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for those to complain of the same exclusion, who are themselves the authors of it, while they voluntarily submit their better part to a foreign tyranny. Another sophism obtruded upon us, is, that we do little honour to our Protestantism by seeming to fear a contest with Romanism on equal terms. And if the subject were matter of simple argument, this would be true. For the argument we fear nothing. But we strongly suspect, that were one of our instructors to encounter a robber or assassin, he would feel little consolation in having on his side the best of the argument on the morality of robbery or murder; and much less would he think it incumbent upon him to present either the one or the other with a pistol, if destitute of that important weapon. Neither would he, it may be presumed, be induced, even by his own logic, to abandon the exclusive system, so odious and insulting as it is represented by those whom it mainly affects, of locking, bolting and barring his doors, or of contributing for a watch to his street, at night. In fact, those, who regard some means as unlawful, are only on equal terms with an enemy, who regards all as lawful, by having the power, and using it, of preventing those means from coming within his reach. What is a syllogism or a demonstration against a sword or a faggot, a crusade or an Armada, a massacre or

an Auto de fe?* As little of truth, integrity, or wisdom, likewise, is there in selecting and proposing, as a specimen of Romanism, indi

* There is something more of practical intelligence in the views of Richard Baxter on this subject than is discoverable in the published futilities of some who would be understood to be his admirers and imitators. In his acute and now valuable Key for Catholics, to open the Jugling of the Jesuits, London, 1659, &c., is a passage, from which they might have acquired wisdom, but must now be contented only to receive rebuke.

"If the Papists can but get into the saddle, either by deceiving the Rulers or Commanders, or by bringing foreign force against us, they will give us leave to dispute, and write, and preach against them, and laugh at us that will stand talking only, while they are working : And when the sword is in their hand, they will soon answer all our arguments with a fagot, a hatchet, or halter; Smithfield confuted the Protestants, whom both the Universities could not confute. Their Inquisition is a school where they dispute more advantageously than in Academies. Though all the learned men in the world could not confute the poor Albigenses, Waldenses, and Bohemians, yet, by these iron arguments, they had men who presently stopt the mouths of many thousands, if not hundred thousands of them, even as the Mahometans confute the Christians. A strappado is a knotty argument. In how few days did they confute 30,000 Protestants in and about Paris, till they left them not (on earth) a word to say ? In how few weeks space did the ignorant Irish thus stop the mouths of many thousand Protestants ? Even in Ulster alone, as is strongly conjectured, by testimony on oath, about an 150,000 men were mortally silenced: Alas! we now find that the poor Irish commonly know but little more of Christ, but that he is a better man of the two than St. Patrick; and therefore how long might they have been before they could have silenced so many Protestants any other way? There is nothing like stone dead, with a Papist. They love not to tire themselves with disputes, when the business may be sooner and more successfully dispatched.

"Well, seeing this is the way which they are resolved on, and no peaceable motions will serve for the preventing it, all men that have care of the Church and cause of Jesus Christ, and the happiness of their posterity, have cause to stand on watch and guard; not to be cruel to them (leave that to

viduals of that persuasion, whose character and conduct are excellent and amiable, and whose very

creed appears to be nearly unexception

themselves), but to be secured from their cruelty. I should be abundantly more earnest than I am, to press all men to such a patience and submission in causes of Religion, as leaves all to God alone, but that we all see how the Papists are still at the door with the swords in their hand, and watching for an opportunity break in. And if in modesty we stand still and let them alone, they will give us free leave when they have the day, to call them traytors, or perfidious, or what we please. Let loosers talk; Let them have the rule, and then make the best you can of your arguments. If they can once get England and other Protestant countries into the case of Spain and Italy, their treachery shall not be cast in their teeth, for they will leave none alive and at liberty to do it. When we see in good sadness that it is Navies and Armies, and stabbing of Kings and Powder-plots, and Massacres which we have to dispute against, it is time to be able to answer them in their own way, or we lose the day. It is not a good cause, or wit, or learning, or honesty, that will then serve turns. I know God is all. sufficient for his Church, and in him must be our trust; but he requireth us to expect his blessing in the use of lawful probable means. He can give us corn without plowing and sowing; but we have little reason to forbear these and expect it. He can convert men without preaching; but yet the blessing of God doth presuppose Paul's planting, and Apollos' watering. He can rule and defend us without Magistrates, but it is not his appointed way. And he can save us from deceitful bloody men, without our care, and vigilancy, and resistance; but it is not his ordinary appointed course in which he would have us look to him for deliverance. And, therefore, in the name of God, let Princes and Parliaments be vigilant; for they watch for the outward security of the Church and Common-wealth, (as Ministers do for our spiritual wel-fare) as those who must give account. And let the people take heed what Parliament or Magistrates they choose ; and let all that love the Gospel, and the prosperity of the Christian world, and of their posterity, have their eyes in their head, and take heed of that bloody hand, which hath in England, Scotland, Ireland, France, Savoy, Low-countries, Germany, Bohemia, &c., already spent so many streams of Christian blood.' Pp. 360—2. In answer to such arguments, we are sometimes reminded (perhaps in mockery)

able. This is the very fallacy : either the religion is suppressed and disguised, or it is more or less contradicted; and the individuals, instead of being real Romanists, are so far real Protestants *. And the very circumstance, that the

that “Truth is mighty, and will prevail'— 1 presume, as it did in Italy and Spain, when the Reformation was suppressed in those countries, and in France, when Dragoons were appointed defenders of the Gallican Faith.

