66

one made the reformation to depend on the sub" version of papacy; the other, on the perfect resetting of that sacred authority, which was esta"blished by Jesus Christ, on purpose to keep up

66

unity among its members, and withhold all in "their secular duties.

"There were then two different sorts of people, "who demanded a reformation: One, the truly peaceable, and true children of the church, with"out bitterness, bewailed her grievances; and with respect, proposed a reformation of them, and in "humility bore with a delay. And, so far from "desiring that this might be procured by schism; "on the contrary, they looked upon a schism by "far the greatest of all evils. In the midst of "these abuses, they admired the providence of "God, who, according to his promises, knew how "to preserve the church's faith; and though a re

formation of manners seemed denied them, free "from all sourness and passion, they held them"selves happy enough, that nothing hindered them "from beginning at home, and perfectly reforming "there. These were the strong ones of the church, "whose faith no temptation could shake, or make "them swerve from unity. There was, besides "these, a kind of proud spirits, full fraught with spleen and bitterness, who, struck with the dis"orders they saw predominant in the church, espe

cially in her ministers, did not believe the pro"mises of her eternal duration could still subsist "amidst such abuses; whereas the Son of God had

taught respect to the chair of Moses, notwith"standing the evil actions of the scribes and phari"sees that sat therein*. These became proud, and

thereby weak; they yielded to the temptation "which, in hatred to those that preside in it, in"clines to hate the chair itself. And, as if man's "wickedness could make void the work of God, "the aversion they had conceived against the teachers, made them both hate the doctrine they taught, and the authority they had received from "God to teach: Such were the Vandois and

66

66

66

Albigenses; such were John Wickliff and John "Huss. The common lure, by which they en"ticed weak souls into their toils, was this hatred "they inspired them with against church pastors. "And this spirit of bitterness had so thoroughly "bent them on a rupture, that no wonder if, in "Luther's time, when invectives and animosities "were carried to the highest pitch, the most violent rupture, and the greatest apostacy, of course, "ensued, that perchance, till then, had ever been 66 seen in Christendom."

66

I could have translated, or transcribed, many passages from other distinguished writers of our church, in which the existence and extent of abuses in the roman-catholic church are mentioned, in terms equally strong and explicit. I have preferred that which I have selected, on account of the high character of its author; and because, while it abundantly REFUTES YOUR CHARGE against the * Matt. xxiii. 2, 3.

roman-catholic church, of concealing her abuses, it propounds, in the clearest terms, the catholic doctrine respecting her infallibility. We admit, that individual members of our church may both err in faith, and be guilty of immorality; but we also assert, that the church cannot err in faith: this infallibility, and this infallibility only, we ascribe to her. I must add, that this celebrated work of Bossuet, on the Variations of the Protestant Churches, from which I have presented you with the foregoing extract, was translated into the English language, by father Browne, of the Society of Jesus, for the instruction of the English catholics, in 1742, in two octavo volumes: so little do catholics deserve the imputation of concealment, with which you so liberally charge them!!

After perusing the full and unreserved exposure, by one of the most eminent and most popular writers of the church of Rome, of the abuses which prevailed in her during the middle ages, you will not, I am sure, renew this charge.

But, while you dilate so much at length, and with such evident complacency, on the circumstances which you think disgrace the church of Rome, did not justice require you to place, in as full a view, and to dwell as much, and as long, on those topics, which are honourable to her? You mention some superstitions: Why are you almost wholly silent on the edifying scenes, with which the history of the church, during the middle ages, is replete the numerous councils held in every

part of Christendom? their admirable canons? their regulations for preserving the purity and integrity of faith; for promoting, in every possible manner, both the spiritual and temporal welfare of mankind? -You mention some persons, whose conduct you deservedly censure: Why did you not also mention some, at least, of those holy men, whose heroic virtues you yourself cannot deny ?-You mention some ridiculous legends: Why are you wholly silent on the writings of the Gerberts, the Bernards, the Aquinases, the Gersens, the Bacons? Why not mention Thomas à Kempis's golden volume? or Thaulerus, of whom Luther, your patriarch, speaks in such lofty terms of praise? Why conceal the many institutions for the redemption of captives, and for the conversion of barbarians, with which the catholic church abounded in the times, which you so much vituperate? her various charitable institutions; her schools? the countless exertions of individuals for these, and a hundred other purposes of christian piety or beneficence? Should not all and every one of these hold their due place in a work, which bears for its title "the "Book of the Church? Where is that good taste, for which you are deservedly admired, when, turning aside from these pleasing and glorious themes, from virtues that do honour to man, and the relations of which are so productive of useful and heroic deeds, you luxuriate in the descriptions of those scenes, which christianity laments, repudiates, and wishes to be forgotten? But God never

abandoned for a moment his church.

Involve and

involve again her disasters:-Make the tares as abundant as you wish them to be thought, still there never was a time in which the faith of the church suffered corruption, or in which the promises of God to his church were not verified, by the richness and plenty of her harvests.