mentous trial. He girded him with strength sufficient to have stood the shock of any attack, but man voluntarily left a state which teemed with the choicest bliss Heaven itself could bestow. This disclosure has been made to us for wise purposes. We know the moral powers with which the great chieftain of our race was entrusted. After all the misery and crime of the world for thousands of years, there is one vivid spot to which the eye looks back with delight, and that spot is Eden. How anxious ought we to be to repair the loss of Eden. The tree of knowledge has been rudely assaulted, but fast by it grew the tree of life. Of this tree we may now eat and live. It is true, the rural walks of Eden are no more. Its hedges are torn down, and a drought has long been on its springs. We know not the spot where angels often went to commune with man, at his morning or evening repast. There pristine innocence, in the person of man, laid their sandals on the grassy turf, and unclasped the brilliant girdles of their waists, and flung back their purple robes on his flowery couch. There, with ambrosial locks and parted lips, they indulged in protracted speech. At times man opened wide this wooded cathedral, and throngs of celestial worshippers rushed in, and their chosen minstrels sung anthems high and long, interspersed with brief inspiring odes. Hesperian tales if true, true only here. ROMAN CATHOLICK CONTROVERSY. (Concluded from page 356.) 2. We object to the system of Romanism, because of its corruption and perversion of the doctrines of the word of God. See Bishop Horne's Sermon on the Tree of Life. Justification by faith, which we hold with Luther to be the cornerstone, is, if we are not mistaken, made quite another thing by Papists, from what it is by Paul, and James, and Peter, and John, and our adorable Master. I would ask if it be not true that Romanists deny the exclusive justification of the soul as a matter of merit, by the righteousness of Christ. The Bishop of Aaire, in 231 page of Answer to Faber's Def.'s Rom.'s, talks of "uniting a feeble and inefficacious satisfaction to that which Jesus fully and abundantly paid for us with his blood." Now, if abundant, why add more? If any is united, (of the nature of satisfaction) to that of Christ, (however feeble when alone) yet if united with Christ's, it is satisfaction; and then surely there is merit in the works of man which has efficacy in the pardon of sin! And he refers to the council of Trent, as authority for what he saysNow we would not willingly do the holders of this system injustice; but we ask, do they really think that there is in good works such merit, as to be the procuring cause of God's favour to us? and as to help, or co-operate with the righteousness of Christ to satisfy the law of God, and secure heaven for us? It would seem as if this were the opinion-for by the doctrine of supererogation held by the Romanists, one may not only satisfy for himself, but even overdo duty, and set over by transfer of satisfaction, good works for another. Now we ask an explanation of this in connexion with such passages as 1 Corinth, 15 c. 58 v., where the requirement is to abound, as to degree, and to be always engaged as and not for another, but ourselves: to time, in the work of the Lord; And also, 2 Ch. Galla.'s, verses 16 -21, and 3 chap. 6-14 verses: and Rom. 4 ch. 1-16 v. and 11 ch. 6 v.-in which it appears to us the views held by the Roman Church are exposed, as subversive the rite of extreme unction, to fit of the very foundation of Christia- him for the bosom of God? nity. The next objection is to the views of Romanists, as to the nature and necessity of regeneration. Their doctrine seems entirely to dispense with the necessity, and even to deny the nature of that great moral change wrought in the soul by the spirit of God-of which conversion to God is the immediate result-We ask, do Papists actually hold such a change to be necessary? Do they not consider membership in the church, and conformity to its ritual, &c., as all that is required by God in preparing a man to die? In the abridgment of Christian Doctrine by Bishop Hay, approved by Archbishop Marechal, it is said page 81-" Baptism brings to the soul sanctifying grace-washes away the guilt of original and actual sin-gives a new spiritual birth-makes us Christians, by imprinting in the soul the second character of a Christian-entitles us to actual grace-preserves the sanctity gotten at baptism, and gives a right to eternal happiness!" Is not this putting into man's hands, all that God claims to be his exclusive work? Is it not apparent in this plan, that one baptized in infancy is thus made, and by the act, kept a Christian? How strange such doctrines seem by the side of this-" Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God." John i. 13. "For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature." Gal. vi. 15-see also 2 Corinth. v. 17John iii. 3-9. We ask, whether when a man comes to die, any thing more is thought necessary to prepare him, than what an officiating priest can do? Is not the priest thought competent to receive his confessions, to pardon his sins, and by The former doctrine as held by them, seems to strike at the root of religion in the righteousness of Christ; and this at the fruit of it, in dispensing with the holiness resulting from the work of the Spirit on the soul. We had been anxious to mention several objections to our author touching sin-purgatory--the sacraments-the intention of the priest in officiating in them, &c., &c. But our remarks swell so far beyond their original design, that we must pass on 3. We next OBJECT to the WORSHIP of the Church of Rome. We allude especially to image worship, the worship of saints, and angels. We have seen already, (page 22,) what free use has been made of the 