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Las diagrammas suivants illustrent la mAthode. 1 2 3 1 2 3 4 8 6 .// ^ AN 94)oioja[? ) 1 dt ' -r^v FOK THE CONVERSION OF ? Stephen Cleveland Blythe^ TO THE FAITH OF THE CATHOLIC, APOSTOLIC AND ROMAN CHURCH. RESPECTFULLY ADDRESSED TO PROTESTANTS OF EVERY DENOMINATIONL ONE LORD, ONE FAITH, ONE BAFTISU EPUCSIAMS IV. ^ >. MONTREAL : Printed by Nahum Mowea^. y^ ■i-*. twM M-- ■'" ■* *'^' 'k *':■■ », ) l|t.^.||llf'v? i. -'•,. :i*:jii.l .^ii:i'^^.'i» .#. iV * f * f'- '..-il ^■^ ,\ X .. .- ,4 .' '■ ' . . '^' ' i ■ * • *, i t. In)' af^^-.^- AN APOLOGY, &b. £'i*n v>|m.; ■'^f'p.si.--'' ;Hr i\lY conversion to the Catholic J'aith, having been a subject of remark and speculation, I owe it to truth, as well as to my reputation, to impart the motives which prompted this change, I have among Protestants, the whole circle of my relatives, whose good opinion 1 highly appre- ciate. I wish them to recognize in the follow- ing recital, every trait of artless sincerity, dili- gent reseach and cautious deliberation, which can justify me to myself and to the impartial world. Happy should I be, if in the conviction that I have chosen the " better part," they would add the tics of religious union to those of private friendship. I was born in Salem, Massachusetts, on the i20th of January, 1771 — and was baptized by the Reverend Mr. Mc Gilchrist, the Hector of St. Peter's Church. My family on both sides were Episcopalians, and my maternal grandfather, the Reverend Aaron Cleveland, had been Rector of Halifax in Nova Scotia. The war of the Revolution coming on, the Clergy of this persuation being generally uttacli- cd to the Royal cause, emigrated ; and tiie Churches were shut up. During this interval, our family attended C'ongrcgational worship in the Meeting house of the Reverend Mr. (now Doctor) Barnard. :. • As soon as I had learned to read, the Cate- chism of the Westminster Divines was put into my hands. This was a compendium of the Cal- Vinistic doctrines then generally adhered to in I New-England — and this I repeated to my minib- ter periodically in the Meeting house, with other children of the neighborhood. The Peace of 1783 reopened the episcopal churches-r-and we had for our new Rector the Reverend Mr. Fish-j er. His Sermons y^ete judicious and adapted to the general taste. Hitherto I had experienced no serious imprcs. sions of religion. At the age of eleven years, (178^) I was sent to Philips Academy at Ando- ver, when I met with Bunyan*s Pilgritn*s Prog- ress. This was calculated to inflame a youthfiil iniagination — rand it had its effect upon mine. — Hervey's Meditations also fell in my way — and they charmed me by the glitter of their stile, and their useful moral. There was about this time, what is called in 'Methodisdical language, a revival of Religion in Salem. I attended some of the meetings, during a vacation ; but felt no corresponding emotion?. I soon afterward, met with Young's Night Thoughts ; to the reading of which I was inti 0-, duced by the example of my Grandmother, an old lady of excellent sense and piety — and with whom the Poet of the tombs w'as a favorite and d^ily companion The perusal of this admirahit^ %york impressed me deeply. It presented me with new and more exalted views of the govern- ment of God ; and the final destination of Man. It diffused a sofl and tender melancholy over my tnind and I aspired to immortality. These sublime impressions however were not lasting. I was sent (1786) to Harvard College, where a general laxity of morals prevailed. Alter a year's residence, my father removed mc from the university and I returned to Salem to study Ph^'^ic. ...... m « m I 5 D Nf^w (rials awaited me. Having finished inf medical studies, I embarked (1790) for Ciiarles. Ion in South-Carolina. This is one of the most dissipated cities in the world. A warm climair- invites to luxury and enjoyment ; and affluence furnishes the me^RS. Althougli not yet twenty years old, I was aware of the perils ^hich sur- rounded me — and determined to be upon my guard. I kept much at home, and when unoc- cupied by the calls of my protession, devoted my time to reading— and occasionally a:pnused my- self with poetical composition, for which I had much taste and was flattered to have sonie talent. I rc-opencd Young, and he fortified my love of abstraction and retirement. My companions were few — ^and from my industnous seclusion from the gay world, 1 hoped to escape the snares, which had caught so many unwary youth. I was mistaken. I gradually enlarged my sphere of so- ciety and as giadually estranged myself from those solid maxims of piety and p^udeiice, which I had brought from New-England. 1 soon lost all relish for serious reading and prayer — and in a shoil time neglected puhUc worship. I removed from Charleston to Savannah in Georgia — whencp in 1791^ I embarked for the West Indies. In this piii t of the world, 1 found notliing calculated to renew the pious impressions of my youth — but much to make i. .; forget them, altoijether. Hitherto, though far from ](iving up to the standard of the Gospel, I had never been taught to doubt the truth of divine Revelation. It was now my misfortune to add Injidelitij to my other follies, and to have the whole labric of my relig- ious belief overturned by a single blow. This ?/as achieved bv Panic's Ai^c of Reason. I read [03 this book with extraordinary ritteiition, and Ihoiight his arguments incontrovertible. In t»hort, I was a convert to Deism. From the West Indicsy I went (1795) to France, I met Mr. Faine in Paris ajid was fortified in my new principles. I was however still in some degree under tlie influence of virtuous habit, whicli had been early fashioned by religious belief — j^lthough this be- lief was now effaced from my mind. I was anx- ious to sustj^ln a good name, by being in my nar- row sphere a doer of good. These sentiments re- sembled that precious *' leaven hid in three mea- sures of meal." — Matt, xiii. 33. I left France in 1797 and went to England, Having accepted of an assistancy in an Academy at Kennington, a village ne^r London, I at- tended divine service regularly with tlie pupils at Lambeth Church. Prayers were also read morn- ing aud evening in cur school room. In these exercises I assisted and occasioi'ially preached a i^ermon. All this, however, I considered as ^ piere matter of routine, whicli did nothing to i^- waken rac from the torpor of infidelity. In the year 1798 being at Manchester, I was drawl! by curiosity to visit Fairfield, a village of the Mor^iyian lirethren. I was struck with the elegant simplicity of their worship — and felt a re- vival of* pious emotions in my heart. This prompted me to enter into correspondence with the Ileverend John ►Swertner, one of their minis- ters, in order to learn the peculiar doctrines an^ discipline of this sect, and with a view to admit- tance into their society. He obliged me with a candid exposition of their sentiments — ^but I did not find them to my taste, and I pur?;ued the de.-^ jfign no further. I The Aioravians address tljcir prayers exclusive- ly to Jesus Christ. This appeared to me a sort of disrespect to the Father and even a virtual de-- uial of his existence. 1 conccivctl it, moreover^ pontrary to the express precept and example of our Saviour himselt', who commanded U3, when we pray to say " Our Father, &c."