FOOTNOTES:
[H] In the preceding pages, I have asserted, that the Protestant Church, is unjust, in taking from the poor their portion of church property, which was left them by our charitable Catholic ancestors; nay, that it is also unjust, to exact tithes from those, who do not belong to the Protestant Church of England. Now this bold assertion against the Protestant Church, certainly requires a little explanation. A law may be considered in two points of view, as a law of the land, and as a law of God. Now as the law of tithes in the Protestant Church, is sanctioned by act of parliament, of course the Protestant Church, is justified in exacting these tithes, for it has the law of the land at its back in this respect. But then, the Protestant law of tithes, considered in a moral point of view, is certainly an unjust law. And why? Because it takes from the poor, what was justly left them by our charitable ancestors, and it exacts money from the Catholics and dissenters, without doing any thing to them in return for this money. Thus you see, that the law of man and the law of God, sometimes contradict each other; and this is often the case, in your scriptural Church as by law established. But is not God always above man? Certainly; and therefore the law of God, ought always to have the preference to the law of man. But this subject of Church tithes, reminds me of the famous Dr. Hook of Leeds, who is often writing against the Roman Catholic Church, but slyly never condescends to answer any of her replies. Now, mark well, I am going to prove, even to a demonstration, from the words of Dr. Hook, that the Roman Catholic Church, is really the true Church of Christ in these realms. Well, you will say, if you can do that, Dr. Hook must be a very strange and inconsistent doctor of our Church. Really, do you know, I was just thinking the same. In the year 1832, the Somerset County Gazette informed the public, that Dr. Hook, in a sermon which he preached before the Queen, uttered the following remarkable words: "Were all connection between church and state, at this very moment to cease, the church (that is, the Protestant Church) would remain precisely as she now is; that is to say, our bishops, though deprived of temporal rank, would still exercise all those spiritual functions which, conferred by higher than human authority, no human authority can take away; still to vacant sees they would consecrate new bishops, still ordain the clergy, still confirm the baptized, still govern the church." Such are the famous words of Dr. Hook, in his sermon before the Queen. Now let us see how nicely, they prove the Roman Catholic Church, to be the true Church of Christ in these realms. Whether this prophecy of Dr. Hook respecting the Protestant Church, would be really verified, were his church to be separated from the state, I will not here enquire; but this I will say, it has been already really verified with regard to the Catholic Church in England. For although at the Reformation, the Catholic Church was deprived of all aid from the state, although she was unjustly spoiled of those temporal riches left by her charitable children, and although the exercise of her faith, subjected her followers to the most severe pains and penalties, (which must be for ever a disgrace to this country), still, Catholicity could not be extinguished in these kingdoms; for her bishops "still continued to exercise all those spiritual functions, which, conferred by higher than human authority, no human authority can take away, still, to vacant sees, they consecrated new bishops, still ordained the clergy, still confirmed the baptized, still governed the church." And hence this Catholic Church, notwithstanding all the stormy trials, which she has undergone in England, exists now, and is exactly the same in spiritual power, as she was before the time of the Reformation. If, therefore, Dr. Hook considers that this would be a mark of the true Church of Christ, were it to be verified with regard to his Protestant Church, we may justly infer, according to the Doctor's principle, that the Roman Catholic Church, is the true Church of Christ in these realms. And why? Because the doctor's principle, has been already really verified, with regard to this church in these kingdoms. Really, I begin to think that the famous Dr. Hook of Leeds, must be some relation to Martin Luther; for Martin, even after he had left the Catholic Church, proves, in the following words, that the Roman Catholic Church, was the true Church of Christ. In his book against the Anabaptists, he makes the following candid confession: "Under Papacy are many good things; yea, everything that is good in Christianity. I say, moreover," continues he, "under Papacy is true christianity even the very kernel of christianity." Here we have two doctors of the Protestant Church, leaving, even after they had strained every nerve to overturn this Catholic Church, we have, I repeat, these two Protestant doctors, leaving in their writings to posterity, one by his line of argumentation, and the other by his own words, the most incontestible proofs that the Roman Catholic Church, is really the true Church of Christ, and that her fabric, is adorned with all the rich treasures of christianity. O how true is the declaration of the wise man! (Prov. xxi. 30,) "there is no wisdom, there is no prudence, there is no counsel against the Lord."