2d commandment, to shelter the worship of images. In the catechism authorized by the council of Trent, the priest is required to instruct the people of his parish thus-" Not only that it is lawful to have images in the church, and to give honour and worship unto them, (for as much as the honour which is done unto them, is referred to the things they represent) but also that this hath still been done to the great good of the faithful, and that the images of saints are put in churches, as well that they may be worshipped, as that we being admonished by their example, might conform ourselves to their life and manners." Again-in Usher's Answer, pages 497-8, it is said: "It must not only be confessed that the faithful in the church do adore before the image, (as some peradventure would cautiously speak,) but also do adore THE IMAGE ITSELF, without what scruple you will-yea, they do reverence it with the same worship wherewith they do the thing which is represented thereby. Wherefore, if that ought to be worshipped with Latria or divine worship, this also is to be adored with Latria; if with dulia, or hyperdulia, this likewise, &c. And so we see that St. Thomas Aquinas doth directly conclude that the same reverence is to be given to the image of Christ and to Christ himself-and by consequence seeing that Christ is adored with the adoration of Latria or divine worship, that his image is to be adored with the worship of Latria-or divine worship." Of Usher's authority among Romanists, we need not speak and Aquinas is by them called "the Angelic Doctor." Now what is this? Is it not divine worship of idols or imagesi. e. Idolatry sanctioned by standard authors, and ordered by the great accredited council of Trent? If Papists disclaim it now, we rejoice; but then where is the pure, infallible church? If they allow, we ask for the defence of it. Again-in a catholick book of devotion, there is this passage concerning the Virgin Mary. "The queen, the sovereign queen of heaven, introduces her servants into the kingdom of heaven: None of those who live and die her servants can by any means be damned -yea, even many of them who are wicked and abandoned, as daily experience shows, have miraculously obtained mercy and eternal life:" and even further, this is a prayer to her,-"Oh, mother of God, compel thy Son to bless us!" 66 Of the worship of the consecrated bread, Dr. Middleton says, it has no prototype in the heathen world, and nothing equal to it. He refers to Cicero's famous sentence, was any man ever so mad as to take that which he feeds upon for a God"-as realized in this act of worship, with this remark, "it was an extravagance left for the papacy alone."-In papal countries it is not only worshipped by the consumers-(strange union of terms) but on the great processions, Pro testants in the streets must kneel (or be knocked down, if they refuse,) as an act of worship. The following very singular extract from a Roman missal may illustrate this subject. "If the priest vomit the Eucharist, and the species remain entire, it must be licked up reverently; if a nausea prevent this, then let the consecrated species be cautiously separated and put by in some holy place, till it be corrupted, and after, be cast into holy ground-but if the species appear not, the vo mit must be burned, and the ashes thrown into holy ground." It may be as proper here to refer to the ceremony of baptizing bells, &c. practised by priests in some parts of the church of Rome. We ask, is it acknowledged? If so, is it right? The fact can be proved; and will, we suppose, not be denied. Without enlarging on this head, the nature and drift of this sad system may be seen in these few facts, and it may well occupy the serious thoughts of the author and his friends. 4. Our next remark, in the way of objection, is on the legalized immoralities of the church of Rome.The sale of indulgences for example-is a bundle of licenses to sin, and to making merchandise of souls. Dupin, a popish writer, of the 15th century, says, "Indulgences granted by the Pope, were more common than ever they had become a kind of traffic."-St. Thomas Aquinas says, in defining them, "There actually exists an immense treasure of merit, composed of the pious deeds, &c. which the saints have performed, beyond what is necessary for their own salvation, and which are therefore applicable to the benefit of others.-The Pontiff is empowered, as the guardian and dispenser of this sacred treasure, to assign to such as he thinks proper, a portion of this inexhaustible source of merit, suitable to their respective guilt, and sufficient to deliver them from the punishment due to their crimes." In a book published at Rome called "The Tax of the Apostolic Chancery," the price of these indulgences is set down at large. Some are too shocking to relate. But look at these:-for a layman murdering a layman, about 7s. 6p.-for killing a father, mother, wife, or sister, 10s. 6p.-for a priest to keep a concubine, 10s. 6p.-for striking a priest, 10s. 6p., &c. It has been tried to disown this book, and it is now prohibited; but it has been sanctioned by the church of Rome in Popish and Protestant countries-the Protestant princes mention it as one of the reasons of their rejecting the authority of the council of Trent: It was printed at Rome, A. D. 1514, at Cologne, 1515, and Paris, 1520, 1545, 1625. And Claude d'Espence, a Roman divine, of Paris, in the 16th century, says, "Provided money can be extorted, every thing prohibited is permitted-the greatest crime is to be poor. Shameful to relate! priests have permission to keep concubines, and live with harlots, if they pay an annual tribute, and in some places they compel them to pay the tribute, saying they may keep them if they will. There is a printed book, which has been publickly sold for a considerable time, entitled 'The Taxes of the Apostolical Chancery'-from which one may learn more enormities and crimes than from all the books of the Tummists. I refrain from repeating the words which are enough to strike one with horror." Com. on 1 chap. Epis. Titus. degess. 