Letters to N. Wiseman ... on the errors of Romanism. To which is added, An examination of mr. Sibthorp's reasons for his recession from the Church, with a suppl

"sins are taken away-who will not answer the appeal. Why is it that, when calamity falls upon him, he receives it as a punishment for his sins ? Why do our natural feelings prompt us to "consider our domestic and personal afflictions as "sent by God for our transgressions, although, "at the moment when affliction comes, we may "not be conscious of lying under actual guilt? "This is a feeling which pervades every form of

religion, and more naturally that of Christ; "because it is impossible to be familiar with the "word of God, without receiving an impression "that he does visit the sins of men on their heads, although they may have endeavoured, with rea"sonable hope, to obtain their forgiveness.... It "is impossible not, more or less, to connect the "idea of suffering inflicted, with that of sin com-"mitted "."

You will excuse me, Sir, if I cannot admit the propriety of making any appeal, in the first instance, to our natural feelings, where a grand principle of religion is in question. If our natural feelings be in accordance with the doctrines revealed by God, and conveyed to us by the united voice of Scripture and Catholic Tradition, we may indeed use them as an additional argument in favour of the Truth; but if they are adopted as our guides and directors in the interpretation of the word of God;

Lectures on the Doctrines, &c. of the Catholic Church, vol. ii. p. 42.

if they are put forward in the first instance to bias our minds, you must permit me to say, that, considering our natural inclination to evil, and the temptations of the Devil by which we are perpetually assailed, such a method seems eminently calculated to involve us in all sorts of errors and heresies.

I must therefore protest against your appealing in the first instance to our "natural feelings," when the real question is whether a certain principle has been revealed by God.

But, Sir, I am ready and willing to meet you on the ground you have selected. I fully admit that our natural feelings prompt us to connect in some cases the notion of temporal calamities suffered, with that of sin committed and unrepented of. We need not look to Scripture and contemplate the case of a world destroyed by the flood for its sins, of Sodom perishing in fire and brimstone, and of the Jews scattered amidst all nations for their rejection of the Saviour; for we may see with our own eyes, that Divine Providence does sometimes make bare its arm, and visibly punish wicked individuals and nations. But, Sir, if we do see this, we also frequently see Vice and Sin triumphant in this world, and we see Virtue and Religion pining in misery and affliction, persecuted, overwhelmed with insults and torments, and lifting their eyes in meek resignation and inward joy to the sublime rewards which are promised to those that

suffer for Christ. Need I call to your remembrance the Saints of old, of whom the blessed Apostle Paul writes thus: 66 They were tortured, not accepting "deliverance; that they might obtain a better resur"rection; and others had trial of cruel mockings and

scourgings, yea, moreover of bonds and imprison"ment: they were stoned, they were sawn asunder, "were tempted, were slain with the sword: they "wandered about in sheepskins and goatskins; being

destitute, afflicted, tormented; of whom the world "was not worthy they wandered in deserts, and in "mountains, and in dens, and caves of the earth." Heb. xi. 35-38. No one can venture to say that these temporal afflictions were endured by the Saints for their sins; they were trials of their faith, patience, love of God. Listen again to the words of our Lord Himself: "Blessed are ye when men shall revile you and persecute you, and "shall say all manner of evil against you falsely "for my sake. Rejoice, and be exceeding glad: "for great is your reward in heaven for so per"secuted they the prophets which were before

you." And again," These things have I spoken "unto you, that in me ye might have peace. In "the world ye shall have tribulation; but be of good cheer, I have overcome the world." Hear the words of St. Paul: "My son, despise not thou the

chastening of the Lord, nor faint when thou art "rebuked of Him: for whom the Lord loveth He "chasteneth, and scourgeth every son whom he re

"ceiveth." Attend also to the language of St. Peter, the first of the Apostles," Now for a season, "if need be, ye are in heaviness through manifold

temptations: that the trial of your faith, being "much more precious than of gold that perisheth though it be tried with fire, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ." 1 Pet. i. 6, 7.

It is evident then, that temporal calamities are in many cases, nay as a general rule, inflicted on the true disciples of Christ, in order to try and strengthen their faith, and to procure for them a greater degree of glory, honour, and praise in the eternal and heavenly kingdom of Christ. And, Sir, this might have been anticipated from the life of Him whom we in common adore, and whom we regard as the grand example to whom our lives ought to be conformed. No Being that ever partook of human nature was so severely afflicted with temporal as well as spiritual sorrows and calamities as He who redeemed the world; and yet, none but Himself was ever free from the taint of all sin, original as well as actual. This one example is an irrefragable proof, that temporal calamities and torments are not necessarily, in any way, the results of sin committed by him who suffers them.

You cannot deny the truth of this principle without heresy. You do not expressly deny it in your argument. But I have brought it thus distinctly forward, because it seems to me that

Romanists generally, in their consideration of the afflictions of good men, seem inclined to forget the reasons assigned for them by the word of God, and to suppose that they are all intended as punishments of sin. Nothing can be more injurious to God than such a notion. It represents Him in the attitude of a severe Judge instead of a loving Parent-a Parent (who educates his children for higher glory by a more rigid discipline. In opposition to such errors, I lay down the following proposition as an Article of Catholic faith deduced directly from the word of God: "THAT TEMPORAL

AFFLICTIONS AND CALAMITIES ARE COMMONLY 66 IMPOSED BY GOD'S MERCY ON THE JUSTIFIED, IN 66 ORDER THAT THEY MAY OBTAIN A GREATER AND 66 MORE GLORIOUS REWARD."

Now, Sir, I come to your arguments from our feelings." You imagine, "that when calamity "falls upon" any one who thinks himself in a state of favour before God," he receives it as a punish"ment for his sins."-You assert, that "our natural feelings prompt us to consider our domestic and

personal afflictions, as sent by God for our transgressions" that "it is impossible not, more or "less, to connect the idea of suffering inflicted, with "that of sin committed." I have no doubt, Sir, that yourself and other Romanists are in the habit of regarding such temporal afflictions of the justified as punishments for their past sins; but I must say, that any one who enters into the spirit of the

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Letters to N. Wiseman ... on the errors of Romanism. To which is added, An ...