[I] Joseph Hume, Esq., is, or nearly I believe, the oldest member of the present House of Commons, and it may be truly said, that, perhaps, no one in that House has acted with greater consistency, and more disinterested zeal, for the promotion of the welfare of his country. He has always been a staunch advocate for reform, a patriot for the rights of the poor, and a manly defender of civil, and religious liberty to all. Hence, poor Dan. O'Connell, was sensible of the distinguished political merits of this great, and consistent statesman; and hence, when an English constituency rejected this worthy member from a seat in the House, Dan. honourably obtained in Ireland a seat for this useful and consistent member. Now, I am glad to find, that the remarks which I have just made, agree with the opinion of this eminent statesman, respecting the loaves and fishes of the protestant clergy. The following, are the words which Joseph Hume, Esq. has just uttered on this subject: "but their zeal (that is, the zeal of the protestant clergy,) against the Catholics, looks to me, to originate from fear of the loaves and fishes, which they now so largely enjoy for doing little, and in many cases nothing of public duty." (Joseph Hume's, Esq., letter to W. J. Cole, Esq., Lechdale, Gloucestershire, 24th Dec., 1850.)
[J] I cannot help relating here a circumstance (I hope it is not foreign to the purpose) that happened to one of my acquaintance. He was travelling in a coach, in which were three other respectable passengers. Among other subjects, the conversation (as is often the case) turned on Catholics. One of the gentlemen, immediately commenced a philippic against the Catholics, and called them idolaters, superstitious, murderers, and many other pretty names. My acquaintance allowed the gentleman, to pour out his abuse for some time without interruption, and appeared much amused by his bold assertions, and flaming descriptions of the poor deluded papists. During the conversation, a person in liquor, rode up to the coach window, and began to annoy the passengers, by his yells and impertinent behaviour. My acquaintance immediately said to the gentleman, who was telling such pretty things about the Catholics, let us have this drunken man taken up, he has murdered two or three people. The gentleman replied, "Are you, Sir, certain that he has murdered two or three people? Can you prove it? Because it would be very unjust to take the man up, unless you could prove the crimes which you mention." "No," answered my acquaintance, "I am not certain. And let me ask you, if you are certain, that all the charges, which you have just brought against the Catholics are true? I am a Catholic, and must tell you they are false, and if you would only follow the advice, which you have just given me about this man, you would find the truth of what I say. If you would not wish me to accuse this man of a crime, which I am not certain he has committed, I beg that you, for the future, will never accuse the Catholics of charges, which you cannot prove to be true, and which, if you would only take the trouble to examine, you would find to be absolutely false." The gentleman looked much perplexed, and was so ashamed of himself, that he never spoke another word until they parted. The other two gentlemen enjoyed the joke wonderfully, and laughed most heartily.
[K] We read of the ancient prophets, whom God sent to reform the Jews that they began their prophecies by admonishing the people, that the Lord had spoken to them: "Hear, O ye heavens, and give ear, O earth, for the Lord hath spoken." Isai, c. i. v. 2. Whereas God has permitted that the doctrine of the Reformation, should have been originally announced to the world, by a man of insupportable pride, who disclaimed the authority, and doctrine of all Churches then upon the earth; who made no difficulty of acknowledging, that it was from the devil, he learned one of the principal articles of the Reformation, and who might therefore, have said to his followers, "Hear, O ye heavens, and give ear, O earth, for the devil hath spoken."
