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• It certainly is a most melancholy consideration, to avail ourselves of some remarks which appeared on this subject, if " the souls of those who died under the first dynasty of France,

are yet in purgatory; and it naturally occurs to ask, what the « French Church has been about ever since that dynasty expired, • to permit them to remain there until thirty-four priests, newly • appointed for that purpose, at a salary of £. 10,000 a year, ( shall pray

them out? If it be said the priests are not to pray • for the souls which lived under that dynasty, but for the dy• nasty itself, are we then to understand that the whole dynasty

still remains in purgatory? So much the more melancholy, I • rejoin. But if this be the case, then, what is to become of this

first dynasty, on its release from purgatory? Is it meant to . be said, that any good practical use can now be made of that

dynasty, and that it is either to supersede or invigorate the 'existing dynasty? These questions appear well worthy of the “consideration of the advocates of prayers for the dead. The . further duty, however, of these right reverend and reverend

ecclesiastics, is, “ to say vespers daily for the dead, and the service to be read is to be exclusively consecrated to prayers

for the illustrious dead, whose remains are deposited in that • Church." As charity begins at home, it certainly was only

proper that the service should be thus exclusive, if it be necessary that there should be any service at all; but perhaps some

persons may think that this last point requires to be proved • first: At all events, it does appear necessary that the impor• tant question should be first settled which so long divided the · Catholic Church, one and indivisible, immutable and infallible ; * as to the length of time in which souls remain in purgatory. • Some decision thereon appears pecessary, both as affecting the

illustrious souls of St. Denis, and of the other ancient French • dynasties. It is well known that some learned Catholics have

maintained, that after a period of twenty years, souls were re* leased from purgatory; while others have as stoutly con tended that their stay was more indefinite. It is evident that the present clergy of France espouse tbe latter opinion : but if an inquiry had been first instituted as to which of these opipions was really correct; and it bad fortunately been given in "favour of the twenty years, then let it be only considered how

much money might have been saved to the finances of France at a period of such peculiar difficulty as the present : since it is plainly demonstrable by a rule of three sum, that if £. 10,000 ' per annum was requisite to pray out three whole dynasties,

and the dead of St. Denis, so much less would bave been necessary if the period in which any, and all souls and dynasties could remain in purgatory were limited to twenty years. I am not without the hope, however, that it may be still possible

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to settle this question by a reference, if not to the Sorbonne, yet to some other equally competent autbority, in which case, ibe French aninister of finance will, I am sure, be bound by every tie of gratitude to return bis public thanks for the sugges tion. I am here irresistibly reipinded of the anecdote of the fainous Michael Angelo, and the Pope's master of the ceremonies, touching the doctrine of purgatory. The painter had in his picture of the Last Judgment, for some real or imaginary injury, placed the illustrious dancing-master among the damned in that place which Pope declares can never be medtioned to " ears polite.” Justly incensed at such an affront, “

, his holiness very naturally required of the painter that be ' should immediately take out the figure ; upon which the Artist · replied, that if he had only been consigned to purgatory, some

thing might perhaps have been done for him, but that as he had becoine the tenant of apother place, no earthly power could extricate him from thence. It seems worthy of consideration, whether, after the vast expenditure of blood and treasure which has been freely lavished in the support of the different governments of Europe, the present was the fittest time for a public recognition, on the part of the Most Christian King, of the existence of such a state as purgatory, and of the duty, of appropriating so splendid a revenue for the purpose of praying souls out of it. It certainly, appears to me as revolting to the feelings of Protestants, as the restoration of the Order of Jei suits by the Pope for the avowed purpose of opposing the Re! forination, or the erectiop of the Holy Inquisition by the same infallible authority for the purpose of controlling the buman mind, enslaving the person, and maintaining, at wbatever ! sacrifices, arbitrary, power and ecclesiastical tyranny, which, by the way, will be ever found inseparable.'

