel," and St. John, Apoc. 1. V. 4. writing to the seven churches of Asia, petitions for the intercession of the seven angels in their favour. << Grace be unto you, and peace from him, who is, and who was, and who is to come, and from the seven spints which are before his throne." SECT. IV-— O/JRrfic*. Q. What do you mean by Relics ? • . A. The bodies or bones of Saints ; of any thing e]st that has belonged to them. Q. What grounds have you for paying a veneration to the relics of the Siunts ? A. Besides the ancient tradition and practice of the first ages, attested by the best monuments of antiquity, we have been warranted to do so by many iUustrious miracles done at the tombs and hy the relics of the saints, (see St. Augustine, L. 2^. of the citj^ of God, ch. 8.) which God who is truth and sanctity itself, would nhvBt have effected, if this honor paid to the precious remnants of his servant! was not agreeable to him. Q* Have you ai^ instances in scripture of nuracles done by relics ? A. Yes, we read, 2 Kings, IS. v. 21. of a dead man raised to life by the bones of the prophet Elisha ; and Acts, 19. v. 12. <| from the body of Paul, were brought unto the sick, handkerchiefs and aprons, and the diseases departed from them, and the wicked spirits went out of them^" CHAP. IX Of Images. Q. What is your doctrine as to Images 1 A. We hold that the images or pictures of Christ, of his blessed mother ever virgin, and of other saints, are to be had and retained ; and that due honor and veneration are to bo given to thsm. i ch th< \i TUt CATHOLIC DOCTRINE, &C, €9 12. T. ndSt. hes of aiigcls B from dffom oration of the iquity, strious ofth« ody ch. would reciotts n* liraeles I dead rophet [)dy of chiefs ihetn, ! -k res of and of id that th«in. Q. Do you not worship images ? A. No, by no means ; if by worsliip you mean divine honor : for this we do not give the highest angel or saint, not even to the virgin Mary> much less to images. Q. Do you npt pray to imeges 1 A. No, we dd not, because as both our cate- chism and common sense teach us, they can nei- ther see, nor hear, nor help us. Q. Why then do you pray before an image or crucifix? A. Because the sight of a good picture or image» for example, of Christ upon the Cross, helps to enkindle devotion in our hearts towards him that has loved us to that excess as to lay down his life for the love of us. Q. Are you taught to put your trust and confi- dence in images, as the heathens did in their idols; • as if there were a certain virtue^ power or divini« ty residing in them T A. No, we are expressly taught the contrary by the council of Trent, Session 25. Q. How do you prove, that it is lawful to make or keep Images of Christ and his saints ? A. Because God himself commanded Mosesy Exod. 25. v. 18, 19, 20, 21. to make two cberu- bims of beaten gold, and place them at the two ends of the mercy seat, over the ark of the cove- nant, in the very sanctuary. << Thence*, sat/s he, v. 22. will I give orders, and will speak to thee over the propitiatory, and from the midst of the two cherubims which shall be upon the ark of the te%> Un^onyi all things which I will command the cl^l- n mn oRouNDs or 50 dren of Israel bv thee." God also comrrmnd- 0, and paitors the guides of divine appoin^pnept. wbic^ Phrifthas established to bcourconiluotors in the ^i.j to a happy eternity ; it foUovi^ that we^ ^ should without further hesitation believe and pro-^^ fesiS what this church and her |»wlors believe and profess t and condemn and reject, what they con- detnn and roiect: 9ssurii\g ourselves, that bv do-, ing this we shall be te we particularly dedikre our assent to the decrees of thi$ council as being levelled against these heresies which have been most prevatent in those two last ages. May the God of unity, peace and truth, by his infinite mercy conduct ail chriitians lo unity, pC^CC; and truth. Amn, Jtmn* mr 57 AN APPENDIX. IN which are l)riefly propped th^ motives, or ra- tional inducements to the C&ihoYic faith, which ac- cording to Dr. Jeremy TkyldlFj a learned Protestant prelate (Ltd. qfproph* Sect 20. /;. 249, 250.) "may very easily persucle persons cr much reason and more piety^ to retain that which they know to be the religion of their forefathers, and which had ac- tual possession and seisure of men's understanding before the opposite profession had a name,'* p* 251 . 