part I
shall continue to regard them as good Catholics, whether they condemn Jansenius, on finding him erroneous, or refuse to condemn him, from finding that he maintains nothing more than what you yourself acknowledge to be orthodox; and that I shall say to them what St. Jerome said to John, bishop of Jerusalem, who was accused of holding the eight propositions of Origen: “Either condemn Origen, if you acknowledge that he has maintained these errors, or else deny that he has maintained them—_Aut nega hoc dixisse eum qui arguitur; aut si locutus est talia, eum damna qui dixerit_.”
See, father, how these persons acted, whose sole concern was with principles, and not with persons; whereas you who aim at persons more than principles, consider it a matter of no consequence to condemn errors, unless you procure the condemnation of the individuals to whom you choose to impute them.
How ridiculously violent your conduct is, father! and how ill calculated to insure success! I told you before, and I repeat it, violence and verity can make no impression on each other. Never were your accusations more outrageous, and never was the innocence of your opponents more discernible: never has efficacious grace been attacked with greater subtility, and never has it been more triumphantly established. You have made the most desperate efforts to convince people that your disputes involved points of faith; and never was it more apparent that the whole controversy turned upon a mere point of fact. In fine, you have moved heaven and earth to make it appear that this point of fact is founded on truth; and never were people more disposed to call it in question. And the obvious reason of this is, that you do not take the natural course to make them believe a point of fact, which is to convince their senses, and point out to them in a book the words which you allege are to be found in it. The means you have adopted are so far removed from this straightforward course, that the most obtuse minds are unavoidably struck by observing it. Why did you not take the plan which I followed in bringing to light the wicked maxims of your authors—which was to cite faithfully the passages of their writings from which they were extracted? This was the mode followed by the curés of Paris, and it never fails to produce conviction. But, when you were charged by them with holding, for example, the proposition of Father Lamy, that a “monk may kill a person who threatens to publish calumnies against himself or his order, when he cannot otherwise prevent the publication,”—what would you have thought, and what would the public have said, if they had not quoted the place where that sentiment is literally to be found? or if, after having been repeatedly demanded to quote their authority, they still obstinately refused to do it? or if, instead of acceding to this, they had gone off to Rome, and procured a bull, ordaining all men to acknowledge the truth of their statement? Would it not be undoubtedly concluded that they had surprised the pope, and that they would never have had recourse to this extraordinary method, but for want of the natural means of substantiating the truth, which matters of fact furnish to all who undertake to prove them? Accordingly, they had no more to do than to tell us that Father Lamy teaches this doctrine _in tome 5, disp. 36, n. 118, page 544, of the Douay edition_; and by this means everybody who wished to see it found it out, and nobody could doubt about it any longer. This appears to be a very easy and prompt way of putting an end to controversies of fact, when one has got the right side of the question.
How comes it, then, father, that you do not follow this plan? You said, in your book, that the five propositions are in Jansenius, word for word, in the identical terms—_iisdem verbis_. You were told they were not. What had you to do after this, but either to cite the page, if you had really found the words, or to acknowledge that you were mistaken. But you have done neither the one nor the other. In place of this, on finding that all the passages from Jansenius, which you sometimes adduce for the purpose of hoodwinking the people, are not “the condemned propositions in their individual identity,” as you had engaged to show us, you present us with Constitutions from Rome, which, without specifying any particular place, declare that the propositions have been extracted from his book.
I am sensible, father, of the respect which Christians owe to the Holy See, and your antagonists give sufficient evidence of their resolution ever to abide by its decisions. Do not imagine that it implied any deficiency in this due deference on their part, that they represented to the pope, with all the submission which children owe to their father, and members to their head, that it was possible he might be deceived on this point of fact—that he had not caused it to be investigated during his pontificate; and that his predecessor, Innocent X., had merely examined into the heretical character of the propositions, and not into the fact of their connection with Jansenius. This they stated to the commissary of the Holy Office, one of the principal examinators, stating, that they could not be censured, according to the sense of any author, because they had been presented for examination on their own merits, and without considering to what author they might belong: further, that upwards of sixty doctors, and a vast number of other persons of learning and piety, had read that book carefully over, without ever having encountered the proscribed propositions, and that they have found some of a quite opposite description: that those who had produced that impression on the mind of the pope, might be reasonably presumed to have abused the confidence he reposed in them, inasmuch as they had an interest in decrying that author, who has convicted Molina of upwards of fifty errors:[345] that what renders this supposition still more probable is, that they have a certain maxim among them, one of the best authenticated in their whole system of theology, which is, “that they may, without criminality, calumniate those by whom they conceive themselves to be unjustly attacked:” and that, accordingly, their testimony being so suspicious, and the testimony of the other party so respectable, they had some ground for supplicating his holiness, with the most profound humility, that he would ordain an investigation to be made into this fact, in the presence of doctors belonging to both parties, in order that a solemn and regular decision might be formed on the point in dispute. “Let there be a convocation of able judges (says St. Basil on a similar occasion, Ep. 75); let each of them be left at perfect freedom; let them examine my writings; let them judge if they contain errors against the faith; let them read the objections and the replies; that so a judgment may be given in due form, and with proper knowledge of the case, and not a defamatory libel without examination.”
It is quite vain for you, father, to represent those who would act in the manner I have now supposed as deficient in proper subjection to the Holy See. The popes are very far from being disposed to treat Christians with that imperiousness which some would fain exercise under their name. “The Church,” says Pope St. Gregory,[346] “which has been trained in the school of humility, does not command with authority, but persuades by reason, her children whom she believes to be in error, to obey what she has taught them.” And so far from deeming it a disgrace to review a judgment into which they may have been surprised, we have the testimony of St. Bernard for saying that they glory in acknowledging the mistake. “The Apostolic See (he says, Ep. 180) can boast of this recommendation, that it never stands on the point of honor, but willingly revokes a decision that has been gained from it by surprise; indeed, it is highly just to prevent any from profiting by an act of injustice, and more especially before the Holy See.”