We may now ask again, What have the tenets of the Romish Religion done for mankind in the way of security for sound doctrine, that they should be preferred by a Minister of the Church of England, to a Protestant institution, whose sole object is the distribution of the word of God, without the glosses and additions of men ? We apprehend that the ques: tion which was once put to Jehoshaphat by Jehu, the son of Hanani, the seer, may be put to certain divines of the Church of England, under the pressure of such facts as these: 4. Shouldst thou help the ungodly, and love them that hate

the Lord' To leave the consideration of the Romish faith for the present, we would ask, Do the love of Tradition, and the taste for other Popish tenets, on the part of the learned Protestant authorities, whose theories have already been examined, supply ils with any sufficient proof that the Church of England herself, can preserve her most learned members

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from greater heresy and absurdity, than can possibly be proved against any members of the Bible Society ? Or does the work now under review exhibit such decided proofs of sound principle, such attachment to the Articles, Homilies, and Liturgy of the Church of England, such perfect knowledge of her real interests, and such charity towards those of her members who happen to think differently from the Author, (on the Bible Society, for instance,) as should induce us to believe, that we have any better security for truth on the part of that Author, than if he were a meinber even of the Bible Society itself? We repeat that we are here taking the very lowest ground, since we do not even attempt to prove what we consider a sell-evident proposition, namely, that the Bible itself can in. culcate no error, and can dissensinate only the truth.

We take the leading hallucination of the present work, to be a conceit most strongly infixed in the mind of its writer, that since no salvation is to be expected out of the pale of an Episcopal Church, therefore it is dangerous to unite with any who are not of that Church, though it be only in dispersing the Holy Scriptures ; and further, that since the Church of Rome is an Episcopal Church, and holds the same fundamental doctrines as the Church of England, therefore a union of the two Churches, (to the utter exclusion of all their mutual dissidents,) is not only practicable in itself, but is the only probable scheme for delivering the world froin doctrinal heresy and practical vice. It is against such a theory as this, having, as we believe, for its basis neither the Scriptures of God, nor the dictates of right reason, that we must protest with all our might, froin wbatever quarter it-may be propounded, Its great fallacy consists in the assertion of the same claim on the part of the Church of England to that exclusive monopoly of the Christian covenant, promises, and privileges, for wbich the Apostate Chureb of Rome has ever most strenuously contended, and which she will only renounce with her existence.

It is evident that upon Mr. Wix's Popish system of exclusion, neither the established Presbyterian Church of Scotland, which wants Episcopal guides, por yet the Lutheran, Helvetic, and Calvinistic churches abroad, can by any possibility be parties to the Union with the Church of Rome, which is now recommended to the Prince Regent, the Archbishops, Bishops, and Clergy, and in short, to the nation at large.* All churches which are not strictly Episcopal, are in

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* • 'There be some rash people,' says Sir MATTHEW HALE,' that • will presently unchurch all who are not under Episcopal government;

and if they see a man otherwise of orthodox principles, and of a pious and religious life, yet, if scrupling some points of ecclesiastica! VOL. XI. N. S.

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Mr. Wix's judgement, completely out of the pale of trutli, and far less safe depositaries of religion, than the apostate Church of Rome. 1

These sentiments, so unworthy of any Protestant ministes, and so ill suited to the period in which we live, are in strict accordance with the doctrines taught, not by ancient Councile alone, but by the heads of the Romish Church at this moment: The most Reverend Archbishop Troy remarks, in his Pastoral Instruction of 1793 : ! The Apostles, their disciples and suc

cessors in every age, have thought it their precise duty to gain proselytes to this one faith, to this one society, to this

one fold, and have uniformly taught, that salvation cannot be otherwise obtained.' And a greater authority than Dr. Troy, even the present Pope, expressly declares, that the

