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director, and having thus PROVED ourselves,"") we venture to the great sacrament of grace, the communion of the body and the blood of Christ.ru) Does Protestantism provide us with such a refuge in our necessities, such manifold sources of consolation in our troubles ?
But it is upon the bed of sickness, and of death, that the superior comforts of our religion are the most striking. It is a lamentable truth, that the Protestant clergyman is but seldom found by the couch of the dying Christian : he is but rarely sent for, and seldom comes; and if he does make his
appearance, it is only to hurry over a few prayers, and escape from the distressing scene. In cases of fever and contagion, the clergy will not attend, perhaps, in consideration of their families, they cannot." But where is the Catholic, however poor and forlorn, dying within reach of a clergyman of his own communion, who does not receive both the benefits and the consolations of his religion? Where is the pastor who shrinks from the functions of his ministry, from fear of taking the disease with which his penitent is afflicted, and of paying the forfeit of his life in the cause of cha
(1) 1 Cor. xi. 2.
(u) 1 Cor. x. 16. (1) This single circumstance pleads more eloquently for the celibacy of the clergy, than a whole volume upon the subject could possibly do.
rity? Where is the cabin so wretched that does log si not find him a ready inmate—the being so desti- sapene tute, to whom he is not a willing and a faithful teir p friend--the malady so loathsome or infectious, as soul of to drive the messenger of the God of all comfort ad ete from the performance of his duty? It is not from tom ti one solitary visit that the penitent sinner, or the just man, derives his consolation, (for even the just man requires consolation when the terrors of death Her are upon him,) but from a series of unremitting Bet & attentions during the whole course of his disorder.itist i
Nor is it by mere exhortation and prayer that the contrition of the dying man is excited, his conscience calmed, and his hopes elated; but by the seasonable administration of the Sacraments of als Penance, the Eucharist, and Extreme Unction. Is any man sick among you ? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord, and the prayer of faith shall save the sick man ; and the Lord shall raise him up; and if he be in sins, they shall be forgiven him. Confess therefore your sins one to another." The Protestant Liturgy formerly contained these injunctions equally with the Catholic :(-) but they have
(y) St. James, v. 15, 16. (3) If in this discussion I have asserted any thing concerning the Establishment, which is not founded in fact,
* long since expunged this doctrine, or at least
suspended the practice of it, and have defrauded
their people of that spiritual assistance which the ir soul of a Christian, upon the verge of judgment stan and eternity, so strongly and so feelingly demands
from the ministers of religion.
Here ended the Reasons, in the first edition. But finding the most extraordinary prejudices exist in the minds of Protestants against the doctrine of Catholics, on account of the use of a dead language in parts of the Church service, and from confining the sacramental cup to the priesthood only ; - prejudices which are to be attributed, I suppose, to the Articles of the Church of England, which condemn these practices as repugnant to the word of God ;-I wish to offer a few remarks explanatory of these points.
“That the Apostles,” says Mr. Berington, “and the first founders of the Christian faith preached the Gospel, and celebrated the holy mysteries, in the language of the several people whom they converted, seems to be a point generally admitted.
I am willing to stand corrected: I have relied upon the best information that came within my reach, and any misapprehension into which I may have fallen, will, I hope, be admitted as an unintentional error.
The languages at that time most predominant, were the Greek, Latin, and Syriac, in which, consequently, the Liturgies, or the forms of public prayer, would be principally compiled; while the Armenians, Copts or Egyptians, Ethiopians, and other less distinguished people, enjoyed also their particular Liturgies. But when, in process of time, from various causes, changes took place, and new tongues were spoken, the old still retained the place of honour, and the Church, ever tenacious of antiquity, judged it proper not to depart from the forms which she had received. The deposite of her faith was intimately interwoven with the primitive expressions of her Liturgies. Thus, when Greek ceased to be spoken in the many nations that formerly constituted, what was called, the Greek Church, and even, as now, was not understood, the language of the Liturgy remained: as was, and is the case, among the Syrians, Copts, Armenians, and Ethiopians. The service is every where celebrated in a tongue no longer intelligible to the people. On what grounds then is it required that the Western Church, of which we are a part, should have followed another rule: particularly as in this Church, in all the countries within its pale, the Latin language, in early ages, was every where sufficiently understood, if not spoken? And when the northern nations were reclaimed to the Christian faith, the established rule was not altered for
this additional reason, that the use of the same tongue in the service might help to unite them more closely to the Old Church, and tend, in some degree, by this approximation, to soften and civilise their manners.
“ The general accord, among all nations professing the Catholic faith, not to admit any change in the language of their Liturgies,—though, in many other respects, they were much divided, -- is a curious and important fact. And it must have rested on some general motives, equally obvious to all. They saw — what the experience of the day confirmed—that modern languages were liable to change; while those that had ceased to be spoken -- from this very circumstance, and because, from the valuable works written in them, they were cultivated by the learned — were become permanently stable. They saw, that the majesty and decorum of religious worship would be best maintained, when no vulgar phraseology debased its expression ; that the use of the same language which a Chrysostom spoke at Constantinople, and a Jerome at Rome, would unite, in a suitable recollection, modern with ancient times ; and that the mere fact of the identity of language would be a convincing proof of the antiquity of the Catholic faith. They saw, that as this faith was every where one, so should there be, as far as possible,