[L] But some will perhaps ask, why did the first reformers inveigh so much against Purgatory and Prayers for the dead? Why the first reformers liked spiritual commerce, without duty if they could only contrive it. Now, as a remuneration for Prayers for the dead, our charitable ancestors had left certain handsome sums of money; now these reformers liked the money, but not the obligation of the Prayers; and, therefore, they inveighed right lustily against the Prayers, but took care to slyly pocket the money. But when this spiritual commerce could not be carried on unless the duty was performed, they very kindly retained the popish practice, and thus secured the money; witness the tolling of the bell for persons just dead, the churching of females, and of burying the dead. These and other are in reality the remnants of popish ceremonies, and the performance of them inspire on the Catholic mind devotional feelings; but by Protestants are, in general, looked upon very lightly, in a spiritual point of view. But then take away these popish ceremonies, and off flies the fee. Will the fee for baptism be now demanded, as baptism has been lately declared to be an unnecessary act of religion in the Protestant Church? Our Saviour said to His Apostles, "Go, teach all nations, baptizing them," (that is, all nations,) but the Protestant Church says to her ministers, "Go teach all nations," but as to the absolute necessity of baptism, our Saviour must have been wrong, and, therefore, go please yourselves about it.
[M] Appendix to "Reasons why I am not a member of the Bible Society. By the Hon. Arthur Philip Percival, B.C.L. Chaplain in Ordinary to His Majesty."—Fifth Edition.
[N] Would my Lord Harewood, who lately figured so conspicuously on the platform in York, as the advocate for the pure and unadulterated Word of God, without note or comment, point out to the people the sure guide, which they are to follow, amidst this awful Protestant falsification, and mutilation of the Sacred Scriptures? The Spanish chemist (as related above) cut his master into pieces, and put the pieces into his sublimatory glass, with the hope of raising his master, to a more perfect state than he enjoyed, when God made him. Now, my Lord, from what I have said above, has not the Protestant Church, cut the Scriptures into pieces, and put them into the sublimatory glass of falsification and mutilation? but, my Lord, will she be ever able to raise them again, to as perfect a state as they were in, when God made them, or when your Protestant Church received them, from the hands of the Catholic Church? I am sure, my Lord, she will be here at fault. Another remark or two, my Lord, and I have done. The man, who embraces a religious opinion from conviction, has undoubtedly the right to maintain it by argument. But truth will be his first and principal object, and the champion of truth, will disdain the petty artifices of substituting assertion for truth, and misrepresentation for fact. He will never condescend to swell the crowd of idle disputants, whose ingenuity first, frames a creed for the Church of Rome, and then, after combatting a phantom of its own creation, exults in an easy and a decisive victory. My Lord, just adopt this advice in all your future observations on the creed of Catholics, and then, you will escape two ridiculous consequences; of exalting the Scriptures on the one hand, and of transgressing on the other, one of the golden precepts of that sacred volume, "Thou shalt not bear false witness against thy neighbour." But far be it from me, my Lord, to assert that you have already done this. I merely wish to guard your Lordship, against the above ridiculous consequences. Now, as your ideas, with regard to the Catholic doctrine on the Scriptures, appear to be rather vague, I will just state, in short, our doctrine on that subject. Our Saviour commanded his apostles to go and preach his gospel, and after they had done this for a certain time, he then inspired some of them to write certain books, for the fuller instruction of those persons on certain points, which they either did not perfectly understand, or of which they were ignorant. For, as the apostles were absent from these persons, (for twelve men could not be in many places at the same time,) they found it necessary to communicate by their pens, certain instructions which these persons required. Now, as what the apostles wrote, as well as what they preached, was equally the inspired Word of God, the Catholic Church, afterwards, carefully collected those sacred books, which were written by some of these inspired men, gave to the whole of these sacred books thus collected, the name of the New Testament, and presented this volume to the people as the inspired Word of God, and has handed it down as such to her faithful in every age, in as perfect a manner as possible. And in the distribution of it to her faithful in every age, she has followed the example of the apostles. For she orders her ministers to go first, to preach and teach the gospel to the people, and afterwards, for their further instruction, she puts the sacred Scriptures into the hands of the faithful. But mind, as your Protestant Reformers have shamefully corrupted and mutilated the sacred Scriptures, she rejects your human and metamorphosed translations, forbids the use of your incorrect, corrupt, and mutilated translations, and puts into their hands, well-authenticated copies of that sacred volume. Hence, on account of her great anxiety, for the distribution of correct, and well-authenticated copies among her faithful, certain Protestants have the audacity to assert, that the Catholic Church, forbids the use of the Scripture to her people, or at least, will not let them read the pure word of God without note or comment. Do I impeach the veracity of these Protestants! Of some indeed I do, but not of all. But this I will say, most of them might know better, if they would only seek information from proper sources. I hope, this short explanation of the Catholic doctrine on the Scripture, will satisfy Lord Harewood, and caution him never to speak on matters, which essentially concern his neighbour's interest, unless he first perfectly understands them.