1. *m which the doctor himself is not exemj^ &c. I havejiassed over some other things of tess weight, which he alleges in the same place ; and shall only desire the reader to com^iare the motives' which by the concession of thiii pirate, so much esteemed by all Protestants, mayretalu Catholfei D2 60 APPENDIX'. Ht present in tliereligion of their forefatheFs, with those motives which St. Augustine alleged 1400 years ago against the heretics of this time, and by which he declares himself to have been retained in the Catholic church. L. contra Emsiolam, Fundi C. 4. *' Not to speak, says he, of tnat true wigdom fvhich you do not believe to be in the Catholic phurch ; there are many other things which must justly hold me in her communion. 1, The agrees ippnt of people and nations. % Her authority be- gun by miracles, nourished by hope, encreased by (charity> and confirmed by antiquity. S. A su^ces-- i^ion of prelates, descending from Peter the apos- !t)e, to whom Christ after his resurrection commit- ted bis floclj^, to the present bishop. Lastly, tb4 yery name of Catholic, of which this church alon^ hasi not without reason, in such manner kept the pos8p^9lpn» th^t although all heretics desire to be called Catholics, yet if a stranger a^^k them where' the Cathpilips go to church, none of them all has the face tp point out his own church or meeting house.*'^ These were St. Augustine's motives for being a Cajthojic, and these are ours. BesideS) we cannot dissemble that there were many shocking circumstances in the whole man- agement of the pretended reformation, which deter us from embracing it, whatever temporal inconve- niences we are forced to sustain by this recusancyt 1. The first << reformer,^' Martin Luther, had no- thing of extraordinary edification in his life and (Conversation. Op the contrary, all his works de- clare him to have been a man of an implacable na- jti^rci rigidly self-^yilled, impatient of tontradictioo, >a APPENDIX; ei and rough and violent in his declamations against all those, of what quality soever, who dissented in the least from him. But what was the most scan- dalous in this pretended restorer of the purity of religion, was his marrying a nun after the most solemn vows by which both he and she had con* secrated themselves to God, in the state of perpe- tual continency ; in which he was imitated by a great part of the first <* reformed" ministers. 2« He and his first associates were certainly schismatics, because tliey separated themselves from all churches pure and impure, true or false, that were then upon earth, and stood alone upon their own bottom. Therefore, if there were any such ^ng then in the world, as the true church of CJnrist, (as there must always be, if the scripture and creed be true), Luther and his fellows, separ- ating from all churches, must have separated from the true church, and consjsquently must have been schismatics. '* At first," says Luther, in the preface to his works, <* I was alone." Which is confirmed by Dr, Tillotson, Serm. 49,/). 58S. And Mr. Col- lier, in his Historical Dictionary^ under *• Martin Luther," where he praises his magnanimity in hav- ing opposed himself alone to the whole earths. 3. It appears from his book, de Missa Privata 1^ Unci. sac. T. 7, Wit. Fol. 288, ^c. that he learn- ed no small part of his '* reformation*' from the fa- ther of lies, in a nocturnal conference of which he there gives his readers an account, 4. Those that were most busy in promoting the ** reformation*' here at home, were for the most Sart men of most wretched characters, such as ^ing If enry VIIL and the leading men in the go^ I 6S APFBMOIX. vernment, during the minoril^ of Edward VI. not to speak of the ministry of Queen Elizabeth, thei most wioked, says a late Protestant Historian, {Short View of Eng* Hist, p. 273,) that ever was known in any reign. 5. Thefoundation of the '< reformation" of Eng* land was laid by manifold sacrileges, in pulling down monasteries and other houses consecrated to God : rifling and pillaging churchesi alienating church lands, &c. as may be seen in << the history of the refoimation*' by Dr. Heylin. 6. The " reformation" was every where intro- duced by lay authority, and for the most part in direct opposition to, and contempt of the bishops, the church guides of divine appointment : a proi oeeding manifestly irregular and unjustifiable, thm in church matters, the laity, with a^few of the in- ferior clergy, and those under the ecclesiastical censures, should take upon them to direct those wjiom Christ appointed to be their directors. 