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 Presented 
 
 3.Z.7. 
 
 PRINCETON, N. J. ^ 
 
 
 byinovse 
 
 Division ... 
 Section 
 
 sec 
 
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 "Of FRI^ 
 
 ''' '\ 
 ^ ' MAR 27 1914 
 
 J3EFENCK \%,,,,,,,#>: 
 
 OF THE 
 
 PASTORAL LETTER, 
 
 OF THE 
 
 PRESBYTERY OF BALTIMORE; 
 
 IN REPLY TO THE 
 
 '' VIJ^'DICATORS OF S2\ MAJRTs COLLEGE^ t?'c/' 
 
 WITH AN 
 
 APFENJDIX. 
 
 Containing^ 
 
 REASONS FOU RECANTATION FROM THE ERRORS 
 OF THE 
 
 CHURCH OF .ROME ? 
 
 BY MR. J4MMS CROWLEY, 
 
 Formerly a Student in the Roman Catholic Col- 
 lege OF Maynqotk, ne.\r Dublin — as lately 
 published. 
 
 ** I am set tor the Defence of the Gospel." 
 
 Phil. 1, 17th. 
 " He that is first, in his oivn cause, seemeth Just 
 " But his neighbaur cometh and searcheih him." 
 Prov. xviii. 17th. 
 
 BALTIMORE: 
 
 PRINTED BY WARNER AND HANNA, 
 
 18U. 
 
TO 
 
 THE RESPECTED 
 
 MEMORY 
 
 OF THAT DEPARTED 
 
 01? THE 
 
 BALTIMORE PRESBYTERY, 
 
 >VHO THROUGH A LONG AND USEFUi;, 
 
 MINISTRY, 
 WAS THE ABLE 
 
 CHAMPION OF TRUTH, 
 
 AND THE ZEALOUS ADVOCATE 
 
 OF CIVIL AND RELIGIOUS LIBERTY, 
 
 AGAIJ^ST ALL EMCROACUMEKT^ 
 
 WHETHER OPEN OR INSIDIOUS ; 
 
 THE FOLLOWING PAGES ARE, 
 
 WITH EVERY SENTIMENT OF THE HIGHEST, 
 
 AND MOST LASTING VENERATION, 
 
 INSCRIBED BY 
 
 THE AUTHOR. 
 
INTRODUCTION. 
 
 The temporal as well as eternal interests of the WorlJ, are in- 
 volved in the free and sincere investigation of all truth. To 
 this investigation, when fairly and dispassionately pursued, none 
 can be opposed, in whose bosoms predominates a principle of Be- 
 nevolence to the hunnan race. Whatever Is published to the 
 world as Truth, and more especially when represented to be 
 sanctioned by the God of Truth, should by all possessed of reason, 
 understanding and conscience, be freely examined. 
 
 It is, therefore, among those only, who possess * zeal without 
 knowledge,* that any thing like rancour or enmity, can arise or 
 exist, on account of the proper exercise of this right ; and, more 
 especially, when employed in religious discussion. 
 
 Every theory in which, even the temporal interests of man are 
 involved, it is considered as meritorious to analyse with the most 
 unreserved scrutiny. Why then should a sincere examination of 
 that which so nearly concerns his eternal Destiny, be more res- 
 tricted, or given over, as it too often is, to implicit faith in, and 
 * passive obedience' to, mere man ? Neither reason, nor revelation 
 inculcates a dogma so absurd, and so inconsistent with those men- 
 tal endowments, bestowed upon us by the divine author of our 
 being. 
 
 The genuine characteristic of that religious worship which 
 CHRIST taught the world is, that it is pure and spiritual. Pure, 
 with respect to its exemption from the pride and impiety of the 
 unrenewed heart— And Spiritual, as to its freedom from the pre- 
 judices, passions, and interests of a sensual world. <* God is a 
 
spirit, and they that worship him must worship him in spirit and 
 in truth." * 
 
 In proportion, therefore, as any system of Christianity is thus 
 characterised, so must it be more or less divine ; and formed, or 
 otherwise, upon his doctrines and example, who was " The way, 
 the truth, and the life/* 
 
 All the religious principles which the divine author of Christia- 
 nity taught the world, confirm the correctness of this view of that 
 pure and spiritual worship which he introduced ; in preference to 
 that which for a time and for special purposes, had been indulged 
 with a system of external ceremony and expensive splendor. 
 
 Hence, it is evident that those Doctrines, and also those forms 
 of Christian worship, which lead the heart, or in other words, the 
 faculties of the human soul, to attend to external forms and os- 
 tentatious ceremonies, or to a gaudy and vain gratification of the 
 senses, can constitute no portion of that pure and divine spirit of 
 worship authorised, and recommended in the Gospel of Christ. 
 
 It is true, that through the medium of the senses, the heart 
 must be more or less affected, according to the nature of the sub- 
 ject ; and it is also by means of these senses, that God condescends 
 to operate on the hearts of men. *• Faith cometh by hearing, and 
 hearing by the word of God.'* But, of this we may be certain, that 
 wherever forms and observances, (f vihich Christ hath made no 
 mention ,• — or outward pomp and show, whether adapted to the 
 eye, or to the ear, tend to direct the mind to these, more than 
 these direct the heart to spiritual purity and simplicity, they are 
 of mere human invention, unauthorised by Christ; are •* meanr 
 not appointed in his 'us-ard ;^* and are therefore, presumptuously, 
 in opposition to his own holy and divine example. 
 
 * John IV, 24. 
 
In the subsequent pages, should their tenour op spirit on tliis 
 view of the subject, be supposed to be •wholly directed against the 
 traditionary worship of the Ronnish Church, it may be necessary 
 to prevent, or rectify such an apprehension.* The writer, indeed, 
 believes that the Church of Rome, owing to that city being for 
 so nnany centuries, the imperial seat of grandeur, and power over 
 the European world, has been the great source, from whence, 
 all the corruptions in Christianity, especially with respect to ex- 
 ternal forms of worship and Church Government, have so pro- 
 fusely proceeded. But he is far from supposing that the Romish 
 Church, alone, contains corruption, or its prolific aliment, in these 
 respects. 
 
 If the most prevalent and commanding principle, in the policy 
 of that church, as tending to corruption, be the union of spiritual 
 and temporal power and prerogative ; and the union also, of tra- 
 ditionary with revealed Doctrine, moit of those Churches pro- 
 fessing Protestanism, it is allowed, have yet considerable refor- 
 mation to undergo in some respects. 
 
 In these States, indeed, the Revolution afforded the Pro- 
 testant Churches a glorious opportunity of throwing off the cor- 
 ruptions of the old world; and of rescinding every vestige of that 
 Romish Hierarchy and tyranny, which had &o long overwhelmed 
 the whole Christian world. 
 
 But alas ! How have they availed themselves of that Providen- 
 tial field for Reformation ? An Ecclesiastical head could merit no 
 mitre, nor Hierarchical rank, even by empty title, without re- 
 ceiving, at least in the first instance, the sacred effluvia from the 
 
 • The Revd. Mr. Mc. Culloch observes, that " when the * BEAST' pushes with 
 both head and horns, all should lay aside their little shades of difference in opinion, 
 and unite in their opinasition." But the writer of this Defence is under the impres- 
 sion, that in all our enquiries after truth, as well as in our controversies in its Dc 
 fence, we should have regard "to the beam (if any) in our own eye, as well as to 
 that wiiich mars the vision of others." 
 
finger ends of an Archbishop of Canterbury ! Besides, we find 
 that the same hankerinj^ after rank and distinction ; after ametro- 
 politan and monarchial spirit in the Church, is still cherisfeed ; 
 while in religious forms, ceremonies and costumes, vestries and 
 vestments, the sublimely simple garb and demeanor of Jesus 
 Christ himself, when on earth, would be rejected, by many, even 
 in these States / 
 
 ** Laying aside all partiality,*' would to God that even Presby- 
 terlanism itself, were totally divested of this papal spirit for exter- 
 nal pomp and show. In the Apostolic age of Christian worship, 
 nothing would have been admitted into the spiritual service of the 
 churches, but that which was pqurdly well adapted to the circum- 
 stances and situation of all believers ; whether rich or poor ; high 
 or low ; whether honoured or despised in the eye of the world. 
 This was that principle by which Christ taught that his Gospel 
 was to he peculi.'.rly Recognised throughout the world; andtothe 
 end of time. Tbis was the proof, the Sacred Test, which he gave 
 of i' s spiritual sublimity and divine origin ; from which I fear that 
 even the purestof the Protestant Churches a: e prone to swerve.* 
 
 If the truly sablime in the works of nature and of art, hath, in 
 every age, attracted the admiration of t.iste and genius ; why, 
 or how is it, that the divinely simple and spirittcally sublime doc- 
 trines and example of Chiist, in the secret and in the social ser- 
 vice of God, have not been equally interesting and admired ? In 
 all that concerns tliis pure and heavenly worship hath Christ left 
 us an example, or hath he not ? Were wealth and pomp, theim- 
 
 * I venerate the act of a late European Arch-Bishop, who, in the memory and 
 observance of the writer, on first entering the Choir of the Cathedral at his Metro- 
 politan See ; and dispjustecl with the external pomp of its appearance— the Pulpit, 
 Reading-Desk, Organs, and even Pews of which, had been overlaid with Gold Leal", 
 and superbly ornamented and burnished— immediately sent for a Painter; and or- 
 dered it to be changed to a more solemn colouring, and better suited to the sober* 
 raindedaess of the Christian worshipper. 
 
perlal purple ; the Incense of Arabia ; the Gold of Ophir ; or the 
 instrumental musick of the voluptuary in sounds, recommended, 
 or introduced by him, as necessary for the pure and exalted Ado- 
 ration of the most High God ? 
 
 As the noblest examples of sublinnity, entirely lose that charac- 
 ter, when subjected to the gaudy and tinseled trappings of arti- 
 ficial decoration ; so, in like manner, whenever we assay to ex- 
 hibit Christian worship in any other apparel than that, which its 
 spiritual Lord exemplified and tauglit, we unrobe it of its divine 
 and native dignity, and turn the hearts of the worshippers from 
 sense to sound, and from spiritual exercise to sensual gratification. 
 
 Now this is the very essence of Romish worship ; and he who 
 sanctio.ns and encourages it, whether he be called Bishop or Dea- 
 con, Primate, Priest or Presbyter, has yet to be reformed from 
 a principle, of no higher origin than Papal authority. 
 
 No topic is more hackneyed than that of Christian Liberality op 
 Charity — and, certainly, there is notning more laudable than the 
 genuine exercise of the spirit of that virtue, especially in a coun^ 
 try where all Christian Denominations have equal Rights. But, 
 it \s peculiarly incumbent on those, who consider themselves to be 
 80 greatly the majority in the Christian world, to he propot tionablj 
 characterised by this spirit. It is natural, and most allowable that 
 'minorities be jealous of the encroachment of great and overwhelm- 
 ing majorities. These seldom fail ** to feel Poioer and forget 
 £ight." But this jealousy is still more justifiable, when the en* 
 croacher seems to count on exotic, rather than indigenous majori- 
 ties : on foreign, rather than on domestic Power and Influence. 
 
 We readily acquit the present venerable superior of the Catho- 
 lic Church for these states, of any aim at insidious encroachment. 
 Protestants of all denominations, in his native slate, have long- 
 
borne witness to his liberal and dignified deportment in the walks 
 of social intercourse, in every respect congenial with the Consti- 
 tution, under which we all participate in equal Rights. Howev- 
 er sincere or zealous in the promotion of his own tenets and high 
 prerogative, he could never have attempted ; nor do we now be- 
 lieve that he approves of, the little inroads and artifices of St. Domi 
 nican zeal and enthusiasm. It is presumed, that there is much 
 more difference between his spirit, in these respects ; and that of 
 the proselytising zealots of St. JNIary's College, than that which 
 they presume to say, existed among the members of the Balti* 
 more Presbytery respecting their insidious Catechism. 
 
 If, in the course of the following Defence, the writer hath, in 
 any instances, been led to indulge in a style of remonstrance, of..' 
 fensiveto the extreme delicacy of some nervous systems, he pre- 
 sumes they must be such as either feel very little concern about 
 what constitutes religious truth, or error ; or those who are too 
 callous, as well as careless, to feel for the effects these have oc- 
 casioned, and must still continue to produce, for the happiness. 
 Or the misery of the Christian World. 
 
 Controversies of this nature can seldom be dressed up in the 
 mellifluous accents of harmonious suavity. The finest specimens 
 of composition, even in alliteration, are not seldom expressive of 
 the subject they treat, when harsh or discordant. The very 
 idea of controversy implies something of this nature ; yet the wri- 
 ter, is not sensible that, in this respect, he has incurred more 
 cause for censure, than will be found in the polished pages of the 
 « Vindicators }' though of the French or Italian school. 
 
 To such as refuse to admit of this apology, I would recommend 
 the late work of the Rsvd. Mr. Mc. CuUoch of Poictou, Nova Sco- 
 tia, on the 3ame subject— in reply to the Bevd. Edmond Burke, 
 
the present Catholic Vicar general of Quebec ; and addressed to 
 Bishop Inglis. 
 
 In that very able and learned work, the sincere enquirer after 
 Truth, may also see the opinions, in their o^n ivords^ of all the 
 earliest Fathers, on the controverted points in the following De- 
 fence. 
 
 The writer, however, it may be observed, had no access to 
 that work until this was finished —so that, with the exception of 
 two or three of the notes, they are in no respect, indebted to that 
 very estimable and indignant publication. 
 
 Although it appears to be so much the desire and the interest 
 of the Government of Britain, and of that Province, to promote 
 religious harmony in that portion of North America ; yet the very 
 able and spirited defence of the Reformed Churches, by Mr. Mc. 
 CuLLocH, seems to have procured him the most respectful ap- 
 probation of the Protestant Bishop of that Diocese. A zealous 
 and luminous Defence, '^ofthe Faith, once received," against 
 cither the insidious ; or the wanton and open attacks of Papal in- 
 fluence, appears, therefore, from that publication, to be much 
 more popular and acceptable, even in the dark atmosphere of No- 
 va &20tia, than it would be in some of the most enlightened parts 
 of these States ! Their Theological Instructors, there, seenn pos- 
 sessed of more zeal and interest in defence of the Truth of the 
 Gospel— the Lord Bishop and the humble Presbyter ; the 
 onet the superior of the Protestant Episcopal Church, and the other 
 a minister of the Associate reformed Presbytery, seem to be per- 
 fectly congenial in their sentiments on the Reformation ; and also 
 of the same mind as to the inroads on its principles, recently* at- 
 tempted there, M well as in these States. 
 
8 
 
 Probably, they are enabled to see, that as the Ecclesial Despot 
 loses ground in Europe ; like his vassal, the Regent of Portugal, 
 he begins to turn his eye, with encreased zeal, to America. 
 
 Sensible that the name of a writer, has, imth many, more influ« 
 ence than either the Cause which he defends, or the manner in 
 which it is executed ; the author of *' the Dtfence,'' would not 
 have entered the lists, had he learned that any menaber of the 
 Baltimore Presbytery, of higher qualifications, especially in that 
 respect, intended advocating their own work. He is coescioua 
 this might have given more eclat to the cause, been more accep- 
 table to the comnttunity, and consequently more generally useful. 
 
 Conscience, however, in the cause of ** Truth and Righte- 
 ousness," should, without apology, perform its own work, how» 
 ever humble it may prove to be in the estimation of the World. 
 
 Independent of all consideration, who may approve or disap- 
 prove; who may keep silent, or who speak out in such a cause ; 
 if that should, in any degree, be advocated, or promoted by the 
 subsequent *' Defence,'* all the object of the writer shall be 
 attained — and if otherwise, he feels no desire to divide the Respon- 
 sibility, when submitted to the Decision of an impartial Commu* 
 nity. Controversy, it is true,,produces few Converts — but it 
 should not be forgotten, that from this same Controversy, arose 
 the Reformation, and from the Reformation, all the civil 
 fts well as Religious Liberty we enjoy in these happy States, or 
 throughout the Christian World, 
 
A DEFENCE, &c* 
 
 WHEN the ancient Greeks ifound it necessary to. 
 rnake the most of their Hero Achilles, they fabulously 
 i-epresent^d, that his Ooddess Mother had dipt hiin in 
 the Styx ; by which he was rendered invulnerable. This 
 device could not fail to add to their personal boldness and 
 courage, while at the satne time, it served to intimidate 
 their antagonists. 
 
 Not very dissimilar is the use that the " advocates of 
 St. Mary's College and the Catholic Church," as they 
 call ity make af their long boasted of Infallibility. I 
 shall not pretend to say that they came by it from a dip, 
 of the same kind^ with that of the Grecian Hero ; but it 
 is evident that, in all their polemical engagements^ they 
 are obliged to trust to it, more than to any other weapon. 
 
 According to modern ideas erf heroism, that champion 
 Vho would arm himself \A^th invulnerability ^ could not, 
 acquire much renown. Not so, however, is it with tliose, 
 who have encased themselves in \\\QimfLenetrablez.vmo\ix- 
 of Infallibility. It appears to give no little confidence 
 and effrontery to their votaries; and, like Medusa's head, 
 seems to petrify even some of their opponents. 
 
 With pretensions so high ; and an endowment so su- 
 pernatural and Divine^ why do tliey condescend to enter 
 the lists of reason and argument ? If the christian world 
 be denied the use of private -Udgmeat ; and thfe free ex- 
 
 B 
 
10 
 
 ercise of their reason in matters of Religious l^aith ; and 
 that all should acquiesce in the decisions of an infallible 
 Head or Judge ; whethei that be a Pope, a Council, or a 
 Church ; then it must follow, that whenever the subjects 
 of that Head descend to Reason or Argument, they must 
 swerve from their holy allegiance and fealty. In so doing 
 they admit, indirectly^ that their infallible Arbiter may be 
 mistaken ; that their opponents are free to use the right 
 of private judgment ; and should, at least, have some in^ 
 fallible proof that there can be any human standard of m- 
 fallibility in Religious Faith and Practice. 
 
 No truth can be more clear than this, that if it be ne- 
 cessary to have an infallible human judge or arbiter ; it 
 is equally so, to be infallibly assured of it* For admitting 
 the . Judge to be m/a/Zz^/e, if we be not infallibly assured 
 of this, we can never arrive at infallibility in any thing : 
 and for this plain reason, that we cannot be more certain 
 that his decisions are infallible^ than we are that the Head 
 or Judge himself is infallible. The building cannot be 
 more firm than the foundation, on which it rests. 
 
 Hence it is, that if we must believe in the infallibility 
 Tjf the Church ; of the Council ; or of the Pope of Rome, 
 with an infallible Faith, there is an end of all disputalion. 
 No reason, nor arguments, no not even the authority of 
 Sciipture itself, without an infallible Judge^ can produce 
 nn irfallible Faith, according to the Romish Doctors.— 
 Hence they charge the Protestant Faith with uncertainty, 
 Awi wiUiiot allow it to be divine, but human faith ; how- 
 ever founded on Scripture authority and the clearest rea- 
 son; merely, because we do not rely on an infallible liv- 
 ing Judge ; without which, they tell tt3, there can be no 
 certainty in any tiling we believe \ 
 
 * But. if nothing but an infallible living Judge can be 
 
 * Those who are desiroits of seeinpf afiiU and able exposure of 
 the Doctrine of " iNFALLiBiifTv," as vested either in any par- 
 ticular Churcli ; or Council; of in the Pope, may find It in th« 
 •lev. Mr. McCulloch'slate Reiottivion, &c. 
 
11 
 
 the sure foundation of an infallible Faith, then it is to no 
 purpose to argue ; or to reason about Religious Faith, or 
 error. To descend to this, under such an impression, 
 would be only weighing reason against reason ; argument 
 against argument ; and Scripture against the misrepre» 
 sentation of Scripture. So that all such controversy must 
 be labour in vain. As both sides must and will grant, 
 that the best and most convincing arguments fail in af- 
 fording an infallible assurance of this particular, it neces- 
 sarily follows, that unless we be infallibly assured of the 
 existence of an infallible human Judge or Standard of 
 what we should believe^er disbelieve, all arguments must 
 be to no purpose..,r-i,:S^2^ 
 
 But it dS-iiGt my design to pursue this view of the sub- 
 ject farther than to shew the ground on which all dispu- 
 tants, whether for or against the peculiar doctrines of the 
 Church of Rome, must enter the li^ts. That Church, 
 now, as of old, seems to assume all the imperial arro» 
 gance of infallibility ; magnitude of numbers ; and length 
 of duration under one earthly Ecclesiastical monarch. — . 
 On the other hand, the Church of Christ, that is to say, 
 all of every denomination, who bear his name ; own Him 
 alone as their head ; and embrace his word and doctrines, 
 and those of his Apostles, as their only authority and 
 guide, reject the whole foundation on which the Church 
 of Rome erects her peculiar claims and prerogative. In- 
 stead of wrapping up her pretensions in the imperial 
 mantle of infallibility y empurpled Avith the blood of eve- 
 ry competitor; instead of Eeclesial pride and pomp; o\> 
 local distinctions of clerical rank, the Church of Christ, 
 like her Divine Master, puts on the garment of Humility, 
 as her fittest attire ; acknowledges none of her members 
 to be exempt from error, folly or sin; admits not the Au- 
 thority of any monstrous union of Church and State j 
 owns no earthly infallible Head, and is, servilely and stu- 
 pidly, enslaved by the dogmas of neither Popes, nor 
 
12 
 
 Priests, Patriarchs, nor Councils, either of Jncient, or oi 
 Modern name. 
 
 In these principles tlie Church of Christ considers her- 
 self instructed by Him who said, *< *Call no man Master.'* 
 " Be ye not called Rahbi ;" — -And strictly enjoined that, 
 whoever of his Ministers, or Apostles, should aspire at 
 being greatest^ should be accounted the lowest ; or" sei'- 
 vant of all.'* The spirit and example of those who faith- 
 fully minister in this Church must correspond with those 
 of its Divine author. So far were his life and example 
 from seeking after worldly pride and rank ; or connection 
 with regal and imperial power and distinction ; that con- 
 descension and humility ; Religious Liberty and Equali- 
 ty ; and whatever was best adtipted to the poor, to the 
 meek, and to the humble of this world, breathed through 
 every expressed aspiration ; and every principle of his 
 divine Gospel. How much of thcF,e principles have been 
 manifested in the Church of Rome, and especially in the 
 lives of those who. boldly, if not blasphemously, presume 
 to be his " Vicegerents** upon earth, let the impartial 
 histories of her Popes,her Ca,rdinal,s, Councils and Con- 
 stitutions, determine. + 
 
 Having made these few preliminary observations, \ 
 shall now proceed to the more immediate subject of these 
 sti-ictures. 
 