^rheir no- tions ot'faith also seemed to my apprehension wild and incoherent. They do not indeed reject good works ; but their practice, is certainly more fa- vorable to ihvm than their doctrine. Many points of the Moravian discipline too had in my mind an air of extravagance. Their marriages I thought ill-asHorted — and the decision of every question by the lot, in a Pi-otestant Church which declares that miracles have ceased, seemed to the last dfcgrcc inconsistent. , ^ ., Having returned to London, I got acquaint- ed with some members of the society of Univcr- aalists, founded by my ('ountryman, the Rever- end Elhaniui Winchester — and addressed myselx* to theii' minister, the Reverend Mr. Vidlcr, for a sketch of their doctrines* My Father (blessed be liis memory !) had indulged this belief — and entertained that peculiarity of it professed by tlic Reverend John Murray of Boston. But I noon doubted tliat this ground was untenable by any who adhered to the plain text of scripture — was solely sui)ported by son>e detached passages, oK scure and eijiuvocal. I dropped inc Uiiiversal- ists. There had now been for several years in Lon- don a society under the name of the New Jerusa- lem. I heard such astonishing accounts of theii' doctrines, thai my curiosity was strongly excited to learn them in detail. For this purpose I ad- dressed mv':clf to thr Revcrcr.d Joseph Proud, 1 ! •i ( i ! ! I AiBir High I^iiest, ivho lent me sevelal tract?. trvritten by their (bunder Baron Swedenborg. t was strucK with the intrepidity of his undertaking* Conjectiu'e and hypothesis are out of the ques- tion. All is pronounced to be fact. On the boltl lassuuiption of intmediatc inspiration from heaven, this hardy Dogmatist had erected a system of doctrines uncqiialled for ingenuity of contrivance. I went through much of this voluminous writer — and was for a whil6 charmed with the subtility of his arguments: but finding the whde scheme test solely on the pergonal responsibility of one who wi'ought no miracle in support of his preten- sions, I took leave of him as an entertaining madman and classed his talcs with those of the Arabian Nights; -"'- ^ ■• v^^ My next tour was among the Quakers. Their modesty and simplicity had impressed me when ^ boy, and I loved the men ^vithout knowing their doctrine?. To learn them satisfactorily, I addressed myself to some of the most intelligent ofthe society, and attended their meetings. W I Was at first delighted with their plain and artless deportment, I was soon dissatisfied with the nudi- ty of their worship. I examined with the eye of reason and with the scripture before me, their principal doctrine of a Divine IJghl ZkithiUf which was to lead us into all truth. This was avowedly not the light of Conscience, and I knew no other. I had no doubt indeed that Conscience was sus- ceptible of, and received at times, ilhimination from on high : bat still it appciu'cd to me hicon- trovertible that, clear or obscure, darkened by the powers of mischief, or enlightened from hea^ ven itself, Conscience was our sob interior guide. Their definition of this favonte lonet, seemed to nic a disti'ictiori witlr^rt a di- »• « r » :i' rice, and muc^ to 5 r i » too Bulille £o{' edification. I gracmally withdrew from their correspondence. \ "*^ .: \ ,' . .. Still anxious and not dislicartiened iii niy pur* suit, I be^an fo attend the worsliip of a society of Unitarians, then under tHie pastoral care of the JlcvcrcMid Dr. Disncv. Tlieir Liturgy was mo- delled iitler that of the Church of England — and their doctrine appeared to nle the simplest and most rational I had yet inct with. The recognition of one /iuprcnic bod, the Father of all — and of whom all other beings, however elevated by na- ture or by ihcrit, iire bilt the creatures, had in my estimation un air of grandeur, which enga- ged uU my attention. But as ii I were doothed to f)e the victiin of my own fastidious delicacy, and ciii^lcssly to roam in quest of what I should never find, I soon discovered in the simplest form of Christianity, the most palpable inconsistencies. The Sociniuns had waged war ^ith all other s<:cts, inider the pretext tiiat reason is our sole guide— and the only touchstone by which all doctrine, divine or liurnan, is to be tried— and that what- ever caiinot abide t^iis test is td be rejected asi false. In obedience to this rule, tHey deny the virginity of Miiry, and the iricarriatioii and divin- ity of Jcfius Christ. But in disolkdiencei to this iulc, they adiiiit all thie miracles of the Old and New Testaments. I left them uhsatisfiedl , In justic6 to myself and to the holiest zeal with whicli I engaged iii thesfe tiresome expeditions iii quest of truth, 1 must observe that I never eni tered into coniniimion With any of these societies. I postponed my adhesion td the iuonient of ulti- mate conviction— a niomerit which had not yet arrived. , . < .About this tunc I fell sick of a nervous ftver^ and hnvin^.*; relnpscd tv/ice, my di^rder co6t me B .# [10 J several months of suffering and conflncftienl. During my illness I met with Doddridge's Rise and Progress ofRcUgion in th6 Soul. This work is of a high Cahinistical cast— and is written with much pathos. I trembled at his picture of the impenitent sinner — and resolved thatifby divine mercy I should be restored to health, I would solemnly dedicate myself to God. My ardor now began to abate, I saw on every side clusters of sects which claimed divine truth as exclusively their own, while the Bible served them all as a vast armoury, irom which they sup- plied themselves with weapons, and waged a'l in- torininable war against each (ither. In short, I met with nothing to my mind — and began to despair of finding what I sought in any christian c v.nmunion. It is to be obsciTcd that into m} calculations, the Roman Catholic faith h^d never vet entered. I liad heai d the Reverend John Thayer of Bos- Um ])reach once or twice ia Salem when I was young ; but I heard him with indillerence. I had occasionally too while in London frequented the Sardinian Ainbassaaor's Chapel in lancoln's Inn CiAiU — but I was attracted by the music and not by the doctrirlc. I had imbibed in early life most o(* the Protestant prejudices against Cathohcs — \\Ax\ never conceived thai there was any truth in t'leir church, but what tliey enjoyed in common \\'\i\\ all other churches. In other respects 1 Viewed it as a sink of idolatry and corruption. I now thought of taking lea> e of Ciu-istianity altor^'t'icr and embracing ISIahometanism, I was already acquaintcil with tlie outlines ot'this doc- trine — -I'll with a view to liulher instruction, I * Wrore to th(^ Tinkish A:ul)assailor. His answe/ n-.i. s> i;Mm!'uMinir. tha^ l was a^hauied of mt 7 Cii] .jiToject and abandoned it. The Guardian of ts- raei, who never slumbers nor sleeps, preseiTcd ma twin this foolish temptation. Having at length wandered till I was fairly be- vyildered among the i^ffcs fatui of contending sects, I resolved to look no farther — but retire once more to the strong holds of Deism — and resting satisfied with the existence luid perfec- tions of the Supreme Being and of my moral obli- gations, together with what hope of a futuio state might be derived from analogy, desist I'roni any farther pursuit. J3ooks of devotion howeyer still continued to occupy my leisure hours, paving met with Law's Sermis Call to a dcxmdand hoi if ltjc\ I read it with great car^ and deliglit. I Ibllowed his method of j)rayer (si^ times a day) for a cpnsld- i^nible time — and tho* I afku'ward discontinued tliis practice, ms book still shares many of my reading hours. < I had received (1799) an appivintment upon tlie Hospital Staff of the Army, and was ordered (1801) to the West Indies. During tlie passage, 1 lost a little Boy, my first born. I lamented liis death with the tenderest sorrow, and creation wore a gloom around me. Besides, it was my misery to mourn, like those without hope. The belief of a future life was to me problematical— and upon this melancholy occasion, I felt tin absence of its benign influence to cheer my des- pondency. 