OF INDULGENCES AND JU

BILEES.

speaking, there is required, though not an equality, yet some proportion at least, between the works to be done for the obtaining of an indulgence, and the indulgence itself, and this I believe to be true.

(23) Page 129.-Q.What is the meaning of a Jubilee? A. A Jubilee, so called from the resemblance it bears with the Jubilee year in the old law (Lev. xxv. 27), (which was a year of remission in which bondsmen were restored to liberty, and every one returned to his possessions) is a plenary indulgence granted every twenty-fifth year, as also as also upon other extraordinary occasions, to such as, being truly penitent, shall worthily receive the blessed Sacrament, and perform the other conditions of fasting, alms, and prayers, usually prescribed at such times.

(24) OF EXTREME UNCTION.

Sacrament 5th. Page 130.-Q. What do you mean by extreme unction?

OF INDULGENCES AND JUBILEES.

(23) What resemblance is there in the law regarding Jewish inheritances or possessions to a plenary indulgence! unless it be a liberty, or full permission to return to the inheritance of sin, derived from our progenitor Adam, as a reward for attempting to free ourselves from "this bondage of corruption," by macerating our bodies with stripes of fasting, priding ourselves (like the Pharisee) upon our alms-deeds, &c., instead of obeying our Lord's command, "Come unto me," &c. (Matt. xi. 28, 29, 30.) Where is the humility preached by the "meek and lowly" Jesus? Man here disdains to accept the free salvation purchased by the Redeemer's blood! and will patch up a righteousness of his own, though how can the works of even the worthiest be deemed meritorious, unless spotless, sinless? What then becomes of original sin as described by St. Paul. See Rom. vii. 14 to end; x. 3, 4; iii. 20-28; 2 Cor. x. 17, 18; Eph. ii. 8, 9. My brethren, if we expect to enter heaven clad in our own righteousness, which is (according to Scripture) but as "filthy rags," we shall find ourselves awfully mistaken! we must deign to accept the "wedding garment" provided for us, if we hope to be present at the "marriage supper" of the Lamb, (see Rev. xxi. xxii.,) and since it is God only who can forgive sins. "If Christ make you free,

OF EXTREME UNCTION.

A. I mean the anointing the sick, prescribed James v. 14, 15.

Page 132.-Q. What are the effects and fruits of the sacrament of extreme unction ?

A. It remits sins, at least, such as are venial; for mortal or deadly sins must be remitted before receiving extreme unction, by the sacrament of penance and confession. Secondly, It heals the soul of her infirmity and weakness, and a certain propension to sin contracted by former sins, which are apt to remain in the soul as the unhappy relics of sin; and it helps to remove something of the debt of punishment due to past sins. Thirdly, It imparts strength to the soul to bear more easily the illness of the body, and arms her against the attempts of her spiritual enemies. Fourthly, If it be expedient for the good of the soul, it often restores the health of the body.

(25) Page 139.-Q. What is the meaning of lighting a blessed candle, and keeping it burning during a person's agony?

A. This light represents the light of faith in which a Christian dies, and the light of glory which he looks for. Besides, these candles are blessed by the Church with a solemn prayer to God to chase away the devil from

OF EXTREME UNCTION.

by penance and confession, what becomes of the satisfaction made for all sins by our Saviour? ... Alas! He is not even remotely named.-Oh! what a fearful state of security unwarranted by Scripture, to die in! "For by the works of the law, shall no flesh be justified." (Gal. ii. 16; also v. 14.) The "propension to sin," and "unhappy relics of sin," &c., to what can they be ascribed, save the taint of original sin derived from Adam? this subtle poison insinuates itself into all man's works, and renders them valueless. 'Tis humiliating, I grant, to the pride of man, who, like the self-righteous Pharisee, would fain recapitulate his good works, his fastings, alms, &c., but we are told, the publican, who acknowledged his unworthiness, and implored mercy, "was justified rather than the other."

This fatal error strikes at the very root of Christianity. If man can by his own works thus redeem him-self from punishment, both temporal and eternal, surely our adorable Redeemer, "humbled himself, and became obedient unto death for us". . . in vain ! ... Oh! "count not thus the blood of the covenant an unholy thing," "For the wages of (all) sin is death! but the gift of God is eternal life, (but remember, only) through Jesus Christ our Lord." (Rom. vi. 23.) You have laid a "flattering unction to your soul," have closed your eyes in peace, but are you sure you will unclose them in everlasting day?

(25) But in what faith does that Christian die, who by trusting in the merits of his own works, "denies the Lord that bought him." In his scheme of redemption and salvation, he has done all himself;-needed no mediator! I have read that heathen nations, during an eclipse, make all kinds of noises for the same purpose, "to chase away the devil!" If Christ be our portion, if he alone "guides us through the dark valley of death," what need of blessed candles? The believer can say, "The Lord is my

OF EXTREME UNCTION.