 The Pastoral Letter, of the Presbytery of Balti- 
 more, as published in August last, together with the re- 
 ply from the " Advocates of St. Mary's College, 8cc.*' are 
 now^ before an enlightened public, disposed, we hope, ta 
 appreciate them, as the cause or object which gave rise 
 
 * Matt. 23(1 and 8th. 
 
 ■f In particiilar (be dispustinj^ history of the ambition, \j'ars, 
 feuds, an^ rivalships of the Popes, uLth those Princes and poten- 
 tates whose influence or interests led to any interference ; togeth- 
 er with their imperial splendour, PalHces, Courts »nd Corona- 
 tions, seenn strange ^ppendapes, when contrasted with his con- 
 dstijOnj who was crowned with thorns ! 
 
13 
 
 to ihem ; as well as the spirit and temper in which they 
 are written, Should justify. 
 
 The gross and unfounded charges of slander, false- 
 hood and misrepresentation, to which the author or au- 
 thors of the reply have descended, amidst all that eclat 
 for politeness and urbanity, with which they are so high- 
 ly favoured, must prevent the Presbytery, as a Religious 
 body, from meeting them on such giound. 
 
 This, however, is no reason why their plain unembel- 
 lished address to their pastoral charges and to the pub- 
 lic, should not be defended ; it*s occasion and motives 
 for publication, placed in a still clearer light ; and it's all 
 INTERESTING truth, and importance to society, vindicat- 
 ed and maintained. 
 
 The illiberal insinuation, that the Presbytery were at 
 a loss for better '•'food for their respective flocks," ob- 
 ligated as they are in conscience, and by their ordination 
 vows, to guard the Youth, under their Religious instruc- 
 tion, from doctrines and principles, abhorrent to their 
 Faith, comes with a bad grace from those Heads of a Se- 
 minary, or a Church, which have experienced from so 
 many of those flocks ; as well from the State in genera,! 
 such peculiar liberality.* " The College of St. Mary" has 
 obtained from this State a privilege which, we believe, 
 no other Seminary, of like rank or designation, has ob- 
 tained in the United States. That is, a Charter, and the 
 privilege of conferring degrees, without any responsibi-. 
 lity to Trustees or to the public, for the manner in which 
 it is conducted; or for the principles, literary, moral or 
 religious, which it is to inculcate or impose on the com^ 
 munity I On what ground the imfiartial Legislators of 
 a free State could justify so partial a grant and preroga- 
 tive, they can best say ; the Public, it is certain have not 
 
 ■ I ., . ■ — ■ -« 
 
 * A. Charter, without any responsibility to Trustees, may be 
 justly considered, * peculidr lAb^rality* 
 
X4 
 
 been able to determine. I sit in a State, or Society, where 
 these " Advocates'" have to boast of such unprecedented 
 liberality ; and where Presbyterians ; as well as those of 
 other Protestant denominations, have so unsuspiciously, 
 placed their Youth under their tuition, that they can, with 
 truth say, that the Presbytery were obliged to have re- 
 course to " *Sterne's Cheshire Cheese ?'' These men talk 
 of slander, while in the same breath, they most ungrate- 
 fully pour it in torrents, on the Heads of those whom 
 they acknowledge as their liberal Benefactors I 
 
 However it might be with " Sterne's Flock'* The 
 Presbytery have to regret, that a " gout" the very re- 
 verse, prevails, where their instruction ought to have 
 most influence. While a taste for external shew and 
 pomp, and ceremony, something lik€ that which gave 
 rise to superstition, in the early ages of the Christian 
 Church, appears to gain ground, with many ; they have 
 to lament the luke-warmness and indiff*erence of all to 
 Religions truth and simplicity. They are not unaware 
 that many, by far too many, of those whose Religious ed- 
 ucation should have promised better thmgs, have little or 
 no concern whatever for what Religion be true, or what 
 false — And that whether true or false, instructors of 
 Youth are not more disqualified by a zealous adherence 
 to the latter, than to the former. They are convinced 
 that if this indifference did not prevail, no Protestant 
 Youths would be placed in a Seminary, which was under 
 tlie exclusive direction of men, lately removed from the 
 mazy and delusive atmosphere of papal establishment ; 
 
 * It is no uncommon thin^ wLUj those who are defective in 
 strong argument, to liave recourse to %:ieak and licentious wit. Had 
 the sentimental Sterne /e/r for what his country had suffered, for 
 ages, from the tyranny of both the civil and Religious Catholicism 
 of Rome, he would not have employed his wit upon such a topic. 
 But this was perfectly in cli:irscter from the man, whose writings, 
 more than any otlier everpublishcd, (if we may believe an authority 
 to which St. Mary's advoci.tes themselves apppal) tended to de- 
 b&uch the morals of his country. 
 
 See V. Knox's Essay on Sterne's writings. 
 
15 
 
 and closely connected with the Society at Rome, << pro 
 Fide propaganda.'* 
 
 These zealous Devotees to St. Mary affect to believe 
 that the title of " Bishop " adopted by the Presbytery, in 
 their Pastoral Letter, originated in pride and ostentation^ 
 This is very liberal and charitable I If so dull in dis- 
 cernment, we shall, presently, try to render it more acute, 
 by presenting lo their view it's scope or design, in some 
 analysis of their own Titular pomp and ambition. *Of 
 like liberality, is their insinuation, that any difference of 
 sentiment existed among the members of Presbytery who 
 were present, respecting the principal subject of its con- 
 tents. It is asserted without fear of contradiction, that 
 there was but one mind, as to the gross imposition con- 
 tained in the Catechism ; and if any existed as to the mode 
 of public exposure, it would certainly, redound nothing 
 to the discredit of those, into whose hands it was com- 
 mitted, either with respect to liberality ; or any other 
 consideration. 
 
 Previous to entering upon the principal ground of their 
 dissatisfaction with the Presbytery, it may be proper to 
 submit a brief and correct statement of tlie case. 
 
 About the time that St. Mary's College was opened 
 for the reception of Students, according to the informa- 
 tion of the Booksellers, five thousand copies of tlie Ab- 
 be Fleury's Latin Catechism were published, under the 
 direction of the Faculty, or it's principal, for their use, 
 and the public's, at large. To accojnmodae the Protes- 
 tant Youths in that Seminary, and elsewhere, they pre- 
 tended to say in the preface, that they had taken the li- 
 berty « to strike out** the tenets peculiar to the Catholic 
 
 * This observation would not have been descended to, but 
 from the impression, n,7f unauthorhed, that a different representa- 
 tion had been made, from a quarter whence il ought not to h»ve 
 proceeded. 
 
16 
 
 Church ; and in this * reformed state, they reoommended 
 the Catechism to all Schools and Seminaries over tho 
 United States. 
 
 Now the main question, as to truth or falsehood of re- 
 presentation, between them and the Presbytery is — Did 
 they, or did they not, strike out the tenets peculiar to 
 their own Church ? The Presbytery say they did not ; and 
 on this, rest their appeal to the public. In their reply 
 Ae vindicators acknowledge, when obliged to do it, by re- 
 ferenceto the book, that they did not, entirely^ expunge, o^ 
 Mrike out, w^hat they had formerly declared they had ; and 
 yet have tlie modesty to charge tlie Presbytery with " bear- 
 ing false witness I** 
 
 But to shew to ev^ry candid and unprejudiced mind, 
 how they expunged, or struck out, these tenets ; as well 
 as with what regard to truth, or consistency, they vindi- 
 cate the manner it was done, the following specimens are 
 submitted. As they complain that the Presbytery had 
 neglected this in their letter ; it now becomes the more 
 indispensable. 
 
 In the 15th page of the Catechism, the Decalogue as, 
 taught in all tlie Protestant Churches, is exhibited as, 
 obviously, favourable to the wofship of pictures and im- 
 ages, as practised snd sanctioned by the Church of Rome. 
 Subsequent to an arrangement of the Decalogue, from 
 this view, the words of the Catechism are. (page 16th.) 
 
 Interrog. " Recita data a Deo praecepta ?'* 
 Resp. Ego Sum Dominus Deus, qui eduxit, 8cc. 
 Int. Recita Secundum ? 
 Resp. Non Accipies, nomen Dei, Sec. 
 
 • Had this refonnation been as represented, 1 am at a loss to 
 know, how they could have answered for it to the Holy Father j 
 to the Abbe Fleury were he livintj ; or to their Church, St. Do- 
 niiftlcans making Catechisms for the Youth of the reformed 
 Churches i— What a liberal and gloriaus *er» ! ! 
 
TRAJ\'SLAJED. 
 Q. Repeat the Commands given by Goil ? 
 Ans. I am the Lord thy God, who brought thee, 8cc. 
 Q. Repeat the Second ? 
 A. Thou shalt not take the name of the Losd, 8cc. 
 
 The candid reader ^Yill please to observe that the se- 
 cond command in the Protestant Decalogue, is here left 
 out, because it expressly prohibits the making and wor- 
 shipping of graven images. And the third Command \i\ 
 the Protestant order, is here made the second. But to 
 make up the number they split the Tenth into two. And 
 thus the St. Mary's College manufacture rf/brwfrf Cate- 
 chisms ! It is true^ they take the authority of their own 
 Douay Bible, for thus " striking out the 2d. Command of 
 the Decalogue. But what has become of their regard 
 for truths when they say, that they have adapted Fleury'? 
 Catechism to the Protestant Faith in this Instance ? 
 
 Again, in the o5th page of the Catechism, the iijterro- 
 gations are as follow. 
 
 " Int. Quare Petrus primus recensetur ? 
 
 Resp. Quia futurum eum dixit Christus, Petrum cui 
 inaedificaretur Ecclesia. 
 
 Int. Quid praetere^. dixit ? 
 
 Resp. Daturum ipsi se claves Regni Coelorum.'* 
 
 TRANSLATED. 
 
 Q. Wherefore is Peter first mentioned in the order of 
 the Apostles ? 
 
 Ans. Because Christ said he would be that Rock on 
 which his Church would be built. 
 
 Q. What else did He say to hira ? 
 
 Ans. That He v/ould a:ivc unto hirn the keys of the 
 kingdom of Heaven." 
 
 Now, we leave it to any honest, ingenuous mind to de* 
 termine, whether these juanufacturers of reformed Cftte-. 
 
 e 
 
18 
 
 chisms had, or, had not, 2it\y fiartial design in introducing 
 such questions into a system of Religious instructiori for 
 Protestant Youths. *But, whatever they or the Catholic 
 Church may arrogate to themselves, with regard to Pe- 
 ter being the first Bishop of their Hx>ly See ; and the 
 exclusive power of the keys committed into his hands ; 
 it would have been no more than honest in them, when 
 they assayed to make Catechisms for us, to have instruc- 
 ted the Youth that Protestants understand, very different- 
 ly from them, that portion of the New Testament. That 
 We assign no more to Peter than we do to Paul ; or to 
 any other of the Apostles; and that the instruction and 
 directions which Christ gave to one, he gave to all the A* 
 postles. And that it no where appears that Peter, during his 
 life, and ministry, was invested with more power, more 
 prerogative ; or more success in the cause of the Gos- 
 pel, than any other of his brethren and fellow labourers. 
 This, therefore, affords another specimen of regard to 
 truth in the assertion, that " they had taken the liberty to 
 Strike out the tenets peculiar to the Roman church.'* 
 
 The Presbytery stated, in their Letter, that in the Ca- 
 techism, put into the hands of their Youth, St. Mary's 
 Editors, notwithstanding their declaration, as to * strike 
 ing out' had inculcated even the " wondrous Doctrine of 
 Transubstantiation."t But they affect to deny the charge ; 
 
 * St. Augustine, as quoted by the Rev. Mr. M'CuUoch, — Retract : 
 Lib. 1. p. 21, expressly declares it as his opinion that when our 
 Lord said to Veter " on this Mock, ciJ'c." He alluded to himself 
 and not to Peter, and what Catholic will dispute the authority of 
 St. Augustine ? 
 
 f The St. Mary*s advocates seem to be indignant that the 
 terms * absurd" • wondrous, &c-' have been applied in the pas- 
 toral Letter, to this infallible doctrine. To shew them, more 
 convincingly, why we presume to bestow on it such epithets, we 
 refer them to Mr. Crowley's ideas on that Doctriae in the ap» 
 pendix — and also to the following anecdote. A young Catechu- 
 men of their Church being asked, how many Gods there were \ 
 Answered, there was no God ! — Being reprimanded by his Con* 
 fessor for his Atheistical impiety — He replied, — Was I not al- 
 ways taught to believe that there was but one God — and you know 
 I eat him yesterday ! 
 
19 
 
 and in their vindication, page 8th. submit an English 
 •translation of that part of the Catechism, referred to by 
 the Presbytery. The interrogations are as follow : 
 
 Int. " Quid in ultima Coenacum Apostolis Gessit? 
 
 Resp. Corpus et Sanguinem tradidit. 
 
 Int. Qua Specie Corpus Dedit ? 
 
 Resp. Accepit Panem, benedixit ac fregit, deditque 
 dicens ; Hoc est meum Cor/ius) ^c. 
 
 Int, Qua specie Sanguinem ? 
 
 Resp. Calicem Accepit, infuso vino, Aitque : ffic est 
 Sanguis meusy Sanguis novi Testamenti** 
 
 Translation. 
 
 " Q. What did he do, at his last Supper with his Apos- 
 tles ? 
 
 Ans. He gave theih his Body and his Blood. 
 
 Q. In what kind, (*or, as it might be rendered) under 
 what appearance did he give his Body ? 
 
 Resp. He took Bread ; blessed and brake it, and gave 
 it, saying, " This is my Body" 
 
 Q. " In what kind," (or under what appearance) did 
 he give his blood ? 
 
 Resp. " He took the cup, having poured in Wine, 
 saying " this is my Uood ; The blood of the New Testa- 
 ment." 
 
 How far the Presbytery were justifiable in supposing 
 that the impartial St. Mary*s Catechism-Makers, had an 
 idea of inculcating that favourite Doctrine, in the above 
 Interrogation, let the candid judge. 
 
 * It is not to be supposed that the Protestant youth on whose 
 minds, the above Interrogations &c. were inculcated, could un- 
 derstand any thing of the acceptation of the word ** speciei," hi 
 translated, ** kind." Of the ridiculous jargon in the schools ; and 
 in the controversies among the Romish Doctors themselves, re- 
 specting the application of this word, in that Sacrament, they 
 tould know nothing. It is most likely, tliercfore, if any of them 
 understood what they were saying, they would translate it *• ap- 
 pearance or similitude, as the most natural and obrious meaning 
 to their comprehension. 
 
20* 
 
 In the s^ie page of the vindiccUlon., they proceed to 
 ^rgue in behalf of the Doctrine of the "real presence," 
 from the millions, and tens, and hundreds of millions who 
 believe in it. It is a pity that these men of Science, es- 
 pecially in their Theological calculations, would not car- 
 ry along with them a little Chronology and Geography. 
 If the truths or error of any controvertetl Doctrine of 
 Christianity is to be proved by the numbers who either 
 deny, or believe it, it is apprehended that they and we 
 botli, would be left in the minority. They seem fond of 
 appealing to the authority of the Apostolic ages ; but 
 how would this reasoning from millions, have served the 
 Christians of that period ? Had they condescended to 
 shew us their acquaintance with the Chronology of the 
 *M'eal presence*' or ' Transubstantiation' ; we would have 
 been the better able to judge of their giving the autho- 
 rity of any of the Fathers, of the first or second centuries, 
 for this most absurd Doctrine.* 
 
 In vindication of having introduced into their Protes- 
 tant Catechism, page 51st chap. 27th, the addressing of 
 prayers to departed spirits ; they do not consider it of im- 
 portance to shev in how far this was consistent with their 
 declaration as ^ to striking out ;* but proceed to inform 
 us that such was the fact. We have no doubt of the fact* 
 But if these men had as much of candour, as they seem 
 to have of sophistry, would they not have informed us 
 
 * The learned Spanheim assures us, that it was not known ; or 
 mentioned even by name in the fourth Century. His words are, 
 •* Transubstantiationis, Sacrificii Missatici. Confessionis Auri- 
 cularis, Sacramentorum Septem, thesanri indulgentiarum, Cul- 
 tus Ang^elorum, Adorationis Eucharistae, 8tc. nondum audita 
 fuisse, vel vocabula vel mysteria, nusquam certe definita a pa. 
 tribus, Conciliis, nee in Orieute, nee in Occidente." i. e. The 
 mysteries of Transubstantiation, the sacrifice of the mass, auricu 
 lar Confession, Seven Sacraments, the Treasures of Indulgences, 
 the worship of Angels, the Adoration of the Eucliarist. he. were 
 not as yet heard of^ even by name, and certainly no where defin- 
 ed by the Fathers, or by Councils, either in the East, or in the 
 West. 
 
 See Spanheim's JEccl His. vol, 1st. on the 4th. Century, page 
 
SI 
 
 ^v•l^y they introduced sucli " Facts," into a#*rotestant 
 Catechism ? Was it for the sake of precept ; or for ex- 
 ample, or for both ? This ' Fact' we believe also and, 
 consequently, must beiieve that there was no infallibltr 
 Truth in the editors of that Catechism, when they said 
 < they had taken' the liberty of striking out the peculiar 
 tenets of their own Church. But so it. appears that it 
 was a * Fact^ necessary to be known by all the Protes- 
 tant Youths, attending at St. Mary's College, that Chris- 
 tians repaired to the tombs of departed Saints ; made 
 Gods of them ; and directed their prayers to them, as pos- 
 sessed of divine power; and that such being the ' Fact,* 
 " It was left to Logicians and Divines to draw the con- 
 clusion." 
 
 But < Logicians and Divines," and every body else, 
 would be able to form a more correct conclusion respect- 
 ing this 'Fact' had they here, also, condescended to 
 make use of a little Chronology, and informed us, on good 
 authority^ at what period it was that Christians began to 
 pray to Saints, as mediators and intercessors ; and in this 
 way, we would wish to investigate the validity of all their 
 other traditionary Doctrines, as well as this. 
 
 To the charge of having introduced into the Catechism 
 for Protestants, traditionary revelation, as of equal autho- 
 rity with the written word of God, they plead guilty ;* all 
 their former declaration as to striking out, to the contra- 
 ry notwithstanding ; but boldly venture to vindicate its 
 claim to that divine rank to which they have presumed 
 to raise it. With this presumption, the Presbytery had 
 no design to interfere, why then, instead of vindicating 
 the propriety of their having introduced it into a Protes- 
 tant Catechism, do they turn to the defence of the thing 
 itself ? If a man were ari-aigned at a bar of Justice for 
 
 * Who ever before heard of the accused pleading j^uilty to the 
 rharge ; and at same time declaring, that the prosecution had given 
 false witness in that instance ? 
 
22 
 
 some paHicular kind of fraud or swindling, would it se- 
 . cure his acquittal to state jthat he could shew, that in a cer- 
 tain society of men what he had committed was fully 
 sanctioned ; and that he ought to be justified, as profess- 
 ing to be a member of tliat society ? Now, where is the 
 difference between this case and the charge brought by 
 the Presbytery ; and their manner of defending it ? 
 
 I'he ?l'esbytcry*s ground of coinplaint was not that the 
 "I'acuity 6f St. Mary's College discovered great ahd ex- 
 traordinary zeal m the promulgation of their own tenets j 
 no — 'But that they undertook to Tnanufacture a Protes- 
 tant Catechism for the Youth of that profession ; that it 
 tv^as in a language which few of the parents ; or even of 
 the youths themselves at the time they committed it, 
 could understand.* Not only so ; but that the manufac- 
 turers of the Catechism, had declared to the public, in a 
 language that they all understood, that they had left out 
 •what in * Fact^ they had not left out , and when detect- 
 ed and arraigned at the bar oi the public ; they plead 
 guilty to the charge, at least in part, but defend it on the 
 ground, that they themselves believed it all — every word 
 of it ; and, ergo, it was quite correct and proper to intro- 
 duce it — And the Presbytery were most idly employed ; 
 
 • As the vindicators are bold enough to challenge any proof of 
 their having- iimed at any improper influence over the nninds of 
 Protestant Youths under their tuition ; the following account can 
 be attested in any way that a proper investigation should de- 
 injind. A Protestant Youth of respectable Connectioft*, and of ca- 
 pacity equal to most youths of his age, previous to being placed at 
 their College, had been introduced to Latin Grammar at Mr. 
 Priestley*s AcAdemy— And wks afterwatds placed and continued 
 for more than three years under the instruction of St. Mary's 
 College, at an expence of at least four hundred dollars per an- 
 tium. On being removed, at the end of that period, he was founa 
 to be much better acquainted with Flcury*s Catechism than his 
 Grammar. The former he could repeat with considerable rea- 
 diness ; but as to the latter he could not distinguish the conju- 
 gations of verbs ; nor the declensions of nouns — could not spell 
 common words of four syllables— and had not acquired the five 
 common rules of Arithmetic. Fleury— Fleury,— -was all and all. 
 The youth is now of a proper age to attest the truth ol' this state- 
 ment. 
 
23 
 
 not only so, but also most inveterate, illiberal and unchar- 
 itable in daring to obstruct, molest, or gainsay their man- 
 ufacture of Protestant Catechisms ; more especially as they 
 were in Latin ; and could do little harm ! — Such is the 
 state of logic at St. Mary's ; or at least with the < vindica-. 
 tors of it and the Catholic church I* 
 
 In vindicating their unwritten favourite Pqgim of ^l\ 
 other Dogmas, " Tradition,** they do not condescencj 
 to shew us what they mean by it, in its true shape 
 and features. Neither do they set any limits to it's 
 comprehensiveness or extent. With them it seems to 
 be coaeval with Adam and Moses ; and to extend from 
 Moses to St. Mary's College. So that in a century hence, 
 it would appear from their logic, that their vindication 
 against the Presbytery's Pastoral Letter, as now publish- 
 ed, will be of equal validity, in their Creed, with the 
 word of God ! 
 
