of your hand; for from the rising of the sun even to the going down, my name is great among the Gentiles, and in every place there is a sacrifice, and there is offered to my name a clean oblation; for my name is great among the Gentiles, saith the Lord of hosts." Malachias, ch. 11, 6. v. When Jesus Christ, as we read in three Evangelists, instituted the Blessed Eucharist, he said to his apostles, "This my body, which is offered for you. This is my blood, which is shed for you. Do this in commemoration of me."

Catholics obey the injunctions of the Savior, they do what he commanded them, they offer the memorial sacrifice, they continue and represent the sacrifice of Jesus Christ upon Calvary. They offer it under the forms of bread and wine as Melchisedec had done in figure. They offer it from the rising of the sun to the going down thereof, as Malachy had predicted. On Asia's distant plains, under the burning sun of Africa, in the tangled forests of the western world, as well as in its new and blooming cities, the sacrifice is offered and the prophecy obtains its glorious accomplishment. If Protestants say they have the sacrifice of the death of Christ, I answer with our divines, so had the servants of God, under the law of nature and the written law; for it is impossible that with the blood of oxen and goats, sin should be taken away; nevertheless they had perpetual sacrifices to represent the death of Christ, and to apply the fruits of it to their souls. In the same manner the Catholics have Christ himself really present, and mystically offered on their altars daily, for the same ends.

If time permitted, I might call up in review before you those venerable bishops and doctors whose blood sealed the doctrine, which their writings had defended. The saint Johns and the Polycarps of the east -the Irenæuses and the Hilaries of the west-those venerable men whose great age, like that of the patriarchs of old, enabled them to transmit to their children without fear of error, or multiplying too much the intermediate links-the traditionary chain of their own and their forefathers' belief-what they believed and taught themselves and what was daily practised in those old centurial churches which we have inherited from them, built many ages before any of the modern dissentient religions were known, and where the altar and the cross, the liturgy and the stone from the wall, bore testimony to the real presence in the Eucharist, to the divinity of the victim that was offered there in sacrifice!—[Time expired.]

FRIDAY, JANUARY 20. Half past 9 o'clock, A. M.

MR. CAMPBELL rises

I did not, in first taking up "The Synopsis of the Moral Theology of the Roman Church," say aught of its author, or of the causes which ushered it into existence. But since it has become a matter of so much debate, I shall state a few things concerning it and its author, Mr. Smith, the author, was a member of that community for seventeen years, several of which he officiated as a priest. Convinced of the errors of that superstition, he publicly renounced it, and is now a Protestant minister, greatly devoted to the cause of Protestantism. From

his intimate acquaintance with the spirit and tendency of the Roman Catholic institution, he has recently translated a considerable portion of the works of Saint Ligori. The title of the book is :

"A synopsis of the moral theology of the church of Rome, taken from the works of St. Ligori and translated from the Latin into English by SAMUEL B. SMITH, late a popish priest." New York, 1836.

It is further explained in the preface:

"What we present before the public in this synopsis, is a compendious view of the doctrine of the church of Rome, now taught in all her schools. It is a fair and exact translation of selected portions of the voluminous MORAL THEOLOGY of St. Alphonsus de Ligorio, published at Mechlin in Belgium, superiorum permissu, in the year 1828." [Preface, p. 5.

Of its author he speaks thus:

"He was enrolled among the saints, as the title page of his work declares, by pope Pius VII. on the 15th of September, in the year 1816." [Pref. p. 6.

It seems that this work is so popular, as to be found in almost every priest's library, and is quoted by them, as of the highest authority.

"Besides the above testimony in confirmation of the authority of St. Ligori, we have also that of the Rev. father Valera himself, the popish priest of the city of New York. This Rev. father Felix Valera, about a year and a half ago, in his attempt at a refutation of my" renunciation of popery," quotes this very same Ligori as overwhelming and decisive authority against something which he found advanced by me." [Pref. p. 9.

In some very important matters, he has given the original itself; and fearing, as the manner is, that his translation might be called in question, he says:

"If they deny that we have given a fair translation, we will then challenge them to come forward in a public assembly with the works of St. Ligori, when we promise to meet them, and submit our translation, and the original, to the inspection of a committee, one half of whom to be chosen by ourselves, and the other half by the Roman clergy. Truth never shuns investigation. If we have not given a fair, genuine, and true translation, and if we have not exhibited the doctrines of Ligori and the church of Rome fairly and correctly, without garbling, or giving an erroneous construction, we will be willing to incur the consequences that we ought to expect, for having deceived the public." Synop. Pref. p. 12.