Such, father, are the proper sentiments with which the popes ought to be inspired; for all divines are agreed that they may be surprised,[347] and that their supreme character, so far from warranting them against mistakes, exposes them the more readily to fall into them, on account of the vast number of cares which claim their attention. This is what the same St. Gregory says to some persons who were astonished at the circumstance of another pope having suffered himself to be deluded: “Why do you wonder,” says he, “that we should be deceived, we who are but men? Have you not read that David, a king who had the spirit of prophecy, was induced, by giving credit to the falsehoods of Ziba, to pronounce an unjust judgment against the son of Jonathan? Who will think it strange, then, that we, who are not prophets, should sometimes be imposed upon by deceivers? A multiplicity of affairs presses on us, and our minds, which, by being obliged to attend to so many things at once, apply themselves less closely to each in particular, are the more easily liable to be imposed upon in individual cases.”[348] Truly, father, I should suppose that the popes know better than you whether they may be deceived or not. They themselves tell us that popes, as well as the greatest princes, are more exposed to deception than individuals who are less occupied with important avocations. This must be believed on their testimony. And it is easy to imagine by what means they come to be thus over-reached. St. Bernard, in the letter which he wrote to Innocent II., gives us the following description of the process: “It is no wonder, and no novelty, that the human mind may be deceived, and is deceived. You are surrounded by monks who come to you in the spirit of lying and deceit. They have filled your ears with stories against a bishop, whose life has been most exemplary, but who is the object of their hatred. These persons bite like dogs, and strive to make good appear evil. Meanwhile, most holy father, you put yourself into a rage against your own son. Why have you afforded matter of joy to his enemies? Believe not every spirit, but try the spirits whether they be of God. I trust that, when you have ascertained the truth, all this delusion, which rests on a false report, will be dissipated. I pray the Spirit of truth to grant you the grace to separate light from darkness, and to favor the good by rejecting the evil.” You see then, father, that the eminent rank of the popes does not exempt them from the influence of delusion; and I may now add, that it only serves to render their mistakes more dangerous and important than those of other men. This is the light in which St. Bernard represents them to Pope Eugenius: “There is another fault, so common among the great of this world, that I never met one of them who was free from it; and that is, holy father, an excessive credulity, the source of numerous disorders. From this proceed violent persecutions against the innocent, unfounded prejudices against the absent, and tremendous storms about nothing (_pro nihilo_). This, holy father, is a universal evil, from the influence of which, if you are exempt, I shall only say, you are the only individual among all your compeers who can boast of that privilege.”[349]
I imagine, father, that the proofs I have brought are beginning to convince you that the popes are liable to be surprised. But, to complete your conversion, I shall merely remind you of some examples, which you yourself have quoted in your book, of popes and emperors whom heretics have actually deceived. You will remember, then, that you have told us that Apollinarius surprised Pope Damasius, in the same way that Celestius surprised Zozimus. You inform us, besides, that one called Athanasius deceived the Emperor Heraclius, and prevailed on him to persecute the Catholics. And lastly, that Sergius obtained from Honorius that infamous decretal which was burned at the sixth council, “by playing the busy-body,” as you say, “about the person of that pope.”
It appears, then, father, by your own confession, that those who act this part about the persons of kings and popes, do sometimes artfully entice them to persecute the faithful defenders of the truth, under the persuasion that they are persecuting heretics. And hence the popes, who hold nothing in greater horror than these surprisals, have, by a letter of Alexander III., enacted an ecclesiastical statute, which is inserted in the canonical law, to permit the suspension of the execution of their bulls and decretals, when there is ground to suspect that they have been imposed upon. “If,” says that pope to the Archbishop of Ravenna, “we sometimes send decretals to your fraternity which are opposed to your sentiments, give yourselves no distress on that account. We shall expect you either to carry them respectfully into execution, or to send us the reason why you conceive they ought not to be executed; for we deem it right that you should not execute a decree, which may have been procured from us by artifice and surprise.” Such has been the course pursued by the popes, whose sole object is to settle the disputes of Christians, and not to follow the passionate counsels of those who strive to involve them in trouble and perplexity. Following the advice of St. Peter and St. Paul, who in this followed the commandment of Jesus Christ, they avoid domination. The spirit which appears in their whole conduct is that of peace and truth.[350] In this spirit they ordinarily insert in their letters this clause, which is tacitly understood in them all—“_Si ita est—si preces veritate nilantur_—If it be so as we have heard it—if the facts be true.” It is quite clear, if the popes themselves give no force to their bulls, except in so far as they are founded on genuine facts, that it is not the bulls alone that prove the truth of the facts, but that, on the contrary, even according to the canonists, it is the truth of the facts which renders the bulls lawfully admissible.
In what way, then, are we to learn the truth of facts? It must be by the eyes, father, which are the legitimate judges of such matters, as reason is the proper judge of things natural and intelligible, and faith of things supernatural and revealed. For, since you will force me into this discussion, you must allow me to tell you, that, according to the sentiments of the two greatest doctors of the Church, St. Augustine and St. Thomas, these three principles of our knowledge, the senses, reason, and faith, have each their separate objects, and their own degrees of certainty. And as God has been pleased to employ the intervention of the senses to give entrance to faith (for “faith cometh by hearing”), it follows, that so far from faith destroying the certainty of the senses, to call in question the faithful report of the senses, would lead to the destruction of faith. It is on this principle that St. Thomas explicitly states that God has been pleased that the sensible accidents should subsist in the eucharist, in order that the senses, which judge only of these accidents, might not be deceived.