OF EXTREME UNCTION.

be lighted.

(26) OF PRAYERS FOR THE

DEAD, AND PURGATORY.

Page 144.-Q. What is the meaning of prayers for the dead?

A. Praying for the dead is a practice as ancient as Christianity, received by tradition from the apostles, as appears by the most certain monuments of antiquity; and observed by the synagogue, or church of God, in the Old Testament, as appear from 2d Maccabees, xii., written long before Christ's time, and allowed by the Jews to this day. A practice grounded upon Christian charity, which teaches us to pray for all that are in necessity, and to implore God's mercy for all that are capable of mercy; which we have reason to be convinced is the case of many of our deceased brethren, and therefore we pray for them.

shineth upon my head, and by his light I walk through darkness!"

(26) of PRAYERS FOR THE DEAD,

AND PURGATORY.

Again, tradition!... called, too, apostolical! St. Paul says, see 2 Col. viii. ; also iii. 17, 23, 24; 1 Thess. iv. 13, 14; where in the 14th verse especially, it is them "who sleep in Jesus," that "he will bring with him." Those "who have fought the good fight," shall receive the crown laid up for all who have "redeemed the time" given them to prepare for eternity. See 2 Tim. iv. 7, 8; also Heb. iii. 13, 14, 15; also iv. 10, 11. See also Mark xiii. 32 to end, our Lord tells us to "watch and pray," "lest coming suddenly, he find us sleeping!" this exhortation, addressed to the living, must show the necessity of having finished the work given us to do," Before the night cometh when no man can work." Since Scripture condemns this practice, by thus proving its utter uselessness, lo! monuments of antiquity are cited as authority! and farther Judaism again called in, though we are expressly forbidden "to give heed to Jewish fables, and commandments of men that turn from the truth;" and that this is one of them is sufficiently proved from Scripture. See Titus i. 14; also Luke xiii. 25-29; so that though allowed by the Jews, "and practised by them to this very day," it is nevertheless contrary to our Lord's declaration-" that when once the master of the house is risen, and hath shut to the door," it will be in vain to stand knocking, and saying, "Lord, Lord, open to us.' Shall we venture to incur such a fearful hazard by leaving our work unfinished ? ... For "Christian charity," (see Job iv. 17,)" Shall mortal man be more just than God? Shall a man be more pure than his Maker? "As the tree falleth, so shall it lie."... How then can man reverse, or alter the decree of God? and

OF

DEAD, AND PURGATORY.

(27) Page 146.-Q. But what reason is there to believe that our prayers can be of any service to the dead?

A. The same reason as there is to believe that our prayers are of service to the living; for whether we consult the Scripture, or primitive tradition, with relation to the promises or encouragements given in favour of our prayers, we shall no where find the dead excepted from the benefit of them; and the perpetual practice of the Church of God, which is the best interpreter of the Scripture, has from the very beginning ever authorized prayers for the dead, as believing such prayers beneficial to them.

(28) Page 147.-Q. But what grounds have you to believe that there is any such thing as Purgatory, or middle state of souls?

A. We have the strongest grounds imaginable, from all kinds of arguments, from Scripture, from perpetual

PURGATORY.

of what avail are prayers for the dead, when our Lord has himself declared their state as finally fixed when they die? ...

(27) What Scripture! what tradition! In the holy Scriptures, Christians are exhorted to pray for the living, not the dead;" for their works (whether good, or bad) do follow them." It is true Christian charity, and well pleasing in the sight of God, to pray for our fellowmen, that they may in this life, serve him acceptably with reverence and godly fear;" but when the fiat is gone forth, we cannot change it, therefore our prayers are useless; and though it may have been the practice of the Romish Church for ages, that cannot justify what is manifestly repugnant to Scripture, and of course equally so to apostolical tradition. Here again the Church interprets "the Scriptures" (though citing none) according to her will; be it remembered, an assembly of fallible men may err, as proved by the Scriptures. (2 Cor. ii. 17; also iv. 1, 2.) To study the Scriptures daily with fervent prayer, comparing Scripture with Scripture, is the only infallible way to arrive at truth; by thus fulfilling our Lord's command, the clearer will be the light shed on the inspired pages (the Christian's charter!) by the Holy Spirit; for God interprets his own word best. For the tradition oft cited, yet never produced... would an all-wise God have committed what was necessary to a pure faith and worship, to a channel so unsafe, so capable of abuse by transmission, which could not be the case with written laws?

(28) "The authority and declaration" of the Romish Church appears to be the sole authority; for "reason," perverted by the fall of man, needs, and must submit to the guidance of the Holy Spirit. (See 1 Cor. xii. 17; Psalm cxix. 18, 33, 34, 99, 100.") The Scriptures cited by the "Catholic Christian," advance nothing in favour of Purgatory! all that