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Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Un des symboies suivants apparaitra sur la dernldre image de cheque microfiche, selon Ie cas: Ie symbols — ► signifie "A SUIVRE ", Ie symbols V signifie "FIN". Les cartes, planches, tableaux, etc., peuvent Atre filmte A des taux de reduction diffdrents. Lorsque Ie document est trop grand pour dtre reproduit en un seul ciichi, 11 est fiimA d partir de Tangle sup6rieur gauche, de gauche d droite, et de haut en bas, en prenant Ie nombre d'images ndcessaire. Les diagrammes suivants illustrent la mdthode. 1 2 3 - — .. ■ ■- 1 2 3 4 S 6 CA } Froc Cai i ■w DEFENCE df CATHOLIC PRINCIPLES. IN A LETTER TO A PROTESTANT MINISTER IK AMERICA. i BY DEMETRIUS A. GALLlTZINj ./CATHOLIC PRIEST. , From the Ei^ilti:iiiA.J^#t)ik-40Q:^naU^:prJn^^^ in America. m» •* % • . • . • « * * • • • ' • . " • • • » * o * r MONTREAL: JOHN CORCORAN^ Catholic Book Printer^ 10, Bleury Street. i 18^3* • • * • • > • I i\ AUTIIOirS PREFACE. From the American Edition, A Sermon preached by a Protestant Minister, on a day appointed by the Government, for hu- miliation and prayer, in order to avert from our beloved country, the calamity of war, has been the occasion of the present Letter. The professed object of his Sermon on such a day, was or should have been, to excite his hear- ers to humility and contrition, and to a perfect union of hearts and exertion, during the impend^ ing storm. But he, very likely alarmed at much greater danger, of which nobody but himself dreamed — alarmed, I mean, and trembling for the ark of Israel, likely to be carried off by those Philistines, called " Roman Catholics," or alarm- ed, perhaps at the very probable danger of an intended invasion from the Pope, who would, to be sure, avail himself of the confused state of the country, to assist his English friends in the con- quest of it, that he might by that means extend his jurisdiction ; or, in fine, alarmed perhaps, lest our treacherous Catholics would take advantage M' the times, and by forming a new gun-powder plot, would blow up the Congress Hall, State Houses, and all the Protestant Meeting Houses of the United States; alarmed, at least, by some- thing or another, he suddenly forgets his subject, and putting on a grave countenance, enters the most solemn caveat against Popish and Heatheh neighbours, cautions his hearers against their su- perstitions, and gives them plainly eaough to un- 57488 IV. derstand, that such Popish ttcighbours are not to be considered their fellow-citizens. ^ Attacks of this kind being so very common in this liberal country, I have always treated them with silent contempt. The present one proceed - ing from a respectable quarter, I thought neces- sary to notice it ; and T expected that a iew res- pectful lines, which I published in a Gazette, would have been sufficient to draw from the Gen- tleman an apology for his uncharitable expres- sions. 1 found myself deceived in my expecta- tion. After having waited in vain from Septem- ber, until some time in the winter, I made up my mihd to send the Gentleman thq following De- fence of Catholic Prindplcs. < ■Ci to in m lI s- e, n- ;s- a- \ x\ A DEFENCE OF CATHOLIC PRINCIPLES. Dear Sir, After your unprovoked attack upon the whole body of Roman Catholics^ it was expected that an apo- lot'V for the same would have been considered bjr you as aue to theni. To exhibit above one hundred millions of Catholics, as standing on a level with heathens ; to represent the whole of them as a superstitious set, wandering in the paths of darkness ; and finally, to ex- clude the Catholics of the United States from their rank of citizens, cannot be considered by you as a tri" Jiir^ insult. Now, Sir, as a gentleman, you cannot be ic^norant of the common principles of civility ; as a Chrfstian, and especially as a teacher of the Christian relitrion, you cannot be ignorant of that great precept of Chiistian charity, which our blessed Saviour de^ Clares to be the very soul of religion, on which depend- eth «« the whole law and the prophets," (Matt. xxii. 40.) Wishing to act under the influence of those prin- ciples, I shall, according to the directions of your and my Saviour, (Matt. v. 44.) return you good for evil, and pray God to bless you whilst you are persecuting and calumniating us. However, as you refuse us (what we think we are justly entitled to) an apology, 1 shall step forward in the name of my Catholic brethren, and give you and the public an explanation of our princi- ples, which will convince you, I trust, that we are not guilty of superstition. It, instead of accusing us in a general manner, you had been pleaded to state distinctly in what particular A 2 6 points we aic guilty of duperstilion ; a great deal of time would have been saved, as my defence would be confined to those particular points of attack ; but no\v, not knowing for which particular points the attack is intended, I must be ready at all. In order to ascertain whether we are, or are not guil- ty of superstition, it will be necessary, in the first place, to give a distinct definition of the word superstition. Many disputes originate altogether in the misunder- standing of words, and might be entirely avoided, by fjrst agreeing about the meaning of those words. Collet, a great divine of the Galilean church, gives the following definition of the word superstition, which you will grant to be correct :— , . , Super stitiOy says he, est inordinatus cultus ven vel falsi numinis. Which I give in plain English : Super- stition is an inordinate worship of the true, or of a talse divinity. To accuse us of superstition, then, is to say, that we either worship the true God in an inordinate manner, or that we worship false gods, or that we are guilty of both. , , To ^hich of the tenets of the Catholic church does any of these three modes of superstition apply ? I reply boldly — to none .-—and, in order to convince you and your hearers, that I am justifiable in saying soj, I shall give you a short sketch of our Catholic prin- ciples ; but, do not expect to find, arrayed amongst them, those pretended Catholic principles which igno- rance, prejudice, and, I am apprehensive, sometimes malice and ill-will, falsely attribute to Catholics. Thus, I shall say nothing of the infallibility of the Pope, the Pope's power to grant licences to commit sin, or dispensations from the oath of allegiance ; about the worship of saints, and many other articles falsely attributed to Roman Catholics, and which, (I have too much reason to believe) are industriously propagated to answer certain iniquitous purposes. May the great God give me grace to display before your eyes, and before the eyes of the public, the beai;^ ti y Jsi ^ { ( A t k < 4 lies and perfections of the Catholic church, that In her you may behold the true and immaculate spouse of Je- sus Christ, Ephes. v, 23; ever subject and ever faithful to him, 24 ; ever hvcd and cherished by him, 25, 29 ; joined to him by an indissoluble union, 31, 32 ; that in her you may behold the kingdom, of which Jessus Christ is the King, St. Luc. i. 35 ; the sheep-fold, of which Jesud Christ is the shepherd, John x. 16 ; the house of the living God, 1 Tim. iii. 15 ; the pillar and the ground of truth, ibid ; always one, John x. 16 ; Ephes. iv. 5 ; always visible, Matt. v. 14; unconquer- able by the united efforts of hell and earth, Matt. xvi. 18 ; that you may not fall under the sentence pro- nounced by St. Peter, 2 Eph. ii. 12, «« These men, blaspheming what they know not, shall perish in their corruption;" and by St. Jude, x. 11. "these men blaspheme whatever things they know not ;— " Woe to them," &c. On the contrary, I trust that you fee. yourselves compelled to exclaim, with Balaam : "How beautiful are thy tabernacles, O^Jacob ! and thy tent?. Israel ;" Num. xxiv. 6. We believe, dear sir, that the Almighty God is per- fect in himself, and in all his works. After creating the world, and all it contains, God saw all the things that he had made, and they were very %ood, Gen. i. 31. By the help of natural philosophy, physic, anatomy, astronomy, and other sciences, many of the beauti< s ^nd perfections of nature have been discovered, which give us the most exalted idea of the wisdom of the Creator; many more, however, are, and will remain wrapped in mystery, and are; thereby the better calcu- lated to give us some, thoujL^h a faint idea of tVie im- mensity of God. From what discoveries have been made, we are struck with astonishment at the wonder- ful harmony displayed in the whole syst.m of natuie, and every part of it. The gradual developement of our faculties— the gradual, though slow })rogiess of knowledge, has enabled us to penetiate into a few vi the secrets of natuie. Every discovery has paved the 8 way to new ones, and. were the world to last milliorm of years, we should still discover more, and yet be ob- Uged to own, tbat we have scarcely got one drop out ot au ocean. This worM, Sir, which we so much ad- mire, will pass away, notwithstanding all its beauiies and perfections. It was created, we believe, for the use of man, during his mortal life, to afford him a com-» fortable and happy existence. But, Sir, man is not created for this visible world alone ; his body was formed of clay, and his immortal soul is the image of God, the breath of the Most High : And the Lord God formed man of the slime of the earth; and breathed into his face the breath of lije ; and Man became a living soul. Gen. ii. 7. We believe that the soul of man was created for everlasting happiness, and that created to the image of God, we are to rest for ever in the bosom of God. With St. Augustine, we exclaim : <' thou hast made us for thyself, Lord, and our hearts are restless until they rest in tl^ee." We believe that although created to the image of God, we may ourselves defile that image, and thus re- move ourselves from our original destination. We be- lieve, that we shall only then obtain the object of our destination, if we try to keep in ourselves that image undefiled, or, in other words, if we endeavour to be- come more and more similar to our Creator ; be ye there^ fore perfect (says our Saviour) as also your heavenly Father is perfect, Matt. v. 48- We believe, then, that in order to become ripe for heaven, we must try to keep ourselves pure and unddiled, show the most per- fect obedience to our Creator, the most perfect submis- sion of our heait and understanding, practise humility, chastity, justice, and, above all, the most perfect cha- rity ; that is, we must love God above all things, and ournrighbour as ourselves. The will ot God must be al^ ways the only rule ot our conduct ; we must love what he loves, hate what he hates, and, with due proportion, do as he does ; consequently we must consider sin as the greatest of all e\»ils, and be willing to sacrifice e^^en life itself rather than offend our Creator, by a wilfuj transj^iession of his commandments. As Almighty God is infinitely just, infinitely good to all men, even to the worst of men ; so must we be stiicily just and charitable to all men, even to our enemies, without dist tinction of belierer or unbeliever. Christian, Jew, Ma-» hometan, Heathen, &c. Jn short, Sir, we believe, that in order to become saints in heaven, we must lead a holy life on earth ; and that all the external acts of leligion which we practise, can never alibrd a substi- tute for a holy and virtuous life. We balieve and teach from all the Catholic pulpits in the world, that fonfidence in external acts of religion, unsupported and vnaccompanied by the practice of virtue, is a mpst abor ininable presumption, and real superstition. To convince you, Sir, that such is the real belief of the Catholics, I refer you to all the Catholic catecb' ms, prayer-books, meclitations, sermons, in short all the spiritual books of any kind that ever were published ii> any part of the Catholic world. Being provided with books of that kind, from almost every Catholic country in Europe, I readily oflfer them to any person curious to ascertain the doctrine of Catholics on so important a subject, on which misrepresentation has created- so many prejudices. What more common, indeed, than to hear it said that a Catholic, or, if you choose, a Pa- pist, puts so much confidence in his Priest, that it mat- ters little to him whether he commits sin or not ; for, after having broken all the co^nmandments of God, he thinks he has nothing to do but to confess his sins to the priest, and behold, from the gulph of perdition, he leaps at once into Paradise ! Catholics, then, among whom there are thousands and thousands of men, eminent for their genius and learning,— men of the most transcendent talents, cele- brated in all the diffeient branches of literature, and what is much better, famed for the most genuine, the most heroic virtues ; Catholics, then, 1 say, are be- lieved, or at least represent^ d, to be mo^^t brutally stu- pid ! But let us proceed. 10 We believe, that man, originally f ^if^^ .^^. *^« ima^'e of God, has, in a great m'^asure, defiled that sa- Simacre,by tasting the foibiddea frmt. Webe Ueve h^I iHon^ecfuence oi that sin, which we ca I onginal sin, man fell under the ^^'^\?^ ^^^rZ'^ ZtA driven out of the earthly paradise, but, what was mti- n tlly worse, forfeited his right and title to the happi- Sess uf heaven ; and we believe, that it was not in the power of man to offer to the irritated justice of God, a List-action adequate to the ofience. As the malice or iniquity of an offence must, in a great measure, be de- ermin^d by the degree of dignity or e evation of that being to whom the o%ence is given. J^^od, bemg mil'- nite In power, dignity, and perfect on, the offence mus^ be, in some measure, infinite m its "^^^'^^^^^^^f the other hand, b^'ing limited, can have nothing to o- fer by way of reparation or satisfaction, but what is li- mited in its value, and, of course, inadequate as a sa- tisfaction. The wra^.h and the justice of God t only IS infi- ll appl- in the God, a lUce or be de- of that ig inli- ;e must nan, on g to of- ,at is li- as a sa- emand- 1— must , which a being ;ard and being is a being, n> is the ionjWitU jomed to fy God's 13 Christ, vith zeal imselt as ansoin is to man, hat mun- ishcd the vhibit all St, otthe N 11 We believe that Jesus Christ, in order to bccomo a victim of propitiation for our sins, assumed human nar ture, which, being united to his divine nature, formed one person. As God, he could not suffer; by becom- ino' a real man, assuming a real human soul, and a real human body, he made himself liable to suffeiingsj and, by being God, his sufferings became of infinite value, and of course, adequate hs a satisfaction. ; We believe that Jesus Christ was conceived in the womb of the spotless Virgin Mary, by the power and operation of the Holy Ghost, Luke, i- 35. We believe that Jesus Christ, immolating himself for our sins, acted in the capacity of a Priest~-a Prie^j: being the minister of a sacrifice ; we believe that he is both High Priest and Victim; Heb. v. 6,7, 8, 9 and 10. Mankind having talien, by original sin, into a won- derful stata of depravity, the light of reason, being al- most extinguished, their understanding perverted, (witness the many ridiculous and abominable systems taught by the wise men and philosophers;) their hearts corrupted and gfven a prey to all the passions ; Jesus Christ came, not only to satisfy for our sins, and by that means to open for us the gates of heaven, but he also came to shew, both by word and example, wha^ means we must take in order to obtain beaven. We believe that in Jesus Christ we have a perfect example and pattern of a holy life, and an. infallible teacher of salvation. We believe that in the scripture is recorded a part, and indeed a very small part, of wbat Christ did and preached, during hip visible existence on earth. John, xxi. 25. We believe the authors of the gospels to have been inspired by the Holy Ghost, and therefore we believe every word contained iu them, as proceeding fiom thQ fi)unt.iin of truth. As we believe the scripture to be a divine book, so we believe that none but n divine authoiity Cfin fX- pound the same. AVe shudder at the idea Ql bringing 12 that divine book before the tribunal of limited or cor- rupted reason; and we candidly confess, that although we were provided with a greater share of wisdom and knowledge than Solomon possessed, and we should still be unequal of ourselves, to the task of understand- ing and explaining the gospel, or other parts of holy writ. In this we are confirmed by St. Peter, who says that no prophesy of the Scripture is made by private interpretation, 2 Peter, i. 20. As we believe the holy Scripture is the word of God, so we believe the holy Scripture, misinterpreted, is not the word of God, but the word of corrupted man; and that the JScripture is often misinterpreted, we are obliged to believe, from the assertion of St. Peter, who tells us, that the unlearned and the unstable wrest the Scripture to their own destruction, 2 Pet. iii. 16 ; and, likewise, from our own observations ; for, as common sense tells us, that the Holy Ghost cannot b0 the au- thor of contradictory doctrines, so it tells us, of course, that numbers of doctrines preached pretendedly from Scripture, must be false, as they stand in contradiction to other doctrines drawn from the same Scripture. We believe that true faith is indispensably necessary to salvation. He thatbelieveth not shall he condemned^ Mark, xvi. 16 ; and, loithout faith it is impobsible to please Godj Heb. xi. 6. We believe that Jesus Christ, requiring faith as ne- cessary to salvation, must have provided us with ade- quate means to obtain that faith ; that is, to believe, without doubting, all those things which he has taught and instituted, as necessary for salvation. If Jesus Christ has not provid'.'d us with such means, he must be a tyrant indeed, as he would require of us what we could not otherwise possibly perform. We believe that Jesus Christ has established the holy Catholic Church for the above purpose; to wit : as the I_A^ .._ r-Jll. .11 Supreme iriouaai lu rCguiciie our iuiiu, or, in Oiuei words, to keep the pretious deposit of revelation unal- 13 ercd ; to explain to us (wiiiout any possibility of er- ror) the meaning of every part of holy writ necessary to salvation ; and likewise lo preserve and transmit to posterity undefiled, all that part of Christ's divine doctrine which was only delivered by word of mouth, either by Christ or by his apostles, according to these words of St. Paul : thereforet brethren, standfast, and hold to the traditions which you have learned, whether by word or by our epistUy 2 Thess. ii. 14. We beheve that the word of God, transmitted to us by tradition, is entitled to the very same respect as the written word. We think it absurd to assert that Jesus Christ has tauo-ht or preached nothing essential, but what is writ- ten^in a few pages of the Scriptures. We do not find in the Scriptures the instructions which Jesus Christ gave his apostles, during the forty days that he ap- peared to them after his resurrection ; and yet it is be- yond all doubt, that Jesus Christ, during these forty Says, the last days he spent with his apostles, instruct- ed them particularly in all the mysteries of his king- dom, or of his church, Acts i. 3. ' _ These last instructions which Jesus Christ gave his apostles before parting, and when they were about en- tering on the arduous duty of the ministry ; these last instructions, 1 say, are not lost, although not recorded in the Scriptures ; they form a part of that precious de- posit entrusted to the church, and have,by an uninter- rupted succession of pastors, been transmitted undefiled to the present day, and will be thus transmitted to the most remote generations, even to the consummation of We believe, then, that the holy Catholic Church is the supreme judge in matters of faith, both to deter- mine the true sense of Scripture, and to settle our be- lief with regard to that part of Christ's doctrine de i- vered bv word of mouth. Whenever the church has pronounced, the contro- i.l\,.A . ^/%.iK4a «Tonich. and \X!(\ nTfi. AS CertaiU Christ had spoken. z i.l^..A versy is sliucu 14 This unerring authority of the church we discover, 1st. In ine positive and most unequivocal promises of Jesus Christ. 2d. In the dictates of common sense. 