Q. 4. Is it not a very uncharitable doctrine, to say that none can be saved out of the Church, or who do not believe as the Church does?

A. If this doctrine were a mere human opinion, or the result only of human reasoning, it might be looked upon as uncharitable, or in any other light one pleases; but it is a doctrine in which mere human reason does not enter. It is a point which solely depends upon the will of the Almighty; and the only question is to know, what he has been pleased to decide concerning it. Now the whole doctrine of his holy Scripture, concerning this point, declares in the plainest and strongest terms, that he has been pleased to ordain, that none shall be saved out of the Church of Christ, or without the true faith; and who shall dare to say, a doctrine taught and declared by the great God, is uncharitable? But the mistake that many fall into in this point, arises from not reflecting, that God Almighty is not obliged to save any one. He pursued the fallen angels with the utmost rigour of justice, and he could justly have treated man in the same way. If, therefore, he is pleased to offer salvation to mankind, through the merits of Jesus Christ, this is all the effect of his infinite goodness and mercy; but as he is perfect master of his own gifts, he certainly is at full liberty to require what conditions he pleases for bestowing his gifts upon us. Now, the whole tenor of his revealed will declares to us, that he requires our being members of his Church, and our having the true faith of Jesus Christ, as indispensable conditions of salvation; and who shall dare to find fault with him for doing so? Or say it is an uncharitable opinion to think and believe what he has so expressly and so repeatedly declared in his holy Scriptures ?

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Observe further, that it is not the Catholic Church alone that holds this doctrine. We have seen above, that the fathers and founders of the Protestant Church of Scotland hold, in express terms, that out of the true Church of Christ there is no ordinary possibility of salvation;" and have inserted it as an article of their faith, in the public authentic standard of their religion, the Confession of Faith, which all her ministers are obliged to embrace and subscribe. The Church of England also, in the same authentic manner, declares, as an article of her Creed, "That except a man do keep the Catholic faith whole and undefiled, without doubt he shall perish everlastingly ;" and assures her members, that this Creed can be proved by the most evident texts of holy Scripture'; which, therefore, all her ministers are also obliged to subscribe: moreover, she affirms, that "those are to had accursed who presume to say, that every man, (even though he be not in the true faith of Jesus Christ) shall be saved by the law or sect which he professeth." If, therefore, this doctrine be deemed uncharitable, the Churches, both of England and Scotland, must evidently fall under this condemnation. It is true, indeed, that, though the founders of these Churches, convinced by the repeated and evident testimonies of the word of God, embraced this truth, and inserted it as a divine truth revealed by God, in the public authentic standards of their religion; yet their posterity now disclaim it, and cry out against the Catholic Church, as uncharitable for holding it; but this only shews their inconsistency with themselves, and that they are void of all certainty in what they believe; for, if it was a divine truth, when these religions were founded, that out of the true Church, and without the Catholic faith, there is no salvation, it must be so still; and, if their first founders were mistaken

in this point, what security can their followers now have for any other thing they taught? But the Catholic Church, always like herself, constant and uniform in her doctrine, and always preserving the words once put in her mouth, by her divine Master, at all times and in all ages, has believed and taught the same doctrine, as a truth revealed by God, that "out of the true Church of Christ, and without his true faith, there is no possibility of salvation;" and the most authentic public testimony of her enemies themselves, gives proof that this doctrine is the doctrine of Jesus, and of his holy gospel, whatsoever private persons, for selfish and interested views, may say to the contrary. Neither is she afraid of being thought uncharitable on this account. On the contrary, she considers it as the height of charity to warn men of their danger, in an affair of so immense importance as is that of their eternal salvation, and, with the most tender compassion for their situation, uses every means in her power, particularly by her most fervent prayers to God, for the conversion of all that are out of the true way, that they may be brought to the knowledge of the truth, and be saved. And this is true charity; for charity is a virtue of the heart, which makes a man love his neighbour's soul, and endeavour to promote his salvation; and that only can be called a charitable opinion, which tends to excite and promote this disposition of the heart; whereas a contrary opinion, which makes a man careless and indifferent about his neighbour's soul, is the only opinion which deserves to be called uncharitable. It is plain, therefore, that the charge of being uncharitable, is nothing but a malicious misrepresentation, and gross slander, invented only to render the Catholic Church and her doctrine odious. Her enemies saw that want of charity was a crime

shocking, at the first sight, to a well disposed mind, and could not fail to excite odium and aversion, if charged upon her. They knew their followers, who are ever ready to swallow down any thing against her, would never take pains to examine what grounds there are for such a charge, and would take it for granted, that she was guilty upon their bold assertion; and the event has too well verified their opinion. But the smallest attention must shew, that her conduct in this point is the effect of her great charity. Was St. Paul uncharitable when he declared, that neither fornicators, nor idolaters, nor adulterers, &c. shall possess the kingdom of God?" 1 Cor. vi. 9.; or when he pronounced "a curse upon any one, though an angel from heaven, who should preach any other gospel than what he had preached?" Gal. i. 8. Quite the contrary: it was his ardent charity and zeal for their salvation which made him so earnest in warning them of their danger. How then can the Catholic Church be deemed uncharitable, for only saying what he says, and from the same. charitable motive? An unfavourable opinion she 'certainly has of all those who are not of her communion, but to call it uncharitable, is a mere im position upon the unthinking.

Q. 5. But if a man acts according to the dictates of his conscience, and follows exactly the light of reason which God has implanted in him for his guide, is not that sufficient to bring him to salvation?

A. This is, indeed, a specious proposition: but a great mistake lurks under it. When man was first created, his reason was then an enlightened reason. Illuminated by the grace of original righteousness, with which his soul was adorned, reason and conscience were then sure guides to conduct him in the way of salvation. But by sin this light was miserably darkened, and his reason became a prey to

ignorance and error. It was not, indeed, entirely extinguished; it still clearly teaches him many great truths with regard to his conduct, but, is at present so apt to be led astray by pride, passion, prejudice, and other such corrupt motives, that in numberless itstances, it serves only to confirm him in his error, by giving an appearance of reason to the suggestions of self-love and passion. And this is too commonly the case, even in natural things; but, in regard to supernatural things, concerning God and eternity, if left to itself, our reason is perfectly blind. To remedy this misery, God has given us the light of faith, as a sure and certain guide to conduct us to salvation, and has appointed his holy Church as the guardian and depository of this heavenly light; consequently, though a man pretends to act according to reason and conscience, and even flatters himself that he does so, in things that regard his soul; yet, if this reason and conscience be not enlightened and guided by the light of the true faith, it can never be sufficient of itself to bring him to salvation.

Q. 6. Does the holy Scripture give any light in this matter?

A. Nothing can be more striking than what the holy Scripture says upon it: "There is a way,” says the wise man, "that seemeth right to a man, but the ends thereof lead to death," Prov. xiv. 12. And it is again repeated, Prov. xvi. 25. What can be more plain than this, to shew that a man may act according to what he thinks the light of reason. and conscience, and be persuaded he is doing right, and yet be, in fact, running on in the road to perdition? And do not all those who are seduced by false prophets, and false teachers, think they are in the right way? Is it not under the pretext of acting according to conscience that they are seduced: by them? and yet the mouth of truth itself has ex-