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Boston Jesuit (Newspaper) - October 3, 1829, Boston, Massachusetts3b the Jesuit. V old holds Good in relation to All the revealed truths. According to the principles of the reformation not one is necessary for a Christian to believe a ask the protestant press him to Point out to you the truths which Are necessary to salvation he is struck dumb. The confessions of Faith besides being so contradictory Only dec lure that their authors consistently with the principle of private interpretation have admitted certain passages of the scripture and rejected Many others that they present their individual opinions Aud nothing More. The reformers confess it and from the commencement of their innovation have rendered ample Justice to their visionary forms of Faith. Ask the members of the protestant communion who have adopted the notorious confession of Augsborg whether they consider themselves obliged to profess All the articles which it contains. They will smile at this question. It is Well known Flint the very City of Calvin himself thinks of the calvinistic confession of Faith. Is it not likewise known Eliut it Isa received Maxim amongst the clergy of England that a person May subscribe to the forms of Faith without believing in them and that by virtue of this strange Maxim tits members swear without hesitation to sustain All the articles of Eliut Faith w whatever May be their own opinions respecting it protestantism conscious of its own inability to establish a form of Faith unequivocally declares with us English Bishop that its system consists in believing what we please and in professing wind we believe. The protestants Bear this without Surprise they make no answer because they Well know that it Only expresses what has been Practised by the reformers themselves. Forced at last to acknowledge that they cannot Point out what is necessary for n Christian to believe and despairing of their cause they conclude by saying that it is useless to know it putting the Bible into the hands of the people they Tell them a truth is contained in this Book but Eliut a truth Ami w hat christianity Are we know not. A do you believe in the Trinity in the divinity a of Jesus Christ in eternal punishment ? if a you do you Are incl Iristine. Do you believe a nothing of it you arc still a Christian a a whatever May be your personal opinions a when you pretend to Lind them in the Bilde thut is sufficient. Who dares to determine a what is necessary to believe ? the Catholic a Church does so and has done so in every a Page and that is the reason we renounce and a denounce her yet we whose religion consists in believing what ter think proper cannot a do so w without condemning our own maxims. A a a c confess that it must appear truly astonish a King that cod would have spoken to Man in a a language which he could not understand a but since it Cuenot he otherwise unless in to a during my doubt had often invited Many protestant mind Atela to my House who were going to the English colonies. The always strove hut in rain to agree on a single Point of Faith. The same thing usually happens in every protestant meeting where free discussion is tolerated i i f protestantism sees this scandal without surprised one of the greatest that con to Given to the Christian world. What it the most August act of Man t an oath. Whyl is the grand object of an oath 1 Faith. We can therefore conceive nothing More sacred than this word of Man attesting in the name of god his Faith in the word of that god. Not they have no longer hut the formality of it. I a test autism prove false we must believe that a it is so. Remain tranquil ill these Uncer a ctn duties a Ltd he assured Eliut you can be u Quot Good Christian without knowing the Faith a that is necessary for a As for me my Brethren 1 understood from this language that in order to be a Christian it wus necessary to renounce protestantism. By destroying Fuith the principles of protestantism likewise overturn morality of which Faith is the accessory Busis. Every duty supposes in the mind the belief of a truth which determines it protestantism by permitting every kind of belief thereby permits every kind of morality. No stable form of morality can he established because the private reason of each individual is his Only judge to Tere can he no common Rule since it ought to he As various its the opinions of each person there can be to regular Standard since it might to follow till i lie variations of individual opinions there can exist to Thornl regulations to be observed by nil is tick the reason of each particular person is Independent of Eliut of Bis Neighbours relative to morality a Ltd belief in u word no Tumi can oblige others to receive that system which be Liin Iscle adopts no More limit lie can compel him to admit Bis dogmas