1st. In the positive dictates of Christ :— l/pow this rock I Ml buUd my Church, and the gates of hell shall not prevail against it* Matt. xvi. 18. If the church possibly could teach damnable errors, then the gates- of hell could prevail against her, con- trary to the above promise :— Goi??g, therefore^ teach ye all natiorhs : baptizing them in the name of the Fa- thei^ and of the Son, and of the Holy Ghost ^ teaching them to ohseive all things whatsoever I have command- ed you ; arid behold I am with you all daySy even to the cousummation of the worlds Matt, xxviii, 19, 20. Christ, addressing his 12 apostles on the present occa- sion, evidently speaks to all his ministers, successors of the apostles to the end of time, which, 1 think, needs no ^roof. Now, Sir, upon that subject 1 form the fol- lowing argument, which sound logic will find correct. Christ proimises that he himself will be with his apos- tles, baptizing, preaching, and teaching all nations, un- til the consummation of time ; now Christ cannot t^ll a lie ; therefore it is evident that Christ has fulfilled his promise, and that during these 1835 years past^ Christ has always been with his ministers, the pastors Of the holy Catholic Church, and that he will conti- nue to be with them to the end of time ; that he will accompany and guide them when they preach his word, and administer his sacraments. And I will ask the Father, and he shall give you ano-^ ther Paraclete, that he may abide with you for ever, the Spirit of Truth. John 17 Scripture, prove that it is often misunderstood : and even in matters which Christ declares a •* conditio sine qua non" of salvation. Witness the following : — " Unless a man be born again of water and the Holy Ghost, he cannot enter into the kingdom of God." John, iii. 5« •« Except you eat the flesh of the Son of Man, and drink his blood, you shall not have life in you," John, vi- 54-. <« Without faith, it is impossible to please God," Heb. xi. 6. You will readily acknowledge that these seve* ral texts, although directing us to do several things as a ** sine qua non" of salvation, are in- terpreted in contradictory ways, and of course misunderstood. Some find in the bible the necessity of bap- tism for salvation — others find in it, salvation without bapiism. Some find in it the necessity of receiving the flesh and blood of Christ—others find that Christ gave us nothing but bread and wine as memorials of his death. Some find in the bible that faith alone will save ; others discover in the bible the insufficien- cy of faith alone. Some find in the bible, absolute and uncondi- tional predestination--.others reject it, as impious and blasphemous. Now, Sir, are all these right 1 Or will it be said, that it is immaterial which of these contra- dictory opinions we embrace ? No, Sir ; com- •^^_ »A^/^^ »r%11^ •«<> fK'tf !->/-/ IT tx*ri' vuaa nt\r fviirpn liiliii aCilBC bCiiS vjn, bis.'Sb iiv y V»lt» tt m-- ».v-w ^••^^t — US to be misunderstood — that when misunder-^ 18 gtood, it leads U3 astray ; whereas, it was intend- ed to guard us against the misfortune ok being led astray. Common flense lells us, then, that scripture being a dead letter, a dumb book, vvhicli cannot explain itself, Christ must have provided some living and visible authority, some supreme and unerring tribunal, to explain scripture ; and that this is, and can be no other, than the church. A good reason why scripture cannot be our supreme judge in matters of faith, is, because there are many who cannot read. A third reason ; the gospels and epistles were not written for many years after the Church of Christ was established, and spread among many nations. For many hundred years after that, the art of printing not having been discovered, the holy scripture could not be in niapy hands ; and yet, during that time, the^precious deposit of faith was as well kept, as it has been since holy writ u in the hands of every body- Yes, Sir,—every body cannot read ; but every body, learned or unlearned, can submit to the church ; transmit- ting to both, by the assistance of the Holy Ghost, the doctrine of Christ, uncorrupted and in its primitive purity. Here, Sir, is a mode of instruc- tion adapted to every body's capacity, A fourth reason : If I "'Ust take up my creed by reading scripture, 1 must be satisfied that the book which is put into my hands, and called the holy scripture, is really the genuine scripture, ai written by the apostles; I, a poor illiterate man, not having enjoyed the benefit of a liberal educa- tion, hardly acquainted with my own language, liow shall i know whether the English b.ble you put into my hands is a faithful translation of the 19 original Hebrew and Greek or not ? 1 shall have td lake your word for it ! If I do, my faith is then pin- ned to your sleeve. But no, Sir, I cannot submit to^ do so, because I find material ditterences in different translations of the scriptures. Of course 1 am kept iu suspense, if 1 know of none but a barely human autho- rity, in support of each of the different translations. These are sufficient reasons to induce us to believe that holy writ, although certainly God's word, was not intended to be our supreme ]\\dj^e in matters of faith, and to convince us that Christ has piovided us with a living, visible, and supreme authority, to s«ttle all our doubts with regard to the true translation of scripture, ( the true sense of it, and likewise with regard to other essential matters not to be found in holy writ, but de- livered by tradition. We believe, then, that the Ca- tholic Church is this living, visible, and supreme au- thority ; and if we are asked where this authority re- sides? we answer, in the body of Christ's ministers, the pastors of the Catholic Church, and the lawful suc- cessors of those pastors whom Jesus Christ appointed, and invested with full authority to discharge the func- tions cf his ministry. To that body of pastors we look for heavenly instructions ; in them we see the suc- cessors of Jesus Christ, invested by him with the same authority which he himself had received from his hea- venly Father, ^ As theFathtr hath sent me, I also send 2/ott.' John, XX. 21. In them we behold the organs of the Holy Ghost : < He that heareth you heareth mc' Luke x. 16. « And 1 will ask the Father, and he shall give you another paraclete, that he may abide with you for ever, the Spirit of Truth." John, xiv. 1 6, 17. « But when he the Spirit of Truth, shall come, he will teach you all truth." John, xvi. 13. De^r Sir, are we guilty of superstition in potting full confidence in the above assertions and promises of PKvIc*^ qnrl Irt ihiia holitivinur that thp ftnillt of TlUtK never hag, and never will (^epait from thn p -Moii «f I; 1] m auisVs, CMiich ? In OUT pastorF, wc behoM men m- vested vNilU the keys or the kingdom ot heaven , that is the no v.t of administering absoluUon, or the tor^'iyc/- n^ss ot- our .ms. Mdtt. xvi. 19. xviii. 18. and John, To'them we apply, and fiom their hands we receive o.r heavenly and^piritu.l food, the sacred flesh and hlooi 01 Jesus Christ, which he enjoins us to receive. J )itn, iv. 48, 59 ; and which he empowers his miius- t -.s [0 procure for us. Luke, xxii. 19. Can it he superstitious (h-ar Sir, to beheve that mir pa.t.is are real! v in the p^.sse^si.m of the power which Christ hlms4f*'assvts he i^ave them, and which he oromis^'S s'udl r-m^nn with thr-in for ever ? tbmce Je- s.s Ciuist has pled,.^e(i hissacr d v.racity for the exis- -Mce of those several powers in the pastors of his , amch, and since he has lik -wise promised that the very foundation of truth, the Holy Gh.st, sh.ll remain vv.th ti.os. pa.tois for ever, we should think ourselves .M.iity of a Irreat sin. if wer*fns-d suhmission,oi either und rstandin- or will, to their decisions and their pre- cepts: an I of a most daiin- presumption and diabolical pride, if we would, even for one moment, permit our limited reason to sit in 3ud^^ment over tlb. decisions and precepts of those wiom Jesus Christ declares to be K^uidcd by the Holy Ghost for ever. ,. ,^. • . ^ 8eeinsr,then, that the p..to:s of the church of Christ have alwiys buen secured by the infinite power of God, Drainst the dan-er of bein- led astray, and leading :7ose under their care, into falsa and erroneous doc- rines, we rest secure under their guidance^, knowiiig that the undeistindingof the most transcendant g^ius .:an never penetrate into the mysteries ot the Most ai-h: we, both learned and unlearned, take the easy ; id onlv safe way of submission, that path m which, Ivy writ assures us, that the very fools cannot err, i ... XXXV. 8. . .... J J. i 1. p.^ihaps necessary to observe, inai we uu nuv U. . ■.' \h:r. uneirinis authority to reside in any indivi- 4ti. nen m- 1 ; that 01 (rive - i John, receive ^sh and receive, i mhiis- that our r which hich he nee Je- he exis- s of his thai the 1 remain urselves of either leir pre- iabolical iimit our iions and es to be of Christ irofGod) leading oils doc- knowing nt genius he Most ti.e easy in which, nnot err, ve do not \y indivi- dual pastor. No; the Tope himself, the suc^ff^'^r! of St. Peter, and th-j supreme pistor of the Catlkoic Church, is not, by any article of the Catholic comma- nion, believed to be iiifallihlc. This uneirinj? authority is, liy ail Cn #^ «^ ^^ ■ iuvi-av:-a vvx&ii liic saiav: puvvurSj in^ the same baptism, the same Eucharist^'— B 2 24 iashoTtVall the same sacraments, and preaching the same doctrine. The apostles uJ" Christ, scattered over the globe preached one ar.d the same doctrine, because Christ was with th'em. Matt, xxviii. 18, 20. The mi- nisters of Christ in 1835, scattered over the globe, preach likewise one and the same doctrine; because Ch-ist is still with them.. , I am with yoa all days, even to the consumraatioTt oj the world. Matt ::xviii. 19, 20. The apo&Ues of Ch ist received the confessions of the faithful, And many of those who believed came confess- ing and declaring their deeds, .Acts xix. 18. They had received from Jesus Christ the power of forgiving and retaining sins, John xx. 22. 23. The ministers of Christ in 1835 likewise hear the confessions of the faithful, because they have no idea that Christ ever deprived them of that power. ^ The apostles of Jesus Christ submitted to the deci- sions of the whole church, because they knew the church to be guided by the Holy Ghost ; witness the first council held at Jerusalem, which settled the ques- tion about circumcision, to the decision of which all submitted. It hath seemed good to the Holy Qhoit, and to us, to lay no farther burthen on you than these necessary things^ &c. &c. Acts xv. 28. , .^ x The ministers of Christ in 1835 likewise submit to the decisions of the general councils of the. church, be- cause they know that the Holy Ghost is as.much with the church in 1835 as he was immediately after her institution. In short, we do not conceive why less spi- ritual powers should, te attributed to the ministry of Christ in 1835 than in the year 100 or 390, &c. tor in all times, and in all ages, the ministry is,most assured- ly intended for tht same functions. A minister of Christ in 1835 is a preacher of the truth, as well as in the year 100, and the truth in 1835 is certainly the same i*^'in the year 100. A minister of Christ in 1835 is a minister of rccon- ii 25 clUalion as well as in the year ICO. You will readily allow that men in 1635 are sinners as well as in former years, and therefore stand as much m need, as in for- mer vears, of those heavenly means and remedies which our .blessed Lord sent his apostles to administer. Thus,by baptism, they in 1535, wipe away the stain of original sin, as well as Christ's immediate succes- sors did. Thus, also, by absolution m 1835, they wine away the stain of actual sin, as well as the mi- ^ nisters first appointed by Christ. It cannot be con- ccived that Jesus Christ should grant the power of for- glvina; sins merely in favour of a single generation, and Ihould then (as if repenting of that grant) deprive all future generations of the same favour and benefit ; neither ought it to be believed, as there i3 not a word from the mouth of Christ in favour of such a beliei. We believe,then, even from the written word, with- out reference to the decision of the church, that all the sp-.ntual powers originally grantea by Christ to his lAinisters, still continue with his ministers, and will to the consummation of time. And we believe, that any one, not in possession of these spiritual powevs which Christ himself declares he gave his ministers, cannot be a minister of Christ. He may be a gentleman, he may be araan of learning, be may be what you please ; but, most assuredly, he cannot be a m^.nister of Christ. 1 sllall thank you, dear Sir, to point out to me how, in thus believinu^ wc are guilty ot superstition? Having explained to you what we believe ot the church and the ministry of Jesus Christ, I shall now, in a brief manner, lay before you some of the particu- lar tenets of the holy Catholic. Church 5 thos^ 1 mean, which distinguish that church from all oth^is. 1 be- dn with ■ . CONFESSION. This, I know, is the greatest stumbling block for all those who. within the last three himdied years,.have separated from the holy Catholic Church. We believe that, the Ministers of Christ, those whom we callhislioi^s II V 26 and priests, have received the power of forgiving am? retaining sins, wliich was given to the apostles, ac- cording to St. John, XX. 22, 23. Pray, Sir, is it superstition to believe, that our om- nipotent and merciful God is as able and willing to con- tinue that power in 1828, as he was to give it to his first ministers 1 If we believed that man, by his own power, could forgive sins, you would he justifiable in accusing us of superstition; for who can forgive sins but God, or he who has received that power from him ? We believe confession is necessarily deducible from the grant of the above power. It cannot be conceived, how a minister of Christ is to exercise his power of fov- givingor retiining sins, unless he has an exact know- ledge of the state of the sinner's conscience. This knowledge no one can give him but the sinner himself; as, probably, ninety-nine out of a hundred are sins-con- cealed from the public eye— sins of thoughts or desires, &c. &c. The minister of Christ forgives in the name and by the power of Christ. He cannot grant absolution or foigiveness then, unless he has a moral certainty, that such is the inward state of the sinner, such his repen- tance, such his purpose of amendment, such his wil- lingness to make restitution of property, character, &c. as to entitle him to the mercy of God, and the forgi ve- nts 3 from above. The objections made against confession, and the pow- er of ix)rgiving sins, are so futile; the benefits arising from that sacred institution so manifold and so solid, that it cannot be conceived how so many thousands were and are willing to be deprived of so valuable a blessing. These benefits are so great, that even some of -the most relentless enemies of the church could not r.'lu>e their encomiums to that holy institution. <' There is lot, perhaps, a wiser institmion (says Voltaire, in his marks on the tragedy of Oiympia.) The lawmakers. I who established mysteries and expiations, were equally studious to prevent the guilty from yielding to despair, and relapsing into their crimes." This Voltaire, the greatest enemy that the church ever hid, who spent his life in ridiculing the holy scrips tures, and all the institutions of Christ — who declared an open war againit Christ— this Voltaire, at the age of eighty, when in his last sickness, sent lor a priest to make his confession to him, << Confession is an excellent thing (says ihe PhUoso-* j}hicdl Dictionmy) a curb to inveterate wickedness. In the remotest antiquity, confession was practised in the celebration of all the ancient mysteries. We have im- itated and sanctified this wise practice. It is excellent to induce ulcerated hearts to forgive, and to make thieves restore what they have unjustly taken from their neighbour." The Lutherans of the Confession of Auo-sburgh have preserved that salutary institution. Lufher himself would not suffer it to be abolished. *f Sooner (says he) v^^ould I submit to the papal tyran- ny than let confession be abolished." Collection ofLu-^. therms German Writings, vol. ii p. 212, We find the precept of confession given by Almigh-^ ty dod to his chosen people : Say to the children of IsraeU when a man or woman shall have committed any of all the sins that man are wont to commit, and hy negligence shall have transgres- sed the commandment of the Lord, and offended, they shall confess their sins, and i esiore the principal itself, and the fifth part over and above, &c. Numb. v. 6, 7. Jt does not appear that the power of forgiving sins hath been granted by the Almighty God to the minis- ters of the old law. The confession ordered to be made under the law of Moses, may then be considered as a grace of foriiiveness and reconciliation annexed to it. Wtt find the practictj of confeaSion iii tne Deginning I If' 2b # of Christianity : And many of those who believed cami confessing and declaring thier deeds. Acts xix. 1». ^ We cannot believe that the-y came to beast ot their good deeds ; and therefore, we understand that they confessedtheirbaddeeds, commonly called sins. All the holy fathers of the church, from the earliest dawn of Christianity, bear ample testimony to the ge- neral practice of confession. It is difficult to conceive how any man could ever have persuaded mankind to submit to a practice so repugnant to flesh and blood, so mortifyinff to pride, and so humiliating to human na- ture. The universality of this practice, to which the most powerful kin^s and emperors, the most renowned military commanders, the most exalted geniuses ot all a-es, and in all parts of the world, have cheerfully sub- mitted, establishes in our minds a conviction, beyond the possibility of a doubt, that confession owes its .ori- gin to the founder of Christianity. r • • t the objections against saciamental confession, 1 re- peat it, are so futile, so trifling, as hardly to deserve any answer. r • • « o9> First objection.—" How can man.forgive sms 1 1 answer — By the power of God. 1. answer again with our blessed Saviour : «' That you may know that the Son of Man hath pow' er on earth to forgive sins, &c. Matt. ix. 6. He does not say, " Thai you may know, that the Son of God hath power on earth to forgive sins;" to give us to un- derstand that this power, essentially belonging to God alone, is here communicated to man, the minister of God, by excellence, and exercised by him m his own person : and again exercised by him in the persons of ills ministers, as he sends them, most assuredly, to do what he did, to preach as he did, to administer recon- ciliation, as he did, &c, &c. All power is given to me in heaven and on earth. Why this preamhle,^it he did not mean to j?ive them a supernatural power { tro ye therefore, &c. &c. iviatt. xxvui. lo, ii7. ^r^u,^^^^'^^ .y- the Holy Ghost, whose sins you shall forgive Ihey are forgiven^ &c. ' John xx. 2'2, 23. ey art .m 29 Secona Obj.dion-«« The institution of confession U '° ^ll^eShStX of confusion misrepresent. Si , to form a sound judgment of V.f ^"^^^"'fSo not is not to polluud sources you will, apply. i"» = know the Protestant writer who represents them fairly, dprfved from Protestant books. And piay, «"<"• fh'v s^v" B"ware of catholic books ; beware of po- h'p'^sfs ; beware of priestcraft; beware popish up.ititio„.' Thus, not one Prote^ant outlet a bun dred ever yet had an opportunity otknowm g „„i„e Catholic p,r.c^le^ AS FMce^ very^J^ J observes : « The little ".^owieu b „„iitely fiom tants possess ot our rehgion, is borrowed e" «« J^ baldry. In Dryden's words : « A hideous figure of their foes th«y ^raw ; _ Nor lines, nor looks, nor shades nor odours true , _ And this grotesque design expose to public view , And yet the daubing pleases. To return to the second ol'J^'='"'»»'-I,„'^y' t'^is^A^ fp«ion 80 far from being an encouragement to s.n, is tne Greatest check to, and the greatest remedy against it ^ It s in confes ion that the sinners discover to the minister of Christ, the physician of his soul, all his Tp^Hual ma!adies,'his wf Jnesses ^s temptatio,. his inrlination<5, his doubts, the scruples ot his conscience, ITs weTensions,&c.;and it -^here he finds comfor, «.,.«,,.,ne. 1 ;eaches ohn 35 3 down e shall , is my • an, and He that verlast- j. For ndeed.'