One word more, and I have done. I once heard, that a Noble Lord, attending a great County Meeting, in the York Castle-yard, had achieved for himself a lasting notoriety, by declaring, that in his opinion, "the Bible ought to be read by all men, and women, and children, and even idiots. And scarcely had the merriment excited by this memorable burst of sound sense subsided, before his Lordship was heard thus resuming his exhilarating eloquence. "Yes, even by idiots. I myself have derived great advantage from that book." The effect upon the meeting was electric. The noble advocate of the unfortunate idiots, had so completely identified himself with his clients, that laughter became irresistible, and to what class of intelligent beings, his Lordship belonged, most evident. I believe this is the only instance on record, of a Noble Earl, establishing his religious opinions, at the expense of his understanding.
[O] Here follows a long extract from Lord Tenterden's Speech, which it is unnecessary to reprint.
[P] By the fundamental rule of Protestantism, every individual, possesses the right of private judgment, and of course, is allowed to interpret the Bible, as his reason, or his feelings, suggest; and yet, mark the contradiction, he is not allowed, to interpret the thirty-nine Articles. For in the declaration prefixed to this singular code, it is said: "His Majesty, prohibits his loving subjects, the least difference from them, or putting their own sense upon them; but requires them, to be taken in their literal, and grammatical sense." Now, Dr. Paley says, that "the Thirty-nine Articles, will be found, on dissection, to contain about two hundred and forty distinct, and independent propositions; many of them, inconsistent with each other." In fact, few of the English Clergy subscribe the articles in the literal, and grammatical sense; "and Burnet says, that in his own times, the greater part of the clergy, subscribed the Articles, without examining them," and that others do it, because they must do it, though they can hardly satisfy their consciences, about some things in them. Dr. Balguy says, that "the Thirty-nine Articles impose upon us doctrines of dark, and ignorant ages." How just, then, must the observation of Gibbon be, "that the great body of the English Clergy, sign the Thirty-nine Articles, with a sigh, or a smile." Really, to require that men, should take these Articles, in their literal, and grammatical sense, whilst many of them, have no literal, or grammatical sense, nay, moreover, to oblige men, to swear that they believe them, is, in my humble opinion, a violation of common sense, and of decency. In all this, there may be some degree of political wisdom, but it is surely, an act of very gross, religious inconsistency.