1 detcimined once more to re-consid er tlie doctrines of Revelation — and even to an tici^)ate my final coni'iction — by ** performing without faith, the works of faith." — I ac cor(,liii^- ly gave myself up to religious reading and pray- er — earnestly invoking the God of Ught and truth to direct my way — and guiAc me to th:il hayeii of tranquility of which my mind had been in long and anxious seaich. Some of the works of Doctor Priestley having fallen into my hands — I examined his evideric(?s of the truth of revealed religion with great atten- tion. They threw much light upon the subject afia dissipated many of my doubts. After the restoration of Martinico to the French at the peace of i8Q2, I was ordered on medical duty to St. Christopher's. There was a flourish- ing mission of the Moravian Brethren in this Isl- and. On the strength of my former acquaintance with some of their society in England, I cultiva- ted the friendship of the ministers who conducted this mission. I lived next door to their chapel and enjoyed much of their society. This circunjn stance contributed to keep my religious princi- ples alive. During my long sickness in London, I had contemplated as already related, dedicating my- self to God by a formal act. Several obstacles had hitherto conspired to retard the execution of this design — but I now resolved to delay it nq longer. I accordingly drew up a form, and hav- ing with much care brought it to the perfection I wished, I borrowed the use of the Moravian Chapel for the occasion, and on the 1st of Janu;i). ry 1803, I entered it with alighted candle before day — and having read my solemn Covenant, I signed and sealed it. I had not been long in this Island before I pro- jected and contributed to found a Charitable In- stitution f>r the relief of poor and destitute chil- dren. The history of this establishment has been given to the public. The committee of superin- tcndance were solicitous that I should take the charge of it — and having persuaded me to resign jfi ' « [18 3 my appointment upca the Hospital Staff of tl,c army, I yielded to their inclinations. I governed this i^iititutioii for two years — and was 1 believe^ Ufi V Providence the humble means of rescuing man^ a poor child from vice and misery — and bestowing on him the benefits of a virtuous c(hN cation. While on the exerciscof this charge I met with Masvsillon's Sermons, which J read with uiicom* mon interest. I found in this inimitable preacliei an unction — which I had never yet met with else- where. From the moral of this excellent writer a transition was natural to the faith v/hich he pro- fessed---»and to the church of which he was so il- lustrious an ornament. I inferred eitlier that the doctrine of the Roman Catholic Church was not of the corrupt character imputed to it, or that Massillon had given it a false lustro. My mind however y t remaining iu equipoise, I still continued the lorms of he Cjiurch of En- gland, the establisiicd icLgiou of t lie lsli\nd— but with a firm resolution to CHitinue my (aihoiic enquiries, whenever l*roviu; iicc should aflbi J me the opportunity. . , I had already paid my quota of tiie general tax to the insalubniy of the ciimali? of the West Indies, in the shape .of several alarming fits of sickness. In 180.J 1 was ni such a stale j>f debil- ity that I was obliged to reiiiKjuish .\u' charge of the Institutjion auii ^eek my ios: iiealth .n my I'.a- tive climate. 1 arrived at Boston in May. I had now happily liie nutans of bringing the question which had I nig agitated my inii.d i;^ u de- cision. There was in this town a Catholic Ciuucli and Catholic CiergMiien to hear and answer my enquiries. 1 nnnu'diau iy addressed myself to tlj(, Jlevcrcnd Mr. Chev ISM ' Since m)'^ Conversion to the Catholic Paith, £ Iiave learned that the consolations 'which flow from, ilie steady pursuit of truth can soften the* heaviest adversities. I had abandoned my coun-- Uy— and sacrificed all the endearments of private friendsliip. To these misfortunes it pleased the- Almighty to add a calamity, equally lamentable and unforeseen. Within two months after my arrival in this Province, a melancholy disorder assailed the very seat of life — ^and menaced me with extinction in the prime of my days. Under this dreadful visitation, however, 1 still live — and still wait its issue with, I trust, a humble and cn< tire resignation to the holy will of God. If the Gospel of Jesus Christ be true, he came into tlie world upon an eri-and of love — and to cstablisli a Churcli which will secure salvation to all mankind who shall be found in its bosom. In casting our eyes over Christendom, we see a vast variety of sects who claim to be this Churcli— and a{)propriate to themselves its cha- racter and its promises. - « •* " " Amid this incongruous asseniblage rises the Roman Catholic Church. She is like a tower on a hill and proclaims her greatness to the remo- test horizon. Her claims therefore merit the first notice. . It might be supposed a priori if a Divine Per- son were deputed from heaven to found a Church on earth, that this Church would be impressed with certain marks of features to distinguish it from pretenders, as prominent and palpal>le as the king's head upon the national coin. ■ • ; What arc these distingtiishing characters? I answer — we might expect — !. That this Church should be the most ancient of any existinj^, and '^f unintcrruptcHl succe-Mon in its pnMor^. — ?; t IS] 5. That it should be the most uni\ crsal. 3. That its doctrine should be in perfect consent with the Holy Sriptures-— uniform and invariable-^. That It should have the gifl of miracles. Let us try the pretensions of the Koman Ca^ tholic Church by these data< 1. Antiquity and uninterrupted succession* That the Homan Catholic Church is the most apcient of all churches, cannot be questioned by any who have confidence in history- The suc- cession of the Bishops of Rome may be traced without the smallest interruption^ step by step from the present Pope to St« Peter. We can go no farther: — ^for it was this zealous Apostle that pur Lord commissioned to be chief of his infant church, in the ever memorable words — recorded by St. Mathew*--xvi. 18* Thus this church, in one sense, as Bossuet judiciously rcmai'ks, as old as the world, is strictly and historically as old as Christianity. Many and ofl have been her struggles with the powers of darkness in the shape of schisms and heresies, which have disturbed her tranquility *, but she has risen from the com- biit with victory in her hand* Of these, every age has furnished her proportion. Latterly, the secession of half Europe from her communion, menaced her downfall— which the French Revo- lution was supposed to leave no longer doubtful. AVhat hosts of Sermons were preached and pub- lished announcing a speedy extinction of " tho man of sin" ! J'inally, when the French took Rome and imprisoned the Vicar of Jesus Christ, epitaphs were written for departed Popery. But Depression >Vas not Ruin. God has tried the church with adversity— and is now raising her to new splendor. We have seen Greek and Protes- tant unite to re-instate tljc fallen Pontiff in his c«- r 19 3 savcreigniy— and to decorate with another wreath of glory the chair of St. Peter. ' ^'^^ ■ ! ♦♦•'^ S. Universality. This article needs no partic- itlar proof— as it has never been contested. From this feature the church assumes the title of Catholic which is tacitly acknowledged as legiti- mate by separatists of every denomination. Her doctors and apostles have carried the cross of Christ to every part of the habitable globe^and have proclaimed the clad tidings of the Gospel fronl the Equator to the Poles-i-famong the sno^w^ of Siberia and the burning sands of Abyssinia. 3. Scripturality — Uniformity and Invariability of Doctrine. The doctrines now taught by the Catholic Church are co-eval with Christianity it- 9clf. As a proof of this, allusion is made to tlxem in the writings of the earliest Fathers of the Church — for whom our Protestant brethren pro- fess to feel (and I believe truly) the highest ven- eration : nor has any investigation been able to fix a later date to a single article of Catholic faith than the aera of Clmst himself. Infinite are the attempts which have been made, in nightly researches among the forgotten and mus^ ty records of the middle ages, to contro*^rt this claim of the Catholic Church— but in vain. Much of the clamor which has been excited a- gainst the church on this article, has arisen from an egregious mistake. Articles qffaith have been, confounded with /M)fn/* of discipline. Over the. latter, the church has the most absolute control : over the former— none at all. Her discipline has varied in different agcs-rrbut her doctrine is im- mutable. 