* Y blood, live by Iso shall e on the ead, the ed flesh ife,John blood of 33 86 ; and linaily, that in lh« holy Eucharist we receive Christ himself, the spiritual food of our souls, 58. Divine mysteiies being impervious to human reason, we do not arrogate to ourselves the right of philosophis- inc; on the present mystery, nor do we ma^e ourselves tineasy about the means by which Christ is to enable us to acconiplish what he here requires. Wo do ndt ask with the Jews, "How can this man give us his flesh ?" but with Simon Peter we say, " Lord ! to whom shall we go,— thou hast the words of eternal lifi ?" John vi. 69. Surely, Sir, we ousht not to be blamed for believitig that Christ means what he said. The Jew may be scandalized — the philosopher may ^mile in his self-suffici,ency, but the Catholic, with the humility of a child, submits, not knowing what it is td reason upon the impenetrable mysteries. He may Stand in silent raptures of astonishment at the depth ot God's unfathomable wisdom ; but he does not know what it is to doubt, and he has that comfort to know, that before the tribunal of Christ he will be able to bring the very words of Chiist in evidence of the or- thodoxy of his belief. , Pray, Sir, laying aside all prejudice, will you say that Christ, on the ^reat day of retribution, will condemn me as guilty of superstition, for believing precisely what he tells me, viz : that I must receive his living flesh and blood ; that I really receive both in the blessed Eucharist; that I receive Christ himself, according to his own repeated declaration ? You will hardly say, yes. On the other hand, v^ hat excuse, what plea will any one have, who, notwithstanding Christ's positive declaration, can see nothing in the sa- crament but bread and wine ? Christ says, " you must eat my flesh and drink my blood," No, no, says limited reason, for how tan Christ give us his flesh to eat t Christ says, ! I I ,1 t 11 • 84 « my flesh is meat indeed, and my blood is drink indeed." No, no, says corrupted reason, it can- not be so indeed, it must be meant as a figure only. Christ says, "he that eateth me, shall live by me." What, (says limited reason) what ? To eat Christ '.—that is absurd— that cannot be. And thus does man's corrupted reason do away, and make void, the sacred words of Christ, and substitute a shadow, a mere nothing, to the most precious gift which Jesus Christ ever bestowed on man. To a superficial mind there is, perhaps, some- thing specious in these dictates of limited reason. But, sir, we must remember, that to perfectly un- derstand divine mysteries, is not the province of human reason- If we are justifiable in rejecting one mystery, because it is beyond the limits of reason, then we may, nay, (in order to be consistent) we ought to reject all divine mysteries, as beyond the same limits. Thus, we ought to expunge from our creed the mysteries of the Trinity and Incarnation, the very fundamental mysteries of the Christian religion. Who, indeed, can con- ceive how there are three distinct persons in God, and every one of them God, and yet there is but one God? Even the existence of a God invisi- ble and immense, in every place whole and entire, and yet but one ; even the existence of that God, I say, ought to be rejected, if we are justifiable in rejecting any mystery, on account of its being impervious to limited reason. Here I would beg leave to observe, that a dis- tinction ought to be made, between a thing being against reason, and being alfove reason* *. a thing be reallv against sound reason, we canftot 55 fcuomit to believe it ; . neither would Almighty God require it, as in doing so, he would Contra- dict his own work, which is impossible. If a thing be above reason, that is, beyond the limits of human understanding, that is by "o means a proof of its being false. With regard to the present mystery, then, it it be really against sound reason,Christ cannot, and will not require a belief of it; if it be only be- yond the limits of reason, it ought to be believed, where the words of Christ are plain ; nay sir, it being impervious to reason, stamps on it a cha- racter of divinity, which essentially belongs to the works of God. Revelation, similar to the pillar of fire which guided the Israelites in the desert, has its dark side ; but it has likewise its luminous side, from' whence emanate the purest and brightest rays of truth. In vain will human reason attempt to penetrate into the dark recesses of the sanc- tuary ; a veil hangs before it, and in furnishing us with the blessings of revelation, it certainly was the will of God to supply the wants and the insufficiency of reason. It was the will of the Most High, that to him, with the most profound humility, we should make a sacrifice not of rea- son itself, but of that vain and presumptions con- fidence which we are too apt to have in the dic- tates of our limited reason. As Voltaire observes, «* Reason conducts you ; advance by its light, proceed a few steps more ; but limit your career ; on the brink of the infinite, stop short ; there an abyss begins, which you must respect." « The most common things (says the celebratect I «oVo\ ho^o thpir rlark- sidf»s. where the most piercing IMI !•( 'i ' HI 8fl eye cannot p.netrate ; many difficulticf ar« found i. natural religion." ,1 • . u,„r~ Conceive if you can, how any tiling can be cre- ated out of nothing : how God i« present every where without being confined in space; conceive what eternity is ; conceive if you can, how in a living man, soul and body are joined together. Is it a wonder then, if in revealed Religion, in God's sanctuary, many mysteries are found, ex- ceeding the reach of human comprehension, and whicli it would even be impious to attempt to ta- thom ? The mysteries of Revelation bear no pro- nortion to the measure of the human understand- ine. Reason leads you to the door of the sane- tuary, but there it leaves you- Reason is now si- lent and God speaks ; man listens and adores. He sees evidently that he should believe; he hears God distinctly dictate mysteries, which he commands him to believe and to revere ; but he understands not those mysteries, which he is commanded to revere. He is even more satisfied than if he understood what forms the object ot hi« belief • because what man's limited understand- ing can comprehend, appears to De less awful, less worthy the divine greatness, than what hu- man wisdom cannot penetrate. „ , . , To return to the mystery of the Eucharist we grant it is, in a great measure, incomprehensible ; the most learned of our divines do not pretend to comprehend it. But, Sir, it is evident that God here speaks in the most unequivocal terms, tlial he repeatedly makes use of the very same expres- sions; « my body, my blood," &c. J."* «^'ff "* that Christ, at the last supper, tells his apostles, .1 •- :. — .. u^.l.T Jiff* 1 IrinK **take anti ^atj 6iC, ciua m my uv/-mj» i.^'Vi 1? e all of this, ^c. this i^* my blood 15 nd Ia 8cre- Bvery iceive / in a ether, on, in J, ex- 1, and to fa- o pro- stand- sanc- ow si- idores. ^e ; he lich he but he :i he is Eitisfied t of his rstand- awfuli lat hu- 37 It is evident then, that we must lUten and adore. A positive refusal to believe, would be downright impiety. But, sir, if we permit our limited rea- son to sit in judgment on the mysteries of Reve- lation, we may soon by arbitrary interpretations, get rid of them all ; and thus a belief framed by the interpretation of limited reason, amounts to a real and positive refusal to believe. In the present instance, what could justify us in asserting that in the Eucharist nothing is given, nothing received, but bread and wine ? JSurely not in the words of Christ ; for his repeated words, are plainly : **ray flesh, my blood ;" t^urely not its being impossi- ble to receive the flesh and blood of Christ, for, certainly it is as easy for Jesus Christ to feed our immortal souls with his own flesh, as it was for him to assume that sacred flesh. It is as easy for him to conceal his sacred flesh and blood, un- der the forms or appearances of bread and wine, as for him to conceal his glorious divinity, al- though every where present, from our eyes. Surely it will not be said, that our belief is un- reasonable. God is so great, so magnificent, bo wonderful in his works ; he has done such stu- pendous things for the happiness of man, that nothing how great, how mysterious soever, pro- ceeding from so great a God, appears to us un- reasonable to believe. Our immortal souls are the images of the Eter- nal Father. Our immortal souls are redeemed by the merits of the divine Son, and washed in his sacred blood. It is for the sake of those immortal souls, that the divine Son assumed human flesh and blood ; and during thirty-three years, was willing to lead II I h'nii „ life of suffering., and to saUJect liimself to all ihe punishments, which the mahce of hell and earth comhined, chose to inflict upon him. It was for the sake of our immortal souls that the divine Son offered his sacred flesh and blood as a victim of propitiation, to be immolated on the "our immortal souls then must be truly great, trulv precious in the sioht of God, when so much was' done for them, b it ^^^'^irr^'ZtlMl believe, after all this, that nothmg less than the flesh a..d blood of a Gad-.M.n, are found, by our great and merciful (^od, worthy to afford spm- tual food and nourishment to those '^mortal souls, especially as this flesh and blooJ, by beinR sacrificed, become the life of those souls, vrhich bv sin were dead to eternal life ■? Will it be found unreasonable to believe that Christ meant precisely what he sa.d ; surely he came to instruct and not to deceive. When he saw the Jews were scandalized, and asked • how can this man give us his flesh to eat ?" was not this the opportunitv to undeceive them and to ex- plain himself '. In short, to say : " I do not mean that you shall eat my flesh and drink my blood,^^ or in other words, " I do not mean what I said. Instead of it. we find Jesus Christ, after a double Amtn, insisting no less than six times, in the most unequivocal manner, "P"" '''^ "/,f f ^^ °* receiving his " flesh" and " blood." We find Je- sus Christ, at the last supper, taking bread and wine, and having blessed them, giving them to his apostles, ar-ci ^aym^ - iar.^ ^ v, ..--- - i, J bodv^drink ye all of this-this s my blood,^' &c. We find the great St. Paul, 1 Cor. :i. it) and xi. 23, 29. making use of the very 39 ,ame expressions, and condemning the «nworthv receiver " for not discemmg the^Lord s body. Surely, ^ir, we cannot be required to discern ibe bodvof Ciirist whereit isnot"! , rni • » We find afterwards tl>e whole church ofChr st, aiirinK raore than eii?hteeR cen1ur.es, that « dur- nfore than fifteen hundred year, before the retended reformation, and three •H""^;e*i^ft«'- '^ Lelieving and teaching every where, that the fl^sh and blood of Christ are received in the holy bu lllL. The .vords of St. Andrew the apostle when /Egeas .he judge exhorted h m to sacr.hce t.i \i\nU are very remarkable. i» every t,ojr, lav he,' sacrifice^o the Almighty, the only one Zule God, not the flesh of oxen or the blood of "oats, but the immaculate Latrb upon the Al- t: whose flesh is given to the fa.thful to ea; the Lamb thus sacrificed remains whole and ahve. .Leas, a pagan, perhaps a philosopher, not being able to^nderstand the language ot faith, and exasperated at such " nonsense,' ordered St. Andrew to prison, and from thence to the cross. Hanging to that cross, during two days, he con- ti„ue"d to the last breath to preach his " Pop^h nonsense." In the second age of the Cnu ch. Justin martyr has the following plain words. « As Jes.i« Christ incarnate had flesh and blood for our salvation, so are we taught, that the bu- dwist is the flesh and blood of the same Jesua incarnate .-^j-f f -/• «^,;f":; ««,« bread wh'** n the third a The word of God is quite enoUii:h for me ; What God declares is true^ I must believe ; The Word of Truth itself cannot deceive." With nearly all Christendom, for eighteen centurie?, I will sooner believe the testimony of my divine Sa- viour, than the testimony of my senses; to spoak more correctly, 1 am obliged to disbelieve the testimony of my senses, for you know, sir, that what we perceive of any thing, bv ouF senses, is not the substance of tha thing itself, but mere accidents, such as form, cdour^ ^3 faste, size. Now, it is very evident that God, to whom nothing is impossible, may very easily change the sub- stance of a thing, and yet continue the accidents, or cause it to make upon my senses the same impression which it did before. This is precisely what Catholics believe of the Eucharist. Good God I shall W8 say that Christ has no other way to make his word good, and to give us his flesh and blood, than to reach them to us in their natural form ^nd appearance ? Humanity shudders at the thought, and common sense naturally suggests the reason, why that sacred food of our souls is given us under the form of the most simple food of the body. You will tell me, perhaps, that f' according to our doctrine, the body of Christ must be present in a great many places a(; the same time, which is impossible." In answer to thijf objection, I refer you to the sys- tem of the most celebrated protestant philosopher, Mr. Leibnitz, who, besid^'^ many others, from the most ge- nerally acknowledged principles of metaphysics, and from observations made in natural philosophy, clearly shews, that this seeming mystery, the existence ot the same body in many places, cannot be proved impossi- hle. But, sir, adiriitting it to be impossible for a body in its present corruptible state, can the same be said of a glorified body, which St. Paul calls, a spiritual bo- dy ?" Can it be said especially of the glorified body of Christ ? Pray, sir, do you know any thing at all about the nature of glorified bodies ? I must confess I do not : and whilst we are totally ignorant about the nature of a glorified or spiritual body, it ap()ears to me vain, to form any opinion about what is possible or im- possible for such a body. When I sec the glorified body of Christ, passing throuii^h a door that was shut. John XX. 19. 1 am willing to Le!i»'vo, that the same body may be pr'-sent, in thousands and millions of places at once ; 1 am wiling to b"li<'ve, that th^^ same body may feed my soul, and yet continue «lorious in Heaven, if such is the will of God, although I cannot coinpr'^bond.far less explain how it can be. ^iii'iii I I I ill! Archbishop Grander owns thaV< Chr^ rn^ ^j^^ Z'" ^\:i To GaXc an"i«/.i>«,-454. . shut. Answ, w Y^' pi •„! abidins: n Hv^aven is .XI ^^^Xl th'e lactLn^ also." Acts ""KcK%s!" I had rather .He^ than af^rm that Christ's body can be ^.t *■; -- P^-;„ „„,e seated oa I am sensible, sir, ^""''" ,^ „ falsehood of re- the tribunal, to judgt . we ^lu n «'" . .„ ^^ vealed mysteries, and guided «» > ^y.f f [^Tra "in- a steal many more objections ; >" ' ^'J' ^V°« '*°ek wJves after havins beaten against the m.ijestic rocK, human reason, when beating agamst the majestic labuc which Clirist has raised. *•„„„„ nf three ce- I bes leave here to quote ^he testimony of three ce lebrated Protestant Divines, in favour ot the Catholic , '".the adoration of the Eucharist (say^ Mr Jh^rn- dike) was the practice of the ancient and true^hu ch before receiving." Ep.l. L. m. c. 30. And 1 (say* the Protestant Bishop Andrews) with ^t-,,\™™;jj adore the flesh of Christ in the ^"y^ f""^; phrist in the to Bel. chap. 8. The external adora.on of Christ n the Eucharist (says the Protestant Bishop t«;b;^) ^'^ practice of^ounderProtes ants a^ ration is a monstrous enor oi iio»" Forbes de Euchar. i. 2. , . , _f nT^,.;,, . You will ur.'e perhaps the following words of Chiist. « III Ih^^ that qrackeneth, theficd, fvojitcth no- tdtg ;tleZord. that I have spoken to you, are spuU "lu^AuVistilr: ^ these words in hisa7thTrea- *'"« Wh' t means'the flesh profits nothing ? It profits thtv understood it ; for they understood nothing as flesh as it is torn to i)ieces in a dead body, or sold in 45 the shambles ; and not as it is animated by the Spirit, Wherefore it is said, " the flesh piohteth nothing," in the same manner as it is said,/cnow)/e(/ge puffeth up. 1. Cor. viii. 1. Must we then ily fiom knowledge { God forbid: What then means 'Mvnowledge piitfeth up ? That is if it be alone, without charity ; therefore the ppostle added « hut chaiity ediiietli." Join there tore charity to knowled^'e ; and knowledge will be prohta- ble, not by itself, hut through charity ; so here a so the Wh profiteth nothing, VIZ. the flesh alone: let the spirit be joined wiih the flesh, as chanty is to be joined ^ith knowledge, and then it profits much For if the ileih profiteth nothing, the word (Chris ) would not liave been made flesh, that he might dwell in us.'' So far St. Ausjustine. x- i • • Besides flesh and blood are often mentioned in scrip- ture for the corruption of our nature, as when it is said : << flesh and blood cannot inherit the kingdom oj God.'' 1 Cor. XV. 50. mA '' flesh and blood halh not revealed it to thee.'' Matt. xvi. 17. And in this sense, the flesh profiteth nothing ; bu it is the spirit and grace of God that quickeneth and giveth lite to our souls. ,, n 1. J? rtv-'oi God forbid that we should say the flesh ot Christ profits nothinj— this w<.uld be a blasnheiny ; and it is evident that Christ asserting that "flesa piohts noth- ing did not mean his flesh, for this would be contra- diainff his own assertion, '« n.y flesh is meat indeed. Our doctrine on the Eucharist is further conhrmed by the ancient figures or types of that sacrament; they were manifold, i shall only notice three ot them, viz. the Paschal Lamb, the Blood of the Testament, and the l! The Pasehftl Lamb, That this was a Agjire of Christ the Lamb of God is acknowledged on all hands. The Paschal Lamb was killed at the going out ot the e land 01 pToirjise. land of Egypt, on the journey to me . The Lamb of God is killed, and we are dehyeie liom more than Egyptian darkness, and introduced into the roid of the real land of promise. !■: 1 , i i i 1 iill'H 1 i ' '; ill \ i ii I 1 f, H i' 1 46 The Paschal Lamb is eatf n. Exod. xii. 8 ; ao like^ wise must the Lamb of God be eaten to accomplish the. the figure. The Paschal Lamb had no blem.sh, Exod, xii. 5 ; the Lamb of God is pure and imrauculate by excellence. The blood of the. Paschal Lamb was a sH> of salvation. Exod. xii. 13 ; the blood of the Lamb of God is salvation itself. . ,.,.,, The sacrament of the Eucharist was "jst'tuted by our Saviour, immediately after eatmg the Paschat Lamb with his disciples : the figure ™J^ then accom^ pushed, and the substance substituted to the figure. ^ 2. That the blood of the testament, the^blood of vic^ tims solemnly sacrificed to God, was a figure of the blood of Christ in the sacrament, appears evident from the words of Christ, in adminiStmng.tha sacred blood Moses s.id to the people : " This u the blood o/ read shall live for ever." Likewise from ' Sann; tame from the Lor.1 Exod, xvi. 15; the holy Eucharist is also given by our Lord and Saviour. Matt. ^Mannawas given to the Israelites, as their food, during the whole time of thelrjouiney through the de- sert until thev rt'ached the land of promise. Ae Holy Eucharist is given to us, as the spiritual f„od and nourishment of our souls, during 'he j';" « Ihne of our ,„ovtal pilgrimage, until we reach etue I'md of promise, our heav.-nly liome. We cannot be 1;""''-° /": 1 \.t ihe furure is better than the thing u^ve, .ih... ..., -'•■\;;,':, ;-,^ ,,^, „„ j,,„ contrary, that )t represents ; J- the Old Law ha things A nothing but a shadow of the good to come. Heb. x. 1. That all its sacrifices and *7 pacraments were hut weak and needy elements. Gal. y\ 9. And that it was annulled, by reason of its qjeakness and unprofitableness.''