 Like all other fallacious reasoners who find themselves 
 on an < Arena' that shrinks from beneath them, at every 
 step ; they feebly attempt to turn the Presbytery's charge, 
 as to Tradition, against themselves, by the sarcastic sug- 
 gestion, that they also are indebted to * Tradition' for 
 many of their own tenets. This might have some weight 
 had they shewn that the Presbytery owe to Tradition 
 alone, those Doctrines or tenets which constitute th© 
 principal ground of diiferpnce between them and the Ro- 
 mish church. But according to the fair or just accepta-* 
 tion of the equivocal term ' Tradition,' as stated in the 
 Catechism, the Presbytery must disown any and every 
 tenet, or principle, founded on such uncertain authority. 
 That they and the St. Mary's editors of a Protestant Ca- 
 techism, do not alike understand the authority^ of Scrip- 
 ture, either analogically ; or literally as expressed, is rea* 
 dily allowed. The Presbytery and they, it is presumed, 
 have also very different opinions respecting the canon of 
 Scripture. For it's < canonicity,' as the St. Mary's The- 
 
24 
 
 ologists, learnedly express it, * The Presbytery look not 
 either to Trent, or to Constance ; to Carthage, or to Rome ; 
 but to an authority, infinitely, superior to Popes, or Pa- 
 triarchs, Synods, or Councils. That those who arrogate 
 to themselves the name of < Catholic,' seem to know so 
 little of this authority ; and also less of this ' canonicity* 
 of Scripture than that which is merely human. Tradition- 
 ary, and unwritten, the Presbytery, as well as all the re- 
 formed Churches, have much reason to regret. 
 
 The luTmnous, Syllogistic conclusion they form on 
 this important part of their vindication, is worthy of the 
 ^ause. The fallacious weapon of the schoolmen of the 
 dark ages, is the best that could be devised, on an argu- 
 ment« whose tendency is to reduce God to a level with 
 sinful, erring man ; or which is the same thing, the word 
 of Divine Truth, to a level with the vain Traditions of 
 those who, presumptuously seek to cover their errors 
 with the illegitimate robe of infallibility. 
 
 It is the rich and happy privilege of those Christians 
 whom God hath enabled to disentangle themselves, for- 
 ever, from the Monkish and Jesuitical mode of discern- 
 ing Truth, by twisted and illogical Syllogisms, to under- 
 stand, and to read for themselves. The Spirit of God, ac- 
 companying his Holy word, beareth witness to their hearts 
 and Consciences for its Truth, and exhibits the vanity 
 and presumption of all " Tradition, were/e/ hiunan^ when 
 put in competition with that which is Divine ; and of di- 
 vine efficacy, on the lives and conduct of men. " To the 
 Law and to the Testimony" and to these only do they ap- 
 peal; and renounce all confidence in any other standard.' 
 Far from, servilely, submitting to the impious prohibition 
 of not reading and judging for themselves, in matters of 
 Faith and Conscience, they are, with the Divine Blessing, 
 enabled to attain a full view of that pure and Holy system 
 of Truth and Righteousness, inctiicated in the Bjble. 
 
25 
 
 Comrrianded by the voice of Heaven to read and search 
 the Scriptures, for the foundation of their Faith, they 
 view, as blasphemous, the proud prohibitions of those 
 "vvho forbid the exercise of this blessed privilege. Hence 
 the principles and the precepts of the Gospel are habitu- 
 ally impressed upon their minds ; they read, and they 
 meditate on, the word of God ; and receive and rest up- 
 on it alone, and its blessed promises, for their guide to 
 Salvation. They consider Him who would seek to rob 
 them of this invaluable privilege, as a more impious and 
 tyrannical despot, than they would that Ruler, or Govern- 
 ment, that would refuse them the use of the Charter or 
 Constitution of their civil rights. They know that a per- 
 fect God would not reveal to them a blmd or imperfect 
 Guide ; they know, and they believe, that He would not 
 bequeath to them a Testament^ sealed with the blood of 
 the Saviour> to which the pride, or the presumption of 
 sinful erring man, could annex any codicil, of equal au- 
 thority. 
 
 That such a codicil, tlie Church ofltome has presum- 
 ed to form, they hesitate not boldly to acknowledge and 
 vindicate. And if we examine this traditionary codicil; 
 the sera of its origin ; together with its prolific increase, 
 •we shall be the better enabled to judge of the consequen- 
 ces of any Church assuming such unwarrantable autho- 
 rity — And also with what consistency they charge Pro- 
 testantism with being so productive of sects, schismsj 
 and variety of denominations. 
 
 The learned Spanheim* enumerates the following as 
 the principal Traditions introduced by the Church of 
 Rome after the third Century ; and against whicli St. Au- 
 gustine himself complains in his letter to Januarius.* 
 
 1. The worship of Images and Reliques, 
 
 * See Spanh. Hist. Saec. quint, pag : 463. 
 
26 
 
 2. The adoration of St. Mary. 
 
 3. The invocation of the Saints. 
 
 4. Purgatory. 
 
 5. Papal indulgence to commit sin.' 
 
 6. Auricular confession and Absolution^ 
 
 7. Corpus Christi, or Transubstantiation. 
 
 8. The propitiatory sacrifice of < Missa, or Mass. 
 
 9. Adoration of Corpus Christi. 
 
 10. Processions for that purpose. 
 
 11. Missae Solitariae. 
 
 12. Withholding the Cup from the Laity, 
 
 13. Infallibility of the Pope ; of Councils ; and of the 
 Church, £cc. 
 
 Under the term, " Traditions,*' may be comprehend- 
 ed all the Tenets, Symbols, Ceremonies, forms and ob- 
 servances, unsanctioned by the word of God, recognised 
 or sanc^zo;z«/ by the Council of Trent;* and for the non- 
 observance of which all delinquents were to be pronounc- 
 ed accursed ; and driven from the peal of Holy Mother 
 Church. 
 
 "When the unprejudiced Reader considers that such 
 were the Traditions^ alluded to in the manufacture of a 
 Protestant Catechism, and their own vindication goes to 
 acknowledge this much ,; he may then be enabled to de- 
 termme who they are who have wantonly presumed to 
 ■<' bear false witness against their A''eig\\bour,** 
 
 Indeed we may observe, finally, upon this part of the 
 subject, that it is with these vindicators, as it was with 
 the Jews of Old, Avho in our Saviour's time, asked Him, 
 « Why walk not your Disciples according to the Tradi- 
 
 * The history of the Council of Trent alone, in the diversity of 
 opinion that there existed amotig the Romish Doctors ; together 
 with the different interests, psssions and prejudices, which made 
 their appearance on every subject of discussion, afford a curious 
 iuundaiioM on which to found the proud structure of Infali.ibi- 
 i.ity. 
 
27 
 
 tion of the Elders ?" " And he said unlo them, full 
 well ye reject the commandment of God, that ye may 
 keep your own Tradition^ And St. Paul, whom we 
 Protestants find no cause to honour less thai> St. Peter, 
 seems to have had a perfect foresight of what would take 
 place among some professing to be CJiristiaus, with re- 
 spect to vain traditions^ when he said, " Beware lest any 
 man spoil you through vain deceit, after the Traditions 
 of men, and not after Christ." 
 
 There is yet another instance oithc honesty \\\\h which 
 the Protestant Catechism was digested by its advocates, 
 particularly, at the 60th page chapt. 5th, where it is in- 
 culcated that Christ, after his exaltation, still continues 
 to offer up, in intei cession for us, the .sacrifice of " that 
 same body" which was suspended on the cross.* This is 
 Tradition with a witness ! And is introduced, as is pro- 
 bable, to justify the Missa, Mass, or continued Symbolic 
 Sacrifice or offering up of Christ, in direct opposition to 
 what we are instructed by the ApostlC) " That he was 
 once offered up for all.** 
 
 But, whatever ground the Presbytery might have had 
 for dissatisfaction with the Catechism on account of this, 
 as well as the other Traditionary tenets, insidiously in- 
 troduce dy why come forward to the public with their in- 
 vectives, long after the Catechism, in question, had been 
 
 " • Int. Christus in Coelo nonne Ecelsiam Juvat I 
 
 Resp. Etiam, per pastores et sacei'dotes regit. 
 
 Int. Nonne ipse Sacerdos ^ 
 
 Resp. Summus ipse Pontifex qui pro nobis intercedlt. 
 
 Int. Quod Sacrificiuin offert ? 
 
 Resp. Idem quod in Cruce obtulit. 
 
 TRANSLATE!}. 
 Q; Does not Christ in Heaven aid the Church ? 
 A. Yes, he governs it by Pastors and Priests. 
 Q. Is not he a Priest himself? 
 
 R. Certainly. He is that great Pontiff who intercedes for ns 
 Q. What sacrifice does he ofier I 
 K. The same that he ojercd on the Croas.** 
 
?8 
 
 suspended, by the peaceable^ Un designing Faculty ot 
 St. Mahy ? 
 
 To this verv imposing apology it is replied, how were 
 the Presbytery to know that it was suspended ? 
 
 The fact is, that they did not know. But was it not 
 sufficient for them to know, and that by the testimony of 
 several members of tlieir own body,* that the arts prac- 
 tised at St. Mary's, had made, and were still likely to make 
 an impression, the most subversive of their rejigious 
 Faith, on the minds of the Youth, of their connection at 
 that Seminary ? 
 
 Did the vindicators of St. Mary's, &c. publicly advise 
 the community of their having become conscious of the 
 inroad they had made on the Faith, and the privileges of 
 th^ir neighbours ? Did ' they pretend to call in the re- 
 gaining ^pies of the obnoxious Catechism? When the 
 fjirculation of a forgery pf any kind has taken place, and 
 the culprits have byBen detected, have not the public a 
 right to expect that the imposition should be arrested. — ■ 
 And whatever n;ight have been the designs of its author 
 or authors, that their endeavours to recall it, should be a^ 
 zealous, as they had formerly been for its circulation ? 
 
 But what exertions have they made for this purpose ; 
 bearing as it still does, the name of a Protestant Cate- 
 chism ? It was only the other day that a copy of it was 
 purchased at the Book-Seller's, under the designation of 
 ^' The Protestant Efiiscopal Catechism of the Abbe 
 Fleury^'i I have no idea that the ^' Watchmen'' of that 
 Church recognise that Catechism as theirs ; or that they 
 
 * One member of the Presbytery submitted an account of his 
 beinp solici»e(l by one of hist ongregation to converse with his son 
 on the subject <;f his havi-ijr applied lo him for leave to become 
 & Cuthohn. — And another member stated that a Boy of twelve 
 years of age who had been sit St. Miiry's, for some considerable 
 time, had on ej^amining liim on Fleury's Catechism, entered 
 warmly into the defence of th# authority of Tradition. 
 
29 
 
 sanction it by their authority ; but such ]k the fkct ; 
 which at least serves to shew, that it 3till continues to be 
 an imposition on Protestants ; and consequently that it is 
 the duty of all who profess any regard for their religious 
 Faith, as well as tlic Presbytery, to unmaek the Impos- 
 ture. 
 
 The Presbytery meet but twice in the year. The sub- 
 ject we have reason to believe was introduced to them, 
 previous to the suspension of the Catechism. It was, 
 however, postponed from one session to another; or 
 from year to year ; until they learned that other arts, still 
 more imposing on the youthful sense and mind, had been 
 introduced into that Seminary, especially by the idola- 
 trous procession of " Corpus Christi.*''^ 
 
 * It had been well if the enlightened Faculty of St. Mary'# 
 who are such admirers of the Fine Arts— and the field aflorded 
 to them in such processions, had submitted a description of some 
 of them in any of those countries where they are exhibited in all 
 their glory. An EnpUsh gentleman, traveUing through Spain ia 
 3804, in a lately published volume, gives one that could not fail 
 to make all tasteless, dull Presbyterians, and other Portestants, 
 wonderful admirers of the Fine Arts. He informs us that at Ma- 
 drid in the front of the procession, on '^ Corpus Christi Day — 
 were several machines or Triumphal Cars, each drawn by four 
 fine Mules, which contained figures or representations of curious 
 workmanship. The 1st. That of the Trinity, and of Adam and 
 Eve expelled from Paradise. The 2d. The Holy Virgin— The 
 3d. Faith— The 4th St. Vincent— The 5th St. Michael, and the 
 6th the Devil! Each of these contained groups of dancing boys,8tc. 
 — only that of his Satanic majesty had a different accompaniment 
 — which delicacy forbids us to mention. All the Saints on that 
 day, were mustered from the different Parish Churches in Ma- 
 drid— Most of them arrayed in very tawdry apparel— Next all the 
 Inhabitants of the Convents— then the Monks of Holy Trinity ia 
 Soutans ; black Hoods, &c. Then the Capuchins in brown— The 
 Carmelites brow.i and white cloaks— Benedictines in blnck — Fri- 
 ars of St. Francis in black — Franciscans in grey, some in blue — 
 Canons of St. Augustine black— St. Dominicans in white with 
 black cloaks — and all these carrying their respective Saints ; and 
 chaunting as they walked. The four Evangelists were in masque- 
 rude ! — They could not observe, owing to the quickness of their*- 
 march, all the emblems or devices in which they had decked the 
 Evangelists— only that St. Luke had got on a Bull's head ! The 
 HOST, or '* Corpus Christi," was placed under a rich canopy of 
 Gold, in a large Gothic frame of Qold, surrounded by a blaze of 
 
30 
 
 Whatever these vindicators may think, or say, or write, 
 respecting the interference of the Presbytery, under 
 these circumstances ; or however repugnant it may have 
 been to the very liberal feelings or opinions of " Semi? 
 Protestants" half-way Presbyterians, and of some with, 
 whom all religion is, merely " Bagatelle ;'* yet, whoever 
 has heard the Solemnity of an Ordination vow, would be 
 convinced that for the Presbytery to have silently^ pass- 
 ed over such means of corrupting the Religious princi- 
 ples of the youth, under their Pastoral care ; would have 
 been a base dereliction ot duty, for which they could 
 plead no excuse at the bar of their own consciences ; at 
 that of the Church with which they are connected ; or 
 at that of their Maker and their Judge. 
 
 Having now, as concisely, as possible, exhibited on 
 what ground the Presbytery was not only justifiable in 
 the letter or address which tl^ey submitted to those un* 
 
 candles ; the four Senior Canons of the (;athedral ;— The Mitre 
 on a Crimson Cushion';— The Arch-bishop walking bare headed, 
 with his Crozier in his hand; Gentlemen of the Arch Bishop car- 
 rying his red velvet chair of State— Nobles of the city — The Go- 
 vernor and Generaliwith candles. The Procession concluded with a 
 detachment of Soldiers ; and on the entrance of the Host into the 
 Cathedral, there was a discharge of Artillery. The sight was 
 grand beyond description— The Cathedral was lighted up in the 
 richest and most fanciful manner — The Gotliic Lanthorn had a 
 particularly beautiful effect— And the high Altar, ejitirfly Silver, 
 blazed with innumerable candles. The author concluc)e.s the ac- 
 count of whichjthis is but an imperfect sketch, by observing that 
 on his entering the Cathedral there was a loud and noisy Chorus 
 of singing, accompanied with organs, fiddles, &c. And that when 
 the confusion of tongues and sounds had finished, the Arch-Bi- 
 shop ate the object of Adoration— The '* Car/:us Christi,** hav- 
 ing previously elevated it before the people. He was surround- 
 ed by Tapers, Incense and Priests, in glittering robes, and seeni- 
 ed actually enveloped in a flood of lights. He then resumed his 
 Mitre, gave the Benediction and concluded the most pompous 
 and splendid scene the traveller had ever beheld. What a source 
 of pious reflection must not such a procession afford the humble 
 admirer of the example of the meek and lowly Jesus ! What a 
 pity we could not have such scenes and processions ? St. Mary's 
 vindicators may well say, that it is only at Rome and Naples— 
 St Madrid, or Lisbon ; that the Gospel has produced such glorious, 
 such splendid, such luminous effects ! ! 
 
31 
 
 der their Pastoral charge and to the public ; but that, in 
 consistency with their solemn duty, they could not have 
 declined some public exposure of so manifest an en- 
 croachment on the sphere of their ministerial office, in 
 the Religious instruction of iheir Youth ; any farther pro- 
 secution of the subject, in the way of controversy, would 
 be dispensed with, had not these infallible men preced- 
 ed to impugn the fundamental principles of the Protes- 
 tant, I might say, the Christian Faith ; and to insinuate 
 that all its Doctrines and Tenets, and Creeds, and sys- 
 tems are only so many heresies, because unsanctioned by 
 their infallible Church ! Not content with the pitiful 
 pretext with which they seek to cover their insidiousness 
 with respect to the Catechism, they embrace the occa- 
 sion for trumpeting forth their fie culiar claims to exclu- 
 sive Catholicism j Literary patronage j Ecclesiastical 
 pre-eminence ; and primaeval and Apostolic authority I I 
 
 Previous to a very pompous display of pretension to 
 this high rank, over all their heretical neighbors, they 
 attempt to vindicate their annual procession for the Ado- 
 ration of Corpus Christi ; or as it is sometimes designa- 
 ted, the elevation of the Hostia or Host. However the 
 Presbytery might pity such delusion, they had no design 
 ©f ari-aigning their Religious rights or privileges, but in 
 as far as that idolatrous procession might endanger the 
 corruption of those whom it is their solemn duty to pre- 
 serve from error and imposture, by the most effectual 
 means in their power. 
 
 The influence which all Preceptors are kno\vn to have, 
 and to exercise over the minds of those whom they in- 
 struct ; the deference and respect which youth generally 
 pay, or ought to pay toall proper and well accredited in- 
 structors, could not fail to convey the impression, that at 
 St. Mary's College such a procession must have, a strongs 
 tendency to lead the youth aside from their own Religi- 
 
32 
 
 bus principles. It can form no ground for removing this 
 apprehension, to affirm that the Protestant youth have 
 not been invited, nor urged to join in the Procession. — ' 
 They know that their instructors will be pleased at theii* 
 doing so ; and this, together with the natural Levity of 
 their own mind«, and their attachment to ostentatious 
 parade ; it is presumed, must generally prompt them to 
 ^ falling without much invitation. The Rev. Faculty of 
 St. Mary, may sneer at this apprehension ; and so may 
 those also among Protestants, whose Religion consists 
 more in show, than in substance or in spirit. But to 
 Christians whose Faith should teach them to look on such 
 Processions, as Moses did on the molten calf in the wil- 
 derness^, and even under circumstances of much more 
 aggravated and inexcusable Idolatry, these very liberal 
 gentlemen must allow, that they.may have afforded some 
 ground of dissatisfaction to such parents as confided 
 their sons to their instruction, under the impression, 
 that no allurement nor temptation should be resorted to, 
 that might seduce them from their own Religious prin- 
 ciples. And we may be well assured that it was under 
 this impression that their State -Legislature gave the Col- 
 lege a Charter, and the right of conferring degrees. 
 
 May we not then ask, why is it that when thus, liber-* 
 ally, supported by Protestant patronage ; and with so 
 many motives for moderation, they go farther in blazon- 
 ing forth what is most in opposition to Protestantism, 
 tiian any Ecclesiastic of that Church ever previously at- 
 tempted in these states ? Or, why is it that they assume 
 a more influential, imposing and exclusive sphere of Mo- 
 ther-Church prerogative, than she ever before aimed at, 
 even in Maryland ? The answer is obvious. Because 
 they boast in being the sons of St. Dominick ; the most 
 furious, intolerant, and zealous sect under the influence 
 of his monarchial Holiness; and the founders of the' 
 Inquisition. 
 
If, therefore, they manifest all this extraoixlinary zeal ; 
 Ihis devotional warmth, encreased and encrcasing, all this 
 energy, industry, fidelity, and rigid perseverance in the 
 maintenance of their own Traditionary Tenets; with 
 the most marked and pointed disrespect for the opinions* 
 or the Doctrines of their protestant neighbours, why so 
 indignant at the Presbytery for discovering some little 
 zeal, also, for holding fast " the profession of their 
 Faith ?'* It must be acknowledged ; and that to our 
 shame, that far, very far indeed, as these men are remov- 
 ed from their " Jlma Mater ;" and their pontifical So- 
 vereign j yet in zeal for proselytism, inflexible ad- 
 herence to their Creed, such as it is, and also in a bold 
 and explicit vindication of what they profess, they have 
 few competitors. Neither consideration of individual in- 
 terest ; local prejudice ; social sentiment ; nor any other 
 time-serving policy, appears to have any weight with 
 them ; wdiiie unaccountable as it may seem, with some 
 who profess Protestantism, there is no toleration for any 
 zeal in other denominations. Such seem to think that 
 Religious fervour or interest, is a Popish tenet ; a spirit, 
 %vhatever be the cause, that none but the Priests of that 
 Church ought to exercise, even in d^nce of Truth and 
 Righteousness J 
 
 But to those conversant with the history of Christian-* 
 ity, it is not difficult to account for the extraordinary 
 zeal of those who are proud of acting under the com- 
 mandj either of a spiritual or a temporal monarch. Pow- 
 er and pre-eminence over all the nations of the earth, 
 the whole Catholicised Globe, have been the leading 
 springs to activity and zeal in Rome Christian, as well 
 as in Rome Pagan. There appear to be few, of the 
 present day, who seem disposed to trace the History of 
 their pursuit after Ecclesiastical power, in particular. In 
 order therefore, that those who have not time for such re- 
 searches may te enabled to take^ even a bird's eve pros- 
 
 E 
 
beet of the Rise and Progress of that Power, I shall en* 
 deavour to submit one, agreeably to tiie best Ecclesiasti- 
 cal Historians. 
 
 During the first century, the Golden age of Christi- 
 anity as to purity in principle, the Church at Rome, 
 had no superiority over the Churches at Jerusalem ; at 
 Antioch ; at Corinth ; or at Carthage and elsewhere.— 
 Neither was Peter held, in any respect, superior to the 
 other Apostles. It is true indeed that, on some occa- 
 sions, he appears to have been first mentioned by our 
 Saviour ; But we have no evidence of his having claimed, 
 or received, any rank or superiority over the other Apos- 
 tles ; or that his Apostle ship was blessed with any more 
 distinguished success than was that of St. Paul. 
 