4. The Gift of Miracles. This test of the true rhurch is one of the most decisive. Here the Catholic Church shines with transccndant lustre. I ^ 1 i. Kot a sect that has had tlie mistbituHc to mm- rate from her coinmunion, has ever pretended to the slight^est miraculous gift. Now it follows irresistably that if the Catholic Church has ever been the instrument of a single Miracle, the tri? •umph is ail her own. To controvert this stubborn pretension of the Catholic Church, her adversaries boldly aver that Miracles, once necessary to the establishnient of Christianity, are since its establishment, no longer necessary— and have therefore ceased. In what book or record — or by what sentence and authori- ty Miracles are declared to have ceased. Catho- lics have yet to learn. If it be foupd in scrips ture, let the texts be cited. This appeal, however, to scripture in a ques- tion of Miracles, is superfluous and idle to the last degree. A Miracle, so far from needing any extrinsic evidence to support it, is inti^nd- ed by its very nature to give evidence and sup- port to other truths. The scripture itself ig founded upon Miiacles— and had not the Mira- cles been performed, the doctrines wJiich they were destined to sanction, had npvcr been pro* claimed nor believed. ^^n^uuurHt; ki « i,ii.. ^5 1 v * No hj^othesis, however ingenious, can be ra- tionally opposed to a matter of fact. Has the Cathohc Church ever performed a Miracle ? Let sober history answer— which is full of the best authenticated documents— and the most exact details of miraculous power exercised in this church, that the most sceptical enquirer can de- sire. To cite merely a catalogue of preserva- tions and cures— together with other interposi- tions of divine power, wrought through the in- vStrumentaJity of living and departed Saints of this church, would fill volumes. t . / From this immense mass of miraculous matter it is difficult to select any particular examples for citation, when the whole seems so equally adapt- ed to the purpose. It is sufficient on tliis oica* sion to observe that the miracles of St. Augustine, the Apostle ot England — and those of St. IVaacii Xavier, the Apostle of the Indies, have beta ac- knowledged by the most judicious Protestant .Wntcrs, These are the chief grounds on which the Ca- tholic Churcii urges her claim to that /r?^ church predicted by the Prophets of Israel — and in due time founded by our Lord and Saviour — and a- gainst which ** the gates of hell" were never to prevail. il ir/r* .oH'r*.' , ►. .'.*v . ;'- r T • ^,, The regular prosecution of my plan now Icadn me to notice and if I can, to refute some of tlic acrimonious charges, which have been long di- rected against the doctrines maintained by tlic Catholic Church. I begin by observing that on this occasion the anxious and sii^ccre enquirer after truth cannot too soon dismiss all his prejudices, founded on names and epithets, The terms Rome, Pope, Mass, Crucitix, Inquisition, &c. liave, from eaily impressions, aone more to render our Prptcstant brethren callous to Catholic evidence, than all the arguments of the Reformers united. One of the flravest charges against the Catho- lic Church is tliat of Idolatry, Catholics are ac- cused of being the blindest Idolaters — not only in rendering the creature the homage due only to the Crcator-^but in being worshippers of slickj? and stones. This is certainly the heaviest of all possible accusations against a religious society — and if substantiated, would prove that the Ca- tholic church, so far from being the true Lhnrcl^ II i of Christ, 18 no Christian Church at all Fqr it in this feature >vhich forms the principal line of de- marcation between Christianity and Hcathcnisnif The most esscT)tial difference between Christians and Pagans is not, nor ever was, that the former have a sense of religious obli^tion and feel the necessity of rJigious worship— and the ktter^ not : but it is this— that while Christians worship the true God — Pasans worship a host of false di- vinities and transfer their supposed attributes tp their images. Thi^ and thid only is Iddatrv— and of this shocking perversion of religious belief and practice. Catholics are wantonly accused by almost all who have separated from her commu? nion. It will require neither much address nor many words to clear them of thij reproach. It is objected that there is Idolatry in the Mass, and that Catholics worship the elements o£ bread and wine as the ;"eal body and blood o^ Christ. • . ^ '^ *' / : ': . I answer, the elements of bread ahji wine aro rot worshipped— and when worship is rendered^ these elements have undergone the most impor- lant revolution thrt almighty and miraculous power can effect. This wonderful change, the -^ole perquisite and chara9|;eristic of the true church and ministry, is produced by the words of Consecration pronounced by the Priest, and- this we call Tramubstantiation^-^^hich. has ever (lecn the sjibjcct of gross mrspon^eptipn and in-* decent censure. ' - . i ,.,.-. .. The sacrifice of the Mass is as ancient as t Christianity itself. It wasprefig-'ifd m the ear- ^ rest ages of the v.oi-ld. Genes' < x:* . .?. Ilf immediate cstablls!imcnt is by oui liuviour him- ;^olf — Luke xxii. 19. 20. This holy sacrament* H also attenflcd bv St. Paul in 1 Cor. x. 16. - les] The texts drt cleftr and dcclvivc — and Ici#c no room Ibr cavil or objci^tion in any \Vho believe the Scriptures. If we be askcil , why we interpret these tekts iti the literal sense, we can only reply in the words of the great Dossuet. ** There is no more reason to ask us why we fix ourselves to the lit- eral sensei than tliere is to ask a traveller why he follows the high road. It is their part, who have recourse to the figurative sense, and who take bye paths, to ffive a reason for what they do. So true it is, that the literal sense of the Bible is never to be abandoned for the Jigitrative except in passages when the absurdity or contradiction follows the literal interpretation. To alledgc that this astoiiishing change is ifn- possible, is to limit this power of Gc3. The change is indeed miraculous — ^but ought not a moment to suspend the belief of thos': whose religion is founded on miricles. We are reproached with this belief in the opim ion that it is exclusively the doctrine of the Ro- man Church— iand that no other church, either ancient or modern^ shares it with her. Now it appears from the most incontestible documents of history, that among idl the Churches eastern and western— which from the earliest ages have separated from the Catholic unity, there is not one to be found, before the era of what is called the Reformation, which doubted or called in question the presence of Christ in the Eucharist* How much soever they chose to differ in other points from the Catholic Church and from each other, they all united in this belief. The per- petu;d consent of the Greek and all the Oriental churches in this article has been demonstrated in so convincing a manner by M. Arnauld and ^b« fi t 24 3 be Reuaudot, as to silence the m6st incrcdu!ou»« '^'|»is is ackiiowledged by many Protestant Wri*- tcTs oi' the most distinguished reputation. And, u is n«t a little remarkable, thaft the Church, of iingland, uiiublc to evade the plain declaration of Scripture on this point — declares in her public Catechism that *'• the boay and blood of" Christ'* are vn ily and indeed taLen and received by the liiitiifiil in the Lt>rd's JSnppcr. "1 he Catholic Church is accused of Idolatry ih.o in the Invocation of the Blessed Virgin, J:>aints and Angels, and this is pronounced |.:cil- deiing thein divine worship. --. .. Be it known then, that Catholics do not wor- ship tlu 111* A\ e do hidecd address them in cer- tain forms and with much solcnmity : but it. is only to.bestech them to add their prayers to ours — and to intercede for