[Q] The name of Ireland, brings to my mind, the great O'Connell, the pride of his country, the wonder of England, and the admiration of the world. When I read the direful grievances of that ill-treated nation, I wish, for the sake of England, (which I dearly love) that those grievances had never been written, either on the pages of history, or on the records of heaven. Oh, Ireland, how thou remindest me of the sufferings of my Saviour! "a man of sorrow, and the outcast of the people." Had not his divine example been continually before thy eyes, thou never couldst have endured thy load of miseries, of sorrows, and of persecution, and so nobly have proved thy loyal allegiance to thy sovereign, even amidst a deluge of insults, and of wrongs, and of injustices, that would have maddened any other nation, into a whirlwind of fury, and revenge, and rebellion; but thou rememberedst the words of thy Saviour, "love your enemies, do good to them that hate you, and persecute you." But thy days of sufferings and of sorrow are, I hope, hastening to a close; but perhaps, the time of retribution for England has yet to come. Oh, may Heaven avert this dreadful day of reckoning for my dear country! But, Oh, Ireland, I must not forget the pride of thy heart—the great O'Connell—the much-abused and calumniated Dan. He is now, indeed, beyond this land of misery; but alas, he died a beggar! Yes, HE whom the newspapers formerly held up, as a most base knave, a deceiver, and a money-hunter, even he at last, died a beggar, for the love of his country. He nobly sacrificed his, from ten to fourteen thousand a year, which he was making by his profession, and in lieu, accepted the comparatively small and precarious offerings of his countrymen, every farthing of which he spent in promoting their welfare; he blasted all the patrimonial prospects of his own family, and at last, died a martyr and a beggar, for his country; and yet, there is not one English Protestant newspaper to do him common justice, by even hinting at these heroic actions. Oh, how justly may I address them in the severe words of the poet:
"You all did hate him once, but without cause,
What cause withholds you, then, to mourn for him?
Oh, judgment! thou art fled to brutish beasts!
And men have lost their reason."
But, Oh immortal Dan! their praises or censures to thee are equally worthless, for thy colossal deeds during life, and thy heroic death, have immortalized thy name. But of all thy sorrows, the stab that burst thy generous soul, was the "unkindest cut of all;" for when some of thy countrymen, whom thou hadst raised and honoured, wished to take into their hands the maddening weapons of injustice, revenge, and rebellion, and wished to bury thy dear country in the ruins of bloodshed and revolution, thou,
"Then rushing out of doors, to be resolved,
If these men so unkindly knocked, or no,
Ingratitude, more strong than traitors' arms,
Quite vanquished thee, then burst thy noble heart!"
On which was engraved, in vivid characters, love for thy religion, patriotism for thy country, loyal and sincere allegiance to thy Queen, and a burning desire for civil and religious liberty for all mankind. Oh, how justly may we apply to thee, the words of the poet,
"Thou art the ruins, of the noblest man,
That ever lived, in the tide of times."
I, formerly, like many other Englishmen, thought only very lightly of thy actions; but thy noble deeds convinced me of my rash judgment; and as some little retribution, I have paid this small tribute to thy memory. Oh, may God forgive me for my rash judgments, and may thy colossal soul rest in peace.
But can I here forget "the finest Protestant (as the immortal Dan. justly observed) that Ireland ever saw?" O no! I know indeed, some will sneer at it, and call it the voice of flattery, but in the eyes of poor Ireland, it will be regarded as a just act of gratitude, to remember the liberal, the high-minded, and chivalrous nobleman, the Marquis of Normanby. When this kind hearted, and enlightened statesman, first placed his foot on the shores of Ireland, "the cauldron" (of political discords) as Lord Plunkett had said, "was boiling over, and the polemic (religious) contest was thrown in as an ingredient." But as soon as the Marquis of Normanby, hoisted in Ireland his political flag of truth, of justice, and of honour, then the cauldron (of political discord,) gradually cooled, and the polemic (religious) contest gradually subsided, into the more congenial calm of peace, of union, and of charity. Hence, might be seen the noble Marquis of Normanby, and his charitable marchioness, gracing, and gladdening by their presence the streets of Dublin, unattended by military escorts, but safely guarded, by the generous hearts, and faithful loyalty of a grateful people. To have touched even a single hair of their heads, or to have offered