2. Pope Paul the 3d publicly licensed brothels; and there were in Rome alone, 45,000 evil women. The tax was collected once a week by the Pope's holy agents. The chest in which all the money given was deposited, was then opened. One third part went to the house; one-third to the women, one-third to the Pope! And Leo the Tenth published on Nov. 9, 1515, a Brief, in which he claims the right of granting indulgences to the living and the dead-and to forgive the guilt and punishment of actual sins. The history of Tetzel, Luther, and of the remote, but original cause of the glorious Reformation, we need not here repeat. Now when these things are put together, the result is, that the church has been amazingly corrupt in its morals, and that this was according to law. If our author disclaims these corruptions, and allows his church to be fallible, then we are done-if not, we ask for his reply. The order of Jesuits was suppressed by Clement XIV., but revived in this century by the Pope, and of course sanctioned, as an order, acting on a particular system. They are the great agents in spreading Romanism-and are becoming numerous by emigration in our own beloved country. Their "secreta monita," or secret instructions, will disclose their character, as an order. We have them in our possession. They are such as these."To keep these instructions from falling into the hands of strangers if they do-to deny that they know any thing about them-and they are not to be transcribed without the consent of the general, or Provincial. One Chapter is-" Of the proper method for inducing rich widows to be liberal to our society"-care must be taken to remove such servants, by little, and little, as do not keep a good understanding with the society. They must be watched, and wooed, and won, cunningly, and gradually, till they are prepared for a confessor, celibacy, &c. Another Chapter is-" How such widows may be secured, and their effects disposed of." Another is" In what manner the society must deport, that they may work themselves into, and after that preserve a familiarity with princes, noblemen, and persons of the greatest distinction," as to get their ear-wink at their vices get into foreign embassies-conciliate the domesticks, and favourites of princes-allow latitude to the consciences of great men-become acquainted with the quarrels of great men, and thus get at their secrets, &c. Particular instructions are given also as to the control of colleges, churches, &c. The 8th Chapter, (well obeyed in Maryland,) relates to the manner of treating widow's children, that they may embrace a devoted life their sons especially are to be provided with tutors, devoted to the interests of the order-and are, by all efforts in their power, to proselyte them. The 9th, relates to getting money for the society, especially by bequests, &c." This is not fiction, but sober history, and finds its commentary, and its proof in the lives of the Jesuits. We refer to the Provincial Letters of Pascal for a farther view of their principles, morals, and shocking casuistry. Now we ask, are these secret instructions denied? It cannot be! How will these things be explained? How the Jesuits defended? Another objection we urge is, to the accredited doctrine of Romanists, that faith is not to be kept with hereticks, (always remembering that all are hereticks who are not of the church of Rome). Now for the proof. Gregory VII. made a decree prohibiting all to keep faith with excommunicated persons, till they rendered satisfaction to the church. Martin V. says, "Thou sinnest mortally, if thou keep thy faith with hereticks." Gregory IX. made this law" All under the jurisdiction of those who have openly fallen into heresy, are free from obligation of fidelity, dominion, and every kind of obedience." And Ch. Adv.-VOL. X. Bishop Simanca says of this"Husbands are not bound to wives who are hereticks," (awful sentiment.) "Justly were some he reticks burnt by the most solemn judgment of the council of Constance, although they had been promised security; and Thomas Aquinas says that a Catholick (Roman) might hand over an heretick to the judges, though he had pledged his faith to him and sealed it with an oath." Pope Innocent did the same toward the poor Waldenses, in his Bull of 1487. But what do councils say?The council of Constance was a general council-and its authority with Papists is unquestionable. It was composed, it is said, of 346 Archbishops, and Bishops, and 564 Abbots and Doctors. This council (page 120) declares "as to safe conduct granted to hereticks," that still they shall be tried and punished; and that the person promising them security, shall not in this case, be obliged to keep his promise, by whatever tie he may have been engaged-when he has done all in his power. And poor Huss was burned, while the Emperor was forced to break his promise of safe conduct. The council of Trent accredits the canon of the council of Constance as to faith with hereticksand it is now if they are consistent, standing law with Romanists. The form of declaration of every priest binds him to receive without doubt, the canons and decrees of councils, and especially those of the council of Trent! Then, can a priest be a true Romanist, and yet keep faith with hereticks? We shall rejoice in seeing such principles disclaimed. But that were anti-papistical. "When the church speaks we are bound to be silent and obey," is the motto lately published in our own city by a priest of Rome. Now are popes, and two great general councils authority? 3 D |