us at the throne of the Most Ijiiglu Catholics recognize no power, in these illustrious persons to help us by their, own immediate act. They are only supposed to assist us by joining then- supplications to ours, if our Protestaut brethren should object — and say that Ciod has no need of their supplications* as he is ever ready to hcarkeii to the prayers of the liUmblest of his creatures— and that their in-. teice:^,sion is superfluous, as our Lord Jesus C'luist is our Intercessor with the Father ; we can retort the objection — and ask them why they iolicit tile })iavers of CiU'li other — and why peti- tions lor this pm})ose, and appeiir in the pulpits of Protestant chinches? If the })ra)crs of tho Blesstd Virgin Mury and of the Angels and 'Sanits cannot a\ail us, we may he very sure thai nothing can he ixpccled IaUUi those of our poor, ;:ii;iul leiiow crcauues. . < . , Bat that their pravors can and do avail lis, %Vt liave the express testimoiiy ci SCI ipture. In the first place, they know what passes on earth— St. Luke, xx. 10. That Angels pray for as we learn from the Prophet Zcch. i. 12 — and St. John confirms this tiuth^ Uev-. v. tf — vtii. 3, That C^iltholics make their iuvocalions on Uicir knees is no matter for objection, tlian children's kneeling to ask the blessing of their parents—^ practice common to all Christians and perhaps to all people. Catholics are reproached with a species of im- piety in calling the blessed Virgin the Mother of God. It is said that Christ is a compound be- ing — partly human-^partly divine ; that Mary was the mother of his humanity — but that his di^ vinity is uncreated— and that he shares it with the Father and the Holy Ghost in heaven. In answer to this I observe, that our Protest- tint brethren m general, acknowledge Christ as God — tliat they pray to him by the name which he bore while on earth— and tlrat in their ad- dresses they use no circumlocution to prove that it is merely his Divinity which they invoke. They consider Jesus Christ as God. As far then as this is true, it is equally so that Mary, being the mother of Jesus Christ, is th« mother of God. The consequence follows irresistibly. ^ We come now to the last article of supposed Catholic Idolatry, the worship of Images and Relics. *' Thou slialt not, make to thyself any graven Ima;j:e** says the divine commandment — and is* often quoted to cover Cathohcs with confusion. Now, that the strict Protestunt sense is not the sense of tlie law ot' Moses, nuist be evident to the lUost common approlicnsion — unhTtrS wc ac« 1> It [26 3 knowledge that the Scripture is inconsistent witli itself. Tor Images vrere not only pennitted in the Jewish worship, but were absohitely ccm. inanded by God himself. Exodus xxv. 18. &Ci They were placed on each side of the Mercy Seat — in the Sanctuary — Exod. xxxvii. 7* And in the temple of Solomon, i. Chron. xxviii; 18* 19—2 Chron. iii. 10. 2 Kings Vi* 23, 32, 35. ' The Catholic Church has recommended to the ftiithfui iho use of Images — (as appears from the records of the earliest councils) to animate and enliven the pious afteetions. In every Catholic •family are seen the Crucifix — and pictures of de- parted Saints. We kneel in prayer before the •Image of our crucified Saviour — that our mindsj impressed with the awful circumstances of his passion and death, may be excited to follow the precepts and example of the great Caj)tain of our Salvation — and learn that ** we have redemption through his blood." • Hence may be inferred the utility of Images — and the honor and respect which are paid theni by all the members of the church* V It is here incumbent on me to observe once for all, tliat on this, as well as on every other point in the controversy, I quote only the real doctrine of the church. It is to be regretted that in practice, many have departed from her pre- cepts: and as some have fallen short of her in- junctions, others have carried thcnn to excess. Among other indiscretions, the use of Image!=; may have been sometimes perverted to purposes of impropt 1- devotion* Hut iIh! best things are liable to abuse. Of this ti nth, the Sprijiturc it" self is amplanchoiy example. The reasons on which tlie Catholic Church en- jjiiis the \eueratioH of Kt'll(.>, are tl'.c lbllowin ,f^^v..;/n If these reasons be thought not sufficiently atrong' to sanction this salutary practice — Catho- Jics can likewise urge the authority of Scripture, ii. Kings ^iii^ Q\, Matth. ix. ^1. Acts xix. 11, 12, " Nothing is more evi(}ent (says Bishop Chal- loner) from all kind ofmonumentsof Antiquity^ than that the veneration ot the Relics of tho Saints, is one of the most ancient things in Christianity— as may be seen in the writings of the Holy Fathers, particularly St. Bazil, St. Gre- gory Nysscn, St. Grcgor}^' Narianszen, St. Cyril, ot. John Chrisostom, St. Ambrose, St. Jerome, St. Austin and Thcodout—to pass over many others, who all agree in approving this practice- all and or most of them bear record, that God has also approved it by innumerable miracles." Another censure is levelled at the power whicii the Catholic Churph recognizes in her Priests to forgive sins. It has been already stated, and the proofs of it arc sufficient to satisfy the most incredulous, ^ that our Lord Jesus Christ founded his church in the person of St. Peter, who was accordingly the first Bishop of Rome, or rather of the Catho- lic Church throii;;hout tlic world— and whose dig. nitv and author'ty have been transmitted in re- gular succession to the respectable person who now wears tiic tiara. Mattliew xvi. 18, V.K xviii, Hi, Si. John xx. '21, 2^2, e?. I I C '-'8 J The power of absolution in the Priest in voir ci the duty of Penance in the Layman — and whicl^ has been equally misrepresented. '* Penance (continues Dr. CUalloner); is a iiJa-, crament, by >yhich the faithful that hay^ falleu into sins, confessing the same with a tri^e repeu- tance, and a sincere purpose oi making satisiac- tioa, are absolved from their sins by tlu' Minist ter of God," Three things are required on the part of the signer in order to obtain forgiveness, Yiz. Contrition, Confession and Satisfaction. This Sacrament although an Institution of Christianity, has the sanction of the Je>yish Law,^ Numbers y. 5, Q, 7» In the Nyw Testament, injuu^tioris and examples are not \v anting to at- test the reality and utility of it. Matth.^ iii. 5, CL Acts. xix. 18. St. James \, 1 (i. > . Confession is one of the most admirable instil tution^s independently of its (,livinity, t^at was e- ver conceived toy the good of man, In every age and in every land, the church iias iht^' but •'* fM bout a hundred vears after the deatli of the Apos- tles, speaks often ot it, and it is recot^nized as Un Apostolical tradition in the most ancient litur- gies of all Christian churches before the reforma- tion — -as the Roman, Greek, Syrian, Armenian^ Nestorian, Egyptian, Ethiopian, Indian, &c. &c* As this article of faith is sanctioned by good Sense and remote antiquity— so it has also the Support bi iScripturc. Alatthew v. 26. xii— SO — 1 Cor; iii. 13, 14, Id. To all vhich we may add, that prayers for the dead made part of the rituaJ of the Jewish Clmrch* ii Mace, xii* 45. &c. In this humble defence of the doctrines of the Catholic Church, I say nothing of Baptism, Con- firmation, Extreme Unction, Matrimony, Holy Orders, nor of the laws relative to Fasting and Abstinence j either because our Protestant bre- thren in general unite with us in these points ; or if differing in opinion from us, would not view them as obstiacles to a reconciliation. It is thought by many, to be great presump- tion in the Priests of the Catholic Church to re- ceive the Holy Sacrament in both kinds them- selves, yet to deny the Cup to the Laity. As this regulation api)ears on the very face of it impossible to be ascribed to any sinister mo- tive in the Pastors of the Church, we need not .Accordingly go flu* to learn the reason of it. The Church has taught from the earliest ages, that the Sacrament is