 In this century, no Presbyter nor Bishop had more au- 
 thority than another ; neither was the title of * Bishop' 
 given to any but such as had a fixed particular charge or 
 Congregation. Peter therefore, by the *most impartial 
 Historians has been considered an Apostle : and not 
 strictly speaking? a Bishop ; the office of the former being 
 to itinerate j and that of the latter, to continue in one 
 Church— And, consequently that Peter as a Bishop, could 
 not constitute the first link in the chain of the Hierarchi- 
 cal succession at Rome.t 
 
 Nor was the term " Catholic-,''' during this or the sub- 
 •iCqucnt Century, g^iven to that of Rome, exclusively, 
 more-than to any other Church. At this period, the 
 Doctrines, forms of worship and Church government 
 
 * See CaiPpbell's Ecc. Lect. page 193. Phil. Edit. 
 
 \ Some learned Doctors, in particuUr Doctor Middleton, even 
 after a diligent examination of the Libraries at Rome, have 
 doubted whether St. Peter ever was in thai imperial city. 
 
 j ^ee Spanheim's Eccl. Hist. Cent. 1st— .Campbell's Ecc. Lect. 
 — And Pearson on the Creed, at the word "Catholic" — where 
 he proves by the testimony of both the Greek and Latin Fathers, 
 *' That the term ** Catholin," in the first age of Christianity* was 
 wsed in different senses ; but exclusively arrogated to itself by 
 no oae local Church, in particular. 
 
35 
 
 were, as we find them in the " New Testament,*' pui'Sj, 
 simple and iincorrupted by the inventions of men. They 
 were such as they had learned from their Divine Muster. 
 The absurd Heresies, and " Traditions,*' as they were 
 afterwards called, and some of which have been already 
 meiitioned, were not known even by name. Clemens at 
 Rome, and Ignatius Iraeneus and Polycarp, Sec. of the first 
 Century, would have manifested much more zeal against 
 the " Traditions, * now avowed by the advocates of St. 
 Mary's 8cc. than have the Presbytery of Baltimore. If St. 
 Mary's learned Theologists will shew us, in the genuine 
 Avorks of the above mentioned Fathers, where Missa or 
 Mass; or Purgatory; or image worship; or Corpus 
 Christi Processions, are sanctioned ; or even named, then 
 will we give up the contest. 
 
 During the greater part of the second Century, the 
 Church, I mean the Church of Christ ; but not more 
 that of Rome, than that of Antioch, Alexandria, or of 
 Carthage ; for each of those, as well as other Churches 
 had their respective Pastors or Bishops, without dream- 
 ing about hierarchical succession ;* I say, these taken 
 collectively, as the Church of Christ, wherever and how- 
 ever situated, as to local or worldly situation, continued 
 to persevere, (the aberrations of a very few excepted) in 
 the uncorrupted simplicity of the Gospel. 
 
 The title Papa or Father, and now Pope, was neither 
 given to; nor claimed by, any individual Presbyter, Bish- 
 op, or Patriarch, more than another. Cyprian, Bishop of 
 Cartilage, was styled Papa, or Pope, as well as the Bish- 
 op of Rome. And at Assemblies or Councils, for the 
 promotion of the general interests of Christianity, no Pa-< 
 pa, or Pope, of one local Church had, on that account, 
 any preference to, or presidency over another ; save 
 what was assigned him by free and independent suffrage. 
 The various persecutions to which Christians were wan- 
 
 * See Chancellor King on the primitive ag-e of the Church, as 
 to Bishops, — succession, &c. 
 
36 
 
 tbnly subjected, Surhig these twoCeiituries, together with 
 those principles of simplicity, and unambitious equality 
 which they so recently derived from their Divine foun- 
 der and Author checked, ^11 that worldly pride, and thirst 
 for rank and distinction which, soon after this, began to 
 make their appearance ; and especially at Rome, the seat 
 pf imperial pride and power. 
 
 Throughout the third Century, though many continu- 
 ed steadfast in the " Faith once received," yet the ob- 
 structions Avhich Christianity had to encounter, as well 
 from professed friends ; as from avowed enemies, and 
 persecutors, tended much to lead many astray from the 
 true principles of the Gospel of Christ. During this pe- 
 riod though the Church was more exempt from persecu- 
 tion than in the preceding ages ; yet error or Heresy, 
 both in principle and practice, began to assume a more 
 licentious scope and ascendency. Formerly, the success 
 of the Gospel, aiid the assemblies or congregations of Be.- 
 lievers were held forth, and spoken of, as the Churches,- 
 all under one equal communion upon earth, and sub- 
 ject only to their Divine Head ; their risen and ascend- 
 ed Lord. But now metropolitan pride and influence first 
 ventured to appear — The Chair — the edra^ the Jirocdray 
 and the Cathedra, began to be objects of Ambition — And, 
 consequently, to introduce all those jealousies, rivalshipsj 
 feuds and contentions, which too soon despoiled the pri- 
 iTiitive beauty and simplicity of the Gospel church. 
 
 But though these symptom^ of approaching depravity 
 began at this period, to shew themselves both in Doctrine 
 and in external rites and observances ; yet as the learn- 
 ed Spanheim informs us, the vain titles of, " Patriarch, 
 Arch-Bishop, Exarch and Eparch,** Catholic, and still 
 less of Primate, Cardinal, Sec. had yet no existence in the 
 Church of Christ.* 
 
 * ><»!;k Umen Palriaiclian m, Archf pise -rum, Exarcha- 
 rum, Epapch'*rum. CahoHconini, imo ne Primatuni quiclem mi-, 
 HUB Cufdiiiftlurn in trenuinis Sciiptorlbus liujus zevi Nomina. 
 
 Spanheim. Ecc. liijt. 
 
Indeed it must be obvious to every impartial examin- 
 er into the History of the first ages of Christianity, that, 
 there was then no exclusive assumption of Ecclesiastic 
 power or authority by any such proud dignitaries as have 
 been here mentioned. The government of the Christian 
 Church, where it continued in its purity, then owned no 
 monarchical principle. The free suffrages of the peo- 
 ple, by their representatives, were then uniformly re- 
 spected throughout the Eastern as well as the Western 
 Churches or Congregations. It is also obvious that so 
 far was the Church at Rome, from being considered, in 
 any respect, superior to that of Antioch, Alexandria, or 
 Carthage, that the Eastern Churches were considered as 
 by far the most learned and enlightened, in every thing 
 especially, that pertains to tlie knowledge of the " Truth'* 
 as exhibited in the Gospel. 
 
 With the close, however, of the third Century, termi- 
 nated any thing like general purity of Faith, either in 
 principle or in practice— And so far is it from being true 
 that the Reformation and the reading of the Scriptures, 
 have most tended to Schisms and Heresies, as St. Mary's 
 Theologists piously affirm ; that on the contrary, we find 
 these began to abound most at that aera, when the 
 Church of Christ became subjected to Temporal as well 
 as to Papal establishment.* 
 
 The Fourth Century is therefore the iEra from which 
 proceeded the most prolific source of all that which 
 throughout subsequent ages, down even to the present 
 day, overwhelmed the Christian Church with strong de- 
 lusions, lies, Legends, and Traditions, in room of the dis- 
 carded purity and simplicity of the Gospel of Truth and 
 Righteousness. 
 
 t Under Coxstantine the Great, the Union of civil 
 
 * In proof of Uiis read the account given us by all the Ecclesi^ 
 astical Historians of the Sects and Errors, which arose in every 
 sjcceedinf]^ Century, 
 
 t See Ciinpbeirs Lect. p^ge S4th Phila, Edltioiv 
 
38 
 
 and Religious Power, in one monstrous /lead, introduced ; 
 and still maintains, wherever it exists, whether you caH 
 it Papistical or Protestant, that which has been, and from 
 its illegitimate nature, ever must be, more destructive 
 to the Church of Christ, and to all civil as well as religi- 
 ous liberty, than all the Bloody persecutions to which 
 the faithful liave been subjeeted either by Pagan, or by 
 Christian Despots. 
 
 It is true that the dreadful and ruinous effects of this 
 monstrous " Man. of Sin," the Union of Church and State, 
 obtained not its full existence and operation all a,t once. 
 The His.tory of its Rise and Encrease, would fill a vo- 
 lume ; and to those inclined to read such a volume, we 
 urould recommend the Ecclesiastical Lectures of the ce- 
 lebrated Author of « The Philosophy of Rhetoric," Ev- 
 er since the aera of that tyrannical union, wherever it hath 
 bee-n established, whether by Papal, regal, or imperial 
 |ure&umption>it liath trampled on all rig4its, sacred and 
 civil ; and hath engendered such a brood of Impostures, 
 Inventions, and Deceits for the enhancement of Ecclesi- 
 al power, pride and pre-eminenoe, that tlie worship of 
 tiie Hindoo exhibits an idolatry not much more irrati- 
 onal or even antiscriptural, than that of some who call 
 themselves Christians. 
 
 It was not until the fourth Century that the ambition 
 of the Church at Rome, was enabkd to rise to full supre- 
 jttacy over many of the other siat-er Churches. Flatter- 
 ed with having at length, an Emperor who had embrac- 
 ed Christianity, Adulation became reciprocally zealous 
 between him and the Clergy. Pomp of ceremony,, with all 
 the parade of Royal and I'mpei'ial distinction, to please the 
 eye, and delight the car of eartldy majesty, must no\y 
 characterise that Religion whose Divina spirit, and most 
 distinguished features were humility and condescension" 
 Perfumed Oil and Incense ; Painting and Statuary, gau- 
 dy vestments, caps and mitres, little differing even in ap- 
 
f)earance, from the Pagan decorations, and the tyranny 
 of the first of the Caesars, must now constitute the cere- 
 monial rite and pontifical Garb of a Christian Evangelist, 
 under the proud auspices of an Emperor, whom they al- 
 so made head of the Church. 
 
 What ii it that a combination of such power would not 
 effect when the object was that of tyrannismg over the 
 whole world, both civilly and Religiously ? A faithful 
 History of the fourth Century shews us, indeed^ the foun- 
 dation of the Babel-Structure of Romish Heresy ; yet the 
 usurper had not yet exercised to half its extent, the cor** 
 rupting influence that was, from time to time, introduced 
 throughout the dark ages, from tlie fourth to the six- 
 teenth Century. 
 
 During a considerable epoch, the Holy Father who had 
 swallowed up all other Holy Fathers, was respectful to 
 the Emperors ; and if at any time an attempt was made 
 to counteract or overawe the secular power, it was under 
 the pretext of the Sacred superiority of the Church. But 
 in process of time, even this pretence would have been 
 a mark of too much Humility in a sovereign Pontiff; and 
 the Holy Father had not only the presumption of being 
 styled the " Vicegerent of the Son of God,*' but also of 
 claiming t^iat which Christ himselfnever claimed, the pre- 
 rogative of setting his foot on the neck of any earthly Po- 
 tentate, who dared to gainsay his Holy will and pontifical 
 pleasure I That the nations of the European world, 
 dark and ignorant as it then was, should have so long sunk 
 under such abominable, abject and impious slavery, is at 
 this day scarcely credible — and more especially when the 
 lives and profligate and vicious characters of many of 
 these " Holy Fathers'' are taken into view. No honest, 
 impartial man acquainted with History, can deny these 
 Facts. And if so, are they environed with such a robe 
 of inviolable sanctity, that we should be averse to hold 
 them out as a Beacon, not only to the present ; but to all 
 
40 
 
 succeeding ages, especklly ^vheIl any Religious light we 
 are blessed with, seems in danger of being invaded by 
 those emanating from the same presumptuous Viceger- 
 ency?* 
 
 We are sensible that the enlightened in many countries^ 
 even where Papal authority still prevails, have acknow- 
 ledged ; and do now acknowledge, the profligacy and the 
 inconsistency of many of those who have filled the Pon- 
 tifical chair. We know also that many Kings and Po- 
 tentates, and even Bishops subjected to their authority, 
 have questioned their infallibility ; and have often oblig- 
 ed them to own their wickedness and their usurpations. 
 Yet the idol who assumes the place and prerogative of 
 Christ stiil prevails ; and as St. Mary's prophetical The- 
 plogists inform us, will continue to prevail and that unto 
 the end. Indeed they may well venture this prediction, 
 wheii even those who profess being of the reformed 
 Churches, seem to think that the advocates of his Holi- 
 ness alone ought to have any Religious zeal ; and con- 
 sider it illiberal or indelicate to gainsay their insidious 
 influence and encroachments. 
 
 It is boasted by the vindicators of St. Mary*s College, 
 
 &c. that their uniformity under one head, exhibits a claim 
 
 to superiority over the reformed Churches; who are split 
 
 into so many sects and divisions, as they insinuate, from 
 
 their being encouraged to read the Scriptures of Truth 1 
 
 But nothing can be more fallacious or incorrect. 1 1 is an 
 
 insult off*ered to the perfections of God, of which his word 
 
 is the transcript, to suppose that it, and not the corrupt 
 
 and weak and benighted passions and understandings of 
 
 men, did not produce those diff*erent shades of Religious 
 
 opinion^ , ^ 
 
 * Should it be supposed.by any that what is here observed re- 
 specting the Roman Pontificate, is in too harsh terras ; we would 
 recommend them to one of the most accomplished scholars of the 
 present age — Doctor Campbell, in his account of Pope Gregory 
 the First. Lect. ISih page 240. Phil, Edition. 
 
4.1 
 
 The truth is, that old Mother Church Establishmehi 
 has been, and still continues to be, the most prolific source 
 of Schisms, Sects and Denominations.* To this Truth 
 let the impartial history of Church tyranny bear witness, 
 as well under Protestant as Papal establishment. There 
 is however, no age of the Church in which Heresies and 
 Schisms did not abound — and therefore there is no can- 
 dour or truth in the insinuation, that these owe their ori- 
 gin to the reformation. Throughout the whole History 
 of tlie Romish Church, we often find the Councils against 
 the Popes, and the Popes against the Councils , — That 
 not seldom did the Pope make a compliment of his opi- 
 nion and his principles to the humour of the secular pow- 
 er ; and on the other hand, as often opposed it, merely 
 through the wantonness, of exhibiting his own haughty su- 
 premacy. The disputes, altercations, and controversies 
 that existed in most of their consistories and councils, 
 shew us on what ground, they can with truth, lay claim 
 to an exemption from schisms, feuds and divisions more 
 than tlie Reformed Churches. Indeed, so far is there 
 from being any truth in that arrogant assumption, that 
 their imperious and unyielding disputes with the Greek 
 Papas, or Patriarchs, produced the greatest Schism that 
 ever rent the Christian Church ; and in all probability, 
 tended much to the introduction and success of the Re» 
 iigion of Mahomet. 
 
 It is true that their despotical engine, infallibility, 
 whether deposited in a Pope,aCouncil,t or in the Church? 
 
 * The more they iriedto force uniformity, says an eminent wri- 
 ter, the faster Hereticl<s mukipUed — At a Covindl held at Con- 
 stantinople in the 7th Century, they had to unathemaiise not less 
 than thirty nine different sects. 
 
 See Robinson's Ecc. Tracts. 
 
 t At the Council of Constance, called hy some, the Senate of 
 Europe, there were present the Emp'-ror Si^ismnnfi, a crowd of 
 Prelates, 98 great vassals of the Empire, 4 Electors, 2 Dukes, 
 27 Ambassadors from the different C iirts in Europ; ; Secreta- 
 ries and Clerks without number — 1600 Ba: bers. 800 Tavern kee- 
 pers , 505 Musicians ; 1500 ^trump^ts, aid 346 P' y;- ttjxs and 
 Jugglers — And all this for the hoiy purpose of committing to the 
 
 F 
 
42 
 
 linder an Ecclesiastical Monarch, to whom all own hom- 
 age and fealty, serves to keep up a kind of Ecclesial uni- 
 formity of empire and spiritual influence over the minds 
 of all m every part of the world, disposed to bow before 
 its Imperial shrine. But it is well known that all its wor« 
 shippers, do not, uniformly, think alike more than Pro- 
 testant Reformers ; even with respect to their own pe- 
 culiar tenets. And when to this consideration, we add 
 that of their various monastic orders, male and female- 
 Jesuits, Jansenists, Benedictines ; Dominicans, Francis- 
 cans, Cistercians, Carthusians, Carmelites and Mendi- 
 cants, Sec. 8cc. What comes of their so much boasted of 
 superiority over the reformed Churches, even in this re- 
 spect ? 
 
 Besides, we question even the uniformity of their prac- 
 tice, in all parts of the world alike, where their Religion 
 is professed. Penance, confessions, and Indulgences 
 &c. it is certain, assume a very different aspect in this 
 land of civil and Religious Liberty, from what they do in 
 countries where the people are more enslaved ; and in 
 the habit of groaning under civil as well as Religious 
 bondage and oppression ; and are consequently, better 
 fitted forbearing with the slavish penances of the Church. 
 
 Has any person, in these states ever seen poor wretch- 
 ed penitentials, such at least, as to outward appearance, 
 on their knees, moving along in troops, in that posture, 
 and doing penance over sand and gravel, until the blood 
 from their knees would sometimes mark their path ?— . 
 But if all this would tend to purify the soul, it might be 
 well enough ; the fact, however, is that whatever the opi- 
 nion of the Church may be, these wretched slaves are 
 ltd to suppose, that by these penances, or sufferings, they 
 have atoned for the past ; and that whatever tresspasses 
 
 flames two poor men, John Huss and Jerome of Prague, for speak- 
 ing and preaching agreeably to their consciences, in opposition to 
 ?,he Pope ! ! 
 See Robinson's Tracts, and M'CuUoch's Refutation- 
 
43 
 
 may occur afterwarcis, they can atone for them all in the 
 same way. Hence it is no uncommon thing to observe 
 them previous to the lapse of one day after this misera- 
 ble laceration of the body, returning, as, " tlie Uog to 
 his vomit," to their former vicious habits. 
 
 Such scenes however, are not to be exhibited in this 
 country. The knees of freemen are not so pliable. Uni* 
 formity of system is here obliged to yield a little, and a 
 Catholic Freeman of the United States, whateter be his 
 vices, gets easier off than the poor Catholic of Ireland, of 
 Portugal, or of Spain. " Thrice happy civil Freedom I 
 «' Even superstitious Imposture, and the Despots who 
 ** exercise it ; are obliged to yield and pay some homage 
 " to thy hallowed sway."* 
 
 The History of the Romish Church, since the days of 
 Constantino, in as far as its Ecclesial Government is con- 
 cerned, through a long succession of ages, exhibits only 
 a continued series of tyranny and usurpation. Its Ad- 
 vocates pretend, that their great apostolic head claims 
 the right of Divinely directed succession from St. Pe- 
 ter ; and yet Seventy Cardinals meet, and sit in conclave 
 to elect him ; and have often to ballot several times be- 
 fore the Holy Ghost, directs them to the right Heir If 
 Nay, it has even happened, that although they boast of 
 this Divinely infallible direction to the proper object of 
 their choice, that they have been so divided, as to have 
 
 * Of late years there hath been an encreased and encreasing 
 feelingof humanity throughout the enlightened parts of the Chiis- 
 tian world, in behalf of those of the human race who are held in 
 unjust and perpetual slavery. This tiispositiom has much melior- 
 ated the condition of those held in such bondage — but there is a 
 Spiritual bondage, a yoke of superstitious slavery, very different 
 from the dictates or the duties of true Religion; under which 
 thousands and tens of thousands groan without -exciting much 
 sympathy or regard ! 
 
 t Doct. Campbell informs us that in electing the Popes, they 
 give their votes by ballot. And if upon scrutiny, no one of the Can- 
 didates has two thirds of the votes, the balloting must, after a 
 stated interval, be repeated. And this continues, if they should 
 remain shut up for years, till oqs attains the superiority. 
 
44 
 
 two or three Popes at the same time ; each of these 
 boasting himself, the true and legitimate successor of St. 
 peter I 
 
 The pomp, splendor and imperial ceremony where- 
 with that spiritual sovereign is introduced to his high 
 office, forms a curious contrast with the humility, and 
 condescension of the Son of God, whom he, iinfiiously^ 
 presumes to represent. Instead of forming a pattern or 
 example of his blessed, meek, and lowly conduct upon 
 earth, it exhibits the most detestable pride and arrogance, 
 of which even regal pomp and Despotism are capable.* 
 
 Did all this art'ogance and pride consist in mere exter- 
 nal shew and ostentation, it might have been happy for 
 the Christian world. But when along with this we view 
 the servile spint, slavish principles, and abject degrada- 
 tion to vv'hich that presumptuous combination of civil and 
 Religious despotism had reduced the fairest portion of 
 the civilised world ; it is no exaggeration of the Truth 
 to say, that the lineal succession of no race of regal ty- 
 rants in Europe, exhibits a more abhorrent picture of op- 
 pression, blood-stiiined cruelty and ambition, than is th.at 
 of these vicegerents of Christ, through the long Histo- 
 ry of fifteen Centuries. If " t^iderot," who they say 
 
 *Tlie s.^me excellent :mthor h;.s priven us a long- detail of the 
 Consecration and Coronation of tlie Pope from Cardinal Rasponi's 
 Book on tliat subjec;t and Lenfuiiit's History ofthe Council of Con- 
 stance — which concludes thus. On leaving- t!ie Church, ** The 
 Pope mounted his white Horse, preceded by three led white Her- 
 ses with Red Caparisons— rcxt followed the infeiior Cltrgy on 
 tool— then the abbots, Bishops and Arch-Bishops and Cardinals 
 on Horseback. The Emperor on foot, walking- ia "the dirt, held 
 tl'.e rrins ofthe P pe's bridle, on the right hand— the Elector of 
 I?-adenburgh, on the left. "~ How far fvomht'in^ alamode Napo- 
 leon I 
 
 t Diderot and V. Knox and S, Johnson are introduced rs the 
 liber, d Advocat-s of pompous processions and ostentatious forms 
 in Rtlij:ion, We :ill know that men can be learned snd great and 
 illustrious in some respects ; and old wonnen in others. When 
 we see such writers as V. Knox and Poet. Johnson advocating 
 three-tailed wigs, and formal cos umes, in order to impress even 
 the liumblest of an enli^^htened !\ation with ReUgious or Moral 
 sentiments, can there be a more evident proof of the truth of this 
 observation ? 
 
