are, to whom his observations are intended to apply, no man can be ignorant, who is acquainted with the principles of the Sect of the Manicheans, whose principles are equally condemned by the professors of Protestant and of Catholic Faith.

I remain, &c.

J. C.

LETTER XXVIII.

MY DEAR FRIEND,

Bath, Jan. 19, 1814.

Is the Church of Rome at unity with itself? Are not the Franciscans, and the Dominicans, the Benedictines, and the Jesuits, the Scotists, and the Thomists, at eternal war? Do not some maintain that the Pope is infallible, others that he is fallible? Some that he is in authority, above a General Council-others that he is inferior to it, so much so, that a General Council has a right to depose him, if he conduct himself in a flagrantly bad manner? Do not some hold, that all Bishops derive their authority from him? Others that the episcopal authority is derived not from the Pontiff, but from Christ? Are there no disputes, in the Church of Rome, concerning the nature, efficacy, and necessity of grace- concerning original Sin - the natural powers of man, and the eternal decrees of God? Are there no disputes, concerning the rules of morality, in the Church of Rome? Are there none concerning the Administration of the Sacramentespecially those of penance, and the Eucharist? Do not the Jesuits hold the necessity of frequent communion, and the need of little preparation, whereas others maintain, that the communion should be

seldom approached, and that with much preparation? What can a Roman Catholic say to these variations? How is a Laic to judge between these conflicting opinions of his spiritual guides, without forming his judgment, by humbly consulting the Scriptures for himself?

AMIDST the innumerable variety of charges which have often been brought forward against the Catholic Church, and as often been refuted, that of disunion, amongst her various professors, is one, which has seldom been found to occur to the warm imagination of even a most prejudiced Protestant. Men of that communion, who possessed talents to discover the circumstance, and inclination to publish it too, if it had really existed, are either silent on the subject, or have been candid enough to allow, that it extends only to such subjects, as, in their own judgment, are of a trifling and insignificant nature.* Dr. Fulke candidly makes the same concession, and draws from the circumstance an inference, which to every man of reflection must appear to be of an extraordinary character, and which is precisely the same, as that, which is drawn more reasonably by Mr. * * from the opposite opinion. As for the consent and peace of the Popish Church,

* Vide Whitaker, Contra Bellarum. c. 2. q. 5. p. 327.

it proveth nothing, but that the Devil had then all things at his will, and therefore might sleep.*

It is very easy to conceive, that from the principles of a Protestant, disunion, on every subject of religion, will flow by a consequence as certain, and as infallible, as an effect must proceed from its own immediate and natural cause. It is a system which is established on the erring basis of private and individual judgment; and as long as the nature of man remains as it is;-as long as men are distinguished from each other, by a diversity of interests, of inclinations, of passions, and of talents, so long will a diversity of opinion mark their decisions, on every subject, which, like the subject of religion, is not amenable to the principles of reason. Were we not led to this

conclusion, by the nature of the principle itself, the instructions of daily experience, would be abundantly sufficient to shew us, that this must be the necessary and natural result.

But how disunion, on any subject, which is connected with faith, can arise from the principles of a Catholic, it is neither so easy, nor so natural to conceive. The Catholic disclaims every appeal to the reasonings of private judgment, as utterly repugnant to the nature of his religion;

* Cont. Hiskins, Sanders, &c. p. 295.

and professes to be governed, in his principles of faith, by an authority, which is visible amongst us;-to which he is taught to assign a character of divine institution;-and which he is instructed to believe, is placed under the immediate influence of the unerring Spirit of God. To the decisions of this authority he is, in every instance of faith, prepared to bow with respect:-to her judgments, in opposition even to his own, he is ready to submit with undoubting confidence, because he knows, that his own understanding may mistake, and his own reason may err, and because he equally knows, that with respect to her, this never can be the case.

The man who is not invariably governed by this disposition, in regard to every article of his faith, whatever may be the nature of his external profession, is no true member of the Catholic Church. One Catholic, therefore, it is certain, cannot differ from another, on any subject, which is clearly and essentially connected with his faith. To the decisions of his Church, as to a pillar of inextinguishable light, he can, and he does always look up, in every uncertain and in every dubious case; and he is certain, that under the guidance of this light, he cannot possibly err from the path, which is appointed to conduct him to the possession of truth, and to the knowledge of God. While the man, who leans for his safety, on the