entire, whether administer- ed in one kind or in both. And the sole reason why the Cup is with-held from the Laity, is sim- ply lest the blood ot^ Christ in the shape of wine should be spillerl — and great profanation and con- tusion ensue, if it were administered to whok congregations. C32] One kind alone as sufficrent to salvation is sirti •ffcieutl) ji.stiifitd by the doctrine and practice oX the* Apostlea — and for those who think Priests more ^e\i\sii and cunning than other mtenj it will I tnlst be sufficient to learn, that, sick apd dying, the Clei-gy theniscHes never receive the Sacra- ment but in one Icind. If they receive in both kinds a<^ the Altar, they do it as officiating in the person of Christ, >vho otlers his body and blood Tn the Mass, as a sacrifice lor the sins of the World. . , i'o all tin's I might add, that this practice is no article of Catholic faith — but one merely of Discipline— which at any time may be abrogated by the authority which rrtj^de it. "3 he Church has been accused of a splcndoi' ?ind magnificence in lier general acouomy and public worship, inconsistent with the simplicity of the original institution of our di\ ine religion. »* God (it is quoted) is a spirit^ — and they who worship him, should worship him in spirit and in truth. But it is not sufficiently considered, that God Was not less a spuit in ancient times than. he is now— and yet hr»'V'^i'. f 33 j Tlie use of the sign of the Cross amons Catho- lics, is censured as superstitious ; but aLundant documents prove it to be as ancient as Christiani- ty. ** At cverv step (says Tertulliaii) at every coming in and going out, when we put our cloaths or shoes, when we wash, when we sit down to table, when we light a candle, when we go to bed — whatsoever conversation employs us, we imprint on our foreheads the sign of the cross. I come now to 1 cruel slander against the Cath- olic Church, which is perhaps more generally diiiused than any other. She is accused ot want- ing charity — and is taxed with denouncing eter- nal destruction against all those Who are not ot her communion. It is true indeed th^t Catholics believe, and that upon divine authority out of the Chwxh there is no Salvation, It is not Catholics who pass this sentence — it is Christ himself. Matth. xviii. 17, What want of charity then is in this opinion, however ill-founded, I cannot conceive. The thing is susceptible of a very familiar illustration. A Patient is dangerously sick. His Physician is of opinion that tliere is only one particular reme- dy that can save his life, and accordingly urges him t» take it. In this sentiment there may perhaps be vanity and presumption — ^but the ad- vice is an act of benevolence. If the Catholic church, while she laid before seceders the danger of dying in heresy, refused them admission into her communion, it would be uncharitable to the last degree. But the Church expcses the hazard of their situation with no other purpose than to })r(>mote their good — and to facilitate the return of the stray sheep to the sheeptbld. But w ere this reproach ever so just, our Piotestant breth» n ! E *'■ S ren must share a great part of it. " Tnose who do not acknowledge Christ as their Redeem* er, (-say they) camiot be saved.** Kow Jews, Mahometans and Pagans do not acknowledge him in tliis character ; consequently, three fourths of the human race are, according to their own account, in a state of reprobation. That the re- presentatives of the Catholic Church have in ma- ny in?;tances abused the power confided to theni by persecuting dissenters from the Catholic Faith, 13 acknowledged and lamented. ** AVlierever there are men (says Seneca,) there are faults " — The Church, though divinely cominisr.ioned, is a human society — and human societies are ne- cessarily imperfect, because man is imperfect. The Protestant sects, with no commission what- ever, have almost all persecuted in their turn. Another slander aiscribes great coriuption of manners to Catholics — and boldly asserts that they substitute devotion for moj'ality — thinking that a lew pater-nosters, and avc-marias mumbled ovei , are sullicient to atone for the most enor- mous olfencts — and that (^atholic Priests are loose and unprincipled. Ill answer to this charge, I may safely say, that if there be any thing in which tiie Catholic church is pre-eminent, it is in the rigid morality of her doctrine. What she preaches, she fails not to practise. Ilor clergy are in general, pious, chaste and sober, and her laity are as virtuous, it is })re;sumed, as the members of other commu- nions. It is true tliat many of the Catholic clergy (and still more Laymen) do not live up to their p.! jff.'ssion. Some ecclesiastics are })roiul, ambi- ti.i"^, dissipaietl ami covetous — caring (as Mas-^ rjilen expresses it) u:cre lor the Jkece than th'^ t t C 35 ] ^ocl\ This is m:iller for regret, but not for unr* prise. *' Have I imt (says .losiis) chosen imtlve, and is not one of )()M a (k'vil? If in the \y in- fancy of the church,, uniUr the immediate ni."s])ec- tiun oi' our i-,ord hinjstlf, and among liis own Apostles, there coiild lurk treason and nnirder, what wonder is it that in so considerable a body {IS the Catholic clergy, there sliould occur some examples of lamentable deiection? But if there be herei^nd there a Judas in the Catholic (hiireh, so tliere are IV'ters and t*auls — men exemplary in virtue — whose eveiT action and tliought are a connuentary on that uospel \Yliich they arc sent to i)roclaim. Look at that innumerablo band of martyrs, who Jiave bled lor tlie faith. Look at the numerous missionaries, who traversing sea and land, have penetrated to the deepest caverns of savage retreat, to proclaim the glad tidings of a crucilied .Suvioiu', 'Lo(jk at the numerous cov- enants all over Christendom, which, hovreyer ca- hnnniated, exhibit the most sublime virtues, and where the severity of the evangelical law is prac- tised in all its purity, 'f here, thousands oPholy men consecrate their days and nights to devotion, 'i'hat, thousands of faithful virgins, with their lamps trimmed and burning, employ eveiy hour in ottering prayers of intercession lor a wicked Wojid. Finally, the Clergy and Dignitaries of the Ca- tholic Church have been traduced as foes to ^iv- il liberty— and as enemies to light and knowl- edge, particularly displayed in keeping the com- mon ])e()ple in ignorance — and in withholding from them the Bible of salvation. Tiiese are certainly Uemenilous charges ; and if true, would h)ngag() have shipwrecked tlie preten- tions of the Catholic Ciiureli. But they are laise. 1^: Pi \ {365 All the Kuropean republics wliich have ap- peared these last six hundred years, were reared and fostered in the bosom of the Catholic Cliurcli, and have perished bv the hands of her enemies. Magna ( 'harta, the bulwark of British liberties, was the enterprize of Catholics. Literary works without number have been written by authors of tliis communion in dupport of the rights and iblerties of mankind. Among others, we may in- stance the illustrious Sir Thomas More, who wrote the Utopia, or the scheme of a perfect commonwealth ; in which (says David Williams, a Deist) are more real principles, real truths and real facts, than in all the systems of government, the codes of laws j^nd commentaries on laws in the whole >vorld.** This great man was so zcji lous a Catholic, that he was put to death by Henry the eight, because he would not renounce his allegiance to the Sovereign Pontifl^ — nor re- cognize the supremacy of the tyrant in the church. . Look at the missions of Paraguay .-r-Thc Cath- olic Church had projected the conversion of the savages of this entensive region to the christian faith. A few Jesuits undertook the gigantic and hazardous enterprize. With a crucilix- in one hand, and a hatchet in the other, they sought a way through the wilds of South America. — They chewed the leaf of the forest for food— ^and slak- ed their thirst with the rain from heaven.