45 
 
 was so fond of painting the pompous processions and os- 
 tentatious parade of these spiritual majesties, had em- 
 ployed his pencil on those scenes of bloodshed and in- 
 humanity which they not seldom occasioned, It might 
 have afforded equal scope to his genius ; and have said 
 much more for his heart, in the cause of enslaved and de- 
 graded humanity and Religion. 
 
 When the Pontifical Idol of the enslaved Christian 
 world had established his empire over the Western na- 
 tions ; and had brought Emperors, Kings, Potentates 
 and Princes to kiss his toes or his feet, what despotical 
 usages, Doctrines, and Ceremonies, did he not introduce 
 and impose on the dark^nd uninstructed minds of men ? 
 Absolutions, Penances, and Indulgences ! Yes — Indul- 
 gences for the commission of crimes, the most disgrace- 
 ful to humanity, were bought and sold, like any other spe- 
 cies of traffic ; and became one of the mostlucrative sour- 
 ces of papal revenue ! Archbishop Seeker informs us, 
 that he had in his possession, one of those indulgences 
 obtained for a little money at the Pontiff's office in Rome, 
 which was to be effectual for two or three generations ! 
 A pontifical warrant for the forgiveness of sins, before 
 the persons who were to commit them were in existence, 
 or a sort of family-diploma for transgressing the laws of 
 God !* 
 
 It need scarcely be observed that this horrid ; this blas- 
 phemous traffic, the enormity of which no language can 
 depict, occasioned the Lutheran Reformation ; and, at 
 length, tended to open the long benighted eyes of enslav- 
 ed humanity. We trust, that in the present enlightened 
 age, there are very many, even of that Church, who would 
 disavow such a Doctrine ; yet there can be no illiberali- 
 ty in its introduction here, since we find that St. Mnry's 
 vindicators hesitate not to decry the consequences of 
 that ever fkemorable reformation. 
 
 * See Archbishop Seeker's Sermons. 
 
4i5 
 
 But should it be replied, that the sovereign pontiff of 
 the present day, is veiy different, both in character, and 
 in his administration, from those who, presided over the 
 Church at, or previous to the reformation ; and there- 
 fore, that all censure on what is past, or animadversion 
 on the present state of doctrine and discipline in that 
 Church are illiberal, unnecessary, and inapplicable to tho 
 present times.^ — It is presumed that the vindicators 
 themselves would not admit tlie truth of this apology — . 
 We believe tliey would not assent to any dereliction of 
 any Doctrines or Traditions avowed even in the dai'kest 
 days. The uncontrolled p.onver of the Pontiff they still 
 advocate ; and were they candid, would acknowledge that 
 they would wish to see him restored to all the temporal 
 tyranny that any of his predecessors ever exercised over 
 any of the Princes, or nations of Europe — And though 
 they now avow themselves to be Republican citizens of 
 the United States, it is presumed, would have no objec- 
 tion to see our Chief magistrate kissing his Holiness's> 
 great toe. 
 
 The present Emperor of the French is not more op- 
 posed to the temporal prerogatives of the Holy Father, 
 or Papa, than were Several of the preceding monarchs— . 
 The European world is now more emancipated than for- 
 merly from the pontifical despotism of Rome, and this 
 consequently, has hitherto given success to Napoleon's 
 policy as to that power. 
 
 But this is no new policy even in France — witness the 
 bold and zealous opposition to that despotism given by 
 the bishop of Paris, and by Ferrier tlie King's Ambassa- 
 dor, at the Council of Trent.* 
 
 * If, said Ferrier, in his speech in the Council of Trent. France 
 is not in peace, no other answer can be given than that which Je- 
 hu gave to Jorara, " what peace can there be so long as" — Here 
 he stopped — and after pausing a little, added, — •' You know the 
 rest." — which according to 2d Kings IX, 22d ver"c is—" The 
 whoredoras of thy mother Jezebel, and her witchcrafts are so ma- 
 
47 
 
 Yet even in these Republican States, the Pontiff's Bi- 
 shops ; Bishops, too, who profess being Republicans, are 
 greatly incensed that their Holy Papa is restricted by Na- 
 poleon, to the offices of Religion, and the Ecclesial ser- 
 vice of their Church ! At least, should the letter which 
 lately appeared in one of our public prints, addressed by 
 them to the Titular Bishops of that Church in Ireland be 
 genuine, it must justify such an inference or conclusion.* 
 
 That letter and correspondence may serve to shew us 
 with what zeal, and to what extent his Holiness can make 
 Bishops ; even in this Republican land — and at same time 
 with what fealty, fidelity and homage they, in turn, can 
 reciprocate the favour from every quarter of tlie Globe ; 
 and thus promote his Civil as well as Sacred influence 
 over their boasted millions. Hence it is obvious that 
 they still wish to see the sovereign Pontiffrestored to all 
 his former regal honours and prerogative among the na- 
 tions ; as will as to his Sacerdotal or Pontifical. Indeed 
 their own Episcopal investiture implies the exercise of 
 
 such an union of temporal as well as Spiritual power 
 
 Otherwise, why have their Titles a designation of /oca/ 
 supremacy over other Religious Denominations ? Can 
 the exercise of any civil power, by any potentate on Eartli, 
 be more presumptuous than that of a High Priest at 
 Rome, investing any of his Clergy with a local, titular 
 supremacy over any city, state or territory, he thinks pro- 
 per, in these states ? 
 
 ny intimating in terms that could not be misunderstood by the 
 Fathers in the Council, that Mother Church's whoredoms, like 
 mother Jezebel's were the cause of the Civil Wars that then ra- 
 ged in France between the Romanists and Protestants. Coald 
 ^n Envoy of Napoleon's have been more bold and courageous ia 
 auch ft council ? 
 
 * Previous to a sight of that letter the writer of this Defence 
 could see no justifiable cause whatever, for the government of Bi i. 
 tain, insisting on having a Veto on the appointment of Irish Bish- 
 ops by the Pope. He acknowledges that he had no adequate 
 conception of the length and strength of the massy chain of Epis- 
 copal Priest-craft and Tyranny, under the influence of a spiritual 
 monarchy, that grasps at the circumference of the Globe. 
 
48 
 
 The vindicators affect to sneer at the Presbytery for 
 assuming the designation of " Bishofis^* as if it had been 
 done through pride or ostentation — and not, as it evi- 
 dently was, to shew their well founded opinion or belief, 
 that Bishop and Presbyter are Synonymous terms;* that 
 they were used as such by the Apostles ; and consequent- 
 ly, that all who adopt the former for the vain purpose of 
 pride or supremacy have, in so far, erred from Apostolic 
 practice. 
 
 With similar justice they may vindicate their Titular, 
 Metropolitan supremacy, from the Presbytery's adopting 
 the designation of, "The Presbytery of Baltimore.*' But 
 every one knows that this is merely, for designation's 
 sake ; and that the Presbytery's Principle is, not only an 
 equality between themselves, but with other denomina- 
 tions : whereas their principle is the very reverse. It is 
 a monarchical principle — A titular Supremacy, and a lo- 
 cal Diocesan prelacy, in no respect congenial with tlie 
 spirit of the constitution of these States. 
 
 If our National Constitution hath wisely rejected titles, 
 from the prmciple, that no citizen has a right to as- 
 sume any local influence or prerogative over his neigh- 
 bour, derogatory to equal rights ; is not such a title in the 
 Church, when assumed as Metropolitan, or local, equally 
 as Unjust ; and as much a violation of the Spirit of the 
 Constitution, as a temporal or civil title I 
 
 If so, why has any foreign absolute Monarch or Des- 
 pot the presumption to style or designate, locally any ci- 
 tizen of these states, either a spiritual or temporal Lord 
 or superior over others ? Or, with what truth or propriety, 
 can the Priest or Parson of any one particular sector de- 
 nomination, be styled the Bishop or ArchBishop ofBos- 
 
 * S-e EJviidi Didoclavii Opera — •' Episcopus et Presbyter 
 ejusdem oidinis ac gradiis"--As also Chancellor King's Tre« 
 tise on that subject. 
 
49 
 
 ton, New-York, Philadelphia, or Baltimore ; so as to be 
 recognised as such in Foreign countries ? 
 
 What though other Denominations through supineness, 
 inadvertency, or contempt, tacitly, acquiesce with all this; 
 it is no proof of its justice ; or its having any claim to a 
 regard for truth or reality — especially in the sense it is 
 held by those on whom it is conferred, n'hich is that of 
 prelatic supremacy. In a land where Religious as well 
 as civil equality of right, is guaranteed unto all by the 
 Constitution, Metropolitan supremacy, even by title, must 
 be inimical to this right — And more especially where 
 such titles or diocesan distinctions, are conferred at the 
 whim or caprice of any Foreign power, whether civil or 
 Ecclesiastic. It is the bold assumption of the same spi- 
 rit of pride and pre-eminence, by which, in the primitive 
 ages, Rome encroached upon all other Churches in the 
 East and in the West ; until she engulphed the whole in 
 one imperial vortex. Ere long we shall have one of those 
 papal vicegerents in the metropolis of every state of the 
 union ; and if we may accredit the St. Dominic vindica- 
 tors of this order of aifairs, all perfectly in unison with 
 our pure Republican principles ! 
 
 Perhaps there is no subject or work of that nature, that 
 could be more interesting to the Community, than a faith- 
 ful investigation of the effects of a monarchical system of 
 Church Government on such a happy Constitution of 
 Civil Affairs as that which we now enjoy.* It would not, 
 however, be just to confine such an enquiry to the mon- 
 archy of the Church of Rome. Every National Church 
 which has for its Head the illegitimate combination of 
 Civil and Ecclesial power, is in much the same predica- 
 .ment with that in which the vassals of Rome have been ; 
 and in spirit and inclination, still continue to be ; and 
 must, consequently, be equally favourable to Tyranny and 
 
 * Mons. C. Villers's Dessert^tion on the effei ts ofLuiHEu's 
 reformation on the pollticsl state of Europe, comes the r.earest to 
 such a wurk of any thing known to the writer. 
 
 G 
 
50 
 
 Oppression. Its influence on Civil and Religious Liber 
 ty has been, and from its very nature and tendency, ever 
 must be, under every system of Faith, subversive of the 
 rights of a free state or society. 
 
 As nothing appears to have greater influence over hu- 
 man nature than sympathy, in all its diversified applica- 
 tion and effects ; it must hence follow that the opmions, 
 principles and systems of men must be, more or less, in- 
 fluenced by that sympathetic analogy which exists be- 
 lAveen civil and Ecclesiastic power and government. Let 
 the human mind be once habituated to consider even the 
 most justly honoured or dignified individual in the com- 
 munity, the depositary of all Spiritual or Ecclesiastic povv- 
 ■er ; and he can no longer feel any abhorrence at seeing 
 him invested also, with the most absolute, or arbitrary 
 civil power. 
 
 This is one of those long indulged and exercised He- 
 resies or Errors of the Roman Church, from which most 
 !t*rotestant nations and Churches are not yet reformed, 
 "And it is owing chiefly to their slavish devotion to this 
 despotic Heresy, that even the Reformers and the Re- 
 formation have been subjected to the recriminations, in 
 this respect, of the vindicators of Papal tyranny ; as well 
 as to the obloquy of all the advocates and adulators of «c- 
 cred monarchy in the regal heads of the Church. 
 
 It is the glory as mcU as the happy privilege of the 
 United Sta tes, that their National charter hath anr 
 nihilatcd, in as far as it regards them, we trust forever, 
 that abominable Heresy, with all its enslaving and into- 
 lerant effects. Our only danger, and agamst which we 
 Can never be too zealous, is lest its corrupt and corrup- 
 ting advocates, under the pretext of Religious Liberty 
 
 * In the accouiU which D.-. G. Grei^ory of Ensfland, in his 
 Ecclesiaslicul history, has given of the state ofReliji^ion in North 
 Americ:'., though upon the whole an innpartiul Historian, he does 
 not appear to liave beca well irformed as to the true state of Re- 
 ligion in tills country ; otherwise he would not have imputed its 
 declim- in any particular states, to the want of some kind of churoh 
 establishment. 
 
51 
 
 :-,hou\dy insidiously, undermine those principlcswhich pio;- 
 diicecl so glorious an cmuncipaUon ; riOt only from Rom- 
 ish ; but also fiom Protestant Ecclesial despotism. 
 
 It is one oF the happy features of the truly Protestant 
 or Reformed Religion, in as far at least as Church go- 
 vernment is concerned, occasionally, to ej^amine into, or 
 review its own state and principles ; and should errorsor 
 aberrations have taken place; or duties have :been ne-* 
 glected, not only frankly to acknowledge them ; but also 
 to endeavour for tlieir reformation. Instead of consider-r 
 ing this, as the subjects of the Roman Pontiff seem to 
 do, a spirit of Anarchy or of schism ; they view it in the 
 light of sacred duty ; and as following the example of 
 those who first departed from the arbitrary and cruel op- 
 pression of Pagan delusion. 
 
 But the zealous devotees to the Government of Eccle- 
 sial Rome, view all its system and order as purely sacred 
 and Divme. In its ceremonies, doctrines., mysteries, and 
 traditions, as one pure, perfect, and unimpeachable esta- 
 blishment; one pinnacle of the proud fabric of which, it 
 would be blasphemy or sacrilege to suspect ; or to seek 
 to alter, change or amend. They view it as reared and 
 cemented ; guarded and defended, by a divine succession 
 of supreme vicegerency, and therefore, infallible I Not 
 so, however, is it with the reformed, and we hope reform- 
 ing Churches, in all that regards that thraldom in which 
 ipany of them have been held by human power and au*ho. 
 Fity. Especially in this land of Civil and Religious Li- 
 berty, that light and knowledge which they trust they 
 have received, not from the Roman Pontiff; nor from 
 any other monarchical, spiritual usurper, who may have 
 impiously assumed similar power ; but from Him, who 
 is alone King and Head of his Church ; and who hath 
 never authorised, nor sanctioned a deputy Governor — 
 even that blessed Light which they have derived from his 
 
52 
 
 Gospel, disposes them to own their luibility to error, both 
 in principle and in practice — that it is their duty to try 
 and examine their ow7i religious Fiiith ; as well as that 
 of others— " To search the Scriptures" — And above all, to 
 *' call no man on earth Master," seeing they have one in 
 Heaven who has revealed unto them all righteousness^ 
 
 The free exercise of these commands of Christ him- 
 self, they consider not with the devotee to Rome, the 
 prolific source of all the various Religious systems, sects 
 and denominations, that have arisen among themselves; 
 or in the Romish Church, from age to age. On the con- 
 trary, even in Protestant commonwealths or Nations, they 
 believe, that the leading cause of these, as has already 
 been urged, will be found in the exercise or administra- 
 tion of the power assumed by the impious combination 
 of civil and Ecclesiastic tyranny in one individual head- 
 Some shades of diversity of opinion might, it is acknow- 
 ledged, have arisen under any system Even the ministry 
 of the Apostles themselves was not altogether exempt 
 from these. But it was not until wordly pride, and pow- 
 er, and interest, with all their concomitant passions, had 
 made their way into the hearts of Christians, that any se- 
 rious schism or division took place in the Church. 
 
 In England^ it is obvious, that it has been owing to 
 the tyranny with which that combination of power in the 
 INIonarch, was exercised, together with the admission of 
 the spiritul aristocracy to a participation in the National 
 Councils, that introduced so much schism, pcrseculion 
 and bloodshed, even since the Reformation — And which 
 still continues to foster so many dissentients. 
 
 Even in Scotland ; the seat of Pi'csbytcrianism ; and 
 where the blessed light of the reformation obtained a 
 more general influence than in any other nation ; and the 
 enlightening fruits of which its inhabitants enjoy, in pro- 
 poruonabic felicity to this day, the admission of temporal 
 
53 
 
 interests, powers, and prerogatives into their Ecclesias- 
 tic system, has been productive of similar divisions. To 
 their system of heritorial patronage ; and, since their uni- 
 on with England, their admitting the vicegereney of Roy- 
 al Majesty to preside in the annual General Assembly of 
 the Church, they have to ascribe effects similar, in their 
 corrupting and discordant tendency, to those that have 
 arisen in their sister Church. 
 
 In Ireland, the schisms and corruptions, by means of 
 their late Regium Donum, or Royal bounty and interfer- 
 ence, are still more evident even among the reformed. — 
 And notwithstanding the long established tyranny under 
 v»hich a majority of the inhabitants of that doubly enslavr 
 ed country still groan, to the See of Rome, and at same 
 time, to a Protestant See ; how many even of that Church 
 has not the combination of civil and Ecclcsial power, in 
 one head, made hypocrites ; and for sake of places and 
 pensions, nominal professors of Protestantism ; while in 
 heart and attiichment, they still continued devotees to the 
 Romish Church and Hierarchy ? 
 
 Will Catholics themselves deny these Facts ? And if 
 they can not ; should it not open their eyes to what has 
 been done by imperial Rome, throughout the lapse of so 
 many centuries, when she was left in the uncontrolled 
 exercise of the most absolute and intolerant authority 
 and despotism over the then enslaved and unenlight- 
 ened nations of Europe ? 
 
 In these stiites, and particularly in Maryland, surely 
 our Catholic Fellow Citizens have both seen and felt the 
 precious fruits of a combination of this power, under one 
 licad. Did they approve of this head j or its ecclesial 
 usurpations? — If not, why should ihey think it illiberal 
 that we arfe equally opposed to every such impious pow- 
 er or head ; whether the usurper reside at Rome ; or at 
 Constantinople ; at London or at Paris ? Leaving out 
 of view all the light, on this subject, which we derive 
 
54 
 
 from the doctrine and example of Christ himself ; do not 
 reason and common sense revolt at the idea of our being 
 disqualified for a faithful adherence to the principles of 
 Christianity, without paying homage to a mortal like our- 
 selves, at the distance of three or four thousand miles ? 
 
 To suppose that a congregation, professing Christi- 
 anity, could not have a Pastor qualified and ordained to 
 administer in Holy things, without an appointment, or 
 sanction, necessarily derived from a partner in sin and 
 mortality, removed to such a distance ; seems to imply 
 a disbelief in the omnipresence of God ; and to be in di^ 
 rect opposition to any thing like Faith in him- who with- 
 out personal, local, or national partiality, promised to be 
 \nth those who ministered to Him and his Gospel ; "and 
 that to the end of the v/orld.'* 
 
 To what miserable oppression and tyranny have pro- 
 fessing Christians, of all Churches, submitted by their 
 want of Faith in this gracious promise ; and by trusting to 
 some usurped power in its stead, either regal or pontifi- 
 cal ; or both combined ? Previous to the reformation — ■ 
 The revenues which the Pope drew out of England alone 
 are truly astonishing. Even the sums v/hich he receiv- 
 ed for dispensations, from such of the Clergy as held plu- 
 ralities were immense. The conquest of Britain by the 
 Pagan Romans, by any tributes they were accustomed to 
 iuipose on their subjugated provinces, could not have 
 Avrestcd from them heavier contributions, than those 
 Y.hich were exacted of that country by the sovereign Pon- 
 
 tirr. 
 
 These dispensations were granted to the Clergy in 
 England, at a price rated, ad valorem ; or in proportion 
 to the emolument of each living, or parochial charge 
 from which they derived an emolument. 
 
 1st. Dis/iensations^ &d v^loi-erci) on those worth /500, 
 2d. ditto, ad valorem, on those at /lOOO. 
 
55 
 
 3d. ditto, on those to be held, sine ulla restrictione, i. 
 e. v/ithout any restriction by his Holiness. 
 
 4th. ditto, ad quaecunqiie et quotcunque Bcnciicia in- 
 xompatabilia, i. e. for any kind or qnantity of Bcneiices, 
 for which it was incompatible with the purchaser, to ren- 
 der any adequate service to the people I* 
 
 Happy had it been for England, had her reformers ut- 
 terly erazed every vestige of that infamous system of Pa- 
 pal imposition. It is true, that from Doctor Johnson, 
 and every other sycophant of arbitrary power, in Church 
 and State combined, they might have received the 
 epithet of " The Ruffians of the Reformation f' but the 
 various oppression, injustice, fraud and imposture, from 
 which they would have delivered the people ; and the in- 
 famy, inconsistency ; and complicated iniquity, from which 
 they would have debarred the Clers^y and the Church, 
 a.9 80 established^ would have vindicated them at the bar 
 of Heaven, and their own consciences. 
 
 This vile remnant of Romish power and usurpation, in 
 as far as it retains Ecclesiastic courts and jurisdiction, 
 she still retains. The Monarch, however irreligious, pro- 
 fligate, or immoral, is still the 5«crerfheadof the Church. 
 And the Lordly Bishops of his appomtment, like their 
 predecessors, previous to the Reformation, still unite 
 the temporal with the spiritual power, in their courts or 
 consistories. Canons, it is true, have occasionally been 
 issued against the wanton abuse of this Episcopal prero- 
 gative — And several excellent Bishops of that Church 
 have tried, practically, to alleviate its iniquities ; yet the 
 establishment still conCinues — And is long likely to con- 
 tinue, even in that land of civil and Religious light and 
 information. 
 
 But to shew that some of the Dignitaries, even of that 
 Church, have not viewed it with less indignation than is 
 
 * See a Tract by a men be. of ihe Church of England, on Plu- 
 alities, non»residence, &c. published in 1737. 
 
56 
 
 here expressed, Mr. Bohun, an enlightened writer ou 
 that subject, informs us, that in a familiar conversation 
 which he had with Bishop. Burnet, on the tyranny of Ec- 
 clesiastic courts and jurisdiction, the Bishop freely de- 
 clared to him, that, " The canon law and Ecclesiastical 
 jurisdiction; in as far as related to temporals, were ori- 
 ginally derived from Hell ; and that thither they ought 
 ito be sentagain.'* And, says Bohun, observing me start- 
 led at his manner of expressing himself, the Bishop 
 added, — "A greater than I, even Arch-bishop Grindal, 
 was of the same opinion."* 
 
 Ecclesial establishment, therefore, whether Papal or 
 Protestant, under one monarchial head, must ever be pro- 
 ductive of tyranny and oppression ; is in direct opposi- 
 tion to the example and precepts of the Divine Author of 
 Christianity ; and can never be otherwise than inimical 
 to any Republican system of government, such as we en- 
 joy in these states. 
 
