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“ You who profoundly sleep in sin, awake-rouse yourselves from that fatal lethargy into which you have been so long plunged. Behold! the treasures of God's grace are now open to you—the arms of his divine mercy are stretched out to receive you-he reaches forth his hands with peace and reconciliation towards you. Hasten then with confidence to the throne of mercy; with heartfelt sentiments of true sorrow and compunction; approach the fountain of grace, and wash your soiled baptismal robe in the blood of the Lamb. The ministers of Jesus Christ, invested with his authority—animated with his spirit-expect you with a holy impatience, ready to ease you of that heavy burden of sin, under which you have so long laboured. Were your sins as red as scarlet, by the grace of the absolution, and application of this plenary indulgence, your souls shall become white as snow !!

“ Reconciled to God-purified by his grace--cleansed in his blood-discharged by the merciful Jesus Christ, from all the debts contracted with the divine justice, you will find in the observance of the laws of your Heavenly Father, the true peace

of your souls; that peace which surpasses all understanding; that peace which you have hitherto sought for in vain, but which you could never find, under the empire of your passions, which is enjoyed only by those who mildly bear the sweet yoke of Jesus Christ.”

“ Wherefore, dearly beloved, that you may all know, that which according to the Bull of his Holiness, is necessary to gain the benefit of this plenary indulgence, granted in form of ą Jubilee you will observe,

“ First-That it will commence in our new Cathedral Chapel on the first Sunday of Advent, being the 28th day of this present month of November, and will continue until the festival of St. John the Evangelist, being Monday, the 27th day of December, both inclusive.

“ Secondly--In order to gain this plenary indulgence, it is necessary to be truly penitent; to make a good confession; to receive worthily the holy communion; to assist at least eight times at the instructions and pious exercises of the mission, and

to offer up, for some time to God, in a visit to the cathedral, pious and fervent prayers, for the propagation of the Holy Catholic faith, and to the intention of our holy father, the Pope. Five Paters, and five Aves, and a Creed, to the above intention, will fulfil the above obligation.

“ Thirdly-All Priests approved of by us, to hear confessions, can, during the above time, absolve all such persons as present themselves with due dispositions at coufession, in order to obtain this plenary indulgence, from all sins and censures, reserved to the Holy See, or to us--they enjoining upon such persons, as are thus absolved, a salutary penance.

We order this pastoral letter and instruction, to be read in every chapel of our diocess, in town and country, at every mass, on Sunday the 14th, Sunday the 21st, and Sunday the 28th of November, instant, and on Sunday the 5th of December next. Given at Cork, Nov. 2, 1813. FRANCIS MOYLAN.”—Letters of Amicus Hibernicus, printed at Dublin, 1816,-(by the Rev. Peter Roe, of Kilkenny.)

NOTE T. (Page 275.)

Lord King, in his “ Enquiry," after citing the passage quoted by Dr. Campbell from Clemens Romanus, introduces another extract from the same Father, still more decisive on this subject. “ The Apostles foreknew through our Lord Jesus Christ, that " contention would arise about the name of Episcopacy, and “therefore being endued with a perfect foreknowledge, appointed " the aforesaid officers, viz. Bishops and Deacons, and left the “manner of their succession described, that so when they died, “ other approved men might succeed them and reform their « office." “ So that there were,” says Lord King, “ only two orders, Bishop and Deacon, instituted by the Apostles. And if they ordained but those two, I think no one had ever a commission to add a third, or to split one into two, as must be done,

if we separate the order of Presbyters from the order of Bishops." (Enquiry, ch. iv. $ 10.)

The rise and progress of the episcopal order, and its gradual separation from the office of presbyter are clearly traced by Dr. Campbell in his lectures ; but no where is this subject more concisely and luminously discussed than in the “ Treatise of Episcopacy” by the learned and pious RICHARD BAXTER. The title of this interesting volume is remarkable._"A Treatise of

Episcopacy; confuting by Scripture, reason, and the Church's “testimony, that sort of diocesan churches, prelacy and govern“ ment, which casteth out the Primitive church-species, episco

pacy, ministry, and discipline, and confoundeth the Christian “ world by corruption, usurpation, schism and persecution, “ Meditated in the year 1640, when the Et Cætere oaih was

imposed. Written 1671 and cast by. Published 1680 by “ the importunity of our superiors, who demanded the reasons " of our Nonconformity.”.

NOTE U. (Page 330.)