^ Heb. vii, 18. Now, sir, it' the sacrament of the Lord's supper be nothing but bread and wiae,it is evident that the ti-ure rmanna] is far better than the thing prefigured ; for manna comes from Heaven ; bread comes from the ba- ker's oven* Manna had a very pleasant taste, and was in many respects miraculous ; our bread is a common and natu- ral food. I . , 1 have said enough, I think, to convince you, dear sir, that we are not guilty of superstition, in believing as we do on the subject of the holy l<.ucharist, to con- vince you that our belief on that subject is founded on the plainest words of divine revelation, and not contra- dicted : add to this that it is supported by the greatest- authority on earth. ^^, . . Admitting for a while, that the words of Christ were not very plain, or were susceptible of different interpre- tations, where are we to apply, in order to know with certainty the true sense of the words ? Christ teils us to apply to the Church, which he has provided with the unerrinc? light of truth for ever. This holy Church commands iis to believe, that in the Eucharist, as given by Christ at the la^t supper, and as consecratt'd since, by legally ordained ministers, are really contained, the flesh and blood, the soul and divinity of Jesus Christ, God and man. Council oj Trent de Euchar. Sacram. Serm, r a x u The words used by the Confession of Augsburgti, seem to convey the very same id^a : '( The true "body zm\ blood of Jesus Christ are truly present, under the form of bread and wine, in the Lord's Supper, and are there given and received." A seem- ino-ly wei^'-hty objection a'j:ain?t the real presence of Christ in the Eucliarist, is found in the following words of our Saviour, " do this for commemoratTon oj 7ne,' Luke xxii. 19., and in the words of St. Fau],^*as ottea Ill W: 48 as you shall eat, &c. and drink, &c. you shall sW the death of the Lord until he come." I Cor. xi. 2b. We do not understand how these words can be con- sidered as excluding the real presence o( Christ. Whilst man is in his present state ot impertection ; carnal, weak, under the influence of his senses, of his imaginations, and of so many passions, he is very apt eveS whilst he is engaged in the most sole.nn ot all .du- ties : saying his prayers, or celebrating tlie divme mvs?eri/s, to forg.t himself, and to perioim those du- ties, through habit, mechanically, and of course, with^ out benetit^to himself. . Christ, the subject of our adoration, not being yisibie in the Eucharist our attention may be very easily di- verted from him, by objects affecting our senses or im- aginations, &c.at the very time we celebrate those mysteries. In order to guard us against that misfor- tune, we are particularly commanded to airect our at- tention to our divine baviour, to his dea h upon the cross • we are not to receive his flesh and blood me- chanicallv, but, whilst we receive them, to remember the infinite love of Jesus Christ, in immolating that sa- cred flesh and blood for our salyation, and in feeding our souls with the same. r n, :e/, The command then to remember the death ot Christ, when we celebrate or receive the Lord's Supper, so tar from excluding the real presence of Christ is rather founded upon it. . .v , * ■ Having now explained to you, dear sir, the doctrine of the Catholic Church concerning the blessed Lucha^ rist, this leads me naturally to the explanation ot the SACRIFICE OF THE MASS; For it is in the Mass the holy Eucharist is consecrat- ed. The main objection against this sacrifice is, its belA^' considered a second sacrifice, whereas it is ac i,«..Sia^u.pd hv all Christians, that the sacrifice of the CrosV where Jesus Christ immolated himself for the salvation of our souls, is the only sacrifice ot the new 49 Iviw, and a very sufficient one, as by it, and by it alone; the redemption ol' man was consummated, and God's justice satisiied . , . v rpi The objection arises from a misunderstanding. Ihe Mass, so far from being a second sacritice, is only a continuation, and at the same time, a commemoration, of the great sacrifice of the Cross. « Do thu in commemoration of mc," says Christ, at the last supper, to his apostles, and of course to their successors. It is in the Mass, dear sir, that this pre- cept of Christ is fulfilled ; it is there the bread and wine are consecrated, and by consecration changed into the body and blood of Christ. In this consecration, i\\o, blood is mystically separated from the body, as Je- sus Christ did separately consecrate the bread into hi - ^"^^^ ieve that Christ is really present in the Euchanst, «t ..mprstitious practices and doctrines." are superstitiou^ P . ^^^^ subject, I should noKuVxplSng the practice of the Cathohc church. "^«"'''° COMMUNION UNDER ONE KIND j OR JOBM : Upon which heaH, we are accused of depriving the laity^f an essential part of the sacrament ^^ From the mojient, dear ^»,ine f*" tL , ^'^ton^thU^Stt^lt'USra^"^^^^^^^ S" S wSer we receive the holy communion li 5i forms, so as for one form to contain the o!\e-half,andfor tlie other form to contain the other half of Christ, would be impious. But it is said, that in giving communion under one kind, and depriving lay people of the cha- lice, we transgress the commandment of Christ, who, at the last supper said, <' drink ye all of this,'^ &c. &c. In answer to this, we say, that Christ only spoke to his Apostles, as it is certain that none were present at the last supper but they. The precept then was direct- ed to the Apostles, in obedience to which they and their successors to this day, when they celebrate the holy mysteries, always received under both kinds. St. Paul very clearly states that communion may be validly received under either kind alone : Wherefore^ whosoever shall eat this bread, or drinii the chalice of the Lord unworthily ^'c, 1 Cor» xi. 27. I know, sir, that your Protestant translation says <^ eat and diink,^^ instead of ''eat or drink j^^ but if you compare the Catholic translation with the genuine original Greek, you will find it correct. The suifi- ciency of one kind in the holy communion is clearly acknowledged by the Calvinists of France, in two of their synods. The synod of Poitiers, held A.D. 1560, has the following words : '^ The bread of the Lord's Supper ought to be admi- nistered to those who cannot d judguiewt of ou^ ,andfor , would nunion le cha- t, who, ^c. &c. poke to sent at direct- ey and ate the ds. may be \refore^ e of the m says » but if genuine e suffi- clearly I two of . 1560, ve that lieving and the B com- thority of OUr ^5 corrupted senses, and of our weak and llitiited reason ; and to all the argument* of human rea- son, or,' if you choose, philosophy, we ansv^er, with St. Paul : *' Our faith does not stand on the wisdom of man, but On the power of God." 1 Cor. ii. 5, . 1 must confess that I am less surprised to see a person (with the Socinians) rejectiir^ all myste- ries, tlan to see him admit one and reject ano- ther, though the lattet is perhaps more clearly ex- pressed in the written word than the fornier. Although I detest the impiety of the Socinian, yet I cannot but acknowledge his consistency ; and should I ever have the misfortune (which God in his tender mefcy forbid) to forsake the nnerrin{J^ guide which novv overawes and silences my reason into perfect submission, and should I ever become so much blinded by a more than di- abolical pride, as to make my limited and cor- rupted reason the sole arbiter of mv faith, I think it would suggest to me the rejection of all mys- teries, of every thing incon^prehensible to that reason, and thus lead me at once into the paths ol\Socinianism. The same reason that would sug- gest to me *' the absurdity of eating the flesh of Cririst,'' would likewise suggest the absurdity of three distinct persons in the divinity, which is es- sentially one. If you cast your eyes around you (without tra- velling many miles from home) do you not see, in many respectable members of society, the de- plorable consequences of trusting merely to the light of reason, and refusing submission to uner- ring authority ? Do you not perceive in many of those whose rea!»oh ha* breh developed br a li- V ; *^ iiii :i|i &eral education, a perfect inditiercnce (if not d kind of coniempt) for the mysteries in general, ^nd even in particular for those very mysteries, Which by all societies are com^^idered the funda- .lesofCh 7 Ii proporti as the powers of their understanding have been improved, they seem to have acquired a greater right to set up their reason as a judge over the divine mysteries, and thus to abuse the noblest gift of God to purposes of impiety* The whole system of the Christian Religion^ the greatest of all the works of God, one and in- divisible, must be believed in the whole and iir all its parts ; neither does it require less impiety to reject one part of that divine system, known to be revealed by Jesus Chrhst, than to reject the whole- Now, sir, from what you see before your eyes, I mean the rejection, both in principle and practice of so many mysterier^, by those who are more enlightened than the rest of their neigh-' hours ; and this is only a natural consequence of making limited reason the arbiter of faith ; from what you see, how long do you suppose, will it be until faith will be entirely extinct i Will the present generation of children, after coming to the age of maturity, remember that their parents were Christians ? Will the next s;eneration even enjoy the benefit of baptism ? 1 am acquainted with manv youths of both sexes, who, aliliough born of Protestant parent;?, never received the benefit of baptism. Why so ? Because their Protestant parents, 'guided by the light of rea* son,' couio I,.. « llOh sec HILKJ lUC iiCV^oO CI I V XJ X iii::|'Li?>iiJi, and they therefore judged it an idlie cereuiony. Thus is the child's eternal fate left to rcbt ob thcr private opinion of tl;e parent, and thus is the etetr>- nal fate of thousands of* children left to re»t on the private opinions of their parents on religious myste ries as if our m a state of uncertnui Iv, in w ..erciful God had left us in tv in those matters principal- ly 111 which certainty isahsointely necessary. ^ ''After this digression, which a sincere zeal tor th^' salvation of souls has occasioned, 1 shall con- tiiiue to explain a few remainino- articles of Ca- tholic faith. Having ei^plained the Catholic doc- trine of th^ Mass, tills leads mc to the Catholic doctrine of PRAYERS FOR THE DEAD AND FIJMCATOIIT. What has induced the gentlemen of the pre- tended reformation, to discard Purgatory from their creed, and renounce the practice of praying for the deceased, I am at a loss to know. To any man of information it must he notorious, that the belief and practice are older than Christianity, are almost universal, and far from being imper- vious to human reason, must, upon a candid ex- amination, meet the approbation of reason. The Catholic Chnrch, the supreme tribunal of our faith, teaches, that " there is a Purgatory, a place of temporal punishment after death ; and that the souls therein detained, are helped by the pravers of the faithful, and especially by the holy sacrifice of the Mass."-~Con. Trident. Sess, '2.5.* Decret. de Purg. This decree of the Church in general Council, is sutHcient for a Catholic, to regulate his faith on the present subject, and cok^ yince him more forcibly of the existence of ft If 1 5S Purgator}', and of the usefulnesf? of prayers for the Dead, that all the arguments drawn from pri- vate interpretation of scripture or from reason. Still it is a satisfaction to a Catholic, already convinced by the authority of the Church, to find that even the plain words of scripture, and the plain dictates of reason, are in perfect unison with the declaration of the Church. Long before th^ coming of Christ, the people of God prayed and offered sacrifice for the dead. Witness the col- lection of monev made by Judas Macchabgeui?, the defender of God's sanctuary ; " and making a t^athering, he sent twelve thousand drachma of silver to Jerusalem, for sacrifice to be offered for the sins of the dead, thinking well and religiously concerning the resurrection : — it is, therefore, a holy and wholesome thought to pray for the dead, that they may be loosed from sins." 2 Mac- chap, xii. 43—46. I know, dear sir, that your « reformation" rejects the Macchabees; but you will permit me to observe that this rejection rnade by modern " reformers," can bear no weight, when made in opposition to all antiquity, in op- position to the universal Church, the only one extant at the time of the pretended reformation. In the earliest age of Christianity we find the lioly fathers quoting the Macchabees as well a§ other scr ptures. Witness St. Clement of Alexan- dria, Lib. 6 Slromat. Orixm Lib, 2 de Principiis, cap. 1. St, Cyprian Lib. de exertatione Marfyni, St.^ Je- rom cap. 23. Isai. St. Augufifine lib. 8. de Cinlate Dei, cap, 36. St. iMore Hispalenm says : " the books the Macchabees, although separat 'd by the Hebrews as apocrypha, are by the Ciuirch of Christ honor- ed and proclaimed as divine book*." Lib. 6. Th^ i'ers for om pri- ?ason. already , to find and the Dn with fore thjg yed and the col- liabgeu^, making ichmA of 'ered for igiously re fore, ^ he dead, 2 Mac- hat your but you on made weight, ^ in op- )nly one mation. find the ; well a$ 'Alexan- ipiisy cap, ix, St, Jc" e Civil ale the books 5 Hebrews st honor- 59 general Council of Tro^t, Sess. 4, declai'es the two Macchahees to be divine books. But I will suppose the above passage form the Macchabees to bear no weight ; the belief of a middle Slate is supported by many other texts ot. the old and new testaments : . l * * Thou also by the blood of thy testament, hast sent forth thy piisoners out of the pit. wherein is no water. Zach. ix. 11. -, iiiu • ^ ^r. The pit cannot be hell, as out of hell there is no re- demption. Consequently there must be a pl^^e o^ te«|: porai punishment, from which redemption is had by the blood of the testament. . ^ . ^ xi, a « Every man's work shall be manifest, for the day of the Lord shall declare it, because it shall be revealed in fue : and the fire shall try every man's work, of what sort it is. If any man's work abide, which he has built thereupon, he shall receive a reward. If any man's work burn he shall suffer loss ; hiU !}« ^'mself shall be saved, yet so as by hie." 1 Cor. m. \6, 14,1{>. This text hardly requires any comment. From it, it it appears plainly,that although the works of imm have been substantially good and pleasing to Almighty God, vet on account of many deformities, the etTects of hu^ man frailty and corruption, man must be cleansed by a purging and punishing, yet saving fire, before he can be admitted into that sanctuary, into which ^ nof/iing deiileth can enter,' Apoc. xxi. 27. But I sau unto you, that every idle word that men shall speak, they shall render an account for it on the day ofjadgment. Matt. xii. 36. Dear sir, you will hardly sav, that every idle word will consign man Jo the ever- lasting punishment of hell ! if so, who shall be saved ? Ttiere must then he some temporal punishment prepar- ed after this life for trifling faults which we call venial .1 - t,. T.r.*- i\\nret oro cinQ flint to ihe same iiiVUiij^ciio«. mv.!.. i.^,. ■ — — sms. According: shall not be forgiven him neither in this world nor m the €0 v^rld to come* Matt. xii. 32. Df^es not this intimate tfjdt some sins may be atoned for in the world to come ? Be at agreement with thy adversary betimes whilst thou art in the way with him ; lest perhaps the adver- sary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Amen, J say to thee, thou, shalt not go out from thence until thou repay the last farthing, Matt. v. 25, 26. The last text 1 am going to quote establishes the doc-^ trine of a third place so plainly, that it appears strange that it caa be misunderstood : ^' Christ also died once for our sins, the just for the unjust: that ha might offer us to God, being put to death indeed in the flesh, but enlivened in the spirit. In "which also conning, he preached to those spirits that were in prison ; waich had been sometime incredulous, when they waited for the patience of God, in the days of Noah, when the ark was building," &c. Peter iii. 18, 19, 20. It will hardly be supposed that Christ preached to the damned spirits in hell, as it is acknowledged on all hands, I believe, that there is no redemptioi; for them. How then can the above text be understood, unless by admitting a place of temporary punishment, in which were confined those, who, iri the time of Noah were incredulous, and who had not fully satisfied the justice of God before departing this life ? The doctrine of the existence of a third place is founds ed on the belief, that very often, after the guilt and the eternal punishment are taken away by the mercy of QA, upon the sinner's sincere reptsntance, there still remain*;, on account of the defects of that repentance, something due t'> tlie infinite justice of God, something to be expirted either in this world or in the next. No- ihing indeed can be more clearly established in scrip- ture. Adim was cast out of the earthly paradise, himself and all his posterity punished with death and many miseries, after his sin of disobedience was forgiven, an^ a new chance qf heaven o5ere4 ^i"]. intimate to come ? es whilst le adver- 8 deliver I. Amen, mce untii ). 5 the doc-! :s strange si for the t to deatU pirit. In nrits that credulous, , the days Peter iii. eached to ^ed on all tor them, unless by in which [oah were he justice e is foundf It and the mercy ot' there still ^pentance, something ext. No- din scrip- 61 David was punished with the death of his child, af« ter his enormous crimes were forgiven, upon his sin- cere repentance. 2 Kings, c l2. O King, (saith Da- niel it Nehuchaonezzar) redeem thou thy i>ins wUk alms, ^ ^'temporal punishments often have been inflicted by the iustice of God, after the guilt and the everlasting punishments were remitted, it follows, «/ ^ou^^f^^^^^^^^ tho person dies before he has suffered that temporal punishment, he dies that much indebted to (.ods jus- tice, and must undoubtedly discharge that debt before he can ei>ter heaven. . /. , ^i lu «o»-»« The writings of the holy Fathers of both the eastern and western Churches most clearly V'oj^f^^^"'"^,^^^ earliest dawn of Christianity, the beUef ot a Hurgatory was general in the Church. Tertulhan, the latnous champion of the Christian religion, who lived m the second a"e, says : « No man will doubt that the soul .'oth recompense something in the places below." Lib. de Anima. c. 58. ,»•.•.• . um^ And again, in his book De Corona Militis : «we make yearly oblations for the dead." St. Clement in the same age tells us, " St^. ffm, taught them, among other works ot mercy, to bury the dead, and diligently to pertorm their uneral r'tes, and also to pray and give alms for them." Epist. 1 de S, ^'(lUhe third age St. Cyprian says ; « it is one thing, being cast into prison, not to go out thence till he pay h Stmost fanning ;' another presently to «ceive the reward of faith ; one thing, bemg alBicted wuh long pains for sins to be mended and P^^S** l""! ^1*^? ' another, to have purged all sms by sufferings £^«. 52. ad Anton. In the same age Origen says «ahottgh aieleasement out of prison was promised," bt. Malt, v, fi yet it is signified that none can go out tlwnt^ejjut he wno pays uiv: umiuovitiLvUxti and Horn, 35 in S. Luc T/1 Enist, ad, Roman^ In 10/71. OiJ in o. ^J*o. ,. , u <2f the fourth age, St. Ambrose, «' Bui whereas bt, i 62 Paal^ays, yet so as by five, he shows iiulced that he shM be saved, but yet shall suffer the inuushment o 1 e thr.t bei .g purged by fire, h. may b. saved, a.ul not tormented lor ev°r, as the iniid.ls are With evei- lii^tinir fire " Cap, 3. Jvpis. ad. Cor. ^1u ule s'ame as^e, "Xt.s is that (says St, Jevome which he saith ; thou shait not go out ot Pi^;'^»^> ^ill thou Shalt pay even thy little shis," c. v. Matt. uT'sLl a^^e St. Cyril of Jerusalem says, " we best'ech God for all those who have died be ore us, be-. iS the ODlatioa of that holy and dreadtul sacnfice whiclU. put on the altar, to be the greatest help ot the Tuuls for which it is offered," Catch, ^^^^^f f^^^' .^' ^ Again, in the sa,ne age, the above quo ed ^t- J lo e savs?" these things were not in vain ordained by tlie ap^ostles, that in the venerable and dreadtul mysteries ahe Mass,) there should be made a commemoiation ot ILse who' have departed this life ; they ki.ew much benefit would hence accrue to them." HomiL 6. trt Evist. cd Philip. ^^ , r._^ It would liU volumes to quote all those passag|^s Lorn the holy fathers which prove the belief in a thir. place, and prayers for the- dead, to be coeval NVith Christianity. Those 1 have quote ■■ lived twelve, thirteen, and four. teen centuries before the pretended reformation, and were of course better judges of genuine apostohcal tra- dition than the late '< reformers" could be. If these holy and learned doctors, some of whom were the immediate successors of the apostles, did not think themselves guilty of superstition in praymg icMj the dead, but declared that in doin- so, they iollowed and obeyed the ordinance of the apostles ; neither are we guilty of superstition, in believing and doing as ^^An obiection against Purgatory is fouiid in the follow- in- words of scripture : If the tree Jail totiii^^f^f^or^ to'^'thc north, inwhat place soever it snail jau, ineie i: shall be. Eccles. xi. 3 Ad mi Itiiu that the scripture here speaks of tho that he meat of eii, aiul h evei> Jeiome) :.oa, 'till • s, " we 3 us, be^ sacrifice Ip of the :og. 5. t. Jerome d by the lysteiies, jiation of 3W much mU» 3. ir* agi^s from inl place, risfianity, and four- ition, and oUcal tra- 63 soul after death, whicli indeed is highly probable, how dpes this make against rurjratory ? We beheve that there ave only two eternal states after death, viz. the state of glory, and the state of damnation. If the soul depart in the bitate of grace, it shall he for ever in that state, although it may have some venial sins to s-itisfy for, which may f<>T a while retard the consummation of its happiness. If it die m the state of mortal sin, and au cneiny of God, it shall he for ever in torments. Here juo two everlasting states, Which may be meant by the north and south of the ^bove text. If this interpreia'.ion be not satisfactory, Jet it be proved false. Used as we are, to hubmit, in leligious matter, to none hut an infalhi>le authority we cannot he put off by nieie opinions. ^ ^ 1 shall now undei iake to prove, that the belief m a place of teinporarv punishment, after death, far from bein"- unreasonable, is p^-rfectiy agreeable to the dic- tate s'of sound r^^ason; and here I shall borrow the worda of the Philosophical C4echism, Art. vii. Sec. 4. N. 480. ' «» Here is what a Christian orator and philosopher ^Jght say : the soul of man ceasing to dwell upon earth, js summoned to appear before the tribunal of God, his w.prks and virtues spenk for him : the law, which he has religiously observed, stands up in his defence to get iiiin cjown-d in the assembly of the saints. A slight transi^res.Nion, a foible hardly perceptible, a small fail- ing, mseparable from moital nature, is pi^rceived in a crowd of miMitorious deeds You who acknowledge a just God. you adore a merciful God, and yet a God in- imical to all iniquity, incapable by nature of admitting into his anode any ttting sullied wilh guilt, say, what is to he the fate of this soul, ritrhteous indeed, though Stained with a sin ; a friend to God, yet bearing in its bosom an enemy to (iod ? Shall its sins be placed alono- with its virtues 1 its weakness and its fortitude be crowned alike? its Christian works confounded with the works of natural frailty ? No : you will never ihink^t ; nor have even the adv(?i:saries of the teaet of til I- il i 64 purgatory ever ventured t" -yJI/P^t^ed^tih^^^ m unfortunate «$«'!'