and opinions. Titus for instance let a Man maintain that Good works arc not necessary to salvation and that Man once justified before iod is certain of his salvation whatever crime be my afterwards commit a protestant outwit i Titi filing the horror ill which lie ought to bold Stilt it doctrine which fundamentally destroys morality cannot condemn him w to professes it since he by adopting this doctrine which ins reason finds in the Bible Only uses the prerogative of individual interpretation admitted by the protestants themselves and in fact these abominable maxims have been formally sustained by the lenders of protestantism a who established them As the foundation of their morality and pretended to rend them clearly in the Bible. On the same principle the anabaptists maintained that in order to execute the divine commands the impious should he put to death their property confiscated n new world and other like horrible nets which it would he too tedious to mention. The other protestant sects Rose up against this doctrine but As it was equally founded on the common principle of private interpretation they were obliged to tolerate this morality that their own might be tolerated. Is murder a crime which excludes eternal life ? , replied Many sects of the reformation. No replied the Soei Nivans unless it be habitual. Who will be judge amongst them ? will reason but each appeals to itis own. Will the Bible ? but each interprets it As itis reason suggests. The doctrine of the Sci inns should therefore enjoy the common privilege. Let a fanatic conic Forth and with the Bible in itis hand to Intai As the founder of the that it is Good to persevere in sin in order to obtain an abundance of Grace a the Antinomian also declare that adultery incest Aud murder Reeler persons More holy in this life and More Happy in the let Evora one believe what lie will it win amount to this. Therefore there is no single Point of Christian morality which the protestants can aft Irin to be a necessary guide to our conduct because they ran bring Forward no Dogma which is necessary to salvation and to which Man should submit Bis reason and As itis Symbol of Faith May be reduced to this single article a a 1 believe All Eliut appears to me to be True Quot so his moral code May be reduced to this a a i ought to practise whatever appears Good to me Quot a a formula with w hich every Man whatever might be Bis passions ought to lie satisfied As be would be Content with a similar code of Faith whatever might be Bis errors. After this what can be said of worship Flint can it mean ? worship is the expression of Faith. But there is no Symbol of Faith among protestants consequently Nnoli Gator worship. The Faith having once changed is Ever changing amongst them. Worship itself cannot but be a perpetual Chungo or if the Fuith Only undergo these changes while the manner of worship remains the same it is but a deceitful Emblem of a Faith which is no More. Finally As Faith is subject in protestantism to individual opinions however opposite they May be worship will be by a monstrous contradiction the common expression of opposite opinions or else it will be necessary to establish As Many modes of worship As there Are different opinions in the mind of each individual. To be cont Lnla cd the Are a prot Tant Whf. Foon Tud a England by a a Chi Lar of Davi j cafe Ortch. Mosheim. . Lift. Rol. In. Wige 484, a the Anfinn Radiant Are a wet of method tick and of course prot Manla who spread Orer a Par of Englana tife Jesuit. Boston october 3, 1829. A i other maintains in i writing that Good work arc unless Anil Cron pernicious to Aal Raylinn. By denying freewill he makes of Man a Mere machine incapable of Good or Ovil. Calvin taught that Man when once jul to had a. Assured of his salvation though afterwards he were to commit every kind of crime. Never did a Maxim debate so powerfully As an opiate on the human passions. 1 t Seidak. We feel much pleasure in laying before our renders the following anecdote relative to the celebrated Friend the useful the patriotic . The style of the narrative will be More than com ice Blann cd by the interesting incidents and the Gratifying reflection that the american philosopher died favourably if not fully convinced of the truth and converted by the Power of christianity under the form of catholicity. Interesting. From the writings of n gentleman who took Grout pains to collect anecdotes relative to or. Franklin. A hearing that the Rev. Or. Helmuth. U very Learned and pious divine of the German Church Philadelphia possessed a valuable anecdote of or. Franklin i immediately waited on him. A yes sir,1 said be. I have indeed a valuable anecdote of or. Franklin which i would Tell you with great pleasure but us i do not speak English very Well 1
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