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Unbelievers and catholics are consistent: protestants are philosophers by halves.

      The apostles then, according to Nicole, understood in what sense Christ spoke the words, "this is my body," &c. and taught that sense to the first Christians, and the same sense was delivered to succeeding ages. But, if this were the figurative sense, all the Christian world must, at some time, have gone to sleep in the belief of the figurative sense, and awaked in the belief of the literal. The change, if there was one, was effected without the least disturbance, nobody knows how; and this, not in a question of abstract doctrine, but in one which included the adoration of latria, or the divine honour paid to the consecrated elements, in which worship every individual Christian was interested.

      Arnaud, in the Perpétuité, proves, century by century, that the real presence and transubstantiation were believed, not only by the catholic church, but by the Greeks, after their schism as well as before, and by other communions separated from Catholic unity. At this distance of time I cannot do justice, nor could I at any time have done justice, by any summary of mine, to the force and ability with which these two authors conduct the argument. To them I must refer the well-disposed, the impartial, the disinterested, the honest inquirer.

      The French theologians justly hold the first rank amongst all those of the Christian world. I was now to become acquainted with him who may take his place among the Fathers of the church, – the great Bossuet.

      The church now re-entered on that claim to infallibility which it had lost with me by the supposed mistake touching the Eucharist. The book of "Les Variations des Églises Protestantes" showed that the protestants, by their own admission, had no claim to this privilege, since they were continually changing and contradicting themselves; asserting, however, the inspiration of the Holy Spirit in the enunciation of dogmas and formulas, which subsequent inspirations correct and amend.

      "La réforme n'a jamais raison la première fois." How sharp, how cutting, how penetrating, how conclusive is this sarcasm!

      That book or section of the "Variations" which treats of "the church," ought to be published as a separate tract. I recommend a translation of it to the pious and zealous catholic clergy of England; it would be a good work: no men know better than they in what sense I use the words.

      "Quærimus ecclesiam ubi sit," says St. Augustin; and from the words "The gospel shall be preached in all nations, beginning at Jerusalem," he infers, that the church is that body which began to teach at Jerusalem.

      Of the four marks of the church, set down in the Nicene creed, "one, holy, catholic, apostolic," – the first mark is exclusive and indisputable. Any church may say of itself that it is holy, and every good Christian will wish that it may be so. The church of England calls itself apostolic, because, as it affirms, its doctrine is apostolical; it also calls itself catholic, or a portion of the catholic church: but then it is apostolical in one sense, and catholic in another; apostolical by doctrine, and catholic by unity: then has the catholic church failed, since its doctrine was lost for so many ages: then may there be union without communion.

      It is curious to observe with what facility the English church can distinguish between itself and the catholic in a question of persecution or civil exclusion, and how readily its portion of catholicity, when pressed by the argument of unity, is re-asserted and resumed.

      A protestant Anglican friend said to me, one day, "We are all catholics; you are a Roman catholic, and I am – ." He hesitated. "What?" said I; "an English catholic?"

      No Christian community, separated from the church, can claim to be the church; the date of its separation precludes the claim. "Prior venio," says Tertullian. Neither can it be a portion of the church; community in things sacred being essential to unity. A mark is also given by Christ himself, by which his one church may be known: "Thou art Peter, and on this rock I will build my church." All antiquity has recognised the pope of Rome as successor of Peter.

      Having obtained this view of the subject, from reading several works of the Fathers, I gave up the absurd notion of a true church teaching a false doctrine, and only wondered how I could have retained it so long. A church is essentially a teaching society, and, if it teach falsely, it has failed in the very end and purpose of its existence. There is another mode by which it is attempted to save the indefectibility of the church, namely, by supposing that, as there were seven thousand in Israel, known only to God, who had not bowed the knee to Baal, so there always existed somewhere some protestants. This fancy I had never adopted. The church is a city on a hill, not a candle under a bushel. Having recognised the church by these marks, which are found united in it alone, I admired that Providence which supplied to the unlearned Christian or convert sufficient motives for submitting his judgment to the doctrine of the church, instead of laying him under the necessity of judging of the church by the doctrine: which, enabling him to verify the credentials of the ambassador, makes him confidently and joyfully receive the embassy of grace and peace.

      In this disposition of mind not much road remained for me to travel, and I followed henceforward the guidance of the church; studying for instruction, not for dispute; to remove prejudices, and correct misapprehension.

      Communion under one kind, as at present practised in the catholic church, is ridiculed by Swift, who tells how my lord Peter locked up his cellars. Swift might have added to his buffoonery, by telling how the same lord Peter, many hundred years before John or Martin were born or thought of, served no mutton to his wine. In the early ages, it was the use to give the blessed Eucharist, under the species of wine only, to sick persons and to children. While inquiring on this subject, an ingenious mistake of the Anglican translation of the Bible was pointed out to me: the Apostle says, "he that eateth this bread or drinketh this cup of the Lord unworthily, is guilty of the body and blood of the Lord: " or being altered into and, this text can no longer be quoted to justify communion under one kind: it still remains, however, a strong argument for the real presence, since it would be impossible to be guilty of the body and blood of the Lord, if they were there only in figure. He who stabs the portrait of the prince commits an insolent outrage, but the prince is safe.

      Ward's "Errata to the Protestant Translation of the Bible" is a book that will set many matters right in the minds of those who are not averse from conviction. The author was obliged to fly his country on the publication of his work; as was Bishop Challoner, on account of "Memoirs of Missionary Priests."

      Of the seven sacraments, two are retained under that name by the Anglican church: I had already proclaimed myself the advocate of what is, to all intents and purposes, the sacrament of penance. Confirmation is administered by a bishop, as among catholics. The form of giving benediction by the imposition of hands is as ancient as the patriarch Jacob, who thus blessed his grandsons, the sons of Joseph. Does any spiritual grace follow the blessing of the bishop? If so, it is a sacrament. The ordering of priests, in the church of England, is evidently sacramental; for the bishop, laying his hands on the person to be ordained, bids him "receive the Holy Ghost." Matrimony is called by the apostle "a great mystery;" mystery is the Greek word for sacrament: grace is required to sanctify so important a contract. The church of England celebrates it as a religious rite.

      Thus far the dispute about the number of the sacraments seems to be a "question of words and names." Extreme unction is totally rejected by the church of England, because miraculous effects no longer follow the administration of it. It is not very clear that restoration to bodily health is promised by the apostle, St. James, c. 5. v. 14.; but "the prayer of faith shall save the sick man, and the Lord shall raise him up," may mean this, or may mean spiritual help; doubtless, however, the promise, "if he be in sins they shall be forgiven him," authorises the continuance of this rite. I have also heard it observed, that it fails in that condition annexed to the definition of a sacrament in the Anglican catechism; it is not "ordained by Christ himself." But, if it was attended with miraculous effects, it is satisfactorily proved that the apostle was sufficiently authorised in its institution.

      If the church of England will believe purgatory to be "a fond thing," far from recommending the book of the Macchabees as good for an example of life, it ought not to allow it to be read in churches at all; for there it is related that, after a victory, part of the spoil was sent to Jerusalem that prayer might be offered for the dead, "seeing it is a good and wholesome thing to pray for the dead." This was a downright

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