^— Theif lodging w^as among the branclies of trees — and their slumbers were hourly interrupted by tlic roaring of lions, tygersand panthers, and the his- sing of serpents. Nothing however, could appal these brave and indefatigable men. The hostili- ty of the savages made up the measure of their ftutferings. But their zeal and patience Uiumpli- r » I i I ^37 3 od over every ob.-rtacle, and conciliating tlic tiar- banaiiM by dcgrccH, they founded a colony— " tale communion? a „. "*"?ant brethren ,„ ,.i tlinpvi. * succession ftnm .1 ' """se »^^S.TrX:^hf;V'^'^P'"- into a« "wsn Pontiff |,iZ!|f- \'"'""'ction of the 7nt' tile sixth \vrot.» ^ ^« ■^'^'J^an, the late Pon^ p- *>i'ch IS tJie Cuthoiir ri u *■■'' ^* of piety ever^ ftat.,,.0 and titU '"•■^''' """'"ff •" he,' If ^''ffion teach ns to^ex^^l""' ,^^''^^'»»on and Aiit.<,u,tr, univcrsalit? f •" " ^'""'^'' of Christ -!'/ imariabiJitj. of fcri ''''•'™,''> "■"•«'™ y o* miracle.,. '"""~'""' la%, the mil „ i now uroceprt «r. Catholic he not1,,e trf;?^; ">?' '■^" «'>e Homan' « and can he nolZ^Z thT'^' "'' ^'^"^t.theT. y;ho den^ ,,e.. au.ho, 'ty ,fus 'T"i'r"y "-^ o '^n and reject «11 revcS^,^""l'f <-' ''-''"ge in Ue. l:''!'-.ant .t" ^;;° «<-"■- ran„.e nil t.e «•" IJy bciu.r,. tliat .h„v , ".''•'•''^fator v.o.iid C 41 3 *** The Bible (says Chiltiiigwortli,) is the relig: ion of IVotcsiants." I'o;: the Bible to be tl^c reliirion ol' Protes+ants and their rule ot I'aitii, liic Kibie ought to be true. 'Ihe prooti however upon Protestant principles is Ho easy tank. Kovealed religion is tbnndeci upon miracles. Who saw these miracles performed ? Many. Have any now livn)g heard personally their re- port ? No. But their testimony is recorded in the Old and New Testaments, which have been handed down to us through preceding genera- tions. Through what, channel ? Through that of Luther, Calvni and Mehuiothon ? No, certainly. Let the question be answered with triumph. They have been transmitted through the channel of the Catholic Church, And had this Church not existed, neither the doctrines nor the books w ould have ever reached us. The Catholic Church is the sole legitimate depository of the scriptures, and which alone can prove their authenticity and explain their meaning. If our Protestant brethren should object that much of the Old Testament has been also trans- mitted through the channel of the synagogue ; wc might be permitted to reply, that as their best theoh)gian8 contemn tlie Jewisli interpritation of the prophecies and follow tiie Catholic, it is a ta- cit recognition of tliis claim of the Catholic Church as the regular canal of tradition. With regard to the New Testament, should our Protestant brethren cite the Grcik and east- ern Churches and say, that it has be'. n equally transmitted throu h their channel ; we should re- join, that the (Jreek Church is not yet a thousand years old — lluit both CJreeks and Orientals have separated from Catholic unity, and have derived ihcir roli{]poii with the b(.()ks which contain it* doriiiiios IK nj liiu Koniau Cathoiic Churcli, as much as tlie Piolcsruiits. Tiieai' thils being aiiniitted, what guarantee have onr Iholestant brethren, that, the Cathohc Ch'srcii is now the sole in\entoi of ciiristianitv, a id ha.> no<: forged the books olthe New lesta- nu .it which establish it ? 5unie will perhaps liere rep)y and .'isr,ent tlint even supp(;s!ng the ("atho- lic Chiireli the sole canal tiiiongh which the Scripture have been transmitted — are neverthe- less pure and unadulterated : tor the C'hurch dared not corrupt them* Indeed ! A Cliuuh typified as tlie motlier of harlots, the seducer of nations— in line a sink of superstition and impie- t.>' — governed by a chief, who has usurped the place of the Almighty. What ! a Church hke this, which has been supposed to corrupt every other institution for puposes of idolatry ; she dared not corrupt the text of a book in tnanu- ?;rri])t, written by so many different hands, ; a book in whicli her doctrine and discipline are de- clared to be denounced and condennicd in every pa';e ! Stood tlicrc then an Angle with a drawn sMord to guard this gate ot Paradise ? Did a pro- fanation of this ark of the covenant threaten a ilestruction to Catholics, like that of Noah and his host ? No, indeed. As the Catholic Church \vm\ assurc^lly the power, so had she at the same ti:n;' the strongest motives to corrupt, falsity and even si/pp/'css the Scriptures, if a thousandth ])art of what is nlleclgcd against her be true ; and p<»s- sesNiug all the literature of the world, during tliii period which is called the dark ages, she might have esc.ijied with perfect impunity. Ad:nitliii',^ he\vi sect's imdred d Pro- t they it tliey They " — and Can f doc- i>f the ehy of latical ifci taiiity that u)l cannot have truth on their side. All may be wrong— but all cannot be right. Yet *las ! they all aj)))eai to the same standard of faitli -^the Bible— though no t wo sects of many hun- dreds agree in their interpretation of its meaning. Suppose a new convert to Christianity — who' had as yet joined no religious society, were all at once introduced into a country, full of the ditler- ent Protestant commuuions, and were required to unite himself to one of these societies, with the Bible in his hand for a rule — no words could express the measure of his embarrassment in mak- ing his election. Would he enter into communion with the church of Kngland ? He would then see much of the ritual ol' a church, pronounced the mother of Jiarlots. He would meet with Bishops and Arch- bishops — organs, surplices, balls, &c. of which he has no notice in the New-Testament. He would see eiiiscopal ordination derived solely through the chaimel of a supposed idolatrous church. He would Hud the real presence of Christ avowed in the thirty-nine articles — and kneeling required in i'eceiving the sacrament. He would find confir- mation asserted and practised in contradiction, not merely as this church declares to her own iirticles, but to tlfc Bible itself. Would he join the Anabaptists ? He would learn that the true form of baptism taught by our Saviour — had been lost for fourteen or fifteen hundi c'd years, and revived by them about three centuries ago. According to this scheme, none are christians but those who have been baptized by immersion, and none are proper subjects for baptism bui, adidts. Consequently, all those who have been baptized according to other forms dur- ( I: 50 5 ijig tlicse fourteen or fifteen hundred years have been baptized in vain. Would he try his fortune among the Quakers ? He w©uld Icarn that the scripture is a dead letter, and that ** the spirit of God in the soul of man" is the sole gent of his salvation ; that ail rites and ceremonies ceased with Jewish economy— that all worf5hip is spiritual, and that the whole duty of man tonsists in a diligent attention to the inspiration of the light of God within us. "Would he seek an assylum among the Meth- odists ? He would learn that good works, upon which our divine Master laid so much stress, arc but " filthy rags ;" and that in the unregenerate they even have the nature of sin. He would find too that all their enthusiasm and aversion to other sects, have not b^en able to preserve their cohesion. They split a few years after their or- ganization, into two divisions. The Calvinistic party ranged themselves under the standard of Whitefield^^and the A'rminian under that of Wesley. '■""•■■' ' "':'"-^ ' ^-^ 3- ^ ■ . .. In this manner might our hopeless wanderer rove from commimion to communion, from sect to sect, and find no rest for the sole of hU foot. He would see nothing but inconsistencies and incongruities on every side — and so far from a union in any thing like a distinct Protestant Chuch he would continually witness new seces- sions and subdivisions. '* M'hcn a man (says the groat Bossiiet) fixes hlmi^elf either entirely upon luith, as Catholics do, or entirely upon human rca^^on, as infidels do, it is easy for him to establish a connected and uniform model of doctrine. But when a man goes about to make a composition of one and th ^ other, he always says somctliinLV v-Iiirh hn wculf}^ I 4i ': C 5> 3 .»» to rkf". fViV, 'Uid afterwards ialk into ojniiions, th^ sv»ic L'oninirietica oi which shew the inauifest tui- sit/ ot'thiin.