 The vindicators of St. Mary's, Sec. introduce some in- 
 dignant remonstrance, tending to do away any ground for 
 supposing, that their Ecclesial system owns any spirit 
 unpropitious to Republicanism. But with what proprie- 
 ty can reasoning of that kind be accredited from men 
 whose principal homage is devoted to a Sovereign, who 
 lays claim, not only to sjiiritual ; but to temfioral power; 
 and accounts all the members of his Church his vassals 
 or subjects, wherever they may live ; whether in a mo- 
 narchy, or in a republic ? 
 
 Indeed, it is evident from their system that they still 
 wish to extend that man's sovereignty over every nation 
 of the earth. This is the very end and object of then- 
 Church establishment. Their highest interest as well as 
 
 * See Bohun's lleview of Ecclesiastical Jurisdii^tion, l.-st pag-e, 
 where he closes the above Anecdote witii, •' Hcu ! Heu! Hacc 
 Sulphurcii fonte IVxlesiasdcoruiTi exsurgunt— Mv,t. Paris, p. 542. 
 col e •' 
 
57 
 
 ^lory consist in, zetdofusiy, extending the boumi* of thi^k 
 man*s en>pire — And, therefore, it is a matter of minor 
 ihipoi'tance, under what inferior species or form of civil 
 policy they live, regal or Republican, provided they be 
 privileged with paying their most loyal fealty aikd hom» 
 age to that ao-aereign^ who long tftirnpled upon the na* 
 tions of Europe ; and whose tyrannic dominion, as well 
 temporal as spiritual, they would still desire ta sup 
 port and re-establish. 
 
 If we can admit this to be Republicanism, there is nQ 
 doubt but all the subjects ot the pontifical monarch, in 
 these states, may be as good citizen republicans as those 
 of 2^j otlier Religious denomination. And even without 
 referring to the high authority of Washinqton, their 
 revolutionary services and Patriotism are too well known 
 to requii^ any acknowledgement ; whether Republican- 
 ism, as now constitutionally established, yea or not, was 
 then the object of their highest regard. 
 
 As to foreign Republics, being cherished by, and owing 
 fealty to, the see of Rome, we confess we are somewhat 
 sceptical. We know tliat son^e of those were the descen- 
 dants of men who derived their attachment to such sys- 
 tems of government, from an ancestry that could not be 
 influenced, either by Pagan, or by (;^hristi^n Pontiffs. It 
 is scarcely possible th^t in countries where there wer^ 
 any citizens, whatever their Religious Qreed might be, 
 who had any knowledge of a Livy, a Cicero, or a Tacitus^ 
 and who would not be enamoured with the principles of 
 civil Liberty. |t is obvious, however, from the naost au- 
 thentic histoiy, that the Republics tq which they aUudoj 
 adhered to that system, chiefly from their opposition tp. 
 the temporal encroachments and oppressive avarice qi 
 the Roman See. The Republic of Venice, in particulay, 
 however ready tq swallow even the hardest of his Hol^ 
 Bess's spiritual 7iostrutn8j not seldom opposed the inr9!i(J^ 
 
 H 
 
58 
 
 of his earthly sovereignty or pontifical administration— 
 and it is greatly to their honour, that their tender mercies 
 to Heretics far exceeded those of his Holiness, in their 
 zealously opposing his repeated attempts to introduce 
 among them the infernal Inquisition. Would it not, there- 
 fore, be a strange perversion of reason and argument to 
 infer from the existence, or the administration of such 
 Republics, that spiritual vassalage to the see of Rome^ 
 was, in no respect inimical to, or subversive of, the spir- 
 it of Republican Freedom, especially in a land where there 
 could be no apprehension of his territorial encroachment ? 
 
 The zealous- Vindicators seem highly indignant that their 
 Theological system has been represented as hostile to 
 the exercise of genius ; and the best interests of Litera- 
 ture and Science. But if they sincerely believe, that the 
 Gospel of Christ has been ; and still is, " that light which 
 was to enlighten the world,** and yet, at same time, pro- 
 hibit this blessed light from general illumination, by dis- 
 couraging the reading of the Scriptures of Truth ; how 
 can they, consistently, deny but that this, in the first place, 
 must tend to obstruct the most essential, sacred, and in* 
 fiuential source of knowledge and improvement ? 
 
 In the second place, if we are to be denied the right 
 of private judgment ; or the free exercise of our rational 
 faculties, oft any tenets, civil or religious, even admitting 
 the great imperfections of those faculties ; and it it be 
 inculcated that we should have an imfilicit faith in any 
 man ; or body of men, equally sinful and imperfect as 
 ourselves, and perhaps equally ignorant and uninstruct- 
 ed, can any person of understanding pretend to say, that 
 this would not prove subversive of any suitable zeal for 
 learning or improvement ? It can afford no convincing 
 proof that the doctrines, mysteries, and traditions incul- 
 cated by the Papal Church, are favourable to knowledge 
 and learmng ; because out of her so much boasted of mil- 
 
59 
 
 lions? two or three individuals, in an age, have shone, il- 
 lustriously, in Literature, amidst all the darkness and in- 
 tolerance which their Ecclesiastical establishment diffus- 
 ed around them. Besides,itispresumcd, that they are in- 
 capable of shewing us, whether even these feiv enlighten- 
 ed men, of any nation, who have occasionally appeared in 
 connection with their Church, were or were not, sincere 
 believers in all her absurd Doctrines and Dogmas.* To 
 such as are acquainted with the influence which national 
 establishments in Religion, have, in keeping even the 
 most enlightened men within the peal of the Church, by 
 external profession, while in heart they are far from as- 
 senting to all her Doctrines, it requires no elucidation, 
 rtor testimony^ that such must have existed in the Ro- 
 mish Church, the most intolerant of any that bear the 
 name of, Christian. Indeed that man must be well fitted 
 hr implicit credence in all her pretensions to infallibility, 
 who can be brought to believe, that under so tyrannical 
 and extensive a sovereignty over the christian world, for 
 so many ages, there existed none, especially in the more 
 polished and enlightened nations, who were induced to 
 conform in external obedience, while in spirit they de- 
 plored that despotism over the mind to which they were 
 subjected ; and to murmur against which, would have 
 incurred the Papal ban of excommunication from Hea- 
 ven and from Earth I 
 
 Under such circumstances, is it to be wondered at 
 that, here and there, even through the dark domain 
 of intolerant superstition, a few men of genius pur- 
 sued the culture of Letters and Science, in all pro- 
 bability, as ihe best source of consolation for the loss 
 ©f that " Liberty wherewith Christ hath made us free"— 
 but of which they found themselves bereft by an irresis 
 
 • The great Erasmus is an illustrious instance — he never a- 
 vowed his having left the bosonti of their Church — and yet it is 
 questionable whether even the works of Luther himself teadtd 
 more to expose the enormous corruption of the Clergy of that 
 Church, in his day. 
 
80 
 
 •iible pntytrel", that combined the inexorable penalties ttt 
 the state, widi uU the thunders of the Vatican ? 
 
 Nor has it been denied, that several of the most fiery 
 aealots in behalf of that Church, found it necessary to ap- 
 ^ly themselves to the attainment of Ihe first rank in Lite- 
 TAture, in order to promote the credit of thek J^^ly < Al- 
 ina Mater.' Many of the Jesuits, in particular, at the re- 
 Tival of learning, distinguished themseiv^s in the repub- 
 lic of Letters, not only from the motives already mentionr 
 ed) but also,a.s a recommendation to the diSerent Courta 
 and Countries, which they aimed at subjecting to their 
 awfl oppressive tyranny, and that of the Chw^rch. If we 
 snay credit the history of that order or sect, it was with 
 ^em as with the vindicators of St. Mary*s, &c. a hofreful 
 jnodc pf ProseJytisiii, by their great learning ; or at least, 
 Sffi affectation of it, to gain an ascendency over the m^inds 
 t)f youth by public -ediicat on. They Ajndcrstood well Uie dl>- 
 dUatyofthatage; and tiiat whatever principles are then im- 
 bibed, are apt to be lasting ; and especially, that Nurseries 
 of this kind, near -the seal <^ Government^ would in time 
 difi'u^e the sU-^eams of their influence throughout th^ aa> 
 
 "But granting tTieir Literati all the credit they claim 
 from tliese views ; it is a notorious Truth that over the 
 -wide and dark welkin of Papal influence and establisli- 
 iiient, few are the distinguished luminaries of general 
 "knowledge and information : and of these fe^, small has 
 been the portion indeed, notwithstanding the extent of its 
 empire, who arose to eminence under pontifical patron- 
 age. There are sufficient historical documents to prove 
 
 • Let those who make profeasioa of Pre«byteriani5ra, and who 
 have solemnly dedicated by Baptism, their oft'sprinpto the " nur« 
 tuM and admonition" of that portion of ChjUst'* Church, reftect 
 upon these Truths—and who also in opposition to the public and 
 solemn warning and instruction of the Presbytery, have imagined 
 that theile is no inconsistency with those sacred enga.gements, or 
 with their professions of regard for civil and Religious Liberty, 
 in their Sons bearing a Diploma from the Order <if tSt. Domi' 
 nic, ; the founders of the infernal lN<i.uisTTioN. 
 
61 
 
 That karning was much more patrotiised under the first of 
 the Pagan Emperors, than ever it has been under the 
 * Holy See.'* It is true, two or three of the Pontifis \\xvt 
 liberal in their patronage of Letters ; and especially thfe 
 Fine Arts ; because they found these tended to embellish 
 their Lordly pi-ide and ambition ; but when we view them 
 throughout each characteristic link of their long sucoes« 
 sion, as presuming to be the peculiar repository of*' that 
 Light which was to enlighten the world," Alas ! Alas ! 
 What sort of lustre was it that it diffused throughout Eul 
 rope from the fourth to the seventeenth century ? Su- 
 perstition, will-worship, intolerance, blood shed and pci- 
 secutionH 
 
 To ali, in any degi-ee acquainted with the Histoiw 4d 
 Christianity, and ^Iso with that of Literature, it would be 
 unnecessary to introduce prcofs of v/hat is here advanc- 
 ed. Whatever progress particular individuals, or orders 
 in communion with the Romish Church, made in learn- 
 ing and science ; it is undeniable that the Holy ^ee, in 
 the general spirit of its sovereign adrainistration,<liscour- 
 aged tlte difFasion of Literary and Scienulic knowledge ^ 
 and sought to support the dumtion of its spiritual tyran^ 
 ny-on the ignorance of the people. To what else is to 
 b'e assigned that cruel, intolerant, and unrelenting perse* 
 cution to which the immortal Galileo was subjected ? 
 
 In the year 1607, a Literary Inquisition, or Index ex» 
 purgatoriusy was established at Rome, for the condemna- 
 tion of all such authors, or books, as were ihost obnox* 
 ious to his hbliness; and the tymnny of his Ecclesial ga- 
 vernment ! Nor was this Book -Inquisition, confined to 
 works in Theology alone, but was extended to those o^ 
 every subject, throughout the whole circle of Literature 
 and "Science ! On this view of the despotism of the Pa- 
 pal See, an eminent author,* to whom I have alread,^ 
 
 * Doctor Campbell -^See also C. Villers's Luminous Dis- 
 sertation on the effects which J^ Heformatiop. by Lvtkkr h*d ©h 
 
*62 
 
 more than once alluded, expresses himself thus, " hoxt 
 " similar have been the aims and the pretensions of Pa^ 
 " gan and of Papal Rome 1 Both aspired, and with amaz- 
 " ing success, at universal empire. But how dissimilar 
 " have been the means employed for the attainment of 
 " the end ? The former, Pagan Rome, secured the su* 
 *' periority which her arms had gained by diffusing know- 
 " ledge and civilising the conquered nations : thus mak- 
 " ing as it were compensation to them by her arts, for 
 " the injustice she had done them by her arms. The lat- 
 ^^ ter, Papal Rome, who for a long time indeed employed 
 " more fraud than violence (though far from rejecting 
 << the aid of either) secured her conquests by lulling the 
 " people in ignorance ; diverting their curiosity with 
 " monstrous legends, and monkish tales, and by doing 
 " what she could to render an4 keep tiiem, barbarians.'* 
 
 But the best, indeed I may say, tlic only test of all con- 
 troversy on this head ; as well as on the merit or demer- 
 it of all Religious systems, is that which the Divine Au- 
 thor of Christianity hatli enjoined, as our only certain 
 guide. " By their fruits ye shall know them." The ce- 
 libacy of the Romish Clergy may enable them to give up 
 
 the proi^ress of knowledge throughout the Christian world — and 
 which obtained the prize from the French National InstI. 
 •f UTE, on that subject, an authority which we hope, St. Mary's 
 advooites cannot consistently reject. His words are, •* The^liia- 
 *' lory of all the books which have been juridically condemned 
 <• would be highly interesting-, were it Pnilosophically written ; 
 *• we should find many stigmatised for having d&red to say, that, 
 *• every honest man ought to glory in thinking! Let us take 
 *' one instance among a thousand. Toward the close of the Ifih 
 •* Century the missionary Lecompte published his Neveaux Me- 
 ** moires sur 1' etat present de la Cliine, in which he had the can- 
 " dour to aay, that ** the Cliinese had adored the true God for 
 " two thousand years — that among the nations, they were the first 
 J' who had sacrificed to their Creklor, and taught a true morali. 
 •* ty.*' We cannot at this time, conceive what a clamour this 
 ** simple assertion of an Historian then excited. The Abb^ Boi- 
 ** leau, brother to the celebrated Satyrist, thundered in the Sor- 
 " bonne, and denounced the good missionary as a blasphemer! 
 " In 1700, the Sorbonne tried and condemned the book, which 
 ** the Parliament had aho.the weakness to order to be torn and 
 *' burnt by the hands of the Hangnnan V* 
 
153 
 
 their lives solely to their own improvement and the In- 
 struction of their people. The numbers required to 
 fill up the various ranks, Sn their Superior and Inferioi* 
 Orders, should also strengthen their hands in this respect. 
 From all these advantages, then does it appear, that their 
 Clergy are generally more learned and enlightened ; or 
 the people, in general^ more moral, and conscientious 
 then those of other denominations in all the essential du- 
 ties of Religion, as inculcated in the Gospel of Christ ? 
 ** Ye are my Disciples, said the Divine Saviour, If ye do 
 whatsoever I command you." But do they reverence 
 his commands most^ who appear to be zealous only in fol- 
 lowing " the Traditions and commandments of men,** — 
 who are led away by vain forms, unauthorised ceremonies, 
 and gaudy pompous processions ; and who appear to re- 
 gard these, even more than the laws of God ; or the meek, 
 lowly, a.nd unembellished precepts and example of Christ 
 atid his Apostles ? 
 
 ' In proportion as their system of Doctrines has prevail- 
 ed in any community ; and the instruction of their nu- 
 merous Pastors hath had full scope and operation ; is it 
 there we find the pure and simple doctrine of the Gos- 
 pel 7no5/ efficacious on the hearts and conduct of men j 
 or, is it there that all the vices against which the word of 
 God warns, and exhorts us, are more avoided and detest- 
 ed, thfin by any other society of professing Christians ? 
 Are the great body of the members of that Church aa 
 often on their knees, In secret, confessing before their 
 God ; as our Saviour hath expressly enjoined ; as they 
 are to tlieir Clerical Confessor for that purpose ? Is ho- 
 liness in heart and in life as Christ comma nc/* i or a zea-* 
 lous compliance with forms, fasts, and festivals, as the 
 Church enjoins, the genuine characteristic of their Reli- 
 gious Righteousness ; and that in a degree, proportion- 
 od to the assumed superiority of their system, over thut 
 of any other Church or Religion ? 
 
64 
 
 Surolf these cannot be ccmsidered as unseasonable, t>r 
 ^ illiberal enquiries, by those who denounce the « ley 
 services" of their nerghboura, *Should we travel int» 
 the interior of those Christian countries, where scarce a 
 shade of Protestant Heresy, as they view U, hath yet 
 darkened ox obstructed the hminoua devotions of their 
 worshippers, would we there ftnd the inhabitants, firo-. 
 fLortionably to their boasted superiority, enlghtened 
 both as to principle and practice, in all the sublime mo- 
 Tality of the Gospel ? I apprehend the very reverse of 
 this would be found to be the Fact. A fact on which, 
 mutatis mutandis, we might venture to ri^ the decision 
 gf the merits of the opposite systems. 
 
 But let it not be imagined that these ideas, encourage 
 ei «laim to sinless perfection in any. Immoral, as well as 
 moral individuals, are found under every system of Reli- 
 gious instruction. It is therefore, the duty of all to be 
 humble in their claims to pa^'ity of reformation and rec- 
 titude in tlic sight of God. But it is equally our duty to 
 examine the grounds of all such claims, either by our- 
 selves, or by others— ^nd honestly and faithfully, to bring 
 all our Religious systems, professions and pretensions to 
 the true standard of f)ivine doctrine ; and to the grand 
 criterion of all knowledge — Experiment. 
 
 If the vindicators, &c. be as friendly to Science, as 
 they profess to be, they can have no objection to this test. 
 As Bacon and Newton settled all tlie jargon of the schools 
 with regard to Physical philosophy, in this way ; I ap^ 
 prehend it would be no less effectual, in the fair and hon- 
 est analysis of Ecclesiastical or Theological systems, ei- 
 ther in their theory, or their practice. 
 
 ♦ See "^illers's, &c. page 21^^ 215, where a splendid contrast is 
 formed, in this respect, with regard both to morals and literarjr 
 improvement — while the Protestant Cantons of Switzerland could 
 boast of H Haller, the Crouzas, theBuxTORFS, the Weren- 
 TliLs, IsELiN, Bernouilli, Euler and Gessjier, &c. — Catho- 
 lic Switzerland had not one single character, of any literary em'x- 
 nence. 
 
65 
 
 The Avriter of this Defence, whatever prejudice may 
 dictate to the contrary, is no friend to offensive contests 
 or animosities of any kind. It is hoped that, sufficient 
 evidence hath been here adduced, tliat the Presbytery's 
 Letter was entirely defensive ; and that it descended to 
 no exposure, but such as was absolutely necessary for 
 that Defence. To the members of that Church which calls 
 itself, '• Catholic^'* the author of these remarks hath ne» 
 ver cherished any other spirit than he would wish to see 
 exercised toward himself, or those with whom he is Re* 
 ligiously connected, by any who, agreeably to Scripture 
 and Reason, would conscientiously endeavour to convince 
 him of his errors. He is equally opposed in prmciple> 
 to the encroachment of their imaginary supremacy over 
 others ; and the ///(?^a/ intolerance of others toward them. 
 A zealous friend to Christian toleration ; or in other 
 words to Christian charity, he equally condemns the in- 
 tolerant and oppressive spirit of Protestant governments 
 toward Catholics ; as tjiat of the presumptuous suprema* 
 cy of the latter toward Protestants. Indeed in the sense 
 in which he views Religious toleration, especially in a 
 nation where all denominations have equal rights, all who 
 are opposed to it, must cease to be Protestant ; and hav© 
 relinquished its genuine spirit. 
 
 If, in any Christian Nation, those professing the 
 Romish Religion, feel unjustly the effects of what 
 is here most sincerely condemned ; they ought, there- 
 fore, not to charge it, to the account of genuine Protege 
 tantism; but to the unhallowed; and, as yet, unpuri- 
 fied dregs of their own Papal government, impiously, 
 assumed by a Head, equally as unjust and tyrannical, 
 and equally the enemy in this respect, to real Refor«» 
 mation ; as to ' Catholic Emancipation/ But how shall 
 we account for it, that even those who have been, 
 and who still continue to be, the enslaved victims of smc4 
 power, have not yet had their eyes opened to the intoler- 
 ance and iniquity of that Hierarchy which so long op^ 
 pressed ; and if unrestrained, v/ouUl yet continue to op? 
 
 I 
 
66 
 
 press and enslave, the whole Christian world? Is it not 
 astonishing that, even in a land, where all seem to ac- 
 knowledge civil Liberty to be the greatest earthly boon 
 bestowed by Heaven ut^on mortals, there should be any 
 found to advocate that system of temporal and spiritual 
 Hierarchy which ever has, and from its very nature, 
 whether assumed by the See of London ; or the See of 
 Rome, ever must prove subversive, not only of Religious^ 
 but also of civil Liberty ; and that in porportion, of de- 
 gree, to the extent to which it is encouraged ? 
 
 If there be any Truth in the Gospel of Christ, more 
 clearly or distinctly revealed than another, it is that ia 
 which he declared, both by his Doctrine and example, 
 that " his kingdom was not of this world.** The spirit* 
 therefore, of his Religion ; and consequently of the laws 
 and government of his Church is, and ever must be, in 
 direct opposition to Hierarchical ambition ; Metropolitan 
 distinction, earthly pomp and ostentation ; and all the 
 meanness of personal pride and presumption. 
 
 To view the Son of God in all his humiliation ; in all 
 the sublimity of his condescension to sinners ; and to con- 
 trast with this all the impious pafade of Prelacy ; of 
 Popes and Cardinals, Metropolitans and Primates, Bish- 
 ops, and Archbishops, and Dignitaries of every name, 
 forms a picture too painful for contemplation.* It pre- 
 sents a group similar to what might be expected from a 
 Resurrection of the Apostate spirits ; indulged in that 
 passion which hurld them from the presence ot God ; and 
 permitted to assume upon earth, a proud triumph over 
 the Doctrine and examine of the meek and lowly Jesus. 
 
 Should this appear to any to Savour of puritanical se- 
 verity, I would beseech them to place, even in idea, a mi- 
 tred Lord spiritual, arrayed in all the proud parapharna- 
 lia of rank and dignity, in contrast with Him, who left the 
 bosom of Celestial Glory, to instruct the human race by 
 
 ' • What a pity the celebrated ' Diderot' had not executed such 
 a Picture — How precious would have been its influence in all Ca- 
 thedrals i Royal Chapels, &c. of Romish } orof Frotcatatit name \ 
 
the deep humility, and indigent lowliness of his ex[\m- 
 ple. 
 
 These principles, however despised by the vain and 
 ambitious ; or however discordant, to the ears of courts 
 and Cardinals, I consider as truly Catholic. 
 