• ft'" puru7ot its faith, the mercy or resource t »»»""? P";L^ ^nhout number liveliness of its hope, the good woiks wtnou or measure it has pettormed,ple^d tor 'tm a ^^^^^^ be it from us to think it. By 3"^"if fj ' ^f j^g go. attack the i"/'-^*! *«''"*r"r/. Pfever wW rank ver.ign Lord ^^''^riSVerUni and nTalice ; a dis- in the same <='''«S'"y','X Lt'i L^Uct of it ; an oil- traction iu P«y"^t *ble t iSry ; the mal, with a cious lie, and f/«*f.**;^'*P„Xver head and ears iit blemishes, and the "''"""*.,'" ',,e and reprobate the profligacy: be «'" f %''*1. Xi'Jtice aSd the God itherl be is at once the God ot ^» J'ij;f'i«f ^y a stain, of all holiness- A l^-'y^^^i' ^"' ,^'u thelGod of all shall not enter hiS "^^"'ZX^ZeVe s the God of ?'Tc^ HeMe etr wi Krit.wUi complete the and then will place it m h'« ^lo^y ; ^oJy, Lid the con- lid foundation '/'he beh Uf a Pu gator^^^ ^^^^.^^^^^ elusion we are to draw ffon*'"* '"'jt -^ that of all th« ftiaShX?tch"Znl widely dffused. tenets ot ine t/aviiwii^ v/n^* » . £ pm-j^a-, r' '•'VlJelnSge^Su &%* ^ holy, U which the just man us .more jnstihe^^ ^^^^ more sanctified : an onemieu """ ,h«,o(r nder's death; cause his wrath does not ex end o he^oft nder_^^^. ^^^^ nor a remunerating ^ r..?;' retrained bv the faults of Jy.becaiue M l^erality ^^XZt^I o( antiquity ?3^!hri.^:'l-rbo'oks- Plato in Timi.0 ; this the ;r<;f;.rb1irsubUme poets have -g in tneir^nyin.^^^ l^&^^^i:^^^^^^ ^^^ ^'^ ''- 88 brews, both ancient and modern, agree with the Chrisr S ana even the Greek., severed fto.n the Church bv a lonK and ohsrmatL- schism, pray foi the dead. Here the., is the greatest part ol mankind, all that beUev i revektion, except tl,ose who follow our late « eformers" and numbevs of those who are guided by re sonalon;, a.rced ia a belief of a I'lace "neXd punishinent, and iu the practice ol prayin« fo the dead. ^ If then tlic Protestn>t continues to as.. , that he ,.!.nnnt find Puvatoiv ill the scripture, nor the pr. c^ice oCay > ' "^tbe dead; the Catholic Church ar.d the Greelfchurcl. answer, that tbey iind both the doctr.ive and the practice very oleaily in the scnpture If the Protestant percmptouly decid.-s, that the be- lief in a Pulsatory is absnid, and the practice ot pray- in K for the dead ridiculous; we in unr sober senses; Ssed of common s. nse as wrll asour gopd Protes- tait neighbours ; enlightemd by a liberal education as well as many of the",., endow>-d with Kenius and ta- rns caSi of tbem.,st prolound disquisitions; in short.' en ow>"l, >"any of us, with all the perlec ions of the nn.letstHn.li'n,, which nature can give, or educa on imnrove we answer, that we hiui the bcliel p a place oTtempo'rrr punishment, and the practice of pfaymg fnr thp dead, Dcrtectly veasonatde. H " the i reason opposed to reason, common sense to common' sense, geni'ifs and tale.ts to gem- and fdents- but reason, common sense, SiC. ot veij many, n favo'u of Pur, alory, opposed to -easoi, commou s nse, &c. of (comparativly) t,-W, against Pur^alpry. Who shall dVcide, and decide so as to put the question J^r ev er o,e ? ' None Ut the great trilui.al which Sesu^C It established on eailh more than eigh ee hundred years ago When in using uito > m"^^^* the spirit of truth, he pvomised that that ^pn't snouui nevel depart from them to the end ol time Ihis t .- bunal, as'l have p.oved above, ^as deeu'ed m o^r fa^ ,.„..,. '„pc! it U hpcimse that supreme and mtallioie in bunal has decid.d so, that we believe as we do. n :slii m 66 Just as I was om God blessings thvous^h his Son Jesus Christ our Lord, who alone s our Redeemer and Saviour, to have '•'=™'"f *»"■"' prayers, help and assistance." Cone, li.d &e^s 25. ^ A-ain, « Althou? the Church does sometnnes oflei tip Masses in honour and in memory ot the saints, ye it is not to them, but to God alone, who has crowned (hem, that the sacrifice is offered up; therefore, he Priest does not say, I otiVr up this sacrihce to .hee Peter, or to thee I'aul, but to (iod h.mse If, s.ving thanks to' him for their victories, imploring their pat- OniU, that they m.y vouchsafe to int.iccd. tor us ,n Heaven whose meraoiy we celabrate on eaith. Con. '"'ymfwUi r:^.hiy "acknowledge, dear sir, that there i. . . ,./v. I, j...-^.,.-, H'""!" tx'nrsiiui ai\(i nt'iiour. a wide dilu-rency betvveea Qivx.lv. . .. \y,yl^,Q ..4.;« u-Jnntrc tn f;;od alone ; honour ^^A vev- f re nee may bv paid to mahyot God's creatures. Ihu: 68 even by God's commandment, we honour our parerits, and superiors in church and state ; thus we honour per- sons respectable for tlieir rank, dignity, virtue, talents, &c. and all this without robbing God of that honour and reverence justly due to him. If, then, it is no sin to honour poor mortals who are yet in this place of trial, of whose eternal fate we are very uncertain, why should it be a sin to honour those whom the great God has been pleased to honour with a seat of eternal glory in his kingdom ? All the power, riches, and glory of this world are nothing in coinpar- ison to a single ray of glory emanating from the lowest saints in Heaven. What honour would not a monarch over the whole earth receive ? and perhaps he might be a very great sinner, perhaps a victim of God's eternal vengeance 5 how much more honour and reverence than is even the ieast saint in hoa-zen entitled to? The Council of Trent, ordering sacrilice to be offered to God alone, confines divine worship to God, but at the same time rf com- mends the saints to be remembered, and honoured, and their intercession in our behalf to be implored. The Catechism of the Council of Trent (part 3.) ex- plains the piodiii;ious difference there is between the manner of implorin<2: the assistance of God, and thut of impioring the assistance of the saints: "we pray to God (it says,) *^ either to grant us good things, or to deliver us from evil ; but because the saints are more agreeable to him than we are, we beg of them to plead in our behalf, and to obtain of God, for us, whatever we stand in need of. Hence it is, that we make use of two forms of prayer, widely different from one anoiher ; for whereas in speaking of God, we say, have mercy on us, hear us ; in addressing ourselves to a saint, we say no more than pray for us." It is a very ancient and common practice among Christians to ask one another's prayers, and to pray for one another; I beeseech you [say! 'aul] you cho help me in your prayera for me to God, Rom. xv 69 so. Concerning all ih^^gs, I make it rnyprayer that thou mavest proceed m osperously, &c. 3 John v. Z. The holy apostles then in applying to the inierces- »ion of, or praying for others, did not think they were gfuilty of derogating from any of the divine perfections, or of attributing to mere creatures^what belongs to God alone. Neither are we guilty of derogating from the perfections of God, when we apply to one another s intercessions. Why, then, should we be guilty ot de- rogating from the perfections of God, hy applying to th2 intercession of his saints in Heaven, admitting that the saints are able to hear our prayers, and wilhng to offer their intercession in our behalf ? You will readily acknowledge, dear sir, that their iotercessibn must be more elficacious than the intercession of our fellow mortals. If then, praying to the saints, be by the gen- tlemen of the "reformation," considered as supersti- tious it must be, because the saints are considered too far f^m us to hear our prayers ; or because they are thought unwilling to applyi."^ our behalf. Such, m^ deed is the objection I found in a book, entitled, ^'Ihe Monling Exercise against Popery," which is a collec- tion of sermons, preached by twenty-four Protestant Ministers, With the avowed purpose of detecting and confuting the errors of the Roman Catholic Church. «The practice is irrational" [says Mr. Mayo, in bis sermon against invocation of saints and angels, p. 525;J thnre is liothing more absurd. Consider [says he] their incapacity to hear the prayers that are directed to them. That this is the case of the glorihed spirits is evident, becfiuse : i . • -u^^ 1 They are not omniprGsent,they are circumiscnbed and finite creatures, and can be hut in one plc'xe at once. *>, That they are not omnipiecipi-nt ; if they snould hear what men say with their mouths, they cannot perceive or understand what men say m their hearts. Here i-^ lo/ic indeed I jnd angels arc not every wnere The saints knovv every do not thin , is cv when amaa .s 'f ^™^!i^^'*'\^,tCss%etakes him- saints, -and distrusting his own weakness^ d ^^^^ ,elf to any saint beseechu.. hun t be h.^.^ P , Srverr^Satsire." EccUs. Furore,, c. 7, n^'wiU An to fail down on .ykneey^' says th^ learned Origen, who lived '« "7^,.f ', 1^^-^ to all the saints to sueconr me who >laie n ^^ for the exceeding f e^ta-^!^/, "jy^',";,, r,u vo fail God, with tears and weeping I ^eseccn^y down before his >nercyo,-^m a wiet^ sUll bearin, And again, « AH the saini* P , inconvenient cliarity towards the living, '' 'J'*'/ [1";, \alvation, and to say' that .'J|;'y. -^^^^..-^r to S f " them,'' &c. '^ij^:t:^:> s.ys.he, "^«^;^^^::^^. 12 with God by their supplications and me.liale by theif prayers," Antid. p, 20. The same Bishop Montague owns that the blessed in Heaven do recommend to God in their prayers, their kindred, friends, and acquain- tance on earth ; havina; given his r»^asons, he says: « this is the common voice with general concuTrence, without contradiction of reverend and learned antiquity, for aught I ever could read or understand ; and I see no caule or reason to dissent from them, touching in- tercession in this kind." 2\eat. Invoc. ofSainU.p. 103, He owns also, " that it is no injury to the mediation of Christ, to ask of the saints to pray for us. Indeed, 1 grant Christ is not wronged in his mediation ; it is no° impiety to say, as they of the Roman Church do, holy Mary pray for me ; holy Peter pray for me," p. 118. And again, ' 1 see no absurdity in nature, no in- cont^ruity unto analogy of faith, no repugnancy at all to sacred scripture, much less, impiety, for any man ta say, holy angel guardian pray for me." It is true, the same Protestant Bishop seems in ano- ther place to express a doubt whether the saints can hear or know our prayers. t' Could 1 come at them," be says, «or certainly Inform them of my state, without any question, or more ado, 1 would readily and willingly say, holy Petei^ blessed Paul, pray for me ; recommend my case unto Christ Jesus our Lord. Were they with me, by me, in my seeing, I would run with open arms and fall upon my knees, and with affection desire them to pray for me." The only difficulty then with this good Bishop is, his uncertainty whether the saints can have any know- ledge of the petitions made to them ; but this difficultjT seems to be completely removed by the declaration of the scripture, that « there isjcy in heaven at the con-- version of a sinner. ^^ St. Augustiue (Lib. de Cura pro Mru».f /. OR ^ mnvp« th(» «3^mn rl 7-t 1 * even lias the power to tnke the word out of it, and to put evil in its place. ■ • ■ It, v/hat manner evil spirits receive their know- ledge, or exercise their power, I do not under- stand • but pray is it unreasonable to believe, that heavenly spirits, by the light of grace and glory, know as much, at the very least, as evil soirits without that light? ., , • •. Is it unreasonable to believe, that blessed spirits have at least as much power in protecting man, as infernal spirits have in destroying man ! Is it unreasonable to believe that the blessed spirits who surround the throne of God, have at least as much zeal for the salvation of man, as infernal spirits have for his damnation ?f^^^\y: "^ '' ""* reasonable to suppose, that the blessed in heaven are as able and as willing to plead m our behalf, as evil spirits are to accuse us ? The secrets of hearts have been in many in- stances known to mortals. Thus, El.seus, rn Im house, knew the king's intention to take bis head, 4 Kings, c. vi. Thus, the same Eliseus knew what passed between the samo Giegi and Naa- Hian. when himself was absent, 4 Kings, ch. v. St. Peter knew the sacrilegious fraud acted orivately between Ananias and Sapphira. Acts v, What was possible for feeble mortals, by the ligb of g?ace, should that be impossible for the blessed saihts. who have both the hght of grace and eloryi of whom St. Paul says, "they see and know God face to face, even as they themselves KQO" V. u Much more are known," I Cor. xui. ii, J^- "'"^ .«M rn convince the candid reader, that Cathohca ■ ^ in honouring those lire not guilty of euperstiti 7J5 whom God himself choosei to honour, and in ex-^ pectinK "nuch from the intercession and prolec- E of those blessed saints and angels who sur- round the throne of God, and whose thoughts, desires, affections, charity, zeal, &c are .n perfect un on with God's holy will and '"<•"■'« char.ty. it can be no superstition then, to bel.eve that , the saints desire our salvation, because God de- s res i It can be no superstition to bel.eve that e sa nts know our thoughts and des.res (whjd. Iven the devils know) the scripture declaring that the repentance of a sinner on earth, causes joy among the blessed in heaven. Luke xv. 10. It can be no superstition to expect «f »' 1^"™ the protection of those, who by the sp.r.t of God, orp declared to be appointed "mmistering spirits :rours"l7a.on," Heb. I., and who are again declared to hav^ power, and to be rulers of na- .• r Anne ii It can be no superstition to ap- r t; ttint rcession of those w^o, i" f oly writ £ declared intercessors in our behalf; Zach. .. x1: Mach XV It can be no superstition to be- ^ Permi?me dear Sir. to ask you one question : are vou ve™y certain, that the Lord, whose de- ceerare inscrutable, has not perhaps made your ZIZ dependant on the intercess.n o^ s^^^^^^ certain saint or samts ? A e you a g ^^.^^^ tain that your own p.«j— ""unnr « full appli- to obtain now, and in vour last hour, a tuU appu 76 ^ cation of ihe merits of your dying Saviour 1 Th^ * Lord it ig true, is merciful beyond expression, but he calls himself a jealous God. Are you certain that the Lord is not offended, that his wrath is not k'ndled to the highest de^-ree at seeing those neglactetl :uid despised upon earth, whom he so much exalts and honours in heaven ? Are you certain that those will ever be associ- ated in the enjoyment of eternal glory, to the blessed saint^^ it. i.ia>en, who had no communi- cation wifti them on earth ? The Apostles' creed, I believe in God, &c. makes mention of the communion of saints, which is the ninth article of the said creed. Pray, which Church is it that really, and not in words alone, holds and believes the communion of saints in every sense of the word 1 Forgive me, dear Sir, if my zeal for the salva- tion of my Protestant fellow mortals causes me sometimes to overstep the bounds of my subjecr, and of my original plan, which was to exculpate Roman Catholics from the guilt of superstition, I shall now, in a few words, explain the doCr trine of the holy Catholic Church respecting IMAGES, PICTURES, AND RELICS. Much indeed need not be said on thatsubject to those who are candid, and provided with the least share of common sense ; to those who, with seeing eyes, will not see, and with hearing ears, will not hear, too muph has been already said. The general Council of Trei>t declares, that « The sacred bodies of the holy martyrs, and of other saint?, -,,1,-. ..Twi.A i: mitmVkorc nf Phrict- nnd the tenfiTilps of the Holy Ghost which bodies will by him be raised to eternal life and glorified, ought to be vanerated by llie 7T faithful on earth." Con. Trid. S. 25: Also that *<«.. imsS of Christ, of the blessed Virg n, and of other sS are to be retained, especially in churches, and t&e honour and veneration are to be pven othem, not that^S.y divinity, or any power is o be beheved to to reside in them." The Catechism of the Council ol Trenradds! Im, ma^imc ca^.a«du™. «<=jf f g^- orium est cwmam. ■praUrea trihuant. '■'^•f.-^^. rpicular cate mult be taken that none be given that '*Hefe t nolmrbut what every Christian must ap- pro"f LcontamaL to the word of God a„d o reason ^t. John the Baptist venerated the v itcnei oi "^SSttTe'nSKbrazen serpent, a type •■'^y^r cSmlTGod% images of Cherubim xvpre made, and placed in the Ark, Ex. xxv. ? rprimitfve Ch'ristians venerated the very shadows and garments of St. Peter and f • P^^^' ^»f -J^jr ^^ particular blessings thereby. Acts v. 15- f»^-"- , '^ Roman Catholics venerate the images of Cbnst, ot the Sed Virgin, and of the s^'nts on account of heir nrototvnes. None of them are so stuped as to Deiieve fhat any divinity, any i*ower or virtue resides in any "^ Sow manyTprotestants and Catholics, keep fhe pic- ture oT Tgreat General, and exhibit the same m the J!ntt consDicuous place in their houses, certainly with The view CsKg honour to hi. memory J Nobody i hL slnses ever th°ought of condemning that practice "' HovrmS?Prote.tants have hung upon the walls of their ho^esf the pictures of their deceased parents and frtendsT How many a Protesthant child will honour iiienas i n^" ,...{„j — ^„t „ith a costly frame, ts of respect and ve- theDkture'of a deceased'parent with a costly frame, ttie picture ui a „L,;n„»nt9 of resnectand ve- rLps bedew that picture with tears of sor. look ne ration row rd^SndernT>™with L~. most sincere affection M e2 IS prejs that picture to hii ll^iS ? Sir, will yon accuse that child of su pel stition ? Let prejudice subside, and now substitute a Catholic , in the room of a Protestant, and the picture of Christ crucified in place of the picture of the deceased parent; pray, dear Sir, will you not permit that Catholic to ex- hibit his crucifix in the most conspicuous part of his house ? Will you not permit him to look at his cruci- fix with respect and venefation ? Will you not permit him to bedew liis crucifix with tears of sorrow and gra- titude, nay, with the most sincere love and affection to press that crucifix to his lips ? And suppose that Ca- tholic should allow an honourable place to the picture of the mo3t blessed Virgin Mother of our Saviour, and likewise to the pictures of the holy Apostles,and of oth- er servants of Christ, would you condemn h|m ? wou}d you accuse him of superstition ? I cannot think so. I have spent many happy moments before the cele- brated picture of Guido Reni, in the gallery of Dussel- dprf, in Germany, which represents the assumption of the Blessed Virgin, and I must confess, that 1 was struck with awe. I found myself in a deep contemplar tion, my soul as it were witiidrawn from its earthly habitation, and elevated towards the mansions of eter- nal bliss. The heavenly looks of the Virgin, as ex- pressed in the picture, pointed out to me the proper ob- ject of my affections. With the deepest sentiments of my own unworthiness, I had the most exalted ideas of the dignity of man, and it was with regret I left the spot, when called away to my lodgings. Religious pictures, in general are well calculated both to enlighten and to edify. To enlighten, by ex- hibiting the most remarkable and prominent tacts be- longing to the history of reUgion ; to edifyj by kind- ling up the fire of devotion. What place then could be found more proper for re-r iigious picmres, man lae cnifrcii^ lac iiuusc ui m«'"5 *m^ sanctuary where the tremendous sacrifice is offered, and where the sacrements, the diyine rnysteries are admiur accuse that 19 istcreil T That place above all others, is the place pf devotion, and it is there that by hearing the word of God, by offering up our prayers, by meditatmg on divers religious subjects represented by our pictures, meditating on the religious and moral virtues of the saints whose images we have before us, meditating es- pecially on the great sufferings of Christ, as represented by our crucifi^ces, on his immense love for sinners, &c. it is there, I say, and by such means, that our piety is both enlightened and inflamed. Superstition !!!