We conclude, therefore, from this, that whatever the proposition may be that is submitted to our examination, we must first determine its nature, to ascertain to which of those three principles it ought to be referred. If it relate to a supernatural truth, we must judge of it neither by the senses nor by reason, but by Scripture and the decisions of the Church. Should it concern an unrevealed truth, and something within the reach of natural reason, reason must be its proper judge. And if it embrace a point of fact, we must yield to the testimony of the senses, to which it naturally belongs to take cognizance of such matters.
So general is this rule, that, according to St. Augustine and St. Thomas, when we meet with a passage even in the Scripture, the literal meaning of which, at first sight, appears contrary to what the senses or reason are certainly persuaded of, we must not attempt to reject their testimony in this case, and yield them up to the authority of that apparent sense of the Scripture, but we must interpret the Scripture, and seek out therein another sense agreeable to that sensible truth; because, the Word of God being infallible in the facts which it records, and the information of the senses and of reason, acting in their sphere, being certain also, it follows that there must be an agreement between these two sources of knowledge. And as Scripture may be interpreted in different ways, whereas the testimony of the senses is uniform, we must in these matters adopt as the true interpretation of Scripture that view which corresponds with the faithful report of the senses. “Two things,” says St. Thomas, “must be observed, according to the doctrine of St. Augustine: first, That Scripture has always one true sense; and secondly, That as it may receive various senses, when we have discovered one which reason plainly teaches to be false, we must not persist in maintaining that this is the natural sense, but search out another with which reason will agree.”[351]
St. Thomas explains his meaning by the example of a passage in Genesis, where it is written that “God created two great lights, the sun and the moon, and also the stars,” in which the Scripture appears to say that the moon is greater than all the stars; but as it is evident, from unquestionable demonstration, that this is false, it is not our duty, says that saint, obstinately to defend the literal sense of that passage; another meaning must be sought, consistent with the truth of the fact, such as the following, “That the phrase _great light_, as applied to the moon, denotes the greatness of that luminary merely as it appears in our eyes, and not the magnitude of its body considered in itself.”
An opposite mode of treatment, so far from procuring respect to the Scripture, would only expose it to the contempt of infidels; because, as St. Augustine says, “when they found that we believed, on the authority of Scripture, in things which they assuredly knew to be false, they would laugh at our credulity with regard to its more recondite truths, such as the resurrection of the dead and eternal life.” “And by this means,” adds St. Thomas, “we should render our religion contemptible in their eyes, and shut up its entrance into their minds.”
And let me add, father, that it would in the same manner be the likeliest means to shut up the entrance of Scripture into the minds of heretics, and to render the pope’s authority contemptible in their eyes, to refuse all those the name of Catholics who would not believe that certain words were in a certain book, where they are not to be found, merely because a pope by mistake has declared that they are. It is only by examining a book that we can ascertain what words it contains. Matters of fact can only be proved by the senses. If the position which you maintain be true, show it, or else ask no man to believe it—that would be to no purpose. Not all the powers on earth can, by the force of authority, persuade us of a point of fact, any more than they can alter it; for nothing can make that to be not which really is.
It was to no purpose, for example, that the monks of Ratisbon procured from Pope St. Leo IX. a solemn decree, by which he declared that the body of St. Denis, the first bishop of Paris, who is generally held to have been the Areopagite, had been transported out of France, and conveyed into the chapel of their monastery. It is not the less true, for all this, that the body of that saint always lay, and lies to this hour, in the celebrated abbey which bears his name, and within the walls of which you would find it no easy matter to obtain a cordial reception to this bull, although the pope has therein assured us that he has examined the affair “with all possible diligence (_diligentissimè_), and with the advice of many bishops and prelates; so that he strictly enjoins all the French (_districte præcipientes_) to own and confess that these holy relics are no longer in their country.” The French, however, who knew that fact to be untrue, by the evidence of their own eyes, and who, upon opening the shrine, found all those relics entire, as the historians of that period inform us, believed then, as they have always believed since, the reverse of what that holy pope had enjoined them to believe, well knowing that even saints and prophets are liable to be imposed upon.
It was to equally little purpose that you obtained against Galileo a decree from Rome, condemning his opinion respecting the motion of the earth. It will never be proved by such an argument as this that the earth remains stationary; and if it can be demonstrated by sure observation that it is the earth and not the sun that revolves, the efforts and arguments of all mankind put together will not hinder our planet from revolving, nor hinder themselves from revolving along with her.
Again, you must not imagine that the letters of Pope Zachary, excommunicating St. Virgilius for maintaining the existence of the antipodes, have annihilated the New World; nor must you suppose that, although he declared that opinion to be a most dangerous heresy, the king of Spain was wrong in giving more credence to Christopher Columbus, who came from the place, than to the judgment of the pope, who had never been there, or that the Church has not derived a vast benefit from the discovery, inasmuch as it has brought the knowledge of the Gospel to a great multitude of souls, who might otherwise have perished in their infidelity.
You see, then, father, what is the nature of matters of fact, and on what principles they are to be determined; from all which, to recur to our subject, it is easy to conclude, that if the five propositions are not in Jansenius, it is impossible that they can have been extracted from him; and that the only way to form a judgment on the matter, and to produce universal conviction, is to examine that book in a regular conference, as you have been desired to do long ago. Until that be done, you have no right to charge your opponents with contumacy; for they are as blameless in regard to the point of fact as they are of errors in point of faith—Catholics in doctrine, reasonable in fact, and innocent in both.