 Protestants and those who assume, exclusively, the 
 name of* Catholic,' are not so widely separated in the 
 essential principles of their Religious Faith, as their re-, 
 spective Tyrants have, too successfully and servilely, 
 from time to time, induced them to believe. Were a Ca- 
 tholic asked for a summary of his Religious Faith, would 
 he hesitate to acknowledge the Apostle's Creed, as that 
 summary ? In as far as Religious Doctrine is concern- 
 ed, is it not also recognised as such, by every Protestant 
 denomination ? It is therefore evident that the Apostles* 
 Creed is a summary of the Religious Faith of every < Ca- 
 tholic,* as well as of every Protestant. Why, then, so 
 much division among Christians ? Does it arise from that 
 which Cometh from man ; or that which cometh from 
 God ? Does it proceed from a strict and zealous adher- 
 ence to the plain and unperverted meaning or sense of 
 the word o^God ; or from blind andamplicit assent to the 
 « Traditions of the Church ; or rather the Clergy so 
 called ? Would to God those who consider themselves 
 alone entitled to the name of, * Catholic,* would consider 
 these enquiries as candidly, and impartially as they 
 ought. To them this is fieculiqrly applicable, from the 
 consideration that they, more than other Christians, place 
 confidence in mere human authority, especially as to the 
 forms, ceremonies, and government of their Church i 
 Could they venture out of the trammels by which they 
 have been so long held in slavish bpndage, they would 
 be soon enabled to see wha.t proceeded from God ; and 
 what was merely of human invention. In those \yho have 
 conscientiously assayed to dissolve the yoke of their spi- 
 ritual slavery, they might then also, be enabled to find de^ 
 nevolence instead of enmitij — ^But, what to them is of 
 
6a 
 
 greatly more value, they would th^ti be qualified to Sec 
 •why it is, that so many of those who have undertaken to 
 instruct them, have been influenced rather by that which 
 tends to promote the pride and prelacy of a sinful indi- 
 vidual, like themselves ; than that which, independent of 
 all earthly influence and interest, is calculated to promote 
 the pure and spiritual worship and service of the most 
 High God. 
 
 Would any be disposed to look to a recent example 
 for these invaluable purposes, they may see an illustrious 
 one in the following Appendix. About the same time 
 that the Presbytery of Baltimore, published their Pasto- 
 ral Letter, Mr. Crowley gave publicity to his reasons 
 for recantation from the Errors of the Church of Rome. 
 Let Catholics, wh© would cherish any freedom or liberali- 
 ty of understanding on Religious subjects, lend them an 
 unprejudiced and dispassionate hearing. Let them judge 
 ■with candour, how it is, that these reasons and the Pres- 
 bytery's Letter, harmonise in every particular. 
 
 Mr. Crowley had no common means of acquiring infor** 
 mation, on every Doctrine and < Tradition* of that Church, 
 in which he was born and educated. He is said to have 
 been previous to his Recantation a Student; and after- 
 wards appointed ; or about being appointed, a Professor, 
 in the Roman Catholic College of Maynooth, near Dub- 
 lin — and surely the man who, for the cause of Truth and 
 Reason, could with such heroism, unshackle himself, not 
 only from every bond of spiritual slavery ; but also from 
 the fascinations of worldly intei^st ; and popular and pa- 
 rental influence ; together with that early prejudice which 
 he had imbibed with the fluid of his vkal aliment, well 
 merits the attention, even of those whose opinions he 
 hath forsaken — while to luke-warm reformers ; and Pro- 
 fessors of Protestantism, without Interest or spirit in its 
 defence, he exhibits a lesson of shame and conviction. 
 
APPENDIX, &c. 
 
 Mr. JAMES CROWLEY'S Reasons for Recantation 
 from the Errors of the Church of RoME-^aa publish'- 
 €d in Dublin.^ in Se/it. last.* 
 
 That certain errors have gradually crept into the re- 
 ligion of the church of Rome, is a fact which few of us 
 can deny. I am, however, but little surprised at the 
 vast number of people who still adhere to it. During 
 the early part of life, we are, in general much more 
 prone to believe, than to doubt or suspect : and whate- 
 ver we have been industriously taught to believe, when 
 young, we are very apt to consider as true ever after. 
 Nay, it often happens, that groundless fears, excited in 
 children, such as the fear of ghosts, apparitions, or ban- 
 shees, continue uuivbatcd throughout the whole course 
 of life. Early notions, however false ; early prejudices| 
 how ever absurd ; and even early fears, however vam, 
 are seldom removed from the mind of man, by the na- 
 tive unassisted force of his reason j because, by pre-oc- 
 cupying his mind, they impede or weaken, and render 
 inefficient the exercise of that power, on all subjects 
 wherewith they are connected. To eradicate them com- 
 pletely from the mind, by the exercise of reason, that 
 power must be previously roused and strengthened by 
 extensive study and reflection, or by diligent attention 
 to the instruction of those whose reasoning powers have 
 been thus improved. But alas ! there are few who have 
 sufficient leisure and inclination for the former, or oppor- 
 tunities to profit by the latter. And hence it happens, 
 that few, comparatively speaking, are exempt from those 
 prejudices which were implanted in their minds during 
 the season of youth, and which, above all other circum* 
 stances, expose them to be influenced, duped, and con* 
 trolled. 
 
 * The demand for tliis publication was so f^reat, that the Dublin 
 Editor informs us, he was obliged to strike off another inipres- 
 sion tlie next d^y after its appearance. 
 
70 
 
 Long before children are sent to confession, they are 
 taught by their parents and others to respect and to 
 dread the priest. Confession, and especially, confirma- 
 tion, afford him the best opportunities that can be, and 
 •which he very rarely neglects, to make the deepest im- 
 pressions on their tender minds — And his occasional 
 admonitions and threatenings, together with the dis- 
 courses and examples of priest-ridden or credulous 
 people, are generally sufficient to prevent these im- 
 pressions from being afterwards either effaced or veg^k- 
 ened. 
 
 For my part, when I entered the College of May- 
 nooth, I implicitly believed all that my Confessor had 
 previously told me. I did not allow myself to entertain 
 the least doubt about any article of the Roman Catholic 
 faith ; and I was really convinced that none but Roman 
 Catholics could be saved hereafter- Happening, how- 
 ever, to be present at a sort of dispute on the subject of 
 addressing the blessed Virgin and the Saints in prayer, 
 I became extvemely anxious to know whether as much 
 could be said in its behalf, or, rather I grew anxious 
 {O know whether as much could be said against our 
 holy religion, as I knew could be said in its behalf — or, 
 rather, I grew anxious to prepare myself to refute the 
 arguments which I began to perceive could be brought 
 against it. I accordingly set about studying the works of 
 some of the more eminent Protestant Divines, by whom 
 our religion has been attacked, and read over and over 
 again that holy book which we scarcely ever see in the 
 hands of our laity— -I mean the Bible. The consequence 
 was, that I soon began to doubt the truth of almost all 
 that my Confessor had told me, and that I had before 
 believed, without due examination, or had taken upon 
 trust. And I do now in my conscience, believe, that if 
 any man of a sound mind can rescue himself from the 
 absurd prejudices of his youth, and will take the trouble 
 to read the Bible with becoming attention, and to read 
 
71 
 
 laid cbmparfe what the best of our Divines, and the best 
 of the Protestant Divines have written on the subject of 
 religion, he will find it utterly impossible to continue, in 
 reality, a Roman Catholic. Indeed one of our Profess- 
 ors, a very sensible and well informed man, said, in my 
 hearing, a few months ago, that the religion of the Church 
 of Rome could, by no means, bear examination ; and that 
 for his part, he often secretly laughed at the stupid cre- 
 dulity of the Roman Catholic laity. He moreover, allud- 
 ed, that he was personally acquainted with two learned, 
 benevolent, and pious Clergymen, who seemed so dis- 
 gusted with the Roman Catholic Religion, that he was 
 persuaded they would soon publicly renounce it. 
 
 There is nothing which the clergy of the church of 
 Rome appear to dread so much, and, indeed, with such 
 good reason, as inquisitiveness on the part of the people 
 with regard to religion. The Protestant clergy seem to 
 care but little what books their people read, provided 
 they are not downright atheistical, and that one of them 
 is the Bible ; or what places of worship they go to, pro- 
 vided they occasionally attend church. They rather seem 
 to be of opinion, that the more their people read and hear, 
 and discourse about religion, the better. They say, and 
 I believe they say truly, that what Protestants may hear 
 or see in Roman Catholic chapels, or read in Roman 
 Catholic books, is much more likely to confirm them in 
 their own religion, than to incline them to that of Rome ; 
 and that bad it not been for the various arts which cun- 
 ning or mistaken priests have always been in the habit of 
 practising on weak and ignorant Protestants, conversion 
 to the church of Rome would have been a very uncom- 
 mon occurrence. On the contrary, the clergy of that 
 church tell their people, that they are their proper spi- 
 ritual guides ; that they must depend entirely and exclu- 
 sively on them for instruction in religious concerns ; and 
 if they give ear to others, who frequent heretical places 
 of worship, or read any books on the subject of religion, 
 but those who have been sanctioned by the church, they 
 
'72 
 
 run the risk of eternal damnation. Now this conduct of 
 theirs, if other considerations were wanting, is alone suf- 
 ficient to make every reflecting man entertain the strong- 
 est doubts with regard to the truth and purity of the Rom- 
 ish religion. For if a religion be true and pure, it cer- 
 tainly will bear close examination and comparison with 
 others : nay, the more such a religion is examined and 
 compared with others, the more it will probably be ven- 
 erated by the wise and good. But if a religion be not 
 distinguished by truth and purity, the more it is exam- 
 ined and compared with others, by sensible people, the 
 more they will be disposed to forsake and condemn it. 
 And here, my countrymen and fellow Christians, it may 
 not be amiss to observe, that the Almighty has bestowed 
 on us the power of reasoning for the evident purpose of 
 enabling us to distinguish between truth and error — that 
 we certainly are accountable to him for the use which we 
 make of that power, as well as of every other gift or ta- 
 lent which we have received from him — that religion is 
 confessedly the most important of human concerns — and 
 that if we do not employ our power of reasoning in en- 
 deavouring to discover whether the particular religion 
 which we profess, be genuine, and conformable to the 
 will of God ; or spurious and subservient to the designs 
 of men ; much more, if we obstinately and perversely 
 adhere to a religion which we have discovered to be false, 
 we positively can have no sufiicient ground for expect- 
 ing salvation hereafter. 
 
 The clergy of the church of Rome declare, that thelf 
 religion is founded on the Bible, and yet they are un- 
 ceasingly solicitous to prevent the study of that holy- 
 book, even as translated under the inspection and con- 
 troul of Roman Catholic divines ; because, as they sajr, 
 the laity are incapable of understanding its true mean- 
 ing without the constant assistance of the clergy. This 
 assertion, however false ; (it is evidently false with refers 
 ence to almost every passage in the Bible, on which the 
 different articles of the Roman Catholic Religion are 
 
73 
 
 founded,) you readily believe, as you foolishly do whalev* 
 er else they say. 
 
 The meaning of these passages, without a single ex« 
 ception, is, as you will presently see, so very plain, 
 that no child of fifteen years old, if not an idiot, can 
 possibly mistake it. This, in fact, several Roman 
 Catholic controvertists have indirectly admitted ; but 
 to guard against exposure, they have added, that al- 
 though the articles which distinguish the Romish 
 communion were found to be totally unsupported by 
 texts of Scripture, they yet must be received as true, 
 because the true church has always held them, and 
 the church is infallible. Now I affirm, without the least 
 hesitation, that the articles m question were never among 
 the tenets of the true church of Christ. The Evange- 
 lists and Apostles, the earliest members of that church, 
 certainly could not have held a belief in these articles, 
 as necessary to salvation ; for had they done so, they as- 
 suredly would not have omitted to state distinctly, and 
 even to enlarge upon them, mtlieir several writings, the 
 sole and avowed object whereof was to instruct us in the 
 belief and practice of Christianity. With a view to our 
 salvation, they repeatedly inculcated a firm belief and 
 lively faith in Christ, and the necessity of an habitual 
 practice of Christian virtues. But never once distinctly 
 mention the articles in question, nor even directly allude 
 to them as fundamental or necessary parts of Christian- 
 ity. And surely, it never can be believed, by any reflect- 
 ing person, thatif these articles we re really essential parts, 
 or, indeed, any parts at all of Christianity, the Evange- 
 lists and Apostles would have declined to take special 
 notice of them. Surely it never can be believed, by any 
 rational man, that these inspired writers could act with 
 such egregious imprudence and inconsistency, as to leave 
 any important articles of faith to tradition, which ever 
 has been, and ever must be, liable to error, when they 
 
 K 
 
74 
 
 denied it ti^cesstiry to communicate aud make perma- 
 nent, by writing, their sentiments and information on a 
 vast variety of matters of very inferior consideration. — 
 Certainly it cannot. 
 
 Let U8 now take a view of these articles, and the pas- 
 sages which are ejnployed to support them. 
 
 1st. We are required to confess our sins to a priest, at 
 least once a year ; and in support of this commandment 
 of the church, as it is called, the following passage alone 
 is employed ; viz. " Confess therefore your sins one to a- 
 nother ; and pray one for another, that you may be sav- 
 ed ; for the continual prayer of a just n\an availeth much." 
 (James, v. 16.) The meaning of this passage is so very 
 plain, that no man, in his senses, can possibly misunder- 
 stand it. But those who superintended the translation 
 of our Bible have thought fit to add a note to it, in which 
 they say that to confess our sins one to another, means 
 to confess them to tlie Priest, whom St. James ordered 
 to be called for, and brought in to the sick. Now, in re- 
 ply, to this most unwarrantable comment, it is enough 
 to say, that these words, confess ijour sins one to another, 
 do positively not contain any thing like a command to 
 confess our sins to a priest at least once a year ; and that 
 although the priests, or, more properly, elders, were 
 bvought into the sick person, they were not more autho- 
 rised to hear confession, than the physician or the nurse 
 tender, or any other individual sent for, or present. In 
 truth, tliese words impose just as strong an obligation on 
 tlie priests to confess their sins to a nurse tender, as they 
 do on a sick person to confess to the priests ; and there 
 seems no obligation at all, on either, to confess when in 
 health. We are enjoined to believe, that whoever con- 
 ceals a mortal sin at confession, tells a lie to the Holy 
 Qhpst; so that we must consider the priest, however 
 impure he may happen to be, as the third person, or, at 
 least, as the representative of the third person, in the 
 
75 
 
 blessed Trinity. If this be not a bla3j>hemous injuncli^ 
 on, it certainly is not very unlike one. 
 
 2d. We are required to believe, that the clergy arc. 
 empowered to forgive our sins, because Christ said to 
 his disciples, " Whose sins ye shall forgive, they are foi-, 
 given them." (John xx. 23.) But surely no man of just 
 reflection can really believe, that because Christ gave to 
 his immediate disciples, to those whom he himself had 
 selected, the power of forgiving sins, he bequeathed it 
 to the clergy of the church of Rome also ; there certain- 
 ly is not a single word in the Bible in proof of this pow- 
 er having been granted in perpetuity ; not a single word 
 in proof of its having been granted like a lease of lives, 
 renewable for ever. He gave his disciples the power of 
 working miracles: but will any of tlie clergy venture to 
 tell vis now a-days, that this power was handed down to 
 them ? And if they cannot prove that tliey possess this 
 power, which, whatever juggling a few of them may 
 have practised, in ages of ignorance,* they most assur- 
 edly cannot now attempt to do, without subjecting them^ 
 selves to ridicule, they must necessarily appear to every 
 reflecting Christian extremely unjustifiable, if not ex- 
 tremely impious, in presuming to arrogate to themselves 
 the power of forgiving si*M», which now belongs to the 
 Almighty God aloiK). 
 
 od. We are required to believe that the effect of in- 
 dulgences is to remit the tempoi^oiy punishments with 
 which God often visits our sins, and that the church hath 
 power to grant such indulgences, because Christ said to 
 St. Peter, " Whatsoever thou shalt loose upon eai'th, it 
 shall be loosed in heaven" (Matt. xvi. 19.) ; and because 
 St. Paul, in his second epistle to the Corinthians, siiys, 
 " To whom you have given anv thing, I also" (II. 10.) 
 How these passages which a^e very plain, invest the 
 
 * The pretended miracles cnfJlemonfea, fRth^^tlnrk »gf9, would 
 be exposed sjid laughed &X by every inodeiu thymist or coftjiuer 
 
76 
 
 church of Rome with a power to grant indulgences, and 
 thus screen us from the just wrath of God, I really ana 
 at a loss to discover. That Christ granted Saint Peter a 
 power to loose upon earth, and promised a consequent 
 remission of sins in heaven, is distinctly told us ; but 
 throughout the whole New Testament, there cannot be 
 found a single sentence tending to prove that he had en- 
 abled Saint Peter, or any one of the Apostles, to trans- 
 fer, hand down, or bequeath to others, this most impor- 
 tant power. 
 
 4th. We are required to believe that there is a place of 
 suffering, called Purgatory, from whence our souls may 
 be released by the prayers of the clergy ; though neither 
 Christ, nor any of the Apostles, ever said a single sylla- 
 ble about any such place. To establish this doctrine of 
 Purgatory, recourse is had to the following passage, viz. 
 « He that shall speak against the Holy Ghosi, it shall not 
 be forgiven him, neither in this world, nor the world to 
 come-'* (Matt. xii. 32-) From this passage, the annota- 
 tors of our Bible say, St. Austin and St. Gregory infer, 
 that some sins may be remitted in the world to come ; and 
 consequently, that there is a Purgatory, or a middle place. 
 To this comment it is enough to reply, that the venera- 
 Gentlemen, Austin and Gregory, have given us, in this 
 instance^ no very favorable specimenof their proficiency 
 in logic ; and that when they founded a belief in such a 
 place as Purgatory on the words just quoted, they must 
 have been either in adoting condition, or designing mood; 
 for the words themselves, which are as plain as can be, 
 do obviously furnish po ground whatsoever for any such 
 belief. 
 
 5th. We are required to give part of the year to fast 
 and abstinence ; and this second commandment of the 
 Church is said to be supported by the sixteenth, seven- 
 teenth, and eighteenth verses of the ninth chapter of St. 
 Matthew. In nonje of these, however, is there any com° 
 
mand on fast, but merely directions lor our behaviour' 
 when we do fast. Fasting, occasionally, is certainly salu- 
 tary both to our bodies and our souls, as frequent devout 
 prayer is undeniably so to the latter ; but our blessed Sa- 
 viour and his Apostles left both, in a great degree, to our 
 discretion) never imperiously subjecting us to any penal- 
 ty, as the Clergy do, for neglect of either — Christ fast- 
 ed forty days and forty nights ; but he positively never 
 required us to attempt to follow his example in so doing . 
 this fast may be considered as one of the miracles which 
 he wrought in attestation of his being the Son of God . 
 and assuredly exceeds our power just a;s much as raising 
 the dead does. As to eating fish, instead of flesh, during 
 lent, because Christ eat nothing at all for forty days, our 
 merit, if indeed, there be any merit in the practice, must 
 depend entirely upon our respective tastes ; for I appre- 
 hend there are some of us who have at least as great a 
 relish for fish as flesh. As to abstaining from flesh on 
 Fridays and Saturdays (which observe, the Apostles do 
 not say one word about,) the reason assigned for requir- 
 ing us to do so, is really as silly as can be conceived. We 
 are told, that we should abstain from the flesh on those 
 days, because our Saviour was crucified on the first, and 
 lay in the earth during the last. Now who, in the name 
 of common sense, can discover any sort of connexion or 
 reference between the death and burial of our blessed 
 Saviour, and our eating, or abstaining from any particu- 
 lar sort of food ? How we treat our Lord with disre- 
 spect by eating the flesh of bullocks, sheep, or swine, on 
 the day of his crucifixion, I am sure it would puzzle Tho- 
 mas Aquinas himself, to prove to the satisfaction of any 
 rational Christian; we might just as well be said to treat 
 him with disrespect by riding on horses, the day of the 
 week on which he entered Jerusalem, mounted on an ass. 
 To say that eating fish instead of flesh, is an act of mor- 
 tification, must certainly appear to those who live in the 
 interior of a country, where fish may be scarce, a very 
 
78 
 
 laiigiiable departure from truth. If it was thought pro^ 
 per to require us to abstain fi'ora water, the requisition 
 might be sufficiently sanctioned by a scriptural quotation ; 
 for Saint Paul, in his first epistle to Timothy, says, " Do 
 not still drink water, &c.'* (v. 23 ;) but in support of 
 the whimsical and arbitrary command to abstain from flesh . 
 meat, there cannot be found a single word, either in the 
 Gospels or Epistles : on the contrary, there is a passage 
 in the latter evidently at variance with this arbitrary com- 
 Hiand : Saint Paul considers those " as giving heed to 
 spirits of error, and doctrines of devils, who forbid to 
 marry, and commanded to abstain from meats. (I Tim. 
 13). These persons, the annotaiors of our Bible tell us> 
 were the Gnostics, Marcionites, Eucratites and Mani- 
 cheans ; Saint Paul however does not so much as m^en» 
 tion these persons, either there or elsewhere ; but 
 merely condemns the practice. Admitting, however, 
 that he had these sectarians in his mind at the time, can 
 the practice which he condemns in them be proper for 
 Christians to pursue ? And here it seems not amiss to 
 observe that this same passage, the meaning whereof it 
 has been vainly attempted to perplex, is much stronger 
 in opposition to the arbitary command in question, than 
 the passages referred to in Butler's Catechism, are in fa- 
 vour of the articles of the Church of Rome. In truth 
 these passages afford those articles no suppoi't at all ; 
 while this passage condemns the command in question, 
 plainly, pointedly, and severely. 
 
 6th. We are required to address the Virgin Mary in 
 prayer. Why ? For this single reason only : because 
 the Virgin said to Elizabeth, " Behold! from henceforth 
 all generations shall call me blessed." (Luke i. 49.)— 
 This passage cannot be said to authorize us to address 
 her in prayer : we may, to make her words good, call 
 her blessed, and 1 believe no Christian objects to doing 
 
79 
 
 so ; but, in my humble opinion, we cease to be Chris- 
 tians when we make her a deity. 
 
