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one will deny, that a sovereign prince, in showing mercy to a capital convict, may either grant him

image itself, because it is not an intellectual being,' and from this he concludes that any respect due to it is merely on account of the original which it represents. (Summa 3a. Quest. xxv. art. 3.)

"But the vicar of Northallerton is not the only one who still continues to throw upon Catholicity the now almost obsolete, and often refuted, calumny of idolatry. He has found a second in the person of the rector of Stanhope. Dr. Phillpotts, in the fervour of his zeal, has again been pleased to pour upon us the venom of his spleen, and the vial of misrepresentation. This saint, too,' says Dr. Phillpotts, speaking of Pius V., 'is worshipped in Ireland and in England; but what were the high virtues, the heroic degree of charity, [such, Mr. Butler tells us, is requisite in this case,] which raised him to the celestial glory, and entitled him to the thankful commemoration, nay, to the worship and adoration, of the subjects of the British crown?' (Dr. Phillpotts's Letter to the Rt. Hon. G. Canning, p. 120.)

"That a man like Dr. Phillpotts, who has so long been courting the smiles of the public, and running the race of ambition, who has wooed with success the goddess of fortune, and is eagerly contending for the prize of literary fame, should step out of his way to calumniate his neighbour, and stoop to the degrading artifices of disingenuous misrepresentation, does certainly excite my surprise. Does Dr. Phillpotts believe that Pius V. 'is worshipped in Ireland and England' and 'entitled to the worship and adoration of the subjects of the British

a remission of all punishment, or may leave him subject to some lighter punishment: of course he

crown?' If he does, I can only reply, in the words of an eminent writer, that 'evidence which is deemed satisfactory by the rest of mankind, is condemned to lose its force in the county of Durham, and that prejudice seems to have drawn a magic circle around it impermeable to the rays of truth.' But Dr. Phillpotts cannot, does not believe the accusation. His judgment has been overshadowed by the clouds of prejudice, and he has been led into error by his hatred for Popery. Or has he the presumption to suppose, that what he will assert, the public will believe? In the name of Christianity, of which he professes to be a minister, I call upon him to remove the stain which such a calumny must otherwise indelibly fix upon his character. Or, if his pride refuse to retract, I challenge him to the contest-let him prove his assertion, or run the risk of being hurled by public indignation from those heights to which he has been endeavouring to elevate himself. When once a man delivers himself to the guidance of passion, reason to him is folly, sense becomes nonsense, and logic no better than legerdemain."-(Corless's Reply.)

It may serve to illustrate the subject of some portions of this work, and to show what degree of confidence is to be attached, even to the written opinions of a Protestant divine, to present the reader with a specimen of the consistency of these two able controvertists, both prebendaries of the same cathedral, both ministers of the same Church, both pastors of the same flock. "The powers," says Mr. Townsend, "which were granted by Christ to his Apostles, WERE NOT GRANTED TO THEIR LAWFUL SUCCES

will allow that the Almighty may act in either of these ways, with respect to sinners. 2dly. I equally suppose that no person, who is versed in the Bible, will deny, that many instances occur there of God's remitting the essential guilt of sin, and the eternal punishment due to it, and yet leaving a temporary punishment to be endured by the penitent sinner. Thus, for example, the sentence of spiritual death and everlasting torments, was remitted to our first father, upon his repentance; but not that of corporal death. Thus, also, when God reversed his severe sentence against the idolatrous Israelites, he added: Nevertheless, in the day when I visit, I will visit their sin upon them.") Thus, again, when the inspired Nathan said to the model of penitents, David: The Lord hath put away thy sin, he added: Nevertheless, the child that is born

SORS. The Apostles were able to read the hearts of men, and their absolution might properly therefore be judicial." -(Review, p. 32.) "After his [Christ's] resurrection from the dead," says Dr. Phillpotts, "when 'all power had been given to him in heaven and in earth,' he conferred on his Apostles, AND IN THEM ON THEIR SUCCESSORS TO THE END OF TIME, the power of absolution, soberly and soundly understood."-(Letter to the Rt. Hon. G. Canning, p. 101.) "But why," says Mr. Corless, in his happy observations upon this discovery, "why should I express surprise that error should err, or inconsistency be inconsistent?"

(P) Exod. xxxii. 34.

unto thee shall die." Finally, when David's heart smote him, after he had numbered the people, the Lord, in pardoning him, offered him by his prophet, Gad, the choice of three temporal punishments, war, famine, and pestilence." 3dly. The Catholic Church teaches, that the same is still the common course of God's mercy and wisdom, in the forgiveness of sins committed after baptism; since she has formally condemned the proposition, that every penitent sinner, who, after the grace of justification, obtains the remission of his guilt, and of eternal punishment, obtains also the remission of all temporal punishment."" The essential guilt and eternal punishment of sin, she declares, can only be expiated by the precious merits of our Redeemer, Jesus Christ; but a certain temporal punishment, God reserves for the penitent himself to endure, 'lest the easiness of his pardon should make him careless about falling back into sin.""") Hence, satisfaction for this temporal punishment has been instituted by Christ, as a part of the sacrament of penance; and hence, 'a Christian life,' as the Council has said above, ought to be a penitential life.' This council at the same time declares, that this very satisfaction for temporal punish

(r) Ibid. xxiv.

(4) 2 Kings, alias Sam. xii. 14.
(s) Conc. Trid. Sess. vi. can. 30.
(1) Sess. vi. cap. 7, cap. 14.-Sess. xiv. cap. 8.

ment, is only efficacious through Jesus Christ!") Nevertheless, as the promise of Christ to the apostles, to St. Peter in particular, and to the successors of the apostles, is unlimited; WHATSOEVER you shall loose upon earth, shall be loosed also in heaven, hence the Church believes and teaches, that her jurisdiction extends to this very satisfaction, so as to be able to remit it wholly or partially in certain circumstances, by what is called an INDULGENCE." St. Paul exercised this power in behalf of the incestuous Corinthian, on his conversion, and at the prayers of the faithful; "" and the Church has claimed and exercised the same power, ever since the time of the apostles, down to the present. Still this power, like that of absolution, is not arbitrary; there must be a just cause for the exercise of it; namely, the greater good of the penitent, or of the faithful, or of Christendom in general and there must be a certain proportion, between the punishment remitted and the good work performed. Hence, no one can ever be sure that he has gained the entire benefit of an indulgence, though he has performed all the conditions appointed for this end;") and hence, of

(u) Sess. vi. cap. 7, cap. 14.-Sess. xiv. cap. 8.

(*) St. Matt. xviii. 18. xvi. 19.
(y) Trid. Sess. xxv. de Indulg.

(a) Bellarm. Lib. i. de Indulg. c. 12.

(*) 2 Cor. v. ii. 10. (b) Ibid.

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