7. England herself^ which glories most in the regularity of her *^ reformation,*' compared to the tumultuous proceedings of '* reformers'' abroad^ owes her present establishment of the church, to the lay authority of Queen Elizabeth and her par- liament, in opposition to all the bishops then sit- ting (who were all but one displaced for their non- conformity) to the whole convocation^ and both the universities, that is, in a word, to the whole clergy of the kingdom, as appears from Futter^ L» 9, and Dr* Heylin^ Hist, of the Refp. 285, 286. 8. Wheresoever the ** reformed" gospel was preached it brought forth seditions, tumults; rebel- lions, &c. as appears from all the histories of those Sng- lling ated i iting story APPSNDIX, timet. Insomuch, that in France alone the *'refonn- ed gospellers," besides innumerable other outrages, are said to have destroyed no less than twenty thousand churches. Jerusalem and Babe}, p, 1 58. How little does such a ^* reformation'' resemble the first establishment of the church of Christ. , 9. The fruits of the ^* reformation'' were such as could not spring ti'om a good tree. 1. An innu- merable spawn of heresies . 2. Endless dissensions^ S. A perpetual itch of changing and inconstancy iR their doctrine. 4. Atheism, Deism, Latitudina* sianism, and barefaced impiety : in fine, a visible change of manners for the worse, as many of their aww writers freely acknowledge, and old Erasmus lasg ago objected to them, Ep, ad VuL tur. where M defies them to sliow him one who had been leclaimed from vice by going over to their reli- gion ; and declares he never yet met with one who didnot change for the worse. 10. That religion is best to live in, which is the iafest to die in, and that in the judgment of dying men^ who are not like to be biassed at that time Iby interestt humour or passion. Now it is certain, thai thousands who had lived Protestants,. have de« •ired to die Catholics, and never yet one that had lived a Catholic desired to die a Protestant ; there^ Ibre it must be safest for us to stay where we arev 11. That religion is preferable to all others, the dbctrine and preaching of which is,and alwa3r8 has beei^ more forcible and efficacious in order to the taking off men's minds from the perishable goods f)li this world and fixing them wholly updn the great business of eternity ; but such . is the doc- 64* APPENDIX. 7 trine and preaching of the Catholic church, as appears from those multitudes of holy Solitaries in our church that have retired from all the advantages to which their fortune or hirth entitled them, and abandoned all earth- ly hopes for the love of heaven. Whereas the " refor- mation" has never yet produced any such fruits. 12. There was a true saving faith in the days of our forefathers, before the pretended reformation^ by which great numbers certainly arrived at the happy port of eternal felicity. Our histories are all full of instances of charity, |)iety> and devotion of kings, bishops, &g. of the old religion ; therefore it is safer to follow their faith, than venture our souls in a new raised communion. 13. All ancient pretenders to << reformation" (i. i^ all those that ever unaertook to alter or amend the church's faith) were condemned by the ancient church as here-, tics, and are acknowledged to have been such by F|p- testants themselves : therefore, there is a just reasonm apprehend, that Protestants walking in the same path^ may be involved in the same misfortune. 14. In fine, Protestants, to defend their ^^reformation" (condemned on its first appearance by the church guides of divine appointment) are forced to have recourse to a rule of faith, which, if allowed, would set all (both an- cient and modem) heretics out of the reach of church au- thority. They are forced to appeal to a tribunal at which it is not possible that any sectary should ever be condemned. Such a rule, such a tribunal is the scrip- ture, interpreted not by authority of church guides, but by every one's private judgment : for this, in efiect, is making every one supreme judge both of the scriptures and all controversies, authorising him to prefer his own whimsies before the judgment of the whole church. Could it be consistent with the wisdom and providence of Grod, to leave his church without some more certain means of deciding controversies and maintaining unity ? No certainly, ^ REASONS WHY A ROMAN CATHOLIC CANNOT CONFORM TO THE PROTESTANT RELIGION. 