The late Dr. Geddes attempted to establish a distinction between the Catholic and the Popish religion, an attempt however, which a consistent Roman Catholic will acknowledge to be most futile and unsuccessful. The passage I refer to is a curious one, and shews what was the opinion of this “ Catholic" latitudinarian, on the subject of popery. The Catholic ought never “to be confounded with the Popish religion. The former is a “ most amiable mafron who inculcates nothing on the mind of her “ children but the peaceful maxims of the gospel; the latter is

an ambitious termagant" (Reader, the Author was a Catholic Priest!) who has often encouraged her children to commit almost every sort of crime. It was the Popish, not the Ca*tholic religion, which could in 1537 excite 10,000 men, under « the conduct of a monk, to rise in rebellion against Henry VIIJ. “ in consequence of his subjects having been freed from their “ oaths of allegiance by a bull of Paul III. It was the same

Popish religion that in 1539 attempted to depose the same “ king and place Cardinal Pole, the dean of Exeter on his throne. “ It was this religion that sent Radolpho into England in 1568, s for the vile purpose of corrupting the loyalty of the English

Catholics, and to pave the way for the famous bull of Pius V. “ which deprived Queen Elizabeth of her title, dominion, dignity “ and privileges; and forbade all her subjects under pain of “ anathema to obey her! It was this religion, that the very next

year, again erected the standard of sedition under the earls of « Northumberland and Westmoreland; and their want of success, “ the Popish Servius thinks, might have been owing to this that the papal denunciation had not been sufficiently made known to all the Catholics. It was this religion, that in 1580

sent Parsons of Campian into England, with the qualified bull “ of Gregory XIII, which in the hands of those two artful men “ was deemed a surer means of raising a successful rebellion, “ than the more violent one of his predecessor. It was this re“ ligion that in 1588, sent the Spanish Armada to invade Eng. « land, fraught. with a powerful army, plenty of money, and “ treasures of indulgences for the purpose of dethroning a queen “ against whom Sixtus V. had confirmed all the censures of Pius “ and Gregory, and granted a full pardon to all who should en bark in the holy enterprise! In short, I MAKE NO HESITATION TO AFFIRM THAT THE POPISH RELIGION (not the “ Catholic) HAS BEEN MEDIATELY OR IMMEDIATELY THE “ CAUSE OF ALMOST ALL THE POLITICAL DISTURBANCES " IN EUROPE SINCE

OF. GREGORY THE “ SEVENTH.” (Good's Memoirs of Geddes, p. 229.) Such is the confession of a Catholic! With respect to the assumed diss tinction, three questions suggest themselves. First, Is not the Pope, the Head of the Catholic church? Secondly, Has the Catholic church by the voice of a general Council, ever limited the power, defined the prerogatives, and condemned the mean

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sures of any of the Popes? Thirdly, Have the proceedings referred to, by Geddes, and which happened during a series of Papal reignis, ever been censùred and condemned? So far from it, there has been no Council since the transactions last mentioned, and they took place soon after the sittings of the Council of Trent. Then, I need not draw the inference. The distinction is assumed and hypothetical, and till the Catholic church condemns the Pope, the Catholic and the Popish religion, are identically the same!

It is often asserted by the advocates of Roman Catholicism, that, persecution is not sanctioned by the authority of the Church. In addition to the proofs and reasonings alledged in the Lectures, I beg the reader's attention to the following passage, extracted from the Notes annexed to a folio edition of the Douay Bible, published in Manchester. These Notes are universally acknowledged by the Catholics to contain a true and authentic exposition of the sense attached by the Church, to the testimony of Scripture. That to which I particularly refer, is on Deut. xvii.

The text is cited and explained in the first Lecture, p. 29-31: Let the reader, "mark, learn, and inwardly digest" the authorised Roman Catholic interpretation." Here we see what "authority God was pleased to give to the Church guides of the " Old Testament in deciding without appeal, all controvercies re

lating to the law; promising that they should not err therein; AND PUNISHING WITH DEATH SUCH AS PROUDLY RE" FUSED TO OBEY THEIR DECISIONS. AND SURELY HE “ HAS NOT DONE LESS FOR THE CHURCH GUIDES OF THE “ NEW TESTAMENT!"

In this note it is asserted, that the power of “punishing with death” belongs to ecclesiastical rulers; and that such rulers are warranted in exercising their awful prerogative on those who “ refuse to obey their decisions." This is an unequivocal recognition of the principle which justifies all religious persecution. Let power be possessed, and the right of inflicting death is pronounced to be unquestionable. It may indeed be expedient not to exercise this right even where the power of doing so exists :

8, &c.

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