Who can help feeling astonishment, then, father, to see on the one side a vindication so complete, and on the other accusations so outrageous! Who would suppose that the only question between you relates to a single fact of no importance, which the one party wishes the other to believe without showing it to them! And who would ever imagine that such a noise should have been made in the Church for nothing (_pro nihilo_), as good St. Bernard says! But this is just one of the principal tricks of your policy, to make people believe that everything is at stake, when, in reality, there is nothing at stake; and to represent to those influential persons who listen to you, that the most pernicious errors of Calvin, and the most vital principles of the faith, are involved in your disputes, with the view of inducing them, under this conviction, to employ all their zeal and all their authority against your opponents, as if the safety of the Catholic religion depended upon it; whereas, if they came to know that the whole dispute was about this paltry point of fact, they would give themselves no concern about it, but would, on the contrary, regret extremely that, to gratify your private passions, they had made such exertions in an affair of no consequence to the Church. For, in fine, to take the worst view of the matter, even though it should be true that Jansenius maintained these propositions, what great misfortune would accrue from some persons doubting of the fact, provided they detested the propositions, as they have publicly declared that they do? Is it not enough that they are condemned by everybody, without exception, and that, too, in the sense in which you have explained that you wish them to be condemned? Would they be more severely censured by saying that Jansenius maintained them? What purpose, then, would be served by exacting this acknowledgment, except that of disgracing a doctor and bishop, who died in the communion of the Church? I cannot see how that should be accounted so great a blessing as to deserve to be purchased at the expense of so many disturbances. What interest has the state, or the pope, or bishops, or doctors, or the Church at large, in this conclusion? It does not affect them in any way whatever, father; it can affect none but your Society, which would certainly enjoy some pleasure from the defamation of an author who has done you some little injury. Meanwhile everything is in confusion, because you have made people believe that everything is in danger. This is the secret spring giving impulse to all those mighty commotions, which would cease immediately were the real state of the controversy once known. And therefore, as the peace of the Church depended on this explanation, it was, I conceive, of the utmost importance that it should be given, that, by exposing all your disguises, it might be manifest to the whole world that your accusations were without foundation, your opponents without error, and the Church without heresy.
Such, father, is the end which it has been my desire to accomplish; an end which appears to me, in every point of view, so deeply important to religion, that I am at a loss to conceive how those to whom you furnish so much occasion for speaking can contrive to remain in silence. Granting that they are not affected with the personal wrongs which you have committed against them, those which the Church suffers ought, in my opinion, to have forced them to complain. Besides, I am not altogether sure if ecclesiastics ought to make a sacrifice of their reputation to calumny, especially in the matter of religion. They allow you, nevertheless, to say whatever you please; so that, had it not been for the opportunity which, by mere accident, you afforded me of taking their part, the scandalous impressions which you are circulating against them in all quarters would, in all probability, have gone forth without contradiction. Their patience, I confess, astonishes me; and the more so, that I cannot suspect it of proceeding either from timidity or from incapacity, being well assured that they want neither arguments for their own vindication, nor zeal for the truth. And yet I see them religiously bent on silence, to a degree which appears to me altogether unjustifiable. For my part, father, I do not believe that I can possibly follow their example. Leave the Church in peace, and I shall leave you as you are, with all my heart; but so long as you make it your sole business to keep her in confusion, doubt not but that there shall always be found within her bosom children of peace, who will consider themselves bound to employ all their endeavors to preserve her tranquillity.
-----
Footnote 338:
Decrees of the pope.
Footnote 339:
The papal constitution formerly referred to.
Footnote 340:
The Council of Trent is meant, when Pascal speaks of _the council_, without any other specification.
Footnote 341:
The reader may well be at a loss to see the difference between this and the Reformed doctrine. Some explanations will be found in the Historical Introduction.
Footnote 342:
This sentiment was falsely ascribed to Luther by the Council. (Leydeck, De Dogm. Jan. 275.)
Footnote 343:
Diego (or Didacus) Alvarez was one of the most celebrated theologians of the order of St. Dominick; he flourished in the sixteenth and seventeenth centuries, and died in 1635. He was brought from Spain to Rome, to advocate there, along with Father Thomas Lemos the cause of the grace of Jesus Christ, which the Jesuit Molina weakened, and indeed annihilated. He shone greatly in the famous Congregation _de Auxiliis_. (Nicole’s Note.)
Footnote 344:
His Treatise _passim_, and particularly tom. 3, l. 8, c. 20.
Footnote 345:
“It may be proper here to give an explanation of the hatred of the Jesuits against Jansenius. When the _Augustinus_ of that author was printed in 1640, Libertus Fromond, the celebrated professor of Louvain, resolved to insert in the end of the book of his friend, who had died two years before, a parallel between the doctrine of the Jesuits on grace, and the errors of the Marseillois or demi-Pelagians. This was quite enough to raise the rancor of the Jesuits against Jansenius whom they erroneously supposed was the author of that parallel. And as these fathers have long since erased from their code of morals the duty of the forgiveness of injuries, they commenced their campaign against the book of Jansenius in the Low Countries, by a large volume of Theological Theses (in folio, 1641), which are very singular productions.” (Note by Nicole.)
Footnote 346:
On the Book of Job, lib. viii., cap. 1.
Footnote 347:
_Surprise_ is the word used to denote the case of the pope when taken at unawares or deceived by false accounts.
Footnote 348:
Lib. i., in Dial.