I have given but a sample of this work, though I have made numerous quotations; only one of which has been challenged by my antagonist. That point I touched as lightly as possible, because unsuited to a popular assembly. This the gentleman fully understands. I slurred it over, in terms the least intelligible which I could select at the moment: but he has no reason to object even to the comment, that Mr. Smith puts upon the article quoted. He well knows that marriage in the priesthood is instant excommunication; while concubinage is matter of forbearance. In the course of this discussion, I had occasion to observe, that I found very many can ons of the church, even in the fifth and sixth centuries, on the subject of marriage and its abuses. This, from the modesty of my exposition, he took occasion to use in argument, as proof that the celibacy of the clergy was early introduced. This was a perversion of my observation, which the delicacy of my situation would not allow me to explain. Nor will I now sin against my own feelings, or those of my audience, by going fully into such details. I will only add, that I have a superfluity of evi dence in proof of the allegation of Ligori. The casuistry, dissimulation, and immorality of the Jesuits, and the whole genius of the internal spirit of the papacy, are abundantly attested in the two works lying before me: "The Provincial Letters," of the accomplished Pas

chal, which I have not yet opened in this discussion; and, "The Secreta Monita of the order of Jesus." This copy, in the original French, I am informed by the lady through whose kindness I have been furnished with it, was brought to this country by the secretary of the great and renowned La Fayette, on his last visit to the United States. This, our national benefactor, who, my opponent says, was a true Catholic, has declared, that if our liberty should be lost, it will be by the hands of priests. I saw this fact stated in two papers; one published in Richmond, the other in New-York; and I have no doubt of its correctness.

The Secreta Monita has been a few years since, translated at Princeton N. J. and is now found in many book-stores in this country. From the perusal of these two volumes, we shall find that the moral theology of St. Ligori, the doctrine of Smith's Synopsis, is in perfect unison with the true spirit of the Roman clergy and institution.

The gentleman mentioned the disclosures of Maria Monk. I did not; because I rely on no such documents. What she says, is private property; and there is no occasion for bringing it into this controversy. I have my own opinion of it however: but need not its aid on this occasion.

The gentleman speaks often of the imperfections and difficulties of Protestant translations of the bible. He says that we Protestants are in a deplorable state; always making new translations, and never, or not long satisfied with any of them: and seems to sympathize with us, as if we were without the scriptures. This pretended condolence, I only notice because it gives me an opportunity to repeat with emphasis, that his church, with all her pretended infallibility, cannot produce a translation of any sort, in any living language on earth! With all the riches, and learning, and infallibility of the Roman hierarchy; she owns not an English New Testament, authentic or authorized either by pope or council, or the church diffusive or responsive. How supremely ridiculous, therefore, for the gentleman to talk of Protestant translations, as imperfect! How does he infallibly know that any one of them is imperfect? Two infallible editions of the Latin vulgate have been made by the authority of two popes, not thirty years distant from each other; and yet they differ in more than 2000 places!!! Sixtus V. issued a bull, with an anathema, against any man that would change his authorized vulgate, even in the least particle, (in minima particula,) yet, Clement VIII. had the audacity, in despite of said bull, to order a new translation, and did accomplish it, changing it more than 2000 times, and sometimes very seriously, to the amount of clauses, and whole verses, as Dr. James in his Bellum Papale has amply testified. Thus the Clementine vulgate, under the solemn curse of the Sixtine bull, carries upon it the seal of infallibility!

I now invite attention to the subject of yesterday evening. I then endeavored to state, as briefly as I could, the two fundamental errors on which the Man of sin stands. The first,-That the sacrifice of Jesus Christ was not alone sufficient, to put away sin; and the second, -That persons can do more than their duty. To provoke discussion on these two great doctrinal lies, I stated that all the peculiar doctrines of the Roman Catholic church, viz. penance, purgatory, transubstantiation, and all this priestly sacrifice, confession, &c. were

built upon these two doctrinal lies. I shall not further discuss that subject, till the gentleman agrees to meet me there.

Again, It is a doctrine of the Roman Catholic church, that the "intention" of the priest, in every act of worship and consecration, is essential to the validity of that act-that is, that unless the person ordaining a priest intend to ordain him, all that is done, is of no validity, however exact the form; because he did not intend in his heart, to ordain him! So, in consecrating a wafer, without such intention, its nature is not changed; and the reception of it, of no value. Such intention is essential to every act of religion, in which a priest officiates. The efficacy of all ordinances, is therefore resolved into "the intention of the priest." He that denies the necessity of this intention, according to the council of Trent, "is to be anathema." This is therefore, one of the essential doctrines of the church as necessary to salvation, as the gospel itself; for the rejection of it incurs as solemn a curse as any one of the hundred anathemas which the council of Trent pronounced in confirmation of its decrees. The only time, the word anathema is used by Paul in the sense of a curse is in his letter to the Galatians, in respect of corrupting the gospel. This then, is as essential as the gospel. Who then, let me ask, can have faith in any of the ceremonies or ordinances, or consecrations of Rome? Can any one know the intention in the heart of a priest or bishop? Nay, indeed, bishop PurcELL never can prove to any mortal, that he is truly ordained: nor can any one have any faith in his services as a bishop, unless he know all hearts, from Peter's time till now, and could show that the intention was never wanting from the apostolic age till now, in the ancestorial official lines. This doctrine lays the axe at the root of all certainty in every part of the Roman Catholic religion: for in the judgment of that church multitudes of her clergy have proved hypocrites and impostors, in whose intentions at any previous time, there can therefore be no faith. So far as Protestants are concerned, their principles are perfectly free from this incertitude. Every Protestant feels the most perfect certainty in submitting to the ordinances of religion. The Protestant minister knows and teaches that the ordinance receives no saving or salutary efficacy from his intentions, or his hands. Persons, who in faith and piety receive them, know that they receive all the efficacy of the ordinance, independent of any special virtue in him that does administer them.

