miraculous powers, with which they seem to think themselves gifted, in endowing the people whom they mean to convert with powers and faculties different from those which they now possess. I must confess, I am not very sanguine in my expectations of a miracle from the Bible Society, never having witnessed any thing from them approximating to the miraculous, except their success in drawing money from the pockets of so many wellmeaning men, for the support of a plan, so directly in opposition to observation, experience and common sense, as is the Bible-distributing scheme. We will now, Mr. Editor, consider the second subject of the Rev. Gentleman's panegyric, or what he is pleased to term, another prominent feature in the Bible Society-the Simplicity of its Plan. This simplicity consists in the circulation of the Bible alone, without any Commentary; the Bible is to be sent forth into the world as its own Interpreter. Thus, we are told, jarring interests will be reconciled, all peculiarities will be done away, religious discords will cease, no room will be left for disputes, and peace and harmony will universally be of no more service to them than the giving of a handful of nuts to a child that has not yet cut its teeth, or to the poor old dotard who has lost his. Unless therefore the Bible Society can devise some method of blessing mankind with the power of reading, and the faculty of understanding aright the word which they undertake to distribute, their scheme cannot advance one jot the object which it professes to have in view. As to the boasted moral and political pre-eminence of England, if in the present deluge of infidelity and moral corruption, which overflows this Land of Bibles, the Bible Society can find any cause for triumph or any encourage ment to go on with the glorious work, I envy them not their wreath of fame, nor wish to deprive them of one atom of the merit to which their scheme may entitle them. It would have been more to the purpose, however, if the champions of the Bible Society, | instead of empty boasts and magnificent prophecies, had condescended to point out to us in the annals of past ages one single nation converted to Christianity by the distribution of Bibles, or in more modern times one single individual who solely by read-reign among all denominations of ing the Bible was changed from an Infidel to a Christian. This they cannot do; hence it is but reasonable to conclude that their display of the wonders to be wrought by the Bibledistributing scheme, in the conversion of mankind is mere frothy assertion, standing in direct opposition to the experience of past ages and the observation of the present day. However, therefore, we may desire to see the nations of the earth blessed with the gift of the divine word, I mean the knowledge of it, experience, observation, and common sense all unite to shew that this object can never be accomplished by the mere distribution of Bibles. Either, then, the Biblemen must make up their minds to see their fondest hopes disappointed, and the predictions of their champions prove delusive, or must exert the Christians. All this, too, is to be accomplished by a scheme which allows every individual to interpret the Bible put into his hands, in a sense directly opposite to that which his neighbour gives it. In truth, Sir, if the wisdom or folly of any plan is to be known from the means which it takes for accomplishing the end that it has in view, we may safely pronounce that no plan_more simple (in one sense of the word) was ever devised than the Bible-distributing scheme. To sow the seeds of discord among men, and even authorize them to differ from each other, and by this means to promote unanimity! As well might you expect to produce peace and harmony in the physical world, by putting a sword into the hand of each individual and telling him to follow no other law in the using of it than the dictates of his own passions! This simple plan of the Bible Society, reminds me of a piece of mechanism invented by an honest neighbour of mine, who has been for nearly half a century harrassing his brains and pinching his belly in labouring for the discovery of perpetual motion. His machine, like the Bible-distributing scheme, was simple enough, and full as well adapted to promote the object which it had in view it had no motion at all, and none he could give it. But without further comparison or observation, common sense alone tells us with sufficient plainness, that as no human law, admitting of a variety of interpretations, and put into the hands of in-| dividuals, with leave for each one to interpret it as he thinks proper, can produce unanimity of sentiment, either as to its precepts or obligations, so neither in similar circumstances can the divine law. Let the Bible-distributing scheme be adopted in its full extent, and at no