Footnote 349:
De Consid. lib. ii., c. ult.
Footnote 350:
Alas! alas!
Footnote 351:
I. p. q. 68, a. l.
LETTER XIX.
FRAGMENT OF A NINETEENTH PROVINCIAL LETTER, ADDRESSED TO PERE ANNAT.
REVEREND SIR,—If I have caused you some dissatisfaction, in former Letters, by my endeavors to establish the innocence of those whom you were laboring to asperse, I shall afford you pleasure in the present, by making you acquainted with the sufferings which you have inflicted upon them. Be comforted, my good father, the objects of your enmity are in distress! And if the Reverend the Bishops should be induced to carry out, in their respective dioceses, the advice you have given them, to cause to be subscribed and sworn a certain matter of fact, which is, in itself, not credible, and which it cannot be obligatory upon any one to believe—you will indeed succeed in plunging your opponents to the depth of sorrow, at witnessing the Church brought into so abject a condition.
Yes, sir, I have seen them; and it was with a satisfaction inexpressible! I have seen these holy men; and this was the attitude in which they were found. They were not wrapt up in a philosophic magnanimity; they did not affect to exhibit that indiscriminate firmness which urges implicit obedience to every momentary impulsive duty; nor yet were they in a frame of weakness and timidity, which would prevent them from either discerning the truth, or following it when discerned. But I found them with minds pious, composed, and unshaken; impressed with a meek deference for ecclesiastical authority; with tenderness of spirit, zeal for truth, and a desire to ascertain and obey her dictates: filled with a salutary suspicion of themselves, distrusting their own infirmity, and regretting that it should be thus exposed to trial yet withal, sustained by a modest hope that their Lord will deign to instruct them by his illuminations, and sustain them by his power; and believing, that that peace of their Saviour, whose sacred influences it is their endeavor to maintain, and for whose cause they are brought into suffering, will be, at once, their guide and their support! I have, in fine, seen them maintaining a character of Christian piety, whose power....
* * * * *
I found them surrounded by their friends, who had hastened to impart those counsels which they deemed the most fitting in their present exigency. I have heard those counsels; I have observed the manner in which they were received, and the answers given: and truly, my father, had you yourself been present, I think you would have acknowledged that, in their whole procedure, there was the entire absence of a spirit of insubordination and schism; and that their only desire and aim was, to preserve inviolate two things—to them infinitely precious—peace and truth.
For, after due representations had been made to them of the penalties they would draw upon themselves by their refusal to sign the Constitution, and the scandal it might cause in the Church, their reply was....
* * * * *
THE END
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“From the first page to the last, we read this beautiful and impressive story with increasing interest, and do not hesitate to commend it to every family and Sunday-school library in our land. It bears internal evidence of being the work of a finished writer, who, endowed with a sensitive temperament, and bereft in early infancy of a dear mother’s tender sympathies and care, felt deeply the cold indifference of those who could not appreciate the chords of a mind so delicately strung.”—_Christian Observer._
Tales of Sweden and the Norsemen. Illustrated. 16mo. 75 cents.
These sketches interest the mind with historic truth made winning and lively by a style of beautiful simplicity.
Tales from English History. By the same. 16mo. 75 cents.
“Prepared for young readers, and admirably done. In simple, yet appropriate style, some of the more prominent and romantic episodes are detailed, in a way at once to convey valuable information, and to excite a desire for further acquaintance with history. When truth is so attractive, and there is so much of it, there is but little need to resort to fiction for the instruction of the young.”—_Evangelist._
Tales from Travelers. By Maria Hack. Illustrated. 16mo. 75 cents.
“The contents of this volume will prove more attractive to ingenuous youth than stories of giants and castles, and more wonderful than fiction.”—_Observer._
The Adopted Son, and other Tales. By the author of the “Claremont Tales.” 18mo. 50 cents.
Aunt Edith; or, Love to God the Best Motive. By the author of “Florence Egerton.” 18mo. 50 cents.
New Editions, in cheaper form, of
FLORENCE EGERTON. 18mo. 50 cts. EMILY VERNON. ” 50 ” JEANIE MORRISON. ” 50 ” KATE KILBORN. By the same author. 18mo. 50 ” SOUTHERN CROSS AND SOUTHERN CROWN. ” 50 ” CONTRIBUTIONS OF Q. Q. BY JANE TAYLOR. 18mo. 50 ” ABEOKUTTA. BY MISS TUCKER. ” 50 ” MAY DUNDAS. BY MRS. GELDART. ” 50 ” FRITZ HAROLD; OR, THE TEMPTATION. ” 40 ” ASHTON COTTAGE, A TALE. ” 40 ”
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EXPOSITORY WORKS.
Dr. Hodge’s Commentary on Ephesians. 8vo. $2 00.
“This is a work for the minister, for biblical scholars, and for all who can appreciate the mature results of thorough study and sacred learning in the lucid exposition of a very interesting portion of the Word of God. It is not a hasty production, but an elaborate commentary, giving in a condensed style, with great clearness, the precise meaning of every passage in this rich Epistle, exhibiting, as understood by the author, the glowing thoughts that warmed and kindled the affections of the inspired Apostle while composing it.”—_Chn. Observer._
Dr. Jacobus’s Notes on the Gospel of John. 12mo. 75 cents.
“The Author, by his learning, taste, and skill, is eminently qualified for the responsible work of an annotator on the Holy Scriptures. In his Notes, he combines the marrow and fatness of many commentators with his own ideas, and associates his comments with a Harmony of the Gospels, in a very impressive manner.”—_Zion’s Herald._
⁂ This volume completes Dr. Jacobus’s Commentary on the Gospels—Vol. I. being Matthew—Vol. II., Mark and Luke—Vol. III., John. The volumes are all uniform, price $2 25 for the set.
