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I have read and carefully compared the above copy, with the original document; also his other testimonials, together with the document given to him by “the Consistoire de Geneve," before whom Dr. Giustiniani solemnly renounced Romanism.

W.C. BROWNLEE,
Of the Prot. Ref:. Dutch Church of N. York.
New York, March 22d, 1843.

Having seen the originals, as above, and having no doubt of their genuineness and authenticity, I cheerfully add my attestation to that of Dr. Brownlee.

SAMUEL H. Cox, Pastor of the First Presbyterian Church of this City. Brooklyn, N. Y., March 22d, 1843.

Having read and compared the above copy with tire original document and believing them genuine and faithful, I freely concur with the testimonials of Drs. Brownlee and Cox.

CHARLES MARTIN, Pastor of
St. Matthew's Ev. Luth. Church of N. Yorka

Chas. F. E. STOHLMANN, Pastor of the
United German Luth. Churches in N. York.
New York, March 22d, 1843.

I have compared the foregoing certificate of ordination with the original, and find it to be a correct copy.

JNO. G. MORRIS. Baltimore, April 7th, 4843.

THE CONVERSION OF A ROMAN CATH

OLIC IS A GREAT MIRACLE.

The age of moral miracles has not ceased, whatever the opinion of modern theologians to the contrary may be, whatever proofs they may adduce to support their opinions, I will answer them in the language of the blind man, who was healed by our Savior; “One thing I know, that whereas, I was blind, now I see." I know that the Lord has worked a miracle in my heart, once I was a blind leader of the blind, now I know that without grace I can not do any thing. I know it, I have felt the miraculous power of grace in my heart; who will contest the reality of it?

That the blind received their sight, and the lame walked, and the lepers were cleansed, and the deaf heard, and that the dead were raised up, are undoubtedly miracles, but that He should make such an extraordinary change in the heart of man, who had imbibed the religious superstitions of the church of Rome for thirty-one years; to give him grace and strength to leave mother, sisters, friends and all that was nearest and dearest to him on earth, for Christ's sake, is an astounding moral miracle, that cannot be properly appreciated by any man who has not been the subject of such a conversion.

My mind has often been filled with astonishment, and deep meditation on the subject of conversion. I am convinced, that when a Protestant is converted, he believes the truth, which he once considered folły, and looks upon the formalities in which he was brought up from his infancy, (which have been augmented and strengthened with his age,) as many tyrants, which bound and shackled his mind, or as many clouds which have darkened the horizon of truth, and deprived him of the light of the sun of righteousness, which he now enjoys in peace with his God.

The conversion of a Protestant who had abandoned himself even to the vilest passions of his heart, violating openly the precepts of God, by committing all sorts of sinful acts, is certainly a miracle; it is the work of the almighty power of God, still the conversion of a Roman Catholic is

a greater miracle. For the Protestant, though he was living in vice, never abhorred virtue, nor detested those who practised it. He was not religious, because he considered its practice difficult, but never rejected it as an abominable practice, and during the time when he openly transgressed the laws of God, he never considered the observance of them sinful, nor did he hate those who faithfully practised them; it never came into his mind to extirpate the faithful believers in the Bible with fire and faggot, as obnoxious beings worthy of the curse of God and man. But a Roman Catholić, before his conversion to the truth of the Bible, is obliged to consider all other religious creeds as abominations in the eyes of God. I never heard them spoken of without an imprecation. The name of Luther is never mentioned without the epithet, maledetto Luthero,"! the cursed Luther. The name of Calvin with the addition : l'execrata memoria di Calvino," the execrated memory of Calvin. The Reformation was never a subject of conversion without a profusion of anathemas. Every Easter I heard the Pope curse the Protestants from the balcony of the Vatican, and bless the faithful Catholics, giving them an entire remission of all their sins, and five hundred days indulgence from the pains of

Purgatory to all who have confessed, and communed according to the precepts of the church. Is it possible to describe the horror I had for Protestantism, and with what dread all others look upon it?

Another obstacle, which lies in the way of a Roman Catholic, and one of the greatest of all, is the false peace in which Rome cradles her followers. No Protestant can ever imagine, much less have an adequate idea of those feelings which a devoted Roman Catholic has after he leaves the confessional. I remember it with sorrow, and blush over my ignorance, that I could be so credulous. When my conscience accused me of sinfulness, when my heart was nearly broken with the sorrowful conviction of having sinned against my God, I often kneeled in a corner of the church before an image of the virgin Mary, or before a statue of a saint, praying for rest to my troubled soul; I was ashamed to acquaint the priest with all the indwellings of my heart, at the same time I feared if I should neglect that precept of the church, that I must go to hell, in that internal war with myself, and I may say with my God, I approached the confessional; I clothed my sins in the garment of self-righteousness; instead of

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