** . riiiis it .'ijUK'ars that out of the Catholic Churcli, thero in no rational resource but Deism. I'oq «lre:i the altcr.iative is worse than this — and mar ny ati example )kh there been of a Catholic, ;ii^ ter re/)ec'lin^ the authorit} of his native church, becomiu^^ nu Atheist. Thi! uutlior* of the Encyclopedia speak very yK»rtine:itly on this subject. ** The first step (say they) w!iich t!ie curious and indocile CathoHc takes, when he begius to be dissatisiied with hia reli^^ion, is to adopt the Protestant rule of inves- tigation—to constitute himself the judge of re- ligion a!»d become Protestant. Led on by this rule in the ardor of investigation, he soon begius t) dincover that t!)e principles of I'rotcstantism are incoherent aiul its doctrine unintelligible. »Still there tore, conducted by the same rule, he goes forward and becomes a Socinian. Sociui- .'vnisiji, he tinds out, has all the perplexities and inconsistencies of Protestantism and he thcrcibre fieciarc s hiinsi^l' a Deist. Well — still discontent- ed, because still pursued with difficulties, he in- srnsildy becomes a Pyrrhonian. PyiThonisni is :i slate too drcadfid to endure, and he concludes the series of Ins errors, by siiiking into ^hc dreadr lul abyss of Atlieism.'* 'J 'tie hislory <;t' the refurinatian i^ a satire upon its najue att'l pretensions. If sounil doctrine gain- ed notliiii,'; by this revoxi, there arc abund;in^ Nouelieis to prove, tliat somid morality gained as little. Kven in the earliest days of this uuliappy seei'ssion, when prudence and pohcy ouglit at least to have saved appearances, what was the cluuacier of Protestantism and protest ruits? Let U3 Ilea "ken ty lliAv own rei>'^r*.. ii.i*< n > i'T i i tti rtiW 'ifci W iawfc a '\ a f .'5-2 J i 'I^aulu:? Eberns, a learned Lutheran divir.c, ut- ters this bitter conij)iaint. " Qnr whole evangel- ical cojit^rer^ation abouncis with so many divisions and scandals, thai it is nothing less than what it pretends to be. If you look upon the evangeli- cal teachers tiiemselves, vou will see that .some of them are spurred on with vain glory and an invidious zeal. Some of them raise unreasonablq debates, and then uiaintain tliem with unadvised h' at. There are many ol them who pull down by their wicked lives, what they had built up by the truth of their doctrine. Which evils, as every one sees with his own eyes, so has he great reas(»n to doubt whether evaugeUcal congn'gation be the true church in which so many and such enor- mous vices are discovered. " Andrew Eudilh in his ej>is)tle to Keza. writes as follovvs — ** Wliat sort of })eople are our Pro- test ants, struggling to and fro, aiid carried about with every wind of doctrine, sometimes to this side^ sometimes to thati' You may perhaps kr.ow what their sentiments in religion are to-ilny ; but you can never certainly tell what they will be to- morrow. In what aiticle of reliniion do these churches aiijoc amou.'jr themselves, v.liich liaNO cast oil' the llisiiop of Home ? i.xamiiie all from top to bottom, you sinill scarce iind one thing atlirmed by one, which is not immediately con- dernneil by another for wicked d<»cirines." Luther himself in many ])Iaces, complains of the world's growing worse and worse. '* And men, (says he,) are now moie rexeugel!;!, covetous and .licentious than tiiey were in the Tapacy.'* " Heretofore, (adds he in anotlu^r place,) when we were seduced by the I*ope, e\rr\ luulv dul willingly follow good works. And iiow no n^•^\ 'Mther snyeth or knoueih any thing, but liuw to + i L » ».■— ■ 9 f lit- It ♦ » [5S > get 1^11 to himst'lf by exactions, pillage, theft, \yl ing, usury, &c.** The same Luther acknow- ledges <* tliat under the Papacy are juany good clu'istian things ; yea, all that is guud in christiaji- ity." ' ** I say moreover, (rejoins he) tfi/tt under the Papacy is true christianitj/y even the vcrij ker- nel of chrislianitjf.^* Mehuithon says, " It is plain, that in these countries, men's whole concern ahnost is about banqueting, drunkenness and carousing. And =o strangely barbarous is the people, that most men are persuaded, thai if they do but last one day, they nuist die the Ibllowing night. Calvin says, " Of so many tliousands, who re- nouncing popery, seqmetl eagerly to embrace tli^ gospel, how tow iiave amended their lives ? Nay, what else did the greater part pretend to, but sliaking off the yoke of superstition, to give t hem- selves more liberty to follow all kind of lacivi- ousncss ?'' Jacob Andreas says, *' the other part of the Germans ; viz. — the Protestants, gives due place to the i)reaching of tlie work of God ; biit no a- mendinent of manners if found among them : on the contrary, we see them lead an abominnble, voluptuous, beastly lite ; instead of fasts, they s})end whole nights and days in revellings and drunkenness." Wolfanijors ^rusculn* savs, ** our jxo^^pellers are jjrown so unlike themselves, that whereas under poj)'.M'y, they were religious in tiieir errors uwA su- ])erstiti()n ; now in the light of the kiiov.u truth, they are more profane, light, \.iin, ;r.ul tcuicia- rious thn!i the very children of this world." Sir ll.cliaid IJ ikcr confesses, '* that now was the stale of rt'ligion xn Kiigland come to a strange pass, becaus.^ always in pas-ing a-nl hail no exij't- ■ i%i.i.i i>iM[liilW<1iifciill<*lJiW encc. 'ftiat the fable of Proton?, who cbiiiiged himself into all shapes and forms, inii^lit be no longer a fable, when tlic religion of England mij^lit be its true moral.** rinally, King Henry the eight, says in a aipeech delivered in the thirty seventh year oi his reign — " V. hat love or charity is there among you, when one calls another Heretic and Anabaptist — and he calls him again Papist, Hypocrite, Parisee ? Of this I am sure, that charity and virtue were never le>>s exercised, and that God among christians was never less revereuced, honored, or served." TJie candid Protestant will see the pertinency of these extracts, and not siis»)ect me oi anv wish I V to give pain. Par be it fiom nic lo confound our Protestant brethren of the present day, w itii those v;lio were guilty of thestj excesses. J^et it be however, acknowledged, that the vant of an in- ikllible authority in matters of faith was unhjippi- Iv the cause of them. The radical evil still exists, and if it protluce not si;ch bitter fruits as in for- mer times, our bretliren oi'the reibini owe it not to their doctrine, hut to the general intUiLJice of civilization and retinement. Havii.jjf lu w finished tlie undertalunj';; I had j)rescuhed tu mj'sclf, I here close tlie subject. — • Tiiere are iu tite virions Protestant ctniiinunions, thousands of will disposed persons, who only re- quire to have tiie sub-tance of the controversy iiu- j)artially laid before them, to receive the truth in all its simplicity. 'J'o these 1 aildrcss this hum- ble attempt, and afiectionately reqw^st tiicm to weigli the arguments thus otlered to tlieir cou^id- eration. Let them not tcrget, that religion is tlie mo^it imporlant concern (f miuikind ; and that while all the Protestant sects uni'e in aeknow- JL'dgiug that Catholics may bt* saved ; tl"". (.aihnl^ - .*H^ r^-^f.-. \ ■• - • Church, i\\c depository of all trutli, declares thai out of* her pale there is no salvation. O that we may all know in this our day the things which belon;V to our peace, before they be Ibrevcr hid- den fi om our eyes ! \ STEPHEN CLEVELAND BLYTH I Page S Line 10 17 I 10 ■'t. '^ .••« ERRATA, 23 read pe^rsuasion for ptrsuation. 27 14 read Mctanclhon for Mclanthoo. - 9 read avicrt for assent. - 27 read Jl'>rn/( for Noah. - 33 read r'(Mi>.'n//(>t« for tanrlations. - 28 rp4 ' ( ii! :i- nt for ancitnt. - 14 read coMii^ricj for counties. - 18 r>a.' bc!!.t for balls. 17 fi^ad PrcteslnnI fpr Potcstant. 52 — — 14 read 4>ur after whether. -, 17 read />«'//