great distance of time the blessed fruits of the Reformation will be brought to complete maturity. The titles of Church of England-men, Calvinists, Presbyterians, &c. &c. will no longer disignate any particular body of men: each self-interpreting individual will be a sect within himself; the Bible itself, in consequence of the absurdities and extravagances fathered upon it will no longer command respect; Christianity will, among the followers of this scheme, be nothing but a name, and infidelity will pour in full tide over this land of Bibles. But the true Church which has in every age preserved with so much care the sacred deposit of the Divine Word, will continue not only to deliver to her children the letter of this word, but unfold to them the hidden treasures of its sublime doctrines and moral precepts, and in unity of faith and purity of morals will reap the plenteous harvest of her glorious exertions. Reserving further observations for your next number, I remain, Mr. Editor, yours respectfully, M. THE POPE'S SUPREMACY. For the Orthodox Journal. It may not be improper, Mr. Editor, when the spiritual supremacy of the Bishop of Rome is likely to be come again the subject of political discussion in the august senate of the nation, to place before the eyes of your readers, some of the arguments, by which Catholic Divines defend it.This will serve both to confirm those of our communion, in the belief of this important doctrine, on which the unity and peace of the Catholic Church essentially depends; and to remove the prejudices of our separated friends, which I conceive to originate chiefly in ignorance. For I like to persuade myself that among the latter, many oppose the just claims of so great a proportion of their fellow-subjects, and are frightened at the prospect of their total emancipation, not from ill nature, not from deliberate malice, but because they have harboured an opinion, that the Pope's spiritual su premacy, and particularly his infiuence in the appointment of our Bishops, is an arrogation of power unknown to the purest ages of Christianity, and which has no foundation whatever in Scripture. Could they be made sensible, that the Pope has from Christ that authority which we attribute to him, that this authority was acknowledged, revered, and obeyed by all Bishops and Christian Kings, previous to the period which Protestant writers are pleased to assign, for the beginning of what they call Popery, I make no doubt that they would cease to take alarm at it. This single question once settled, the most enlightened part of the nation, especially our friends in Parliament, would concern themselves very little about what we may or may not believe in other respects. Satisfied that the Catholics can hold the tenet of the Pope's spiritual supremacy, and have their Bishops appointed and instituted by him, without danger to the state, they would allow us qui. etly to contiuue in our old practise of hearing mass, praying for the dead, soliciting the prayers of the Saints, and going to confession, and no longer punish us for it. The whole controversy between them and us, is now therefore in a great measure confined to this single question of the sipiritual power of the Pope, which I consider as a favourable omen of its speedy termination. For where the controversy began, there in all probability it will end. -It began in denying the Pope's supremacy. "This (says Dr. "Burnet, in his Exposition of the 39 "Articles) was the first point that our "Reformers did begin with, both here "and every where; that so they might remove that which was an insuper❝able obstruction, till it was first "taken out of the way, to every step "that could be made towards a refor"mation. They laid down therefore "this for their foundation, that all Bishops were by their office and cha66 racter equal." (Art. 37th) Since the denying the Pope's supremacy was thus made, the very ground-work of the Reformation, we cannot wonder if our well-meaning friends, who would wish to extend to us the blessings of this reformation, with those of their civil constitution, are so indefatigable in removing this insuperable obstruction to the accomplishment of their pious wishes; and that, since they feel no inclination to come over to us, and build their religious edifice upon our rock, they should try to entice us to step over to them, and after loosening our cement, and pulling down our rampart, transfer the scattered stones to their new foundation. Let Catholics beware of this kindness. Whilst by their loyalty to their king and country, their submission to the laws, their gratitude to their political friends, they practise the simplicity of the dove, let them be wise, and, like the serpent, who is said to save his head at the expence of his tail, let them be ready to lose titles, dignities, and other superfluities