Catholic, Apostolic, and Roman Religion, because it is divine, ! is necessarily one, by itself alone, and can form no alliance 6 with any other.' Sad news for Mr. Wix! See the Pontifical Instruction contained in the first volume of one of the most important documents of modern times, the “ Relation de ce “ qui s'est passé à Rome dans l'envahissement du Saint “ Siege," published by Keating, the bookseller of the English Vicars Apostolic, London, 1812. The language also of the present Pope, in speaking of bis Church, is, OUT OF WHICH

THERE IS NO HOPE or SALVATION.'—- Della quale non " di è speransa di salute.' See the same work, vol. 1,

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It is thus tbat the Church of Rome openly denies to the Church of England, what our Author denies to the Dissenters, viz. the privileges of the Gospel Covenant ; so that we bare, on the one band, the accredited Head of the Romish faith, de. claring there is no salvation out of his own Church, and on the other, a Protestant minister of the Church of England coming to the same conclusions respecting bis Dissenting brethren. • I am too much a Catholic,' said PailiP HENRY,' to be a 6 Roman Catholic;' but bad he lived to our own times, he nould bave seen that the same exclusive spirit which actuates

government, though peaceable, they will esteem him little better than • heathen, or publican, a schismatic, heretic, and what not on the "Sother side, if they see a man of great fervour in asserting the ecole

siastical government, and observant of external ceremonies, though • otherwise of a loose and dissolute life, yet they will be ready to

applaud him with the style of a son of the Church, and upon that, account, overlook the miscarriages of his life, 48 IF THE ESSENCE AND LITE OF THE CHRISTIAN RELIGLON LAY IN THE BARE, ASSERTING ON THE BEST FORM OF ECCLESIASTICAL GOVERN.

ENT.'

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the Head of the Romish Church, is not confined to him, or to his system, although it is remarkable that a decided opposition to the circulation of the Scriptures of truth, is found to be equally the characteristic of all who espouse sueh sentiments.

It appears of the last importance that all Protestants who value the religion of the Holy Seriptures, should observe the present feelings of the Romish Church in reference to their general use and free circulation. The consideration of this fact will best shew, that Popery is, what Popery was, and will supply the most effectual answer to the arguments of Mr. Wix, and his authorities, the Rev. Mr. Phelan, the Rev. Mr. Norris, &c. against the Bible Society. In the Bull of the present Pope, the circulation of the Holy Scriptures is characterised as an abominable device by which the very foundation ! of religion is undermined.' It is declared to be the duty and object of the See of Rome, to employ all means for the pur

pose of detecting and rooting out such a pestilence in every

way.' The Catholic Primate of Poland, to whom this modern anathema is addressed, is bighly commended in it for his zeal and activity, under circunstances so threatening to . Christianity, in having denounced to the Apostolic See, this

defilement of the faith, tending to the imminent peril of souls,' and he is earnestly exhorted to execute daily what

ever he can achieve by his power, promote by his councils, or effect by his authority, in defeating the plans which the

enemies of the Catholic religion,' are represented to have prepared for its destruction. It is further declared to be ! ihe especial duty of the Episcopal office, to expose the

wickedness of such an abominable scheme, by shewing, in . obedience to the precepts of the Catholic Church, that the • Bible printed by heretics, is to be numbered among other

prohibited books of the Index.' After which, it is expressly asserted, that experience bas proved, that the Holy Scriptures, when circulated in the vulgar tongue, have, through

the temerity of men, been productive of more injury than advantage. For this cause it is declared to be necessary

to adhere to the salutary Decree of the 13th June, 1757, "which prohibits all versions of the Scriptures in the verna• cular tongues, except such as are approved by the Apostolic « See, and are published with annotations froun the writings of the Holy Fathers.' In other words, the only translations of the Bible which are permitted, when translations may be used at all, are such as have been published by the Romish Church, with such interpretations, both from tradition and otherwise, as in a variety of instances both dilute the strength, and corrupt the purity of the original text; thus affording a

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