 7th. We are required to kneel and pray before cruci- 
 fixes, images of Christ and his Saints, and their relics 
 and to shew respect to pictures of them : to sanction 
 which Heathenish practices, the following passages are 
 deemed sufficient, viz. " As Moses lifted up the serpent 
 in the desart, so must the Son of Man be lifted up, (John 
 iii. 16 ;) Thou shalt make twocherubims of gold : of bea- 
 ten work shall thou make them, in the two ends of the 
 mercy seat (Exod. xxv. 18 ;) There were brought from 
 his (Saint Paul's body, to the sick, handkerchiefs and a- 
 prons, and the diseases departed from them Acts xix. 
 12 :) — by the way ; if a person duly canonized by our 
 Lord the Pope had died of a putrid fever or the plague, 
 I really think it must have been rather more unfavoura- 
 ble thaii favourable to the recovery of a s)ck person, to 
 make use of any article of wearing apparel which had 
 touched tlie holy man.)— "Behold a v/omaa who was trou- 
 bled with an issue of blood twelve years, came behind 
 him (Jesus) and touchetl the hem of his garment ; for 
 she said within herself, if I si>all touch this garment, I 
 shall be healed. (Mat. ix. 20—1.) Now I need not ask 
 you whether you understand the meaning of these pass- 
 ages ; for in truth, it is so very plain, that you cannot pos- 
 sibly mistake it ; but I will ask you, whether any of them, 
 or all of them put together, can authorize yon sufficient- 
 ly to pray with your eyes fixed upon an image, or treat 
 with reverential awe the toenail or smock of St. Bridget ? 
 If you be disposed to answer in the affirmative, yoo-r 
 mind must, indeed, be marvefously darkened by priest- 
 craft. 
 
 8th. We ai-e required to believe, that marriage is 
 a sacrament, ami that all marriages are null and void UBr 
 less solemnized by the clergy. Neither Christ, Iwwev. 
 er, nor any of his Apostles, ever said one word about thf^ 
 
80 
 
 form of matrimony, or whether people were to be marri- 
 ed by priests or civil officers. All he and they required 
 "vvas strict matrimonial fidelity ; at the same time I ad" 
 mit, that the more solemn the compact the better. But 
 1 do most strongly object to the unjustifiable and danger- 
 ous officiousness of the Roman Catholic Clergy on the 
 occasion in question ; and likewise to the exorbitancy of 
 their demands on our poor countrymen. 
 
 9th. We are required to admit extreme unction as a 
 sacrament, instituted for the spiritual strength and com- 
 fort of dying persons ; and we are told that this sacrament 
 is sanctioned by the following passage, viz. " Is any man 
 sick among you ? Let him bring in the priests (elders) of 
 the Church, and let them pray over him, anointing him 
 •with oil in the name of the Lord Jesus.'* (James v. 14.). 
 Anointing with oil might have been, and in fact appears 
 to have been considered, formerly, as likely to promote 
 the recovery of sick persons in certain cases ; but how it 
 can possibly impart spiritual strength and relief ; how oil 
 can be more efficacious this way than any common medi- 
 cine internally applied, their reverences the clergy must 
 take the trouble to explain if they can ; for it certainly is 
 quite beyond the conception of such of us laymen, a s have 
 turned our thoughts to the subject. 
 
 10th. We are required to believe that a wafer made of 
 flour and water, and which undergoes no change whatso- 
 ever, discoverable by our taste or our sight, is in reality, 
 converted, by the piiest into flesh and blood; and that it is 
 become Jesus Christ himself, true God and true man ; 
 liis very flesh and blood, with his soul and divinity. This 
 certainly, is neither more nor less than requiring us to be- 
 lieve that the priest can make a God with flour and water, 
 the diff*erence between which, and manufacturing a God 
 with timber, stone, or metal, as the Pagans did, is not 
 very great ? in truth, the cases are exactly similar ; and 
 to adore the wafer, as we are required to do, is positively 
 
81 
 
 as rank idolatry as to adore the golden image which Ne- 
 buchadnezzar the king set up : it is manifestly and unde- 
 niably that stupid and horrid crime which appears by the 
 Bible, to have ever justly kindled the wrath of Almighty 
 God against the refractory children of Israel. In support 
 of this most revolting article of belief— this impious, jug- 
 gling, God manufacture, the following passage is employ- 
 ed, viz. " Whilst they were a', supper, Jesus took bread 
 and blessed and broke and gave to his disciples, and said, 
 Take ye, and eat ; this is my body. And taking the cha- 
 lice, he gave thanks, and gave to them, saying, drink ye 
 all of this ; for this is my blood of the New Testament, 
 which shall be shed for many for the remission of sins.'* 
 (Matt xxvi. 26. 7. 8.) These words of our Lord, the 
 iProtcstants, I understand take in a figurative sense ; 
 and the verse which follows this passage fully authorises 
 them to do so. We who are taught to take them in a li- 
 teral sense, must believe, that while Christ was supping 
 with his disciples, they were actually eating his body ; 
 which however, was actually nailed to a cross whole and 
 entire. But supposing this to have been really the case ; 
 supposing that Christ wrought a miracle at the last sup- 
 per ; that he did really change his body into bread ; and 
 his blood into wine ; that his disciples did eat and drink 
 thereof without astonishment and without reluctance, for 
 neither one nor the other was expressed ; and yet that 
 his body remained entire, and his blood undiminished, af- 
 ter twelve people had made their supper of them— does 
 it follow from thence that any Priest has actually the 
 power to change flour and water into the real body, and 
 blood, and soul, and divinity of Jesus Christ ; that is, tO 
 perform as great a miracle as the Son of God himself 
 ever wrought by any of his Apostles ? All I say is, that 
 those who can be persuaded to believe this, might, I 
 should think, be persuaded to believe any thing else, 
 however contrary to the information of those senses 
 which the Almic-htyltas given them ; certainly not forttie 
 
 L 
 
82 
 
 purpose of deceiving them, but to assist them in forming 
 true judgments of eternal things. 
 
 nth. We are required to believe, that no one can be 
 saved out of the true Church, which the Church of Rome 
 is pronounced to be; and to support this most uncharita- 
 ble doctrine, recourse is had to the second chapter of the 
 Acts, the tenth of Luke, and the tenth of John. In these 
 chapters, however, to which I refer you, there is, unfor- 
 tunately, not to be found a single passage, calculated to 
 prove that the Church of Rome is the true Church of 
 Christ ; and that there is no Salvation out of it. Almost 
 every chapter of the Gospels and Epistles supplies us 
 with the means of demonstrating, that tlie true church of 
 Christ consists, exclusively, of all those who really re- 
 pent, and sincerely believe that Jesus Christ is the Son 
 of God ; that he was the Saviour and Redeemer of man- 
 kind ; and that he revealed the will of the Almighty to 
 man, and who, in consequence of this belief, seriously 
 and earnestly endeavour to perform what he command- 
 ed, and to forbear from what he prohibited, relying on 
 his mediation and atonement to appease the wrath of God 
 excited by our daily transgressions, inevitably resulting 
 from the sinfulness of our nature, in this our fallen state. 
 This is all, this is positively all, that Christ and his Apos- 
 tles required us to believe and to do. If we believe thus, 
 and act thus, we belong to the true Church ; and arc 
 taught by the Son of God himself to expect that we shall 
 be saved, and enjoy eternal happiness in Heaven. If we 
 do not, our blind adoption of the distinguishing articles 
 of any sect of Christians, will, of itself, be of no avail in 
 rescuing us from eternal damnation. We are told by 
 our catechists, that unless we believe all the different ar- 
 ticles which distinguish the Church of Rome, we are not 
 members of the true Church, and cannot be saved, how- 
 ever pure, humble, benevolent, gentle, and charitable we 
 may be ; and however lively and steadfast our faith in the 
 Lord Jesus. But neither he nor his Apostles, have re- 
 
83 
 
 quired us to believe any one of these articles on pain of 
 exclusion from salvation. A-..d this beinjj evidently and 
 undeniably the case, thiit claim to a monopoly of salva- 
 tion which the Church of Rome has arrogantly presume:} 
 ta msist on, must necessary appear utterly groundless ; 
 if no", indeed, impious, to every reflecting man — For my 
 part, I do most sincerely and firmly believe, that those 
 who continue in communion with that Church, after wit- 
 nessing an exposure of its errors ; that those wlio con- 
 tinue in comm\niion with that Church, by which Chris- 
 tianity has been so monstrously outraged and deformed, 
 run the risk of being excluded from Salvation, instead of 
 being exclusively saved. 
 
 Whoever diligently searches the Holy Scriptures will- 
 assuredly find, that the doctrines to which the Church o£ 
 Rome imperiously requires our assent ; and which are an^ 
 nounced as the marks of the true Church, have, in no re- 
 spect, any connexion whatsoever with the genuine doc- 
 trines of Christ and his Apostles ; and whoever can res- 
 cue his mind from early prejudices, and is capable of due 
 reflection, will soon easily discover this most important 
 and alarming truth, that while Christianity, as taught by 
 the Apostles, contains the strongest proafs, the strongest 
 internal evidences, of its having originated Avith God, the 
 Religion of the Church of Rome, not at all sanctioned by 
 Holy Writ, furnishes the most cogent reasons for a firm 
 persuasion of its having been ingenuously fabricated by 
 designing men, under the impulse of the worst passions 
 that belong to human nature — under the impulse of those 
 passions which of all others are the most opposite to the 
 virtues that distinguish Christianity — under the impulse 
 of those passions which have occasioned by far the great* 
 est part of human misery — in a word, under the joint im- 
 pulse of a lust of power, pride, and covetousness. And 
 if the- doctrines of the Church of Rome — ^if those articles 
 which separate it from all others, can be easily traced to 
 a lust of power, pride, and covetousness, on the part of 
 
84 
 
 those by whom they were propagated, surely they ought, 
 without hesitation, to be condemned, rejected, and spurn- 
 ed at, by every good and every wise, every sincere, and 
 every courageous follower of Christ. 
 
 The very young, and the very ignorant are always rea- 
 dy enough to believe whatever the experienced and craf- 
 ty have a mind to teach them ; and what ever we firmly 
 believe, when young and ignorant, it is, in general, easy 
 to mak:^ us believe ever after. Ifyou can once persuade 
 a child to believe any thing contradictory to the informa- 
 tion of his senses, you will find it no difficult matter to 
 persuade him, afterwards, to believe whatever you wish 
 to have him receive as true ; and if you can excite iu 
 him a disposition to believe and rely on your woixls, he 
 naturally, in the end, falls completely under your influ- 
 ence, and becomes, in a great degree, subject to your 
 will.* When once a young or ignorant person can be ef- 
 fectually brought, by a Priest, to believe tliat he is eating 
 flesh and blood, while his senses tell him that he is eat- 
 ing a cake ; or, as the clergy say, to discern the Lord'« 
 body in the eucharist ; it certainly cannot be very difficult 
 for the Priest to make him afterwards believe almost any 
 thing else. And if we believe that the Clergy alone are 
 inspired by the Holy Ghost, as tlie blessed Apostles 
 were ; if we believe that they can forgive our sins ; if 
 we believe that they alone can release our souls from a 
 place of suff'ering ; if we believe tliat their indulgences 
 can shield us from the wrath of God ; if we believe that it 
 is a sin to eat flesh in Lent, or on Fridays and Saturdays ; 
 and yet that they can, with safety to our souls, permit us 
 to do so ; if we believe that by prayer they can rende^ 
 common spring water holy and spiritually beneficial to 
 us ; if we believe that they alone can give us spiritual 
 strength and comfort at the close of life,by extren^e unc- 
 
 ' To those Presbyterian Gentlemen who urged the *• Vindicum 
 tors'' not to relinquish the use of Fieurj'a Catechism, these re- 
 laarks are particuUrly recommended. 
 
85 
 
 tion i if we believe that our marriages are void and sin- 
 ful, unless solemnized by them; if we believe that they, 
 l-ivin<>- in a state of celibacy, without being any where in 
 Scripture required to do so, are either free from the na- 
 tural appelites of man, or that, having these appetites, 
 they continue chaste, witii all the opportunities of grati- 
 fying them which confession evidently affords ; and that 
 they are neither adulterers nor fornicators (which, indeed 
 would, in their cases, he a continued miracle) if we believe 
 that they can change flour and water into the flesh and 
 Wood, and soul, and Divinity, of Jesus Christ ; if we be- 
 lieve that none can be saved out of tlieir Church, and that 
 Ihey have the power of excluding us from it. I say, if 
 ,we believe all these things, must we not be sufficiently 
 disposed to reverence them, to submit to them, and to 
 obey them in all cases, as promptly as slaves do their 
 masters ; must not our properties and our lives be at their 
 disposal, in proportion to the strength of our belief, aris- 
 ing from our ignorance of true Christian philosophy? 
 And have not facts in abundance proved the truth of this ? 
 Is it possible to conceive a more ingenious and effectual 
 expedient than the propagation of such an extensive be- 
 lief, to bring inankind under complete subjection to those 
 who propagate it ; Can any other expedient be devised 
 so likely as this, to insure permanent and general sub- 
 mission ? The sword of the conqueror, and Uie rack and 
 gibbet of the tyrant, are mere trifling and uncertain in- 
 struments in comparison with this ; their efficacy is par- 
 tial and transitory ; but the efficacy of this expedient is 
 confirmed by the very constitution of man. 
 
 If we examine the histories of the several states of Eu- 
 rope, we shall clearly perceive, that a lust of power, with 
 its attendant means of gratifying the passions of pride 
 and covetousness, did uniformly actuate the Clergy ot the 
 Church of Rome ; and we shall not want ample reason 
 for being persuaded that they, confidently, and entirely 
 relied on the doctrines which they taught, for the attain- 
 
86 
 
 ment of the power which they sought after : had they 
 not done so, they certahily would not, in pursuit of that 
 power, have been as industrious in keeping alive the be- 
 lief of the laity in those doctrines, which they gradually 
 multiplied ; and which they knew were not sanctioned by 
 the Scriptures, as the Holy Apostles were in propagat- 
 ing a belief in the pure, and simple, and obvious doctrines 
 and duties of genuine Christianity : nor would they have 
 connived at those idolatrous practices for which the Re- 
 ligion of the Church of Rome has been so deservedly 
 stigmatized, had they not found it necessary to do so, in 
 order to bring heathen nations also, within the sphere of 
 their influence. 
 
 We shall find by these Histories, written chiefly by 
 by Roman Catholics, that the Bishops of Rome, the pre- 
 tended successors of the poor and humble Apostles, be- 
 came, in process of time, temporal sovereigns ; and ac- 
 quired considerable parts of the empire of the Caesars ; 
 that the pretended vicars of the lowly Jesus, whose king- 
 dom was not of this world, as he himself declared, found 
 means to control and domineer over the different poten- 
 tates of Europe, in, the proudest, most contumelious, 
 and tyrannical manner : that one of them even had the 
 arrogance and audacity to compel an Emperor to hold 
 the stirrup of his saddle while he mounted his horse, and' 
 to perform the most degrading penance in the presence 
 of his subjects : that they forced Monarchs to make war 
 upon each other ; that they deprived several princes of 
 their dominions ; that they granted America to Spain, 
 and Ireland to England, as if they had been the rightful 
 proprietors of the world; and that they excited kings to 
 persecute and butcher such of their own subjects as 
 ventured to prefer truth to error, and the religion of 
 Christ to the religion of man. We shall find by their 
 histories, that although many Princes and Statesmen 
 saw through the prevailing religious delusion of the times^ 
 and were anxious to rescue their countries from the 
 thraldom of priestcraft, from the ruinous coutroul, and 
 
87 
 
 from the boundless rapacity of the clcrgj^, they gene- 
 rally found it expedient to side with them and to uphold 
 them, in order, through their means, to secure the sup- 
 port of the great body of the people, who were in com- 
 plete subjection to them ; that the clergy in every coun- 
 try in Christendom, gradually acf4uircd as much real 
 pov/er, upon the whole, as their respective Sovereigns 
 possessed ; that they menaced and converted them ; that 
 they refused obedience to the laws of the land, and esta- 
 blished distinct tribunals for the trial of persons belong- 
 ing to their order ; that they effectually protected, when 
 they thought fit, those who had transgressed the esta- 
 blished laws : that they afforded safe asylums to mur- 
 derers and robbers: that they assumed high titles, rank, 
 and precedence, and compelled the people to treat them 
 with as great — indeed, with greater — obsequiousness, 
 than they were wont to treat legitimate rulers of the land ; 
 and that they every where, by persuasion, fraud, artifice, 
 or intimidation, acquired immense estates and riches, 
 and were thereby enabled to live in the utmost splen- 
 dour and luxury ; while an increasing multitude of fana- 
 tical friars and nuns, supported by the lavish donations 
 of credulous and superstitious people, assiduously for- 
 warded and confirmed the work of delusion. These 
 well -attested, undenied, and undeniable facts, together 
 with the vast revenues and riches, which the secular and 
 regular clergy of Spain, of Portugal, of Germany, and 
 of Italy, do still enjoy ; and the vast revenues of the 
 Protestant Bishops of England and Ireland — revenues 
 not acquired by them, but by their covetous Roman 
 Catholic predecessors, and which were left unconfi sea- 
 ted by the Kings of England, when they seized the lands 
 of the wealthy, luxurious, proud, and powerful Abbots : 
 these facts, and revenues and riches, I say, do demon- 
 stratively prove, that the doctrines of the church of Rome 
 are singularly well calculated to be employed, with full 
 effect, in the attainment of power and wealth ; and that 
 the clergy thereof, scandalizing the poor and holy reli- 
 
^8 
 
 gion of the meek and humble Saviour of Mankind, did 
 actually, by the aid of these enslaving doctrines, attain 
 uncontrollable power and immense wealth. 
 
 In tliis country the clergy of the church of Rome ap- 
 pear to some advantage, for this obvious reason, be- 
 cause the strong arm of a Protestant government keeps 
 tliem within proper bounds. If that arm were unner- 
 ved, they would soon exhibit themselves in a different 
 light, as they did before, by degrading and impoverishing 
 their country. They are still as watchful as their pre- 
 decessors were, over those unsanctioned doctrines, which 
 became the source of so much power : and, considering 
 the restraints under which they labour, it is wonderful 
 how much power they presume, with the aid of these 
 doctrines, to exercise over the common people ;* and 
 how much money they extort from them. They still 
 look forward to dispossessing the Protestant clergy 
 ot their benefices, at some favourable juncture, and, 
 of course, forbear to join in the popular outcry a- 
 gainst tithes- They decline the salaries which gov- 
 ernment has shewn a disposition to allo^t^ them ; not be- 
 cause they are content to be poor, as they would have 
 us believe, no such thing; — but because they well know 
 that what they have, is really much better than what they 
 could expect to get. 
 
 He who has read the Holy Bible with due attention, 
 and made a right use of the understanding which God 
 has given him, cannot possibly consider the clergy of 
 the church of Rome, as true followers of the blessed 
 Apostles. The Apostles, in imitation of our Lord, were 
 remarkably humble : the clergy of the church of Rome, 
 falsely professing themselves to be their followers, were 
 notoriously proud, imperious, and arrogant. The Apos- 
 tles, in obedience to Christ, promote peace on earth and 
 
 • 1 need not tfll you. thst m-ny a countryman has patiently 
 borne a flogginj^ fi-om a priest, which would entitle him to heavy 
 damages ia a court of justice. 
 
89 
 
 f^ood-will towards men; the clergy of the church 6t 
 Rome notoriously excited wars and urged persecutions. 
 The Apostles, folIo\r'ing the example of their blessed 
 Master, sought not to rule over nations : the Pope of 
 Rome perpetually aimed at universal dominion — The 
 blessed Apostles, mindful to the precepts of our Saviour^ 
 disregarded riches, and promoted a distribution of them ; 
 the clergy of the church df Rome employed all various 
 means in their power to amass them, and were eminent- 
 ly successful. The blessed Apostles merely sought to 
 make men better and happier, by inculcating that faith 
 which purified the heart, b\ preaching the pure morality 
 of their divine Master ; and revealing the tender mercy 
 of God — they did not require m.en to relinquish the use 
 t)f their senses ; they did not require men to believe any 
 thing of an incredible nature ; they propagated a belief 
 that Christ was the Son of God, which was convincingly 
 proved by the miracles he performed, and the discourses 
 he held, and that he was the Saviour and Redeemer of 
 mankind, which no person entertaining the former well- 
 grounded belief had sufficient room to doubt ; but the 
 Clergy of the Church of Rome, evidently actuated by 
 principles repugnant to Christianity, and eagerly seeking 
 after power and riches, have studiously and incessantly 
 laboiu'ed to blindfold, delude, stupifv, and subdue man- 
 kind, in order that they might have every thing at tiicir 
 own disposal. 
 
 The darkness, however, which has too long over- 
 spread the Christian world, is passing rapidly away.— 
 Learning is, in this country, becoming every year more 
 common than before : by means of Bible Societies, the 
 Scriptures arfe now universally diffused. The Irish, na- 
 turally keen, sharp-sighted, and fond of inquiry, are al- 
 ready beginning to penetrate througli the delusions of 
 the Church of Rome ; and to express doubts which tiieir 
 Clergy are unable to remove in a satisfactory manner j 
 Ihcy arc beginning to laugh at some of those things which 
 
 M 
 
90 
 
 they were formerly so benighted as to reverence ; and 
 Priestcraft is gradually becoming a favourite subject of 
 ridicule or censure among them. For my part, the Re- 
 ligion in which I Avas brought up, and which I often 
 thought I never could forsake, has appeared to me, since 
 I came to consider it closely, so absurd in some respects ; 
 so heathenish in others ; so slavish, so inconsistent with 
 the greatness and happiness of my native country ; so mi- 
 like to Christianity ; and so far from the road to Salva- 
 tion ; that although my family profess it, I could never 
 experience composure of mind ; never look with any de* 
 gree of confidence, to the enjoyment of eternal happiness 
 hereafter ; nor ever console myself with the thought of 
 having done my duty, and merited the intercession of our 
 Lord and Saviour Jesus Christ, until I had thus eijdea^ 
 voured to open the eyes of my fellow Christians to the 
 alarming errors which I have discovered ; and it is my 
 earnest wish that they may " search the Scriptures," for 
 in them tliey have the words of eternal life. 
 
 JAMES CROWLEY. 
 
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