of this life, rather than their HEAD. Protestants, in general, run away with a notion, that the Supremacy which we believe to be, by divine commission, the prerogative of our Popes, was never claimed by any of the Roman bishops, before the time of St. Gregory the Great, who ascended the pontifical throne in 590; they even pretend, that this holy and learn<< ed pontiff renounced all claim to it, and that the first Pope who affected universal jurisdiction was Bonifacius, his immediate successor. Dr. Burnet, taking it for granted that these statements of Protestant writers are correct, and that the Protestant doctrine, which makes all Bishops equal in au thority and jurisdiction to that of Rome, is a primitive doctrine, infers thence, that this doctrine must have been the belief of the English Saxons upon their conversion to Christianity, since they were converted by mission aries whom St. Gregory had sent: This (says he) is the more remark"able, because the Saxons, being con"verted to the Christian religion, "under this Pope's direction, we have reason to believe that this doctrine 66 66 was infused into this Church, at the "first conversion of the Saxons." Ibid. If the allegations, on which the Doctor argues, were true, the inference he draws from them would be conclusive; for certainly there is every reason to believe, that the doctrines of St. Gre gory, on this head, as well as on all other articles of the Christian faith, were infused by his missionaries into the Saxon Churches. But it is false that the Popes, before St. Gregory, had never claimed supremacy; it is false, that St. Gregory disclaimed it. He, indeed, condemned the title of Universal Bishop in John, Patriarch of Constantinople, and refused to assume it, on account of certain heretical meanings which he thought lurked in it; but he maintained the supremacy of his See, and his jurisdiction over all Christian Bishops, as much as any of his successors have ever done. And, what is more remarkable, but what Dr. Burnet either knew not, or rather wished to conceal from his readers, he exercised this universal jurisdiction in the very first conversion of the Saxons, not only over the new Saxon Bishops, but even over the old British Bishops, whom Protestant writers use to represent an independent. of Rome, or from the customs and laws of the empire. Every body knows, that Great Britain, at the time the Saxons were converted, had long ceased to be a province of the Roman empire, and that Rome, as head of the empire, could then claim no auHe exercised it over the Saxon thority over it. Did it arise from a Bishops, by fixing the limits of their concession of the Saxon kings. These respective jurisdiction, and giving petty sovereigns indeed permitted Authem metropolitans. For he commis- gustine and his companions to preach sioned Augustine to ordain twelve the gospel to their subjects, and to Bishops who should be subject to him, establish Churches in their estates, but and to send a Bishop to York, who, no Christian will affirm that the preachif the preaching of the gospel in the ers, any more than the apostles, had north of Britain were blessed with their spiritual authority from princes. success, would ordain twelve other As the country was placed under the Bishops for his suffragans; adding that jurisdiction of two metropolitans only, this metropolitan would himself be while the civil government was in the subject to Augustine. He also re- hands of seven or eight independent gulated that after the death of Au- kings, it is evident that these metrogustine, the two metropolian sees, politans extended their authority over which then were London and York more than one kingdom, consequently should be independent of each other, that they exercised it in the dominions the older of the two, by the date of of priuces whose subjects they were his ordination, having only a pre- not, and where the king of that kingcedency of honour, but no juris- dom where the metropolitan see was dictian over the other. How shall established, could give them no power. we reconcile these faets with the as- But the first Saxon kings had not sertions of the reformers, who, says learned to take umbrage at this auBurnet, pretended that "the Bishop thority, merely spiritual, of a Bishop "of Rome had no authority, according residing in another prince's dominions. "to the constitution, in which the They did not oppose the landing of "churches were settled by the apos- Augustine and his fellow-preachers, ❝tles, but over the city of Rome; and under pretext that they were sent by that any further jurisdiction, that a foreign Prelate, by the Bishop of any ancient Popes might have had, that imperial city, which once had "did arise from the dignity of the subjugated Britain, and who was ac"city of Rome, and the customs and tually the subject of the Roman em"laws