the wisdom and temper to preserve, America may come to exhibit a proof to the world, that general and equal toleration, by giving a free circulation to fair argument, is the most effectual method to bring all denominations of Christians to a unity of faith. The motives which led the Chaplain to the step he has taken, are known best to God and himself. For the vindication of his conduct, he appeals to the dictates of conscience with a seriousness and solemnity, which must add greatly to his guilt, if he be not sincere. He is anxious to impress on his readers a firm conviction, that neither views of preferment nor sensuality had any influence on his determination. He appears to be jealous, that suspicions will arise unfavourable to the purity of his intentions. He shall have no cause to impute to me the spreading of these suspicions. But I must entreat him with an earnestness suggested by the most perfect good will and zealous regard for his welfare, to consider the sanctity of the solemn and deliberate engagement, which at an age of perfect maturity he contracted with Almighty God. I pray him to read the two exhortations of that enlightened doctor St. Chrysostom to his friend Theodorus, who, like the Chaplain, had renounced his former state, in which by a vow of celibacy he had consecrated himself to Almighty God. "You allege," says the saint to his friend, "that marriage is lawful; this I readily acknowledge; but it is not now in your power to embrace that state; for it is certain, that one, who by a solemn engagement has given himself to God, as his heavenly spouse, if he violate this contract, commits adultery, though he should a thousand times call it marriage. Nay, he is guilty of a crime so much the more enormous, as the majesty of God surpasses man. Had you been free, no one could charge you with desertion; but since you are contracted to so great a king, you are not at your own disposal."* * Chrys. ad Theod. laps. Exh. 2 See here, how far St. Chrysostom was from considering the law of celibacy as "a cruel usurpation of the unalienable rights of nature, as unwarrantable in its principle, inadequate in its object, and dreadful in its consequences." He considered a vow of celibacy as an engagement, or contract entered into with Almighty God; independent therefore of the discipline of any society as to its binding power, and not to be released but by God's relinquishing his right to exact a rigorous compliance with the obligation of it. He thought that the sanctity of religion was interested in the performance of so sacred an engagement, according to Deut. xxiii. 21. "When thou hast vowed a vow to the Lord our God, thou shalt not be slack to pay it, because our Lord thy God will require it.—That, which is once gone out of thy lips, thou shalt observe, and shalt do, as thou hast promised to our Lord thy God, and hast spoken with thy proper will and thy own mouth." M 2 REPLY ΤΟ AN ADDRESS TO THE ROMAN CATHOLICS OF THE UNITED STATES OF AMERICA. BY THE AUTHOR OF A LETTER TO THE ROMAN CATHOLICS [THE REV. DR. WHARTON.] NEW-YORK: REPUBLISHED BY DAVID LONGWORTH, 1817. PHILADELPHIA: WILLIAM STAVELY, 1834. |