Dr. Moore on Haggai, Zechariah and Malachi. 8vo. $2 00.
“This volume we regard as a substantial and highly valuable contribution to the biblical literature of the country. The prophecies which form the subject of it, are the more interesting from the fact that they were the last which were delivered previous to the Messiah’s advent. The work is not so critical as to be above the popular mind, while yet it shows a familiar acquaintance with the rules of Scripture interpretation, and is evidently the production of a mind at once well balanced and trained to thorough research.”—_Argus._
* Dr. Sampson on the Greek Text of the Hebrews. 8vo. $2 50.
“This is an eminently learned work, and is designed especially to aid in a critical investigation of this portion of Scripture, while yet there is no ostentatious display of erudition, nor any thing that approaches an affectation of originality. The introduction is at once clear, concise, and comprehensive. In the body of the work, the author gives us rather the results of his inquiries than the processes by which he arrived at them. His analyses show much patient labor, as well as accurate discrimination.”—_Puritan Recorder._
* Owen on Hebrews. 8 vols. 8vo. $12 00.
“Few and far between, and among the richest gifts of God to man, are such great and good theologians as John Owen. * * * It is mentioned as a matter of thankfulness that Dr. Owen was led to concentrate all his rare endowments and vast resources on the exposition of the Epistle to the Hebrews.”—_N. Y. Observer._
* Dr. Eadie on Colossians. 8vo. $2 00.
“A work of great learning and skill, pervaded with a truly Christian spirit.”—_Evangelist._
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COMMENTARIES ON THE BIBLE.
* Pool’s Annotations. New edition, on larger paper, 3 vols. royal 8vo. Sheep. $10 00.
“Of the general character of this work, it is sufficient to say that it brings out in a felicitous and concise manner the meaning of the text, without connecting with it any extended practical remarks. It contains not only the whole of the sacred text, as many commentaries of that day did not, various readings also, together with parallel passages; and though it never transcends the capacity of an ordinary English reader, yet it evidently comes from a rich store-house of biblical learning. It disposes of difficult passages, not by gathering all the opinions that have been put forth concerning them, but by stating the writer’s own mature judgment, with the grounds on which it has been formed. The notes are generally brief, condensed, perspicuous, and easily remembered.”—_Puritan Recorder._
* Henry’s Commentary. 5 vols. quarto. Sheep. $15 00.
“It is becoming more and more the standard commentary of the Church. Christians of all denominations, and of all grades of intellectual attainment, find it their refreshment, their food, and their pleasure to peruse it steadily, and in so doing they can reap a great reward. We knew, some years ago, a lady in humble life, more than sixty years of age, who borrowed the folio edition of Henry’s Commentary, and keeping it always open on her bed, was accustomed to run to it whenever a single moment of leisure offered itself; so that, by patient continuance in well-doing, even at that late period of life, she traveled through the successive volumes, to her own great spiritual and intellectual improvement; and in her latest hours, when on her dying bed, she expressed her gratitude for the opportunity which she had thus enjoyed of becoming better acquainted than ever before with the meaning of God’s Holy Word.”—_Observer._
* Doddridge’s Expositor.
The Family Expositor; or, a Paraphrase and Version of the New Testament, with Critical Notes and a Practical Improvement of Each Section, by Philip Doddridge, D.D. Royal octavo. $
The late Bishop of Durham (Dr. Barrington), in addressing his clergy on the choice of books, says:
“In reading the New Testament, I recommend Doddridge’s Family Expositor, as an _impartial_ INTERPRETER AND FAITHFUL _monitor_. Other Expositions might be mentioned, greatly to the honor of their respective authors, for their several excellences; such as, elegance of exposition, acuteness of illustration, and copiousness of erudition; but I know of no Expositor who unites so many advantages as Doddridge; whether you regard the fidelity of his version, the fullness and perspicuity of his composition, the utility of his general and historical information, the impartiality of his doctrinal comments, or, lastly, the piety and pastoral earnestness of his moral and religious applications. He has made, as he professes to have done, ample use of the commentators that preceded him; and in the explanation of grammatical difficulties, he has profited much more from the philological writers on the Greek Testament than could almost have been expected in so multifarious an undertaking as the _Family Expositor_. Indeed for all the most valuable purposes of a Commentary on the New Testament, the Family Expositor can not fall too early into the hands of those intended for holy orders.”
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NEW RELIGIOUS BIOGRAPHIES.
Dr. Cheever’s Life of Cowper. 12mo. Illustrated. $1 00.
“The author of this work could scarcely have selected a subject better adapted to his own peculiar genius, than this which he has here chosen. He has treated it at once philosophically, practically, and spiritually; has evinced a profound insight into the mysteries of human nature, the nicest discrimination in respect both to intellectual and moral qualities, and a deep sympathy with the sublimity and tenderness, the joys, and griefs, and hopes of the exalted character he commemorates.”—_Puritan Recorder._
* Memoirs of John M. Mason, D.D. By Dr. Van Vechten. 8vo. $2 00.
“This delightful memoir of a great captain in Israel will be hailed as a valuable addition to the religious biography of our country. The literary execution of the work is equally creditable to the talents and taste of the author, and the most ardent admirers of Dr. Mason will admit that while a spirit of fulsome eulogy is avoided, there is ample justice done to the memory of a great and a good man.”—_Pbn. Banner._
Memoirs of John Kitto, D.D. Author of “Daily Bible Illustrations,” etc. 2 vols. 12mo. $2 00.
