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Dr. Challoner, however, has taken upon himself to decide the question as one more instance of Popish impiety. Certain we are it is neither " consistent " nor Christian thus to assume an authority of judging “ the WISDOM AND PROVIDENCE OF God.”

And now, without entering upon the mutual exconimunication of Popes, and the innumerable divisions that have ever existed

among

the different orders of Romish ecclesiastics, we will say a few words upon the oft-repeated terni,

Unity,which Papists are taught to believe exists in their Church. The Unity of the Primitive Christians was a unity of faith and mutual love, (although these were formed into respective churches, (as the seven churches of Asia, &c.) The attempt of Papal supremacy broke this unity; it has been shown by what steps Popery ultimately succeeded in her arrogant assumptions, and which, disgusting the whole Christian world, sunk her into her present comparative insignificance. She still, however, asserts her propensity; and as the imprisoned hyæna, shows his teeth through the grate which confines him, her canons, edicts, and decretals, stand unrepealed (the faithful beacon to an enlightened age !), though confined within the dark archives of the Vatican by the Reformation. English Romanists are least of all in the Unity' of their own Church; we are not about to show the causes of this—these must be sufficiently obvious, when it is considered that they inhabit a free soil, where every man is tolerated to worship his Creator as is most agreeable to his own conviction.

Dr. Challoner himself speaks “ of the judgment of the whole Church”-had he deemed his Pope to possess the supremacy claimed by his predecessors, the Doctor would not have dared to imagine, much less to assert that “ the whole Church” had anything to do with forming a judgment on ecclesiastical matters at all—such reservation being claimed and exercised by the Pope alone, and whom his own clergy found out to be too supreme for them to oppose (as in the case when Gregory VII. forced them into chastity by prohibiting their cohabitation with their own wives). The Romanist must believe in the Unity of his Church, as he must believe every thing else she says, and (see last new article of the Profession of Faith, p. 17) curse all and everything she commands him to condemn. Among those who ignorantly do this, such a perversion of the sense God has endued them with, is the “Unity” among them:—these, however, should remember that had a similar line of conduct been persevered in, when Christ came into the world, there never would have been a single Christian. Reason, however strenuously her appeal may be denied, still returns upon her opponents even against their will ; not one who rejects her admonitions dare avow that he has deserted her-not one who shuns her in his worship, but will assert that she influences him to continue it. If we be in the truth, Reason (if consulted) will confirm us in it-if in error, she will convince us of it.

Perfect unity of the Spirit is not to be expected in any Church of which the righteous and the unrighteous profess themselves, and are acknowledged to be, its members. Every Christian is a member of the Catholic Church of Christ; but, since the existence of that of Jerusalem, there never was a Catholic Church in the sense applied by Popery to her own, viz., the head and principle of Unity, and mistress of all others; these arrogant pretensions never were, nor ever will be, owned by any other Church. Members of the Church of England believe that it is their duty to live in Christian fellowship with all others, without breaking communion with them, so that nothing declared by the Scriptures to be sinful is required as the condition of it. This Reformed Church pronounces not that her most rebellious children cease to be Christians, whilst they believe in Christ—those who reject His word must answer to himself for their wilful errors; but Protestants are not taught that Papists are not Christians, although the doctrines of Popery are directly opposed to Christianity. “ That which is not of faith is sin,” says the Apostle; and whatsoever unrepented sins we commit here, we must answer for hereafter: but, if there were not one Christian Church upon earth in communion with another, they would not, on this account, all cease to be Catholic Churches of Christ. Popery, however, extends her communion to those (as we have shown by her own bulls) whom she excommunicates ; and cutting off all the Christian world who treat her supremacy with contempt, she must insist upon her Universality, though it reached not beyond the diocese of Rome, or was solely confined to the Pope himself, who would then be the “centre of Unity-the supreme, infallible, and universal Church !”