— Amiable superstition indeed, which is productive of so much good ! And does not zeal lor the cause ot religion, but suggest a sincere desire, that the crucifix, and other religious pictures, would be sub- stituted in the place of many of those pictures that ot- ten adorn the walls of our people of fashion, to the de- triment of both religion and m..als ? Would not that zeal which attacks our religious pictures, and exhibits them most shamefully, as the objects of our supersti- tious worship, be more meritoriously employed in con- demning those indecent, immodest, and truly scanda- lous pictures, which by defiling the imagination, and .tarnishing the puiitv of the heart, are well calculated to extinguish devotion, or the love of God altogether, and therefore to produce an effect the very reverse of that produced by religious pictures; arm it the ooin- mandmentof God, " thoushalt not make to thyselUny graven image," &c. ever was intended to be under- stood in the literal sense, was it not principally with regard to such images or pictures as have a tendency, by defiling the imagination, and corrupting the heart, to withdraw from the great Creatpr, that aflection, honour, and worship which are due to him alone, and to place them on the most unworthy ol .God^^ crea- tures ? This ii> my opinion is the most dangerous kind of idolatry, the most universally practised, both by bad of the Pagans chiefly originated : never would altars have been erected to Bacchus, or to Venus, had not m l> 80 corrupted man bestowed his heart and passions on the infamous objects of his passions. ^ Ah, Sir, permit me to say it, this is not one of the least of Satan's infernal stratagems, m order to drag mUlions of souls into the gulf of perdition ; to raise the hue-and-cry against Popish pictures and Popish idolatry, to sound the trumpet of alarm from the rismg to the setting of the sun, and to attack the pious prac- tice of keeping crucifixes and religious pictures, with the sharp and poisonous shafts of low ribaldry and sar- casms. I say, this is not one of the least of Satan's infernal stratagems, in order to divert the attention ot corrupred man, from the far more dangerous idolatry m which his own heart is engaged, having bestowed all his attention, his affection, and devotion, on the un- worthy objects of his criminal passions, and teelmg tor his God nothing but the most perfect indifference. That the gentlemen who call themselves ministers of Christ, who pretend to no inconsiderable share ot learning, and who are, or might be, well acquainted with the doctrine and practices of the Catholic Church, in reo^ard to crucifixes and pictures, shou.d jom in this work'of destruction, should wilfully misrepresent this pious and edifying doctrine and practice, and that they should with unabated zeal, attack this pretended Po- pish idolatry, a mere phantom, instead of directing then- united efforts against that real idolatry, which is driy- in'' millions of souls into the gulf of perdition, is truly asronishin-, and affords an additional proof ot what I have already advanced : that sinful man if he should become so presumptuous as to attempt reforming the most holy, the tnost perfect of all the works ot God, the church, will, in just punishment for his sacrilegious presumption be deprived of the heavenly light ot God s grace, with seeing eyes he will not see, he will call H'ht wrong, and wrong right, and '< blaspheming what he does not know, he vnil peHsh in his own corruptim, 2 Pet. li. i1^ With regard to the relics or remains ot aa^nts, wehunour them "in the same way as we do re- 81 li^ious iri^ages, according to the practice of antiquity. If tbis pmctice scandalise you, Sir, why do you permit your Protestant hearers to show honour and respect to the remains or relios of their deceased friends ? Are not the remains or relics of your deceased Protestants lionoured witlii decent burials, accompanied with many ceremonies ? Are not their tombs decorated with many costly monuments? Are not the remains or relics of many Protestants embalmed at very great expense, and sometimes even with great labour and expense, con- veyed many thousand miles to the country of theiy nativity, to be deposited with great pomp and ceremony in the burying ground of their family? Is not this paying respect and honour to remains and relics ? Such respect and honour are frequently shown by both Ca- tholics and Protestants without incurring the guilt of superstition } and shown to the remains or relics of men, often notorious for their impiety ? to the remains or relics of men, who, though entitled by their servi- ces to the gratitude of their country, yet m all their life-time, neyer seemed to remember their Saviour, but to blaspheme his holy name ; and who have left us (to say the very best) in the most cruel uncertainty f^ith regard to their future and everlasting destiny, having nothing to found our hopes on, but the late, commonly too late, repentance of the agonized sinner ? Now Sir, if such honour and respect may be shown to the relics of men, whose souls have received that sentence which their deeds deserved, and are actually a prey to God's eternal vengeance, why shall it be a sin, why superstiliori, to show honour and respect to the relics of men, who having been the best among the good, the holivst amonir the holy, are now enjoying in the bosom of God, the fruits of their penance and char- ity, sanctified by the m.^rits of tJieir Saviour ? Why shall it he superstition to venerate and honour the re- lics or remains of the Apostl< s, whose sacred bodies underwent such ojreat faii;5ues, labours, and suff-^ri^ngs, in ordor to administer saivatiuu to the aiiierent uoiiOas S2 of the globp ? Why superstition to respect and ve^e* rate th'e sacred remains ok' so many thousands of roaiV tvys, whose souls and bodies were altogether employed in promoting the glory of God, and the salvation of their fellow mortals, and who died under the most exr cruciating torments, victims of their faith and charity ? How much the Almighty God is pleased with the honour rendered to the relics of his deceased servants and saints, he has repeatedly proved by making .titose very relics instruments of miracles. '-'' The very touch of Eliseus's bones raised a dead man to life. 4 Kings, xiii. 21. , ', The napkins and handkerchiefs that had but touched the body of St. Paul, cast out devils, and cured dis- eases. Actsxix. 11. Nay, the very shadow of St. Peter cured diseases in such as honoured it. Acts v. 15. 'i.'-i');] St. Augustine, a holy father, respected by bath Pro- testants and Catholics, certifies that at the relics of St, Stephen there were so many miracles wrought that ii all should be recorded, they would fill maay volamea. Book 22 of the City of God. ^ ; When we consider that the hody of a Christian is in a great measure made partaker of those blessings which, by the holy sacraments of the Church are conveyed to his soul, and that at the general resurrection, it will likewise partake of that divine glory, with which the mercy of God will reward his faithful servants, we must readily confess, that a great deal of honour, res- pect, and veneration, aie due to the remains or relics of d saint. The water of regeneration, administered in baptism, sacrifices the body, as well a>; the soul, and renders it susceptible, through the merits of Christ, of eternal glory. In the holy sacrament of confirmation, it is sanctified again by the presence of the Holy Ghost, and the an- ointing of the holy Chrism. By means of that body we cat ihe fl«sh of Christ, 83 who thus communicates himself tb the soul. Thus a body, nothing but clay, and by the sin of Adajn, noth- ing but corruption, becomes, through the merits of tht» Redeemer, a sanctified body, the temple of the Holy Ghost, (1 Cor. vi. l9,) the mansion of Christ, destined to become at the general resurrection a spiritual body, a glorified body, resplendent with light and glory for ever. 1 Cor. xv. 43, 44. Is it superstition, dear Sir, to show great respect and veneration to those remains or relics which God him- self is pleased to honour so highly ? But you have been told, or have read somewhere, tl»at Catholics wor- ship relics ! Of this I do not doubt, for I have been told so repeatedly, and have road it, in several Protes- tant books ; yet, although 1 lived fifteen years in a Catholic country, and have been acquainted with num- bers of Catholics, both of the Clergy and Laity, from ialmost every Catholic country in Europe, I never knew one so stupid as to worship relics. According to the custom of venerable antiquity, those precious relics are kept in costly shrines, under and about the alters ; and hii^hly venerated, as having been even in their corruptible state, the temple of the Holy Ghost, (1 Cor. vi. 19.) and as being intended for eternial glory, when re-united to the soul. I shall now dismiss the subject, trusting that I said more than enough to convince you and your candid hearers, that we are by no means guilty of superstition, in respecting and honouring the imao;es of saints. The principal article of impoitance left for me to explain, is what we believe of THE POPEp We believe that Jesus Christ, who would have his Church to be one, and solidly built upon unity, hath instituted the primacy of ^t. Peter, to support and to pement ii. To St. Peter alpne, our blessed Saviour «aid, thou ih of Christ, i:l 5i 84 artfdcr, (a rock) and upcn this rock I will buUd my CVmrdi, &c. Matt. xvi. 18. . -n^-.,. To Peter alone our blessed Saviour said, J «Jiil gj^e to thee the keys of the kingdom of Heaven, &c. ver. 1», To Peter alone our blessed Saviour said, I have pray- ed for thee, that thy faith faU not- and thoubemg once converted, confirm thy brethren, Luke xxu. 6'2, To Peter alone eur blessed Saviour proposed three times the followino; nuestion : Simon, son of John Lov- ^TLurae? John xxi. ver. 15, 16, 17 and ivpon Pe- ter's answer in the.alfirmitive, he tells him twice Je.d mi lambs, and the third time,^cd my sW Fina y . Although Jesiis Christ tells all his AP<;st es coUec. tively: whatever you shall bind on earth, shall be bound oho in heaven, and whatsoever you shall loose ^pon earthy shall be loosed also in heaven, Matt, xviii. v. 18 , ye Peter is the.only one who receives the power seperate y and individually: I will give to thee th^ keys oj the kingdom of Heaven, and whatsoever thou shoit bmdupon earth, &c« Matt. xvi. 19. . . ^ . ^v^. The name of Peter is generally mentioned before the names of the other Apostles, although it appears, that others were called to the apostleship before him ; and we find upon all important occasions, Peter taking the lead amontr the Apostles: in the choice of an Aposte to supply the vacancy occasioned by the prevarication of Judas, Acts i. 15 ; in the first sermon preached in Jerusalem, after the coming of the Holy Ghost, Acts u. 14: in the first miraculous cure. Acts m. 4, 6 ; m the defence before the High Priest, Acts iv. ; m the judg- ment against Ananias and Saphira Acts v m the call- in^ of the Gentiles to the Church of Christ, Acts x.; hke- wile in the first council held in Jerusalem, Acts xv. 7. This primacy of jurisdiction which was given to bt. Peter, we acknowledge in tha successors of bt. l^eter, the Bishoi.s of Rome to this present day. 1 heir names are all upon record, and any person versed m the his- tory of the Church, and the writings of the holy fathers, «lll P.«ndidlv confess, that a tuimacy of jurisdictiou 85 has always been acknowledged in the Bishop of Rome. St. IrenaBUS in the second age, says, that "all churches, round about, ought to resort to the Roman Church, by reason of its more powerful principality^' In the ihird aj^e, St. Cyprian says, "we hold Veter the head and root of the Church," and he calls th6^'. church of Rome, St. Peter's Chair, Epist. 55. In the fourth a«ro St. Basil calls St. Peter, "that blessed one, who was preferred before the rest of the Apostles," Serm. de Judicio Dei. lu the same agje St. Epiphanius says, " he chose Peter to be captain of his disciples, Heres. 51, Jn the same age, again, St. Cyril of Jerusalem says, " Peter the prince and most excellent of all the Apes*^ ties," Catcchis.2. In ihe same age St. Chrysostone says: " the pastof and head of the church was once a poor fisherman, Homil. 55 in Matt. ^ ^^ c* v^ In the sam,e age Eusebius Emmissenus calls M, re^. ter, " not only pastor, but the pastor of pasto-rs, Serm. de Nativ. 8. 10. , ^ ^ r n ^^i Again St. Ambrose sajs, <« Andrew first followed our Saviour, yet Andrew received not the primacy but Peter," In 'i'Cor. xii. _ ,, t. j «ir In the fifth age St. Augustine calls " Peter the head of the Apostles, the gate-keeper of Heaven, and the toun- dation of the church," (to wit und^^r Christ,) Epist »b. The first generalcouncilof Nice, A. D. 325, defined, that " he who holds the See of Rome, is the head and chief of all the patriarchs _ as being the Vicar of Christ, our Lord over all people, and the, urn-, versal church of Christ ; and whoever shall contiaaici this, }«. o: communicated." e nu<^ The siiiie is declared by the general council ot Chal- cedony Jess. 15. can. 28. A. D.451. And in all subse- quent general council down to the last, the g^nm.l ^iHmcil ^f Trent^ A. D. 1545, the Bishops ot Rome, with the unaaimoas consent of all the Bishops, always y-i 86 SeVeral learned Protestant divines own (his primacy tSi the church of Rome, and acknowledge its usefulness. Hugh Grotius, a celebrated Protestant divine, who "Was very industrioui^ in examining into the root of all Protestant divisions, and very zealous in removing them, positively declares in his last work, written shortly before his death, *< that there can be no Kopd of uniting Protestants among themselves, except .they are united together with those who are in communron with the See of Rome." Close of last Reply to Rivet, Melancthon likewise confesses, that, '^ the primacy is even necessary for preserving unity." " What is the reason," (says the alJove quoted Gro- tiuSf reply to Rivet, ad Art, 7.) that those among Ca- tholics WHO differ in bpinion, still remain in the same body, without breaking communion, and those among the Protestants who disagree, cannot do so, however they b'peak much of brotherly love? Whoever will consider this aright, will find how great is the effect of primacy." " As certain Bishops (says Melancthon) preside over many churches, so the Bishop of Rome is president Over all bishops. And this canonical policy no wise man I think does, or ought to disallow : for, the monarchy of the Bishop of Rome is, in my judgment profitable to this end, that consent of doctrine may be retained. Wherefore an agreement may easily be established in this article of the Pope^s Supremacy, if other articles could be agreed upon." Cent. Epist, TheoL fipist, 74. Mn Thorndike, another celebrated Protestant di- vine, confesses that "a pre-eminence of power and not of rank only, has been acknowledged originally in the church of Rome," Epic. L. 3, cap. 20. page 179. I have now in my possession a letter, written fay Martin Luther to Pope Leo, X., dated A. D. L518> and printed among other works of Luther, in Jena^ A* D. 1579. vol. 1. p* 74. This document is of so much the more importance, as it proves beyond the possibility of a doubt, that Martin Luther, the father of the pretended 87 <' reformation^" at the date of the letter, acknowledged the Bishop of Rome as the head of the Church, and bi9 lawful superior ; and that if he afterwards rejected the same authority, it was evidently the effect of passion, spite, and malice, produced by the sentence of excom- 1 munication which the Pope pronounced against him j in this we are confirmed by the indecent, scurrilous, and malicious language made use of by Luther after his excommunication, whenever he speaks of the Pope. i shall only quote two passages of Luther's letter to the Pope, the beginning and the conclusion. ErisroLA Lutheri ap Lkonkm X. Eom. Pont^ Beaiissimo patri Leone Decimo Pont, Max» F, Mar- Onus Lulherus, Augustinanus aterrvum salutem. <' A'odttum auim de me pesdmum Beatissime Paler ^ quomtelHgOy quosdam amkosfecisse nomen maim gia- tissinie coram te H tuis fatere^ ut guiva auctonintem et jpottstatem davium, et summi poniifieis minutre mo- fHus sum—sed rem ipsam^ Beatisshne PaUr^ dignk^ri^ audire ex m^Oy^ fyc, IN ENGLISH. Kpistlk of Luther to Leo X. Roman Pontiff. To the most Holy Father, Leo X., Sovereign Fon- tift; Brothar Martin^Luther, of the Order ot St, Augus- tine, wishes eternal welfare. " I am informed most Holy Father, that y6n hg.ye heard of me the very v/cjrstj«uid understand that certain friends have brought my name into very bad repute before you, &c. saying that 1 am trying to lessen the authority and power tf the keys and of the Sovereign Pontiff— but deign, most Holy Father, to hear the whole business from rae,^' &c. Luther concludes the letter with the following wordi : « Qiiarc, Beatissime Pater^ prostrafum me pcdibus iv(Z bealUudinU offero cum wanihus, qita aum et habeo. Vuifica, oaidt, roca^ revoca, approba^ repiobay ut pid- ;il m ;:,t 88 cucrit, vocetit tuam, W)cem Christi in fe prasidentl^ et loquentis agnoscam^'^^ fyc — In English : « Teerefore, most Holy Father, prostrate at the fefet of your holiness, I offer myself and all 1 have. Vivi-' fy, kill, call, recal, approve, or reprove as you please^ in your voice I acknowledge the voice of Christ, who presides and speaks in you," &c. I shnll not lose any time in defending the infallibili- ty of the Pope, which never was an artiqle of Catholic communion, although imposed upon us as such by.our adversaries. Our creed, our profession of faith, printed in all countries, and in all languages, arid to be se^Jtby any body who chooses to read with open eyes, contains no such article. And although Bellarmine, and some other individuals, have advanced the infallibility o£ the Pope as their opinion, would it not be very unfair to impose this doctrine on the Catholic Church, when the Catholic Church never taught and never sanctioned such a doctrine ? It is equally unfair to impose u^on Catholics, as an article of faith, that the Pope has power to absolve subjects from their oaths of allegiance to their lawful sovereigns or ^governments. The Ca- tholic Church abhors and abominates suck a doctrine. It cannot be denied, that some Popes, giving way to pride and ambition, have claimed that power, and even the power of deposing kings : but this only pro'^es, that abuses are inseparable from human agencies. The Catholic Church, guided by the Holy Ghost, commands us to give to God what is God's, and to Caesar what is Caesar's. Whilst we acknowledgi^ in the Pope the supreme minister of God, and submit to his jurisdiction, which is merely spiritual, and not of this world, we give our allegiance to our government. Consequently, if the Pope himself, as a temporal prince, should attempt at the head of his Roman soldiers to invade this country, our principles as Roman Catholics, would oblige us, in compliance with our oath of allegiancp, to take up 89 «rna8, and to defend aur country against the forces of his holiness. I shall never try to defend the conduct of all onr Pope*. Peter denied his master; is it a wonder then, if' among so naany of his successors, some should be found guilty of prevarications ? Some no doubt, set up most extravagant claims ; some were not edifying ill their coaduct ; Christ foresaw it ; what he saj^s of the Pharisees and Jewish Doctors may be said of them. ^* 2V Pharisees and Scribes have sitten on the chair of Mosei ; aU things therefore whatboever they shall say unto you, observe and do, but accoT{din§ to their works do ye "not, iVlatt. xxiii. 2, 3. .