Thou nurse of vain and curst idolatry! gether unsatisfactory, as the whole of the decalogue is but short, BOOK THE FIFTH. THE ARGUMENT. Further invocation of the Spirit of Truth---Though our Sa viour appeared truly great and like a God when he distri buted health and peace, yet his benevolence had an higher taim. He meant to advance the eternal happiness of man, by teaching him the most important and salutary truths---He applied his life to this purpose, and at last died a martyr for the good of all mankind-The sermon on the Mount-The excellence of its doctrines--The comfort that arises from following them--The misery that attends neglecting themOur Saviour was averse to every kind of persecution for dif ference in religious matters--When the two disciples wished him to call fire from Heaven upon the Samaritans, who were schismatics and apostates, he mildly refuses, and corrects their indiscretion-Address to intemperate and sanguinary bigots, and to the Church of Rome The virtues of our Saviour's mind-His regular discretion-He avoided the persecution of a foe, where honour and fair conscience would allow-But where the interest of society required it, he exposes the vices of those in power-He satirises the King-As he is going to Jerusalem, he foretels the siege and the destruction of it--Her enemics shall cast a trench around it when her children are within it-Shall keep them in on every side-And shall not leave one stone upon another (Luke, xix. 41, 42, 43, 44 )—The extacy of the multitude upon his entranceHe enters as it was foretold by the prophet (Zech. ix. 9, 10.)-The rulers of Jerusalem, who looked for a temporal Messiah, are disgusted with him-One of his disciples through avarice betrays him-Reflection on the love of money---The insults that are offered to him--His crucifixion and the attendant circumstances---Affectionate and grateful observations upon him. WITHDRAW not yet thine aid, O Truth divine Though great, magnanimous, and like a God, 5 10 And universal virtue to increase, Which, while he liv'd, no troubles could controul, Which no ingratitude could ere repress; (For souls sublime are happy still to bless, 15 20 25 30 How mild! and how affectionately bland! 35 "Tis like fair Hermon's or like Zion's dew, He never violence to reason join'd, He bore no zeal with persecution fierce, 45 40 50 Whose gentle gospel it contrasts as far, door and a vine. If the bread in the sacrament is converted into the real body of Christ, should we not expect to see parts of a body, distinguished by head, and hands, and feet, instead of a round unvaried mass of bread? If an experiment were made upon common, and what is called consecrated bread and wine, would they not grow mouldy and sour in the same proportion of time? We have the evidence of our senses, the best evidence, against the doctrine of the real presence. That there is a conversion in the manner all the Roman Catholics contend, in the sacrament, implies a power in the worst of men of working a miracle whenever they please. For the candid part of them must allow, that some of their clergy, and some of their popes, have been extremely vicious; and I on the other hand will grant, that some of the clergy, as well as of the laity, in their communion, have been remarkable for their virtues. Who can read the works of the celebrated prince of Conti, a Roman Catholic, and not be pleased with his many amiable vir tues? He contends against the immoral tendency of the stage with the purity of a primitive Christian. St. Paul says, in his Second Epistle to the Thessalonians, that some of those who followed "the man of sin" (the pope), were to follow him with all deceivableness of unrighteousness." By which phrase, I conceive he meant, that they were to suppose themselves doing right when doing wrong. To return to my observations relative to transubstantiation, I think it has been well observed, that God made man, but man cau never make God. It is most certain, the Popish priests say, that the bread which they have consecrated is God, that it has the power of working miracles, a power which is irresistible. I once had a curious pamphlet in my possession, "The School of the Eucharist," written by a Jesuit, and published with licence, in French, at Lisle, in 1672. It was afterwards published in English, by Dr. Clagett, in 1687. In the preface, the Jesuit calls the heretics" hair-brained people," for denying the real presence in the sacrament; and says, that as they have renounced their reason, he will send them to "school to the beasts," who have acknowledged this truth, He gives a multitude of instances from various Popish authors of different animals having bowed down, and paid respect to the holy sacrament. Among other instances, he says, "A for quils the hen he had carried away, by virtue of the holy sacrament." St. Gregory the pope tells us, that St. Boniface, whilst he was a young child, standing at the door of his lodging, he perceived a fox running away with a hen in his mouth. Immediately away he went to the church, and placing himself before the holy sacrament, he made this prayer to it, "Lord, I beseech thee to preserve the pullen which my mother feeds in her back-yard, for the sustenance of her little family." Having done this, he returned to his lodging, where this fox appeared again, with the hen in his mouth, and laying down the hen, fell down dead at the foot of this child. S. Gregor. Dialog. lib. 1. If this be not idolatry and blasphemy, if this be not worshipping as God, what we have made with our hands, I know not where we can find Idolatry. As filth, sweet cleanliness; as darkness, light; 80 85 Thou who from vice know'st such excess of care, Whose pamper'd body with disease is fraught, 90 Making thee wish to hide thy odious head; Pause on eternity's dread verge awhile. Let thy great Saviour's all-subduing word, To thy perturbed spirit hope afford, Who said, that penitence, through boundless love, Go to thy closet, secretly retire, And strive to wake devotion's latent fire; 95 100 Strike on thy wicked heart, that heart of rock, 105 I would recommend the reader, if he is willing to see a plain, authentic, and unaggravated account of the cruelties and persecutions of the Inquisition, to "The History of the Inquisition, by Philip a Limborch." Dr. Chandler, the translator, says, in his preface to this work, that Mr. Locke, that incomparable judge of men and books, gives it the highest character, and recommends it for its method and perspicuity, and the authorities by which it is so abundantly coufirmed, and pronounces it a work in its kind absolutely perfect." I would here recommend the reader to another work, "A Letter from Rome, by Dr. Conyers Middleton." By this letter, which is written with admirable learning and ingenuity, we shall find that incense, holy water, white surplices, processions, wax tapers at noou-day, with other customs of the Roman Catholics, are adopted from the Pagans, and not from the primitive Christians. |