The most zealous of the Romish Church are those most ignorant of the doctrines of their Saviour, which, by every means their interested clergy can devise, are withheld from them, whilst none who dissent from the Established Church of England have ever yet been hardy enough publicly to CONDEMN HER TEN ETS. Even Popery blames Protestants,but" for taking the bread and wine as a bare remembrance" of their Lord's death, as he himself commanded it to be taken. Let but Roman Catholics receive the Scriptures as they have been bequeathed to all by the inspired writers of them, and if these confirm them in their belief in Popery they can still persevere in it. To induce them to such a perusal is the object of these pages. But as we have given, in his own words, Dr. Challoner's “ Rational Inducements to the Roman Catholic Faith,” we will now quote what we think to be much more

RATIONAL INDUCEMENTS FOR ROMANISTS TO JOIN THE COM

MUNION OF THE PROTESTANT REFORMED CHURCH. [We copy the following Letter verbatim et literatim, which

it may be almost unnecessary to add, caused a great sensation,as the French term it, throughout all France. It first appeared in the Courier Française, and, in consequence of the rapid cxtent of its publication, many were led to search the Scriptures ; to serve God with a zeal according to knowledge ;and who, in consequence, became members of the Protestant Church. When it first appeared, every effort was made to suppress its circulation, but in vain. The Procureur du Roi paid a domiciliary visit to the printer, seizing all the copies of the paper they could find on his premises; and several Protestant gentlemen at Lyons, who exerted themselves in

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their circulation, were imprisoned by the Mayor. However, it appeared nothing illegal could be proved against any of the parties, who were speedily liberated, and the impressions seized restored to the printer. M. Lefevre was a merchant, much esteemed and respected in his own neighbourhood; and editions of his Letter were printed and reprinted until there were scarcely any persons in France (except only those who feared the threatening of the Priests) who had not read it. In Lyons and its vicinity, so many became converts to the Reformed Church, that several parishes actually petitioned for Protestant ministers.]

LETTER OF M. LEFEVRE ON HIS CONVERSION TO

PROTESTANTISM,

Lyons, 25th June, 1825. “SIR,-You inquire what were the motives that actuated me in the step I have just taken, and why I have attached so much importance to becoming a member of the Christian Reformed Church; I am ready to inform you, and to open my mind to you with the utmost candour. The Gospel, my Conscience, my Reason,—these, in three words, have been my guides and advisers.

“ I knew, by my own experience, that man is intended for a religious being; I felt the need of uniting myself to God by implicit faith and by worship; but I felt also that this faith and this worship ought to have nothing in them contrary to that natural light, that reason, that consciousness of right and wrong which God has implanted within us; and that every religion which should not accord with these grand principles, or should shrink from being examined upon them, could not be divine, since God cannot contradict himself, and his works cannot dread the light.

“ It became, therefore, my wish to recur to the foundation of Christian faith, by studying the Holy Scriptures in the love of truth; and from that moment, I may say, a new day broke upon me. I read also some of the writings of those Fathers of the Church who lived nearest to the times of the Apostles ; and they accorded with the Gospel, in convincing me that the Christian Reformed Church was the true Church of Jesus Christ, since its faith and worship perfectly agreed with the doctrines of the Founder of Christianity, and with those of hiş Apostles ; and since I found nothing therein opposed to my natural light. -2166. I thought from the first that I ought to have recourse to the Word of God alone, the divinity of which I acknowledged; and not to the opinions of men, frequently led astray by their own passions and interests; that I ought to look upon the Scripture as infallible, and to read it myself; that it must be so clear to enable me to understand whatever in it concerned my faith and practice; and that I ought not to seek the rule of that faith in human tradition. Scripture itself confirmed my opinion; for there I read that “the law of the Lord is perfect * ;'--that is, 'inspired by God, to instruct, to rebuke, to correct, and to conduct to piety and righteousness t; that Jesus Christ himself said to his disciples, Search the Scriptures ;' that he condemned traditions, saying of the Scribes, 'in vain do they worship me, teaching doctrines which are only the commandments of men ; for they leave the commandments of God to follow the traditions of men f;'--that St. Paul anathematizes all religious instruction which is not drawn from the Gospel : ‘There are some that trouble you, who would overturn the Gospel of Jesus Christ; but should we ourselves, or should an angel from heaven, preach a Gospel unto you different from that which we have preached, let him be accursed $;'-that the Gospel is plain to those whom their passions blind not, as St. Panl also says : ' If the Gospel which we preached is yet veiled, it is to those who perish that it is veiled; to those unbelievers whose minds the god of this world hath blinded, in order that they may not be enlightened by the light of the Gospel of the glory of Christ, who is the image of God || ;'-—that St. Ambrose also says:

The Holy Scripture is useful to every one." St. Chrysostom says : “The reading of the Scriptures is a strong bulwark

See the version of the Bible, by Lemaistre de Sacy, published at Paris in 1759, with the Royal app ation and privilege, by William Despiez, printer to the King and the Clergy of France. Ps. xix. 8. + 2 Tim. iii. 16.

# Mark vii. 7, 8. S Gal. i. 8, 9,

11 2 Cor. iv. 3, 4,

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