1. BECAUSE the Protestant religion is a new religion* which had no bcin'j: in the- world, till one thousand, live hundred years after Christ ; and therefore it comes one thousand, live hundred years too late to be the true church of Christ. Martin Luther laid the first foundation of the Protestant religion, in the year 1517, and his fol- lowers took the name of Protestants, in the year 1529 ; before which time, neither the name, nor the religion W93 ever heard of in the christian world. And we defy alHhe leained men amongst them, to name so much as one single man before Luther, who held throughout their thirty-nine articles, or any other entire system of Frotestantcy, as it is now professed in any country upon earth. Now, how can that be Christ's church, which for so many ages had no being in the world ? since all chrisrians are obliged to acloiowledge, that the true church of Christ can be no other than that, which had its beginning from Christ; and as he promised, was to stand for ever, see St. Matt. 16. v. 18, and St. Matt. 28. v. 20. 2. Because the Protestant religion cannot be true, ex- cept the whole scripture, both of the old and new tes- tament, from the beginning to the end, be false, whirh in so many places assures us, that the church of Christ should never go astray ; for every one knows that the Protestant religion pretends to be a " reformation" of the church of Christ, and it is evident there could be no room for a reformation of the church of Christ, except, the church was gone astray : so that the whole building of their pretended reformed churdi is founded upon this supposition of the whole church, before the time of Lu* m R0>fil?7 CATHOLIC REASONS. ther, having been corrupted by damnable errors. < Lai- ty and clergy,' (sa^s tneir homily book, approved by their thirty -nine articles, Article 25,) < learned and un- learned ; all a^es, sects and degrees of men, women and children, of whole Christendom, (an horrible and most dreadful thing to think) have been at once drowned in abominable idolatry : of all other vices most detested by God, and damnable to man, and that for the space of eight hundred years and more.' Horn, of Peril of Idola- try y Part 3. Now, I say, if this be true, which is the main foun- dation of the protestant cnurch, scripture which so often momises that Christ's church shall never be corrupted by errors in matters of faith much less to be for so many ages overwhelmed with abominable idolatry, miwt lie false. ^ Thouart Peter rsaysour Lord, Matt. 16. v. 18.) and upon this rode I vm iwJd mv churchy and the ga^e$ ofheUmJihe powers of darkness,) mill notprevaUa^mst f ^" liierefere the church of Christ could never go astray. << Going teach aU nations^ (sayft the same Lord to the apostles and successors, the pastors of the churchy Matt. 28. y. 20.) and behdd J am with you ahoays even to the eonsummationofihe i0o?id." Therefore the church of Christ, could never fall into errors, because ChtiBt) who is << the vfoUf (he truths and the IxfeJ^ John^ 14. v. 6. has promised nis presence and assistance to her teach- ers, even to the ena of the world; see also John, 14. v. 10, 17. where Christ promises to the same pastors and teachers of the church, << the comforter^ ike nirit of truili% to aUievMh themfor ever ^to teach them ailtkinge^ V. 26, ani guide them into aU truthy Chap. 16. v. 18. And isaias, 59, v. 20,21. where God promises that after the coming of our Redeemer, the church shall never err. < T^j u mif covenant wUh themy taith the Lordy my spirit y that is m thee^ and my words which I have put in thy numthy shall not depart out of thy mouthy nor out of the mouth cftkyseedjnor >mt ofthewouthofthy$eed^s seedy taith the Lord ; jropi henceforth and for ever J '^ If ROMAN CATHOLIC REAS0K9. 67 Lai- dby lun- land most edin jdby ice of Idola- t fonft- often apted many (»tbe r. 18.) Br< e •'^ irergo I Lord lurch^ seven hurch 14. V. eaeh- 14. ▼. re and Intof V. 18. after never Lord^ wput out leed'i See also the infallibility of the church of Christ' Psalmp, 72, v. 5, 7. Pealms 89, v. 8, 4, 57, 2i?, 29* 31, 32, 38,34, 35, 36, 37. Ifaias, 9, v. 6, 7. Chap. 60, V. II, 12, 25, 26. Chap. 62, v. 6* Jeremiae, 31, V. 36, 37. Chap. S3, v. 14, 15, 16, 17, 18, 19, 20, 21. Ezckiel, 37, ▼. J6. £phe8.4,r. 11, 12, 13, 14. Chap. 5, V. 23, 24. 