During the present march of intellectual libertinism, and in order to complete the career of emancipation so happily begun, if-servetur ad imum, &c.— I should not altogether despair, that a petition from the involuntary tenants of certain mansions, supposed to be necessary to public security, would be candidly admitted, and that a motion for a general gaol. release need not anticipate unanimous rejection.

* Who is not mortified and ashamed to find the illustrious, but (be it remembered) condemned, FENELON, reduced to the necessity by his church of issuing a Mandate to prepare his Aock for the beneficial acceptance of the indulgences of a Jubilee, and furnishing the only instance, known to a diligent inquirer, of the specific, and lowest quantum of, alms necessary for that purpose? The fact was denied by two eminent Roman Theologians to the Minister of the Hague, C. Cuais. “Je la tient pourtant, he adds,

de très bonne main. & j'ose actuellement en parler avec confiance, après ce que j'ai lû dans le Recueil des Mandemens du grand Archevêque de Cambrai, l'illustre Fenelon. Entre ces Mandemens est celui qu'il donna en 1707 à l'occasion du Jubilé que Clement XI. avoit publié pour obtenir du Ciel le retour de la paix. Le plus sage et le plus pieux des Evêques s'y exprime ainsi. Au reste, comme il faut, selon la Bulle, faire quelque aumône, nous reglons que chaque particulier qui ne sera pas dans une impuissance véritable, donnera au moins trois sols pour les pauvres malades, exhortans tous ccur qui sont dans état de donner davantage de le faire à proportion de leurs facultés.' The reference is, Recueil des Mandements de Messire François de Salignac de la Motte Fenelon, &c. Paris, 1713, page 75.' Lettres sur les Jubilés, &c. Par Charles Chais, pp. 830, 1. The passage may be found in the collected edition of the Archbishop's Works, Paris, 1817, &c., tome xviii., p. 512. I observe, that the precise sum to be given, as alms, is specified in the Bolla de la Cruzada de Urbano VIII, as

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excellence which they possess is the genuine growth of our faith, is most perversely and un

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the

it appears in the Voyages du P. Labat, at the end of the first volume,
where, after the purchaser's name, it is added, disteis in peso de plata en-
sayada, que es la limosna que avemos tassada, &c. I have in my possession
a copy of one of these Bulls, para el Principado de Cataluña for the year
1828; and although it has some prudential variations from the former, it
still ventures to state the amount, (which, as Labat affirms, is the mini-
mum,) immediately after the name, which is inserted in writing, and is,
Jusepha Casanes. That statement, immediately following, is, scontribuistei
con la limosna de siele sueldos y tres dineros de ardites, mõneda catalana, &c.
In this Bula of the late Pope Leo XII., there are, at the end, enumerated
the days on which souls may be liberated from purgatory-Dias en que se
puede sacar anima de purgatorio. The disgraceful submission of the above-
named eminent Romanist to the heresy of his church, in justifying the
withholding of the scriptures from the people, is substantiated, and justly
reprobated, by Mr. Blair, in his Letters on the Revival of Popery, Letter
xxiii. pp. 152, The piece containing the doctrine is a Letter to the Bp.
of Arras, entitled, Sur la Lecture de l'Ecriture Sainte en langue Vulgaire,
in the collection of his works, tome iii., pp. 381–413. The argument is,
that originally the liberty was allowed in full ; that with increasing dege-
neracy restraint became necessary; that the necessity began to manifest
itself with the Vaudois and Albigenses, and the subsequent heretics,
Wicliff, Luther, and Calvin—all supported by sufficiently abundant autho-
rities of the times, and even by the Roman Index, though nominally dis-
allowed in France, and the whole is fitly comprised in the concluding
sentence-Enfin, il ne faut donner l'Ecriture qu'à ceux qui, ne la recevant
que des mains de l'Eglise, ne veulent y chercher que le sens de l'Eglise méme.
If the writer had included in his hypothesis the degeneracy of the clergy,
of Rome in particular, his conclusions upon the subject would have been
different and juster. It might easily be anticipated, what use would be
made of this perverse argument, and the authority of the individual who
has condescended to use it. I have before me an Italian translation of the
Letter by GIUSEPPE Brunati Prete, printed at Brescia, 1824, with notes.
The principal object of those notes is, to apply the argument in opposition
to the Bible Societies, whether British or Foreign; and they record, with
exultation, its efficacy to that effect, both in the original language, and in
the different languages, into which it has been translated. The notes,

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