the least insult to these noble, and generous creatures, would have instantly brought down on the base offender, the indignation and fury of the people. There the noble Marquis, without any detriment to his political dignity, walked without guards, surrounded by the hearts of the people, an honour to England, a just representative of our most gracious, liberal, and well-beloved Queen, the idol of the people, and the saviour of Ireland. But why mention merely Ireland? His whole political career, has been a consistent course of truth, of justice, and of honour. When only young, the golden prospect of Tory promotion, the inheritance of his noble father's political influence, a seat in Parliament already obtained by a Tory constituency, were all laid before him; when lo! his penetrating though youthful mind, saw that his dear country required reform, and therefore, sacrificing all the above golden prospects, he disinterestedly ranked himself, under the banner of reform. Afterwards a sinecure, but profitable office under Government, was offered him by the Whig ministry; but his political creed, was reform and consistency, and therefore, he politely declined the tempting offer. He is afterwards honoured with the government of Jamaica, and there shews himself the sincere friend of the slave, and on one occasion, generously and manfully exposed even his own life, to vindicate and obtain their just rights: and how dearly he was there beloved, the sorrowful and sincere lamentations, that bade him the last farewell, can best tell. He is honoured also, with the government of Ireland, and gradually peace, contentment, and union, begun to smile on that long agitated, and mis-ruled land. But in all his political promotions, to his honour be it remembered, that he never solicits nor asks of Government any places of office for his relations. Such has been the consistent and even tenor of his political career. Long, will the name of Normanby, be dearly cherished, in the heart of every sincere Catholic, of every grateful Irishman, and of every true English reformer; and he will be handed down to posterity, as a worthy descendant of the Mulgrave family, whose character has always been distinguished, for their acts of justice, liberality, and charity to all, without any distinction of religious creeds. Well then might the immortal Dan declare, that "The Marquis of Normanby, was the finest Protestant, that Ireland ever saw."
TRANSCRIBERS' NOTES
Introduction
Page iv: Latern as in the original
First address
Page 1: goverment corrected to government after "The clergy, and the head of the"
Page 2: intolerence corrected to intolerance after "before this whirlwind of Protestant"
Page 6: descendents as in the original
Page 9: addres corrected to address after "would tempt me to"
Page 12: te corrected to to after "But it manifestly allows us"
Page 12: " added before "as to preventing persons"
Page 14: Torento corrected to Toronto after "Kingston, Byetown,"
Page 14: Irvinites as in the original
Page 15: freeborn standardised to free-born
Page 15: diocess corrected to diocese after "and assigned to it a"
Page 15: Caldea corrected to Chaldea after "jurisdiction over Syria,"
Page 18: Portestant corrected to Protestant after "If therefore the orthodox"
Page 19: " added after "limitation of the crown"
Page 21: ancesters corrected to ancestors after "having to suffer, what our Catholic"
Page 25: villany as in the original
Page 26: distintinguished corrected to distinguished after "I am sure (says this"
Footnote A: Anglo Saxon corrected to Anglo-Saxon
Footnote D: pourtrayed as in the original
Footnote D: shillalah as in the original
Footnote D: floodgates standardised to flood-gates
Second address
Page 9: phillippic corrected to philippic after "meeting, a thundering"
Page 14: he standardised to He after "mankind; that is,"
Page 19: ' changed to " after "prophets under Jeroboam?"
Page 20: Luthern as in the original
Page 23: apostacy as in the original
Page 24: Pharo's as in the original
Page 24: suicidical as in the original
Page 28, 29: variable spelling of Molineus/Molinæus as in original
Page 29: " ( added before "In Defens. Transl.)"
Page 29: detort as in the original
Page 30: " added after "delegates of the Clarendon press."
Page 31: " added after "to the end of Jeremiah."
Page 42: . added after Gaz
Page 56: heirarchy corrected to hierarchy after "put together, more than the"
Page 56: " added after "of any earthly power!"
Page 66: " added after "liberal to the poor."
Footnote H: " removed before "our bishops, though deprived"
Footnote J: phillippic corrected to philippic after "immediately commenced a"
Footnote N: " added after "and even idiots."
Footnote Q: collossal corrected to colossal after "rash judgments, and may thy"
General: Errata applied to text.
General: Spelling of inuendo, inuendoes as in the original