“We have rarely heard of a more remarkable instance of the triumph of talent and energy over circumstances the most adverse. He began life struggling with the evils of poverty, and the baleful influence of an intemperate father. A dangerous fall from a ladder, when he was a mason’s boy, rendered him hopelessly deaf. Being considered unable to support himself, he was put into the workhouse; and after a series of vicissitudes which would have overwhelmed an ordinary boy—at one time working as a shoemaker, at another as a barber’s apprentice, and by various shifts managing to toil along his rugged pathway—he at length, through a kind Providence, struck the highway on which he afterwards traveled successfully to distinction and usefulness.”—_Presbyterian._
Memoirs of Capt. Vicars of the 97th Regiment. 16mo. 75 cents.
“The subject of these memoirs, was generous and noble in his natural disposition, in all his intercourse with his fellows. As a soldier he was brave, and as an officer skillful and prompt; but all these things were eclipsed by the ardor and devotedness of his piety. Among the soldiers in the Crimea he spent his leisure hours, in ministering spiritual consolation to the sick and dying in the hospital. In the lives of missionaries which we have read, none have proved by their works a better right to be called a missionary than he.”—_Witness._
The Victory Won. By the Author of “Captain Vicars,” 18mo. 25 cents.
Memoirs of Adelaide Leaper Newton. By the Rev. John Baillie. 75 cents.
“This is certainly a rare specimen of female biography. The subject of it was among the most gifted and cultivated of her sex. The Word of God was not only the light, but the food of her soul; and the enjoyments of heaven seem to have been in no small degree vouchsafed to her before she left the world.”—_Puritan Recorder._
The Martyr of Sumatra. A Memoir of Henry Lyman.
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=BICKERSTETH=, Rev. Edward.
=* Complete Works.= 16 vols. $10 00.
=Exposition of the Epistles of John and Jude.= 60 cents.
=BINNEY=, Rev. Thomas.
=Is it possible to make the Best of Both Worlds?= 60 cts.
=BRIDGES=, Rev. Charles.
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=CHART=
=Of the Sacred History of the World=. $1 50.
=DA COSTA=, Dr. Isaac.
=Israel and the Gentiles.= 12mo. $1 25.
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=FLETCHER=, Rev. Alexander.
=Addresses to the Young.= 16mo. 60 cents.
=HEWITSON=, Rev. W. H.
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=Remains and Extracts from Sermons.= 75 cents.
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Delivered in London. Series of 1854–5–6. Each $1 00.
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CARTERS’ PUBLICATIONS.
The Rich Kinsman. The History of Ruth the Moabitess, by Stephen H. Tyng, D.D. 16mo. $1.
“The author presents this work in the hope that it will be found adapted to enlighten the minds of the young in some of the great subjects of Scriptural instruction.... The author has been long impressed with the feeling that neither commentaries nor sermons have yet made that simple and practical use of the fullness of Scripture truth for which it is adapted—perhaps he might say for which it is designed. The young mind certainly can be interested in the word of God, as a book full of attraction as well as full of truth. Whoever can be made in any degree the instrument of leading to this result, by bringing out to view the real attractions of Scripture, confers so far an invaluable benefit upon others.”—_Extract from the Preface._
The Truth and Life. A SERIES OF DISCOURSES. By Bishop McIlvaine, of Ohio. 8vo. $2.
“We have seldom met with a more admirable volume of Sermons than the one now lying before us. * * * The subjects are varied, but in all there is the same clearness, and fullness of Gospel truth. * * * We can assure our readers that there is a freshness and power pervading the work, which is most delightful to find in this age of flimsy sentiment and idealistic abstractions.”—_Banner._
The Saints’ Everlasting Rest. By Richard Baxter. The ONLY COMPLETE EDITION ever published in the United States. One volume royal 8vo. $2.
“There are no religious works which have had, next to John Bunyan’s “Pilgrim’s Progress,” so extensive, increasing, and continued circulation, as those of Richard Baxter. ‘The Saints’ Rest’ is eminently a favorite with Christians, and has been richly blessed. The volume in general use is an abridgment, well executed, of the original, and is not as much as one-half of its compass. However well condensed, an abridgment can not retain and exhibit all the merits of the original, and very many of the lovers of the smaller volume will hail and embrace the opportunity of obtaining the original work, in the present neat and acceptable form.”—_Christian Intelligencer._
Discourses on Truth. By J. H. Thornwell, D.D., President of the South Carolina College, Columbia, S. C. 12mo. $1.
“The Ethics are of the loftiest standard, breathing a pure theology, and informed by a sound psychology, and presented in a form of compacted logic. It is a tonic for both mind and heart to read these able expositions of the moral system of Christianity. * * * To those who _think_, it will be found a dish of strong meat, the inward digestion of which will give vigor to both the mental and spiritual man.”—_Watchman and Observer._
Fritz Harold; or, the Temptation. By Mrs. Sarah A. Meyers. 16mo. Illustrated. 40 cents.
May Dundas; or, Passages from Young Life. By Mrs. Thomas Geldart. Illustrated. 16mo. 50 cents.
The Christian Patriot. A Memoir of William Wilberforce. 75 cents.
This new Memoir of the Christian, the patriot, and philanthropist, is from the pen of a gifted American lady, and will be read with intense interest by all classes of readers.
The Autobiography and Reminiscences of the Rev. Wm. Jay. 2 vols. royal 12mo. $1 25.