1 Timothy, 3, y. 14, IS- 3. Because the first foundation of the Protestant religion, nras laid by an unsupportable pride, in one man, viz. Luther^ (who is acknowledged to have been in the beginning all oloni) his presum- ing to stand out against the whole church of God; therefore instead of following him, or the religion invented by him, we ought by the rule of the goebel, St. Matt. 18, v. 17. to look upon him as no better than " a Heaihen and a Publican,*^ * If he neglect to hear the churchy let him be to thee a» the heaihen and publican,^ 4. Because Lutiier and the first Protestants, when Ihey began to set up their new religion, and disclaimed all the authority and doctrine of all the churches then fipon the earth, could not say the creed without telling a lie, when they came to that article, e 1 imef ully . ildng of r the au- lotions of f in the ich were t of them 5 who, as^ lely own- setore, by kvovse and nsihlethis i taken to ants. And, or univer-^ lU nations, i unknown it neither any suc- ission from :he Piotes- ted by the )f the spirit ipcr, which \rhich many ;s his scan- scandalous and wave of to the Gos- i the devil ; [louth. T. 7 ofhis reior- the father oi lies. Now who would venture to follow that man fof his master in religion, who owns himself to have been taught by satan? 6. Because thd first steps towards introducing the Protestant religion into England were made by Henry VIII. a most wicked prince, < who never spared woman in his lusty nor man in his wrathy^ and the first founda- tions of that religJon in England were cemented by blood, lust and saciliegejas everyone knows that knows th« history of those times. To this beginning, the pro- gress was answerable in the days of King Edwui<^ VI. during which the reformation was carried on with a high hand by Sumerset and Dudley, in conjunction with the council and parliament, upon interested vie ws,not with- out great confusion, and innumerable sacrileges, as their own historian. Dr. Heylin, is forced to acknowledge. 7. Because Protesiantcy was settled upon its present bottom in this kingdom, hyactofparliament/in tne first year of the reign of Queen Elizabeth, in opposition to all the bishops, to the whole convocation of the clergy, and to both the universities ; that is in one word, in op- position to the whole body of the clera:y of the kingdom, as msy be seen in Dr, Fuller^ JL. 6. Sfc, Heylin^ p. 284, 286. How then can it be called the church M England, or any church at all ; seeing it was introduced and es- tablished, only by the authority of mere laymen^ in op- position to the church ? 8. Because it is visible to any unprejudiced eye, that there is not so much devotion, zeal or religion amongst Protestants, as there is amongst Catholics. We never hear of any instances of extraordinary sanctity amongst them. The evangelical counsel of voluntary renuncia- tioii of the goods and pleasures of this life, is a language which none of them understood ; one of the first feasts of their reformationy was pulling down dl houses con- secrated to retirement and prayer. 9. Because all kind?, of arguments make for the ca- tholic churchy and against protestants 3 ours is the church ••O'lJ* 70 ROMAN CATHOLIC REA50IVS. X, in which all the saints both lived and died. Otsr religion has been in every age confirmed by in« numerable, undoubted miracles : we alone com- RiunicantSf inherit the chair of Peter, to whoan Christ committed the care of his flock, John, ^1, We alone inherit the name of CatboHct, appro*- priated in the creed, to the trup church of Christ* By the ministry of our preacher, alone, nations of infidels have in every age, been converted to Christ. In a word, antiquity, perpetual visibility, apostolical succession, and mission : and all others properties of the true church, are viiibly OQ our side. 10. Because even in the judgment of Protes^r tants we must he on the safer side. They allow that our church does not err, in fundamentals, that she is a part at least of the church of Christ : Ihai we have ordinary mission, succession, and orders from the apostles of Christ : they all allow, that there is salvation in our communion, and conse* quently that our church wants nothing necessanr to salvation. We can allow them nothing of this at all, without doing wrong to truth and our own consciences. We are convinced that they are guil- ty of a fundamental error in this article of the church ; which if they had believed aright, they would never have pretended to ** reform'' her doc- trine. We are convinced that they are schisma- tics, by separating themselves from the conmu- nion of the church of Christ ; and heretics, bj dis- senting from her doctrine in many substantial ar- ticles, and consequently that they have no part in Iha church of Christ ; no lawful missioBi no sue. 1. Otsr by in- e com- I wfaoAi bn, Si. spprow Christ, natioiifl irted to ability, loth erf on our Protetr r allow 8,lluit Ibm orders ^, that conse- lessarf of this tirown gutt- of Che 9 they irdoc- kisoMi- ■una- ydia- alar« art in •uc. ^OIIaN catholic RBA80KS. 71 ision from the apostles no authority at all to preach the word of God, or administer the sacra- ments : in fine, no share in the promise* of Christ's heavenly kindom, excepting the case of invincible ignorance, fram which the scripture, in so many places, excludes heretics and schismatics. 