of the empire?" Ibid. How peror. St. Gregory on his side did shall we reconcile them with what the not apprehend to raise a fear or susdoctor himself asserts, or at least in-picion in the minds of those kings, sinuates, that St. Gregory was of the same opinion, and that this Protestant doctrine was infused in the Saxon Churches, at their conversion to Christianity. Did St. Gregory then believe," pious Lord." Nor did he afterthat he had no jurisdiction, out of the city of Rome, when he gave the Bishops of London and York the title and jurisdiction of the metropolitans? Or can it be supposed that the jurisdiction, which he exercised on this occasion, arose from the civil dignity 66 by mentioning the name of Mauritius Tiberius the emperor, at the end of his letter to Ethelbert king of Kent, and styling that emperor his "most wards ask their leave for sending to England more missionaries, some of whom were Bishops, and with them priestly vestments, sacred vessels, rituals, ornaments for altars, and whatever else he thought might be wanting for the new Churches. In 86 him some presents, which, says he, although of small value in them"selves, yet will not be small in your "estimation when you receive them "from the blessing of the holy apos"tle Peter." He does not so much as hint at any spiritual supremacy of the king over Augustine, his companions or the Saxon churches, but rather exhorts him to listen to the =admonitions of that bishop, to conform to them with devout submission, and keep them continually present to his mind, threatening him with God's judgments, if he had it not. Bede did not doubt but the zeal of St. Gregory for the conversion of the Saxons, after he was raised to the pontifical chair, was an effect of his general solicitude as head of the universal church. "As he exercised (says our "venerable historian, the first pontifi"cate) in the whole world, and pre"sided to the churches already con"verted to the true faith, he made our 66 nation, which till then had been a "slave to idols, a church of Christ." Lib. ii. chap. 1. "which is found established by the 66 66 the same letter to Ethelbert, he calls this Saxon king his "Son," and sends" ancient institution of the fathers. "But we commit to thee, brother, all "the bishops of Britain, that the igno"rant may be instructed, the weak strengthened, and the perverse cor→ "rected with authority." Chap. 27. It is true that the British prelates refused to acknowledge St. Augustine for their archbishop; (Lib. ii. ch. 2) but Ven. Bede, who mentions this circumstance, does not say they denied the Pope's supremacy. Their absolute silence on this subject, at the time of their conference with Augustine, seems rather a tacit acknowledgment of it. For since Augustine requested them to administer baptism for the future, according to the rite of holy, Ro66 man and Apostolic church," it is natural to suppose, that if they had affected independence from that See, they would have declared it then expressly, rather than merely object to the episcopal jurisdiction of Augus tine. The reason why they refused to acknowledge the new archbishop was, that they had already an archbishop of their own; and they might think that the Pope, although head of the universal church, had no right to degrade their archbishop, without hearing first his defence; and that in the present circumstances the canons of the church did not authorise the Pope to substitute another archbishop in his place. It was upon a similar plea that some of the French bishops did a few years ago, refuse to resign their Sees to other archbishops and bishops, appointed by Pius VII. although they most expressly acknowledged his su premacy, and continued in his communion. For, as the learned Butler, in his life of St. Augustine, May 25, observes: "The Pope is not at dis"cretion to infringe the privileges of "churches, which he is bound to main"tain. Neither is the jurisdiction of "churches to be altered but upon 66 St. Gregory did also exercise his supremacy over the British bishops, who were in the land before the conversion of the Saxons, by giving authority and jurisdiction to St. Augustine over them. "Let your brotherly "charity receive as his subjects not "only the bishops whom you will ordain, and those who may be ordain"ed by the bishop of York, but also "the whole clergy of Britain, by the "authority of our Lord Jesus Christ." Lib. i. chap. 29. He had previously written to the same Augustine; "Over "the bishops of Gaul I give you no 66 authority; for the bishop of Arles "has long ago received the pallium "from my predecessors, and we ought "by no means to deprive him of that authority, which was conferred on "him. Therefore what is to be done "there by authority, must be done "with the concurrence of the bishop "of Arles, lest that should be set aside ORTHOD. JOUR. VOL. II. |