“Few names are so extensively known in the Christian communities of Great Britain and the United States as that of William Jay. His ‘Morning and Evening Exercises’ is in the great majority of Christian families. The Autobiography is written in a style of great simplicity and pleasantness. The reminiscences by Mr. Jay of prominent individuals with whom he was well acquainted—as John Newton, Richard Cecil, Robert Hall, William Wilberforce, and others, are graphic and entertaining, and replete with anecdote.”—_Christian Intelligencer._
“This is a delightful work. The autobiography is a simple story of his life, in letters addressed to his children, beginning with bricklayer boy at Beckford’s Abbey, whose sweet face attracted the attention of Cornelius Winter, and led to the bringing out of the ‘boy preacher,’ and ending with the venerable patriarch of Bath, whose name and writings were known and loved all over Protestant Christendom.”—_Watchman._
“As an autobiography, this will do to go along with that of Hugh Miller.”—_Journal._
By the same author.
I. Morning and Evening Exercises. A new edition in 4 royal 12mo vols. $4.
“This edition of the Exercises is in four large 12mo volumes. It is remarkably well printed in large, clear type, and on clear, white paper, so that the old and those of weak sight can enjoy the good things prepared for them by one of the most pious and best writers which the world has produced.”—_Christ. Advocate._
II. Female Scripture Characters. 12mo. $1.
“By all sincere Christian women, the world over, this volume will be regarded as a spiritual treasure.”—_Presbyterian._
Paley’s Evidences of Christianity, With Notes and Additions. By Charles Murray Nairne, M.A. 12mo. $1.25.
“It would be a work of supererogation, at this late day, to dwell on the peculiar excellences of Paley’s treatise on the Evidences of Christianity. It is not probable it will ever be superseded. Its learning, its exactness, its wonderful clearness of thought, its logical force, are incomparable. * * * * * * * The American editor has fortified the points in which Paley has failed, and, by his additional matter, has unquestionably furnished the best, as well as the safest edition of Paley extant.”—_Presbyterian._
“The Editor of this work, we hesitate not to say, is a man of extraordinary intellect and acquirements, and he has done what it may safely be said that few are capable of doing, has given additional attraction and value to Paley’s Evidences of Christianity. The introductory article, entitled ‘Claims of Divine Revelation,’ could never have been the production of any other than a master-mind.”—_Puritan Recorder._
“As one of the impregnable defences of the historical verity of the facts of Christianity, the work of Paley stands unrivaled and complete. * * * The notes and additions of Prof. Nairne make it more valuable than any edition hitherto published. The labors of Chalmers, Hill, Wardlaw, Campbell, Alexander, Hitchcock, Miller, Birks, and many others, are here put under contribution.”—_Presbyterian of the West._
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“The Carters have published a multitude of good books, but, unless we greatly mistake, this will be reckoned among the best of them.”—_Puritan Recorder._
By the same author.
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“Most cordially do we recommend it as a gift to young ladies who have passed their sixteenth birthday.”—_British Mothers’ Magazine._
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A Chart of the Sacred History of the World from the Creation to the Birth of Christ,
Being a Synchronical arrangement of the leading events of sacred and profane history; subdivided into periods, embellished by pictorial illustrations, and accompanied by a concise Introductory Sketch, and copious notes. Folio. $1.50
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=Transcriber’s Notes=
Some inconsistencies in spelling, hyphenation, and punctuation have been retained.
This file uses _underscores_ to indicate italic text and =equals signs= to indicate bold text.
Itemized changes from the original text:
● p. ix: changed “Protestanism” to “Protestantism” (Protestantism, like the primitive Church,) ● p. xxxiii: ○ changed “Sarbonne” to “Sorbonne” (Expelled from the Sorbonne,) ○ changed “be” to “he” (for the eucharist, he insinuated) ○ changed “Sarbonne” to “Sorbonne” (expulsion from the Sorbonne,)
● p. xxxv: changed “Sarbonne” to “Sorbonne” (before the Sorbonne was in dependence,) ● p. 94: changed “perfeet” to “perfect” (the most perfect harmony) ● p. 103: added missing quote mark based on context and 1875 Chatto & Windus edition (written in letters of gold.”) ● p. 104: changed “terrribly” to “terribly” (I am terribly afraid) ● p. 110: changed “nnmber” to “number” (the number of our offences) ● p. 143: changed “Filiutus” to “Filiutius” (as Filiutius says.) ● p. 146: added missing quote mark based on context and 1875 Chatto & Windus edition (gone into desuetude’) ● p. 168: changed “sylllogism” to “syllogism” (a syllogism in due form,) ● p. 204: added missing quote mark based on context and 1875 Chatto & Windus edition (than to live well.’) ● p. 209: inserted missing opening quote mark (‘if the confessor imposes) based on context as well as 1847 John Johnstone edition, 1875 & 1898 Chatto & Windus editions ● p. 211: changed “was” to “has” (who has probed this question) ● p. 218: added missing quote mark based on context (sufficient with the sacrament.’) ● p. 286: changed “surmont” to “surmount” (to surmount external obstacles) ● p. 322: removed extraneous closing quote mark based on context and 1875 Chatto & Windus edition (adored in the sanctuary) ● p. 340: removed extraneous closing quote mark based on context and 1875 Chatto & Windus edition (you may profit by my example.) ● p. 345: removed extraneous closing quote mark based on context and 1875 Chatto & Windus edition (any more than his book?) ● p. 347: changed “M. de l aLane” to “M. de la Lane” based on 1890 Houghton, Osgood And Company edition. ● p. 349: added missing closing quote based on context and 1875 Chatto & Windus edition (purgare, sed facere”.)
In the end-of-book publisher’s catalog, some repeated words were indicated by quote marks (”). These were replaced with the repeated word, for formatting reasons.