11. Because the protestant reh'gion, though we were to suppose the professors of it to be excused by invincible ignorance, from the guilt of heresy and schism, lays them nevertheless under the moat dreadful disadvantages, v^hich needs highly endanger their everlasting salvation ; the more, because it is at least highly probable they have no true orders amongst them. Hence they have fo true sacrament of the body and blood of our •ord : they have no part in the great eucharisti- cal sacrifice, no communion of the Holy Ghost, by the bishop's imposition of hands in confirma- ticm ; no power of the Keys of the kingdom of heaven, given to the church, St. Matt. 16. v. 19. and John, 20. v. 22, 23* for absolving sinner-', &c. Add to this, chat their religion robs them of the communion of saints in heaven, by teaching them not to seek their prayers or intercession ; it en- courages them by the doctrine of justification by faith aloncy Art. 11, to be no way solicitous for redeeming their past sins by good works and peni- tential austerities : it robs them when they are lick, of that great blessing, both corporal and spi- ritual, promised, (St. James, 5,) to the anointing of the sick : and when they arr^ dead, no prayers must be said for fear of supersjtion. In nne, the •criptares which he put in their hands, are cor- 1 / 72 ROIWAN CATHOLIC REASONS. ^ IT rupted '^ the good works, their cliurch pre- scribes or advises, such as fasting, keeping ho- lidays, confession, &c. are entirely neglected) and both ministers and people run out into a wide easy way of living, vvith little or no ap. prehension of their future state. Whereas the true servants of God, in imitation of the apos- tles and other saints, have always led a life of mortification and self-denial, and have always strove to work out their salvation with fear and trembling. 12. Because the Protestant religion can af- ford us no certainty in niatlers of faith. Their church owns herself falliifle even in funda# ihentals : since she only pretends to be part of the universal churchy ar.d every part or par- ticular of her church, according to her princi-^ pU(?, mciy fall into errors destructive to salva- tion. Wb at security then can she give her fol- lowers, th&t she is not actually leading them on in the way of eternal damnation 1 she has no infallible certainty of the scripture itself, which she pretends to make her only rule of faith : from whenee can she pretend to have the certainty 1 not from the scripture itself ; for this would be running round in a circle. Besides there is no part of scripture, that tell us what books are scripture, and what not r much less is there any part of scripture that assures us, that the English Protestant Bible, for example, is agreeable to what the prophets i . ■•MP* t ■l ROMA^r CATHOLIC REASONS. ?3 and apostles wrote so many ages ago ; or so much as one single word in it uncorrupted. If she appeal to tradition ; this according to her principles, cannot ground a certain faith, since L^he makes the scnpture alone the rule of faith. If vshe appeal to church authority, this she pre- ♦ en '^3 3R jot infallible. What then must be- come of the infallibility of her faith, when she has no infallible certainty of the scripture, upon which alone she pretends to ground her faith 'I besides though she were infallibly cer- tiii of the scripture, being the pure word of God, it would avail her nothings except we were also infallibly certain, that the scriptures are to be interpreted in her way. And this is an infallibility to which she neither can nor does pretend to lay any claim. And thus^ af- ter all her brags of " the pure word of God," her children have no other ground for their faithand religion, than her fallible interpreta- tion of the word of God, opposite in many points to the interpretation of a church found- ed on that authority which she cannot pre- tend to. FINIS.