^Although in their capacity as men, the popes have many times exhibited proofs of their weakness and corruption, yet as heads of the Church, and in con- junction with the Universal Church, they have dur- ing these eighiteen hundred years, taught one and the same Catholic doctrine. if the abuse of authority were conclusive against the title of him who exercises it, there would be no longer any authority upon earth. On the contrary, I jnay safely advance without fear of being contradict- ed., that a long abuse of spiritual power, submitted to by men of great t»^xnporal power, is an arj?ument in favour of the real existence and validity of that spiri- tual power. After all that can be said of the abuses of the papal power, it must be confessed, that even powerful kings and emperors submitted and^ humbled themselves to that power, and even to its abuses and extravagant claims. It must be confessed that, notwithstanding all these abuses, and the powerful opposition raised against that power in consequence of its abuses, after a lapse of eL^hteen hundred years, that, power, that authority, still continues to exist, still continues to be njcknowiedged by three-fourths of Christendom, but confined and exercised inconsequence of the refoim- in| lawa of th«^ Church, and in consequence of the w m Ob moderation of our late Sovereign Pontils, conikied I say, to its pie^ent limits. Thus Leo XI I., our* nreseiit pope, confines his elaiin to temporal power within his own donrr^in, and all the jurisdicUon he claims over the Catholic world is merely spiritual. Thus, whilst in our profession of faith we promise obedience to the Pope, the successor of St. Peter, in spiritual matters: we swear allegiance to our Government, and we draw the sword to oppose any encroachment, attempted even hy the Pope mmself, as a temporal prince, upon the government, whether Catholic or Protestant, that sup- ports and protects us. If we take a retrospective view of the history of the world, we shall find that abuses of power have al- most always been attended With the destruction of that power. Thus the abuse of regal power turned Rome into a republic, the abuse of the republican power, turned republican Rome into imperial Rome : thus the abuse of imperial power turned Switzerland and other countries of Europe into republics, by abol- ishing the authority abused ; thus the abuse of English power turned the United States into a republic, by abolishina:, in these states the power of England. What is the reason then, that the extravagant claims and abuses of the papal power have not been attended with the same consequences, the destruction of the papal power itself ? Christ gives the answer to this interestin*? query ; ^^ thou art Peter and upon this Rock I wUl build my Churchy and the ^ates of hell shaU not prevail aeainit iV' Mat. xvi. 18. * . Attacked with the most relentless fitry for ages, by the combined efforts of hell and earth ; by fierce ene- mies in and out of the Catholic Church, apparently on the brink of destruction, its downfall has often been prophesied. Many of the sovertign Pontiffs fell victims to •When this' was written. , co«t commohly made a laudable and humane use of it, by pro- ttioting peace among christian princes, by urritingf them against the hordes of Barbarians that wertj t3Xtending every day their bloody conquests, by repressing simony, violence* and every kind of excess, which over bearing, cruel masters com- mitted against their weak, oppressed subjects ; it served to make of the whole christian world, one great family, whose differences were adjusted by one common father, the Pontiff of the God of concord and justice. A grand and affecting idea that, of the most extensive and the noblest ad- ministraiion that could be thought of.'* The Catholic Church, the supreme tribunal to regulate the faith and morals of hh members, both clergy and laity, has at all times endeavoured to obviate and to reform abuses ^ it has not spared the Popes themselves. Pope John XXUL, who r% Vk*« -.1 V. ^M TTJCi JvvTjJvn i^'* s. vngjnrre, Wiis t\f, fit IMAGE EVALUATION TEST TARGET (MT-3) m ^ u 1 7^ Photographic Sciences Corporadon 23 WEST MAIN STREET WEBSTER, N.Y. 14580 (7V > 872-4503 Yj ^ w :i^ 02 V *''p By riiat coonciT (lepo^r^d upon accmirtt of Fiii bad conduct, and Martin V., appointed in his place. Pope Eugene IV., was treated in the same man- lier by the general council of Basil. Both coun- cils declared their right of reforming the head, at Well as the members of the Church, and their au- thority is paramount to the authority of the Pope,- which the popes themselves have acknowledged. From what I have stat3d yoti will plainly see/ dear Sir, that all that can be alleged of the criini-' nal conduct or extravagant claims of our Popes, makes nothing against the Catholic Church. It only proves, that Popes are subject to human^ frailties in common with the rest of mankind ; that with the Roman orator they have a right to' say, **homo sum, humani nihil a me alien^um* puto;" and that no power or authority, h6\r great soever ; no character, however sacred, af- fords sufficient security against the corruption of I^uman nature, and the infltrence of the passion*. ^^' Far from affording an argument against the Catholic Church, I rather think, that the corrup- tion of Popes and of the clergy, admitting it to exist even beyond the limits our adversaries' Would fain wish to suppose, aflfbrds a powerful argument in favour of the Catholic Church. ^ Any person possessing the least ktiovi/ledge of the nature of man, and versed in the history of religion, will own that religious opmlons^ havier but too often originated in the passions' and cor^ rupted heart of man, their dictates being too of- ten mistaken for those of cOol and impartial real- sdh ; neither will it be denied that thegreat va- riety of religious syfitems, (which may be counted by hundreds,) contradicting and condemning on^ lis plicieJ me man- th coun-- bead, at their au- he Pope,' ivledged. linly see/ becrifiii-*' tp Popes, rrch; IC human" lankind ; right to' alienum* ity, hovr cred, af- jption of passions, ainst the ; corrup- ing it to versarier powerful rth. ^ t/ledge of iistory of onsr have and cor- ig too of- rtia^ feai- great vtf- i counted ining 6n^ I 93 Another oitt their origin to the variety of humaa passions and interests. Before Uie coming of ' Christ, tlie objects of rehgious worship were more spiritual, or more carnal, according to the impulse given to the heart of men by their rei- pective passions, either towards spiritual or car- nal objects. The world embracing Christianity^ has introduced into the church its corruptions and its passions. Men ftiled by the same pas^^ fcions, although the overwhelming force of evi- dence prevents them from mistaking the main objects of their worship, which is Jesus Christ, yet under the influence of those various passions and interest, they pretend to find out various ways of going to Jesus; ways more easy, moro' smooth, in short, more congenial to each one's passions and inclinations ; ways more spiritual or more carnal according as their minds are more spiritual or more carnal ; ways all differing from the road which alone was pointed out by Jesus Christ, as leading to him. Now, Sir, starting from this undeniable position, and admitting Popes, elergy, and if you choose, lay people of the Ca- tholic Church, by millions, to have been very much corrupted ; the Popes and clergy to have beta ruled by pride, ambition, covetousness, and: all the passions that corrupted hearts are subject to ; to have set up and enforced thq most extra- vagant claims ; to have with Satan equalled them- selves to the Most High, if notwithstanding this sink of corruption ; if notwithstanding the won- ' derful irritation and opposition which such ty- rannical claims and acts must have produced; if notwithstanding this dreadful conflict of pas* JiQRS s^ I?j4«iang Qf iiiteres^^ Catholic Churci 'ni !!! '] ,,i t Ml! haf ptill contmu'»d, to this day, d4iring a -p^rrod of eighteen centuries, to preserve its perfect unity, has fjtill ,contiim«^d. to acknowledge the same power, and i\\t same h^^ad, guilty of ?i^ch enormous abusps, must We not confess, that here is the hai^d of the IMost Hi«^h? Travel over all the Catholic countries of Europe, why has the d^mon of discord, who has so many tinjei orerturned their governments by the most bloody, the inost dreadful revolutions; why have the furious at- tempts raised by human j^ssions, that have diyided^ destroyed, levelled with the sjround co many human ia*tijtu,tions5 that seemed to bid defiance to time— why have they not been able to divide, tp dcstipy Catholic unity, to hurl the Pope from the See of gt. Peter ; to emancipate Catholics from the tvTa|:^nical joke (as it ^9 called) of the Koman PontifTsI 'i'he answer is plain. ,; The Catholic Church, the See of St. Peter, Catho- lic unity, are ail the work of God, which man cannot destroy. Popes, bishops and priests, as individuals, are $\\\\n je.ct to all the passions, and form of themselves iiothipg t»ut a dead body, which like any other human body %yould soon become a prey tp corruption and dissolu- tion, were it not, according to jlhe promise of Jesus Christ, animated, vivified, and preserved in perfect unity by the holy spirit of truth for ever. ■ The Holy Ghost being the soul of the body, keeps it alive, and preserves its head and members, in unity and harmony. Being itself the foundation of truth and holiness, it scatters the mist of falsehood and cpnuption. which the ii^dlice of Satan, and the pa^^sipns of individuals, whether clergy pr lay people, often cause to arise, in ord«r to obscure the bright and pure lays of divine re- velation. Thus abuses in the church,*whether in the members or in the head, are reformed by'the church, ;and the words of Christ accoinpHshed ; " the gates of kell shall not prevail aeamHiiy^^ ^. m| sliaJl t4k« but littU tima to retute the false and "P^rrod of unity, has ower, *ind USPS, must lost Hij,'h? f Europe, any tinjei loody, the uiious at- t^ divided, ny human mp— why 1^ Catholic Peter ; to oke (as it 3r, Catho- in canRot are jjuhr* 's iiothijig [Tian hody d dissolu- : of Jesus in perfect rhe Holy ilive, and harmony. oUness, it r». which dividuals, arise, in 3ivine ro- er in the e chjiirch, gates of false and 9f^ tidlculoas charge of those, who accuse oar pop^ erf granting indulgences to commit sin, requiring a certain «um of money, greeter or smaller, according to the kind ot sin for which the indulgence is granted. That such a charge is frequently published ia Pro- testant books and from Protestant pulpits, you will not d^ny. Now, all Catholic books, sanctioned by th* church, no matter whenVor where puhllishe^, tell you plainly , that an indulgence is notjiing but^^a remission or relaxation of certain temporal punishments, remain- ing due to sin, after the gmlt and eternal punishments are remitted, as in the case of Dayig, to whom Nathan fiaid : the Lord hath taken, away tliy dn; ne;verihele89*r^ the chUd tkat is born to iJ^e ^^alf surely, dk. 2 Kings xii« lo, 14. Such indulgences are granted upon thejiinner's sin- cere repentance, and satisfaction lor lijs past sins ; the apostles and their successors hA?i^g received from Christ full authority to forgive tnesmspf those who are judged worthy of forgiyeness. There is no doubt, but, owing to the peryerseness of many individualt among the clergy, the most shocking abuses have ta- ken place, sometimes in the dispensation of indulgences; however as these abuses, were not sanctioned, but rep- robated by the church, as you can see if you read chap. IX. ot the 21st sess. and Decrctum de IndnlgentiU vf the 25th sess. of the Council of Trent, they of course make nothing against the holiness, puuty, and infal- hbihty of the Church of Christ, and only prove th^t all human flesh is subject to infirmities. I believe, dear w^ir, that I have fulfilled rny promis-i hnd proved to every body's satisfaction, that Roman Catholics are not guilty of, superstition, in submitting iq the spiritual jurisdiction of St. Peter, and o^fais successors, the Sovereign Pontiffs or Bishops of Home* Permit me a few words more on another important subject, on which our doctitnt" is grossly misrepresent- ea— J mean the doctrine of the Catholic chuicn on ' ^^^ ^^ : i TOLERATION. We ara represented as the most intolerant act of men upon earth. The most crueJ, the most uncjiarita- ble intolerance is laid to our charge ; but this charge igainst us, probably proceeds from a misundei standing of our doctrine on that subject. The question here is not about civil Toleration. Ca-' tholics and Protestants are united in considering civil toleration an invaluable blessing, especially in a coun- try like ours, where there were so many different de- nominations at thd time its constitution was formed. We all agree in beUeving, Ihat no authority, merely Jiunian, ^possewes any right of controlling the consci- ences of mpH^ ^ ^ Ttie guestioa then before us is corfcK hift^' {heolog^ical Toleranon, tnz, whether Almighty God can approve of »o many different religious systems, which we find es- tablished upon earth ; and whether all these different religious systems can be considered as so many dif- fi^rent ways to Heaven. If so we ought to be in favour of universal Toleration. The Catholic Church teaches, that Jesus Christ es- tablished but one Church for the salvation of man^and .that out of that one Church salvation is not to be had. Toe written word is very plain on this subject: mere shaU be made ^onefold and one Shepherd. John x! 16. I beseech vow, that you ail speak one thing, and that there be no schisms among you, but that you be perfect uithe same mind and in the samt judgment. 1 Cor. i. 10* Christ prayed that his disciples might be one. John 9?^fi%4i P^^ M^K owe haptim. Ephes. iv. 5. . --- „jly Ga^Jiqlio and Apostolic s^„»*ivu, «ys the^Niceae Creed, which \s admitted by Catholics and Protestants. -^-^ ^ / ,^ This is the Catholic Faith.?' «;4vr thu Hrecd of St. ^t set of icjiarita- s charge standing on. Ca- ing civil L a coun- jrent de- formed. , merely B coiisci- eolog-ical )prove of 3 find es- different lany dif- in favour yhrist es- man^ and I be had. subject ; . John Xt , and that >e perfect Jor. i. 10* le. Jobn r. 5. . xvi. 16. jb« xi. 6. Church," I^atholics »(»(! of St. **banaiitti, (admitted both bj Catholics and PtoM- tants) «f which if any one does not faithfully and hrmJt helieve, he cannot be saved.'* - . ,^ ' Several creeds and professions of faith, which I ;iave carefully perused, very plainly and unequivocally assert, that out of the Church, which is but one, sal- vation cannot be attained; so says the Church of En- gland : so says the Church of Scotland, &c. What in- deed, can be more reasonable ? And what, on th^' other hand more unreasonable, more abiurd, than uni.- versal toleration ? To be convinced of it, it L only ne=^^ cessary to examine what true religion is. o^ > True religion is an institution of .'which God himself IS the lounder. It is an instifuaon in wlri^ €fod make* ichown to man what he must believe, a«ii whathe must do in order to obtain sulvatioii. 'IU« a system, not the offspring of human reason^ mt the result of human philosophy, not the ingenious contrivance of human talents and learning ; it originates in the foun- tain ot eternal and infinite wisdom, and was, by the supreme authority of God, established on earth, to con^ trol both the understanding and the will of man, dici'^ tatmg to his understanding what he must believe, and to his will what he must submit to do, in order to ob-' tain salvation. .It will not be denied that God has a^i much right to controul nur understandi»g, to require a submission ot our understanding to the belief of what^^ ever mysteries he chooses to reveal, as he has a ri^'-ht- fo controul our will to submit to his commandments! if will he acknowledged that God alone cjin save man; ^nat god alone can institute a religion worthy of hira- selt, and adequate to supply all the spiritual wants jnd necessities of man ; a reli-ion, in which all thdsf. heavenly blessing? are administered^ which tr^n^fonn the carnal mto a spiritual man, and finally into a cilii «en pt Heaven. Qod alpue can draw man out of th« raire plangmal corruption, and he alone has a ricrht to determine by what means thi^ wonileiful change from flopravHy lo innocence is to t^ko. nlarA \'««r. K«f n "^p ¥ wmm «hU id^i , '^'i. -I ' .li 9S Gad can atla^ctjilo th« weak element «f water tlic pow«r of performinj? tbisastoaiJihing change. None but God can wash away the iniquities of man, aad restore to him bis sanctifying grace ; and none but he has a right to determine the means by, and t}ie conditions upon ^ which, this blessing of reconcjhation aAd forgiveness is, to be granted. ... , » None but God can fetid and nourish the soul ot man, or arm the soul with power sufficient to overcome his spiritual enemies, and to persevere to his last breath m the performance of his dut>^, and in the service ol his Creator. ,*i-¥Wi.i%:&»'^^Ki. -. . ji •• ««j In short, Sir, whatever blessings we stand in need of, none but God can convey them, or determine the precise manner in which we are to obtain them. To say that man, even the, wisest man, may, by the force of reasoning, contrive a religious system, calculated to vu>.swer the above purposes, is to equal him tp God. HelLgion then, is that divine instiiution ot God s own creation, in which is shown to man the way to glorify God, and to procure everlasting happiness |o his own soul. In it are established by Jesus Christ, certaip rites or ceremonies, as so many channels to convey to our souk those manifold blessings which we stand m need of^ Those rites are called sacraments, and must he precisely the.very things that Jesus Christ instituted. If they are only of the, ii>5titution of man, they are no long€\r entitled to religious respect, as man has npt the power to annex heavenly blessings to the perform-, ing of certain external acts. I shall exidain this gen- eral position by a few examples. . Jesus Christ has annexed to the pouring of water on a person, and the pronouncing of the wQV^.JMptize time in the nq.m of the Father^ and of the Son, andpf the Holy GhoHt, the grace qf cleansing that p^-rson of the eiiilt of Qri^nnd sin. So we are told by the cliurch, the InfaVible interprett^r of God's word. \ , . . .pray?. Sir, would it be in the power of man to gubsti. (ut«'sOfnt» other words ami ceremoui. s, nnTto make therai equ liiy eiTicacious in conveying the iamn bless^ Uie pow«f, ts of maDy^ I none but , and t}ie tnciliatlon 111 of man^ ircome bis t breath in vice oi his 1 in need simine the hem. To I the force kulated lo D God.' of 'God's he way to ness \xi liis ist, certaijii convey to ve stand in , and must instituted. 1, they are lan has not e perform-. I this g^n- )f water on yjbqiptize ton, andpf t person of the church, h io gubsti. nTto make '99 iag t I helSevt not. Jesus Christ has annexed to thf v/QidSf abtolyo l^ a peccatis tuis^ (I absolve thee (roin ttiy sins,) when pronounced by a lawfnl successor (ff the apostles, the power of really remitting sins, proV vided the sinner is well disposed. So we ^re told agaici iy the infallible interpreter of God's word. Pray, ijir, ^^ould it be in the power of man to give the same ef- j4)cacy to some other words of his own contrivance J | think not. Jesus Christ has annexed to the imposi'tion of bands, by legally consecrated bishops, and to the pronouncing ♦Df certain words, the power ot communicating the Holy Obost ; which rite we call the sacrainent ofconfirma- fion. So we are told again by the churcli. Is it in he power of man, by some other ceremonies and words of his own contrivance, to impart the spirit of God to his fellow-mortals ? Certainly not.,; . li is obvious then, that none biit*tbeofie system of reli^iou, which J :sm Christ himself egtablishtd, is etf^ titled to any religious respect whatever. In thaf one ,^lone are to be found the true scripture, the true inter- _ pretation of scripture, the true word of 6od, the trtie / sacritice, the true sacrament ; in that one only systepi 4)t iieirgion is to be found the true ministry of Christ, 4he power of the keys, &c. Reform that system o^ re- ligion in one only point, andyou deform it; you change |be work of God into the work of man. Denominate |hii doctrine uncharitable, cruel, barbarous, or whatevtr you please, it is beyond all doubt the doctrine of tmth and common sense^ and, of course the only one whidh genuine charity will make vse of, because it is the duty ,qf charity to lead along the thorney paths of truth, and Hot along the enchanting and flowery roads of falsehood and deception. I here appeal, not to your learning, riot to your genius and talents, but only to your com- J^on sense, to that share qf common sense which ena- ..illesyou to know that black is not white ; ahd I ask , you, whether it b^ unchaiitahle to teach, tiat con(radifc- V irr iystemf of leli yri on cannot jill nioceed ff<^m ^» ;S « |L. i 1 1 1,' ( I '':! 