On the subject of indulgences I shall touch but lightly, for the want of time. The rich and profitable trade, which has been carried on by Rome in the sale of this single article of her merchandize is as public as her name. The conspicuity of this subject as connected with the Protestant Reformation is as familiar as the names of Luther and Tetzel. It is a sprout from the root of supererogation, from the doctrine of human merit-that immense bank of which the clergy are directors. The intolerable abuses of that board of directors was the punctum saliens of the Protestant Reformation. Pope Leo X. president in that day, wanted to pay off some sixty million of dollars, incurred and being incurred for the splendid edifice of St. Peters at Rome. He published a plenary remission of past sins, and an indulgence to all contributing to this splendid undertaking. As a matter of curiosity and of edification, we shall here read the form of these indulgences.

"May our Lord Jesus Christ have mercy upon thee, and absolve thee by the merits of his most holy passion. And I, by his authority, that of his blessed apostles, Peter and Paul, and that of the most holy pope, granted and committed to me in these parts, do absolve thee, first from all ecclesiastical censure, in whatever manner they have been incurred, then from all thy sins, transgressions, and excesses, how enormous soever they may be; even from such as are reserved for the cognizance of the holy see, and as far as the keys of the holy church extend. I remit to you all punishment which you deserve in purgatory on their account; and I restore you to the holy sacraments of the church, to the unity of the faithful, and to that innocence and purity which you possessed at baptism: so that when you die, the gates of punishment shall be shut, and the gates of paradise shall be opened; and if you shall not die at present, this grace shall remain in full force, when you are at the point of death. In the name of the Father, the Son, and the Holy Ghost." [Controversy between Messrs. Hughes and Breckenridge, p. 243.

All we have said with regard to the power and pretensions of Rome in granting indulgences, is substantiated, and more than substantiated by this document, for in anticipation of the future, even to death, and in death, the absolving power, or grace, was to continue. I will also add, the doctrine of the creed of pope Pius IV.

"The council of Trent teaches that "whoever shall affirm that when the grace of justification is received, the offence of the penitent sinner is so forgiven, and the sentence of eternal punishment so reversed, that there remains no temporal punishment to be endured, before his entrance into the kingdom of heaven, either in this world, or in the future state in purgatory: let him be accursed." Id. ib. same p.

Perhaps we should also hear, in this place, the council of Trent: It is also an article of faith in the creed of Pius IV. " that the power of indulgences was left by Christ to his church, and that the use of them is very helpful to christian people." [Ground of Catholic Doc. p. 71. 72.

Once more:

Bellarmine, that great cardinal of the Roman Catholic church (to show that he died in the faith he willed half of his soul to the Virgin Mary and the other half to her son)-Bellarmine in his book on indulgences heads the second and third chapters thus: "That there exists a certain treasury in the church, which is the foundation of indulgences; that the church has the power of applying this treasury of satisfactions, and thus of granting indulgences."

I will not branch out on this subject farther, unless the gentleman agrees to meet me on the facts and documents just now submitted. To prove the immoral tendency of such indulgences, would, indeed, be a work of supererogation, if such a work were at all possible.

On the subject of transubstantiation, the creed of pope Pius IV. decides as follows:

Article xvi. "I do also profess, that in the mass there is offered unto God a true, proper, and propitiatory sacrifice for the quick and the dead; and that, in the most holy sacrament of the holy eucharist, there is truly, really, and substantially, the body and blood, together with the soul and the divinity of our Lord Jesus Christ; and that there is a conversion made of the whole substance of the bread into the body, and of the whole substance of the wine into the blood; which conversion the holy Catholic church calls TRANSUBSTANTIATION."

The church of Rome declares that, upon the priest's pronouncing these words, hoc est corpus meum, (this is my body,) the bread and wine in the eucharist are instantly transubstantiated into the natural body and blood of Christ; the species or accidents only of the bread and wine remaining, Christ is offered as often as the sacrifice of the mass is celebrated. Solitary masses, wherein the priest communicates alone, are approved and commended; and the council of Trent declares that whosoever saith they are unlawful and ought to be abrogat ed or abolished, is accursed." [View of All Religions, compiled and selected from the best authorities by Thomas Robbins, minister of the gospel in east Windsor, Conn. Hartford 1826, p. 25.

It is always right to attack a doctrine in the words of those who