180 holy spirit 6f truth j whether it bo uncharitable to far that of a hundred religious systems, contradicting on» another in some point or other, only one can pot* sibly be true, only one can proceed from the spirit of truth ? When we hear one minister preaching up the^ necessity of baptism Ifor salvation, and another proki*- ing salvation without baptism, is i( uncharitable ta say, that one of them is the minister of error, and not pf Christ ? When we hear one minister declare infants. ;not admissible to baptism, and another, on the contrary insisting on the necessity of baptising infant?, is it un- chiiritabie to say, that one must be a t\»acher of error ? In short, Sir, comparing together these many hun- dred religious systems which your fruitful «< reforma- tion" has produced, cnntradicting one another in the^ whole, or in part, is it uncharitable to say, that but pne of them (if any at all) can originate ia the fbun- jtain of truth ? i$ it uncharitable to say, that if Calvin be riojht Lather must be wrong ; if Arminius teach the truth^ Gomer must be a teacher of falsehood ; if Socinius be a teacher pf pure and undefiled truth, Luther, Calvirt Arminius, Melancthon, Fox, Zuingluis, &c. &c. Inuat j|ll be the ministers of error T .^ Or will itbenjore charitable (adding blasphemy t« - deception) to say, as the independent minister appears to do, (page 58,) that all those different teachers, al- though Contradicting one another in most essential points, are all ministers of the God of truth? He makes mention of no less than seventy odd names of persons, who were raised, he says, \]y the Almighty fiom tht ,«eventh to the sixteenth century, to oppose the errors of the Church of Ronne ; many of whom differed more 'from one another in matters of faith, than they did from the Catholic Church. It appears then, that h«, (withm^iny more of his colleasrut s,) adnjits of but oi^e criterion of th<» tru*^ faith. iv^; tliat (yf profe^lmr a^ainit the holy Cat>\olic Church. Thus when Lurhnr ptjfadt the necttsity- of batJlLsm- anH iin^ r,ist\ fS ble to Mty licting on» I can pos- le spirit of ing up tha er prolnia- iritable ta )r, and not are infants. ! contrary^ ?, is it un- r of error ? lany huh- ^refornfia- her in the , that but the fbun- be riorht^ the truths ociniui be r, Calvirt,. &C. iDUSt iphemy to r appears chers, al> essential He makes ►f persortd, ' t'lom the the errors ered more they did , that h«, of but oi^e Is*- na&iupt MVr pWadf hrist m the Eucharist, he will iay, the man u rl^hL len Fox rejects Baptism, Eucharist, and all othef raments, he, with the poetical Tinker, will say un, the man is right. When Calvin differing fiom .h, sees nothing in the Eucharist but signs or sym- s of the flesh and blood of Christ, again he will say • man is right. ' When Wickliff rises up against almost all divins d human inslitntions, and tries to establish hisabom- ible system of liberty and independence, which used so much blood to flow ; here again the man ii ;ht. The independent minister, ?nd I believe, all owr modern ministers, those I mean, who would appear jeral, charitable, and, 1 suppose, fashionable, will m you, that all those men, and manv more were true misters of God. They will tell you, forsoOth, that ey evinced their divine mission by opposinif, by pro- stingy against the Church of Rome. Thus in common sense sacrificed at the shrine of •ite and malico, and a most impious, blasphemous .stem^ a compound of the most palpable contradic- )ns, obtruded on the ignorant and the prejudiced, nt xQ pure religion of Jesus, under the name of Frotes- mt Keligiqn. Here is toleration and liberality extended to all sorts 'f creeds, but excluding the greater number of the christian people. You will hardly call such toleration and liberty, charitable ; as on the one hand it makes too manv ex* ceptions, and on the other band, as I have proved^ it is not founded upon truth, and cannot meet the apprc^- bation of common sense : it is a deceptive kind of cha^ aty ; 4 calls out << peace, peJuje, and there was no peace ;" it lulls the unhappy sinner into false secmity, and, under the pompous names of « reformat ion^'^^ <' protestantism,^^ &c. leads him far away from the only tme Church of Jesus Christ. , . j v.^ j^>^ .. tCnitholic iritol«ra«cu is both rational rfndclmfHable ft u ; I'! ] .1: i! )0« itiifounaed on the most immovcaMe rock of f tfimai truth. Sure of the assistance of Christ for ever, 8ur« of being (lirectKl by the spirit of truth into all truth. for ever, the Holy Gathohc Church has at all times condemned as heresy, any doctrine contiadictiny lur doctrine. * As a tender mother, and faithful spouse of Jesui Christ, she has always, in the spirit of char»ty, endea- voured to preserve her children trora the delusive and flowery paths of heresy; and in the must sorrowlui accents, she prays, she intreats those that have left her, to return lo her pale.. She perseveres in fervent i>rayer8 for the conversion of her strayed children, and would tain carry them back upon her shoulders to the onlv one fold oi Christ. Js not this the genuine charity'? Moreover, whilst the holy Catholic Church, f^uided by the Hofy Ghost for ever, fulminates her anathemas or cutses, againstall kinds of heresies or false doctrines. She teels nothing but charity and compassion for so many individuals, professors of heresy : she charitably supposes them honest in their errors, and therefore not guilty in the sight of God, of the crime of heresy. She considers them as invincibly ignorant of the true Church, and consequently as excusable in the sijrht of infinite mercy. Bnt still, she deplores their misfortune ot being deprived (although frequently not through their own tault) of so many means of salvation, not to be found out of her pale. .. ;. .^ ^^. . Catholic intolerance then, exhibits stronger Matures of genuine and practical charity, than Prot.stant tole- ration and liberty. Yet 1 must confess its sound ii harsher, and by no meanii so melodious as the syron soRg of deception and flattery, which calls every sys- tem tlwtrue Church, of ChrisL provided it protest! against the Catholic Church. r;* ,.,'^,,^, . ■ •: .;;,)C;oNCLusio5J,.;;,; \ I have endeavoured to explain the most essential #itJ» Pur age, dear Sir, is the age ©f increduHty, co«- ufsn 50od effect d salt, am take mam frequent!} re aiHicted symptoms^ if medicine ■t, or some lie churchy often per- se mission- at the ex^ i delators, in la, Cochin* stances by crossj holy roying that ly exercise e who are y in&tances worlds thai Theeffi- many Pro- see Protes- er, blessed my mirac- }alt, or any )e supeisti* power and lurch, may creatures, )py effects, ;»n, than Irt the powi»r leprosy of lUty, co«- Y i^L'HH^ H *^* ^/ PhHosophy. It in rfmost f j^sfc^ 3' 7 7 ^^'^"^ ^^""^ ^" ^*'^"*^* P^^-^^ive with our ^mfi w r^'' ^' T^^' ^''^ "^^ limited and muclf !S ""^/"'t.fding. At the hour of death, at the fhilr h? ""f ?*?'S'*^' ^*^'" *^« ''''''' «*>a» ha^e lost M\^Li !^^ influence, a.d corrupted reason shall b^ f™* /"^/"'h^' ^^'^^" remember that there i^ Ihnm r ?* ^°.'^' '^^"^ ^^^'^ ^° wha^ he pleases ; tor does, for his own glory and the salvation of man, sus- ^nd those very laws, ashe did through the ministry of rfj«l / J^'k ijf ^?'?^^ *^^ ^^^ Sea, and as he did ^gain throu-h themmisiry of Joshu(a, when he stopped ^e Sun in Its course. We stiall then remember that thare ,g a Gcd of truth, who ought to be believed^ who. miwt bebeheved, and as much so when what he re- jeals IS incompreben^ble, as when it is ever so plain ^i M much so when what he reveals appears contrary to the laws of nature, as when his revelations appear in unison with those laws. ^^ Permit me. Sir, io close my subject by contracting! m as- narrow a compass as possible, and exhibiting be- fore your eyes, under one point of view, all the sub-^ hme mysteries of my creed, which hav4. been explainu •ff to you one by one. ^ f h.rin'^!f7^ '"*i?,^,^ ^^^^ Z^'^"'* ^^^'Shty, Creator of heaven and earth." As Father, he loves us; as God, hi» love to us IS infinite ; and as Almiorhty. h« can do Whatever he pleases, to show his love in practice ^ <^ And in Jesus Christ, his only Son, our Lord;'> both trod and man, Onr only Redeemer, only as man subjecf t^ sufferings, and only as God Me to satisfy God. J' AVho was (Jonceived bv the Holy Ghost, bom of th^ Virgin Mary." Jesus Christ then was both God AW "^iT^v?^ .^'"^Jf '^ ^" ^^^ ^^'"^ 0^ ^^^ Virgin Jwvj Chrfst, both God and m^n, and consequently sh^ m ! u.: 1^ ii! ^•i! i' ! \ i f ( feciofGod'd creatures. - , >;' .a:*vx..;H.*i ; ■■; '■■ --<;:'^ «< Suiered u»der Pontius Pilale, wai traoifi^d^dttti and buried." Suffered out of infinite lov« toman^^llM most cruel tOrmen^ft wbich the iiialice of hell diid eaftii tould inflict on him ; suffered, unto death; that m^ might Mve. ^•'^ '' He descended into hell5the'thij!d day he* ruse agaift from the dead;'* He descended, riot intf» the heU irf the damned^ ^^U ^s St. Peter explains it^^l Peter iiiw 118, 19, 2%] into that priscn, or place of teiaporai jpaan-* ishmentjin which were detained many Souls, that haitf departed before the coming of Christ. . [:%rf. « He descended into Heaven^ aita on the right hanl' ofGodithe Fathei; Almighty.'' There his ttieritaaw continually pleading in our behalf, there he is oiir high priest for ever, according to the osder 6f Melchiseff dech ; there he continually guides and ptolet^^ hi* Church, being with his ministers to the end of tirni;^ protecting them against the spirit of error and.^rfc'^ ness, according to his repeated promises* M».it*xmm4 ^ Jcihn xvi.l3, &MJ- ■ 'M From thence he shall come to judge th« Uftiig and- the dead ;*' to give everlasting life t5 those wh^^badr the true faith, beiclg mem hers of the only tirue Cathon lie Church, and who lead a holy life , and to ptmii^ ivitb everlasting torments those who did not believe i Mark xvi. 16^ those Who, through their own fault, war*' not members of his only true Catholic Church, aaii those who lead an unj^odlj' life. Matt. xvi. 27. . ' > M Ihelieve in the Holy Ghost ;" who proCeed0ft««l the Father and the Son, and is equal to them ; iliiir was promised by Jesus Christ to bis' Churchy Johltxir. 16, and xvi. 13; who actually came ttpOn the Apos- tles on Whitsunday, Acffei ii. l*— 4; whie has enab- led them and their successors to thisday^ and will ena- ble them to the end of time, to persev^te in the ^nw and genuine doctrine of Christy without ^emtitigfrMi ^in^ae aingle point. John xit. W^ l^,^ 18. . v ** The holy CathoUc Church ;" that Uhurch of which 10 mafiyllM 11 ^ad eartii .hy that VM B itDse ag:^ik > the heli of [1 Peter ii't* foporal |pD;« is, ibat ha^ s tnoriiaarir e he 19 (mt }i Mekhiseff end aftim<;^ r and.^rfc'^ lait«x^vui4 a Uttiig a&di ae wlid^badr lima Catlion ad to ptiaii^ at ^eiiaTe i 1 faulty wffm' Ihurchy aaii .27. ., wteedBftmL them ; ^hf b^ Johfixir. I the Apoi- rlias eaab* idwill eria- ihitheitrua ^iatiiiglr«n rch of which lidltil Chrlat is tha arehitecty huilt upon .la: f^f^yln ftap4 % 6^®'; ^ .^P^^^ ^^ ^^^ ^!^^ efforts of hell, Matt, ^vi. 18. lExviii* 1&; that Church rtf the house of th§ Umng Godf 1 Tim. iii. 15; the kingdom of Chriki^ LUke K 33. Dan. ii. 44; the sheepfold of Chrifit, Johi> :1c. 16; the hody of which Christ is the head, €olos, i. 18. Ephes. v. 23 ; the spouse of Christ, Fphes. v^' 84^31 ; that Church is always subject and faithful t xvi. 13. 1 Tim. iiiv 14^ J5,&C.&C. ■ : \.."u^:'. y . IvJ That church of course ean never stand in need Oif leformation. The very attempt of man to reform thif, the most perfect, the most noble of all the works of Ood; is a most daring, most sacrilegious, mosi'blasphe* mous act of impiety, of which no precedent can be iound, except in the attempt made by iSatan to ecjual Iffmself to the Most High, for which he was preci* jHtated into the eternal abyss. This holy Catholic €httrchi8 spread over the universe, which makes it Ca^Aolic, teaching every where the sama doctrine^ because she is wholly inspired and directed by the holy apirit of truth. John xiv. 16. 1^7, 26, and always guided by Christ. Matt, xxviii. 20. th^ ininisteis of that Church form but one body, of which St./Peter (and his •uccessors) was, by (Jlvine aiithoj-ity it^tistitated the Ijead. Matt. xvi. 13, 19. Luke ^\VZ%. J^hn xxi^ i5, 16, 17. -imuL u; Mn»roe fiiewi... mt Ghriit^ ia.ve ^true -member, of the only one anfl true churilli militant, of Christ, on earth. And those who had not the holy Cathohc Church, the spouse of Christ, for their mother, will find to their ever- lastmg sorrow, that they have not Jesus Christ for their Father and Saviour, Permit me now, dear Sir, to addresi ^ou in the spirit of charity, and to entreat you to medi- tate seriously on the following solemn truths :' The day 'Is fast approaching, when both you and I will be summoned before the dreadful tri- bitnal df Jesus Christ ; I, m the capacity of a Roman Catholic Priest, you in the capacity of a ProtestaW; Minister, both claiming the title of Minister d' Christ. What will become of that onewhoshafl not be able then to substantiate bis claim, and to establish his title ? We may be suffered by a God of infinite mercy and pa« tience to establish the most unfounded, the most extravagant titles before men ; but will the illusion be suffered to continue before the tribu- nal of eternal justice? And will not the bright rays of pure and undefiled truth, for ever d^ssi- P^^^J^ose foul and thick mists of corruption, which m this world enabled us to dupe ourselves and others? Will not the two-edged sword of truth cut off all those difficulties, which our own corruption had raised, as i^ bulwork against the authenticated revelations of Jesus Christ ? Will not the bright and dazzling rays of glory, that •hall emanate from th^ throne of the omnipotent Judge, be the most ir-oiitestible proof of the di- ^imty of bis revelation, and of the trutb of tho§e iio-^- :H| ; 1. ' ' lip mysteries, against which proud and corrupted reason suggested so many difficulties 1 When the )»acred code shall be opened, by which ail Christians are to be tried, will it be per- mitted there, think you, to allege the foolish dic- tates of human philosophj^, in opposition to the plain revelations of that sacred code? Will it be- permitted us there to talk about reforming tlie inost noble wock of the great God 1 Will it be permitted there (by way of apology,) to tell Jesus Christ, that he broke his repeated promises ? that he had promised to be with his Church to the end of time, and yet he had forsaken that church, and permitted it to go astray? that he had pro- mised the spirit of truth to it, to guide it into all truth for ever, and yet he had withdrawn that spirit of truth, and permitted the church to be- come a sink of errors and idolatry ? Will it be permitted there to call tlie. plain ordinances of Jesus Christ, Popish superstitions ? Will it be permitted there, (by way of apology for not com- plying with his ordinances,^ to tell Jesus Christ, that such and such things were impossible; that n'> man could forgive sin, not even those who most plainly and distinctly had recefved that power from him? Will you be permitted there, think you, to tell Jesjus Christ to his face, that it was impossible for him to give his flesh and blood under the appearances of bread and wine ? Will you there be permitted to allege the testimony of your cofrupied senses and limited reason, in opposition to the plain and repeated assertions of innnite wisdom 1 \$Vitll it be permitted there think you, in tbe I corrupted opened, by ill it be per- foolish dic- sition to the ...Will it be- forming tl>e AVillitbe to tell Jesus mises ? that urch to the lat church, he had pro- le it into all 1 drawn that urch to be- Will it be dinances of Will it be or not CO no- es us Christ, ssible; that those who cefved that itted there, face, thatit h and blood vine? Will testimony 1 reason, in issertions of you, in tbe fll f^acc of the cross, that sign of the Son of Man, lo ridicule those who signed themselves with that holy sign ? In short, Sir, will it be permitted Uiere to deceive yourselves and others any long- er? Corrupted [reason sat upon the tribunal in this world, and, with more than satanic presump- tion, summoned before it the tremendous mys- teries clearly and distinctly revealed by an omnt- patent God, to be judged, to be approved, or condemned, according to its own whimsical no- lions, and more so according to its corrupt in- clinations. The case will then be reversed ; in- finite power and wisdom will re-ascend thejudgr. maiit-seat; proud reason, with all its boastedr philosophy, will stand confused, appalled, con- victed,, and be for ever silenced. Willit be permitted to say, by way of apology, I rejected §uch and such mysteries, because 1 could not understand them, or because they ap^ peared to me impossible ? But you were not re- •quired lo understand them, you were only com- manded to listen and adore; and this you might have done as easily as so many millions of per- sons as wise as yourself. Ah ! Sir, believe me, believe a person who is sincerely concerned for the salvation of your soul, the very garb, which at present is considered by you as a mark of dis- tmc*fon and honor, will before the dreadful tri- bunal, on the day of God's eternal vengeance, be the terror and despair of your soul, and its ev- erlasting condemnation ; 1 mean the garb of Pro- testantism. You protested ! against what? against the Church of Christ ! against divine ordinances ! ygainst divine and tremendons ni/steries ! against , I' ! .i!i -: II'- M2: »I1 that is sacred,? This was not enough. Un- der the title of Minister of Christ, you taught^ thousands lo do the same, to ridicule and blas- pheme what they did not understand; and by misrepresenting the holy mysteries of the Catho- lic Church, you prevented their return to the . only sheep-fold of Christ, from which the pride and corruption of some arch-heretics of former times caused their ancestors to depart. Thou- sands arid thousands of these unfortunate lay- people will have a lawful excuse to allege before the tribunal of impartial justice; to witj the mis- representations of iheir teacher*. Many of them will find their acquittal in the plea of invincible ignorance. Will this plea be of any avail to thfse, who with seeing eyes would not see? to those, who without mission from above, without deputa- tion from the Catholic Church of Christ, pre- sumed to step into the sanctuary, and to arro- gate to themselves that sacred title which the Catholic Church alone can give, she being ex- clusively the depository of the power of Jesu& Christ on earth. For God'& sake, dear Sir> if you value the glory of God, the salvation of your soul, give up protesting against the CathoUe Church : in it alone you will find salvation.- As- sure as God lives it is the true Church of Christ. May the day of judgment be for me the day of God's eternal vengeance, if the holy Roman"Ca- tholic Church is not the only one, true, and im- maculate spouse of Christ. May my soul be doomed to suffer, for you, to all eternity, all those torments which you would deserve, by fol- Jowing all the pretended superstitions ef the Church of Borne, nough. Un- , you taughti ule and bias- and ; and by of the Catho- eturn to the lich the pride cs of former part. Thou- ortunate lay- allege before witj the mis- ^any of them of invincible ivail to those, 56? to those, ihout deputa- Christ, pre- and to arro- le which the le being ex-, ver of Jesu& ar Sir> if you tion of youp the Catholic ilvation.- As- ch of Christ, e the day of r EomanCa- true, and im^ my soul be eternity, all serve, by fol- lions 0f tha 113 Mijsli into silence your pfejudiceg ; listen »f»il^ adore; humble yourself with St. Paul into the very dust ; pray for light, and you shall see it brij^hter than the dazzh'ng rays of the mid-day gun. Ask for grace to overcome human respect and all carnal considerations, (those obstacles Which Satan raises to prevent tie conversion of millions,) and that grace will be imparted to you. Seek the kingdom of Heaven, by which, in scrip- x ture language, is often meant the church ofChrist, the Catholic Church, as yet in a state of suffering, persecuted, ridiculed, tried like gold in the fur- nace; as yet wandering ihrougli this dreary and friglitful desert, but on its way ta the land of promise ; you will find it, and with it you will enter the mansions of eternal peace. That you and all your hearers may obtain that blessing of blessings, is the sincere desire, and shall be tha constant prayer of Your humble and obedient servant, DEMETRIUS A. GALLITZIN. • • • • * . » •. '» • r V ' • • • t *.• <■ * ' C «r % • • • • • « « • CONTENTS. I i'' lui 1 . ' ' . i ConfessioDy Tiie Holy Eucharist, The Sacrifice of the Mass, Coramunion, 2^ 32 is 53 Prayers for the DeacU and Purgatory, 57 Honoring the Saints, and applying for their Intercession, -. - - - 67 Images, Picture?, and Relics, The Pope, - - - Toleration, ConcluiioDj &c, &c« 76 83 96 102 I ! .. J • ' •^ • » • > • » • • • > ' • to i* . • ♦ . ' • e ' « • • • * . • • . » ^ -■ » . * , ' • ? • ■* « « « Sir- 32 is 53 57 their 67 76 83 96 102