Questions and Answers Regarding Exclusive Salvation 16-34

Traditional Roman Catholicism

Questions and Answers Regarding the Doctrine of Exclusive Salvation ( 16-34)

Questions and Answers Regarding the Doctrine of
Exclusive Salvation (16-34)

Q. 16. This is without doubt an unanswerable proof, if it be certain, that by our calling or vocation, mentioned in the
above passage of St. Paul, is meant our vocation to the Faith and Church of Christ; but how can this be proved?

A. Nothing is more evident from the whole tenor of the New Testament; for, whenever the object of our calling or
vocation is spoken of, it is always declared to be the Faith and Church of Christ. Thus St. Paul, speaking of His own
vocation, says, "It pleased Him, who separated me from my mother's womb, and called me by his grace, to reveal His
Son to me," (Gal. i. 15) So exhorting us to walk worthily of the vocation in which we are called, by humility and charity,
he immediately adds the object of our vocation, as a most powerful motive for us to do so, "One body," says he, "one
spirit, one Lord, one Faith, one baptism," (Eph. iv. 4). Again, "Let the peace of Christ rejoice in your hearts, wherein
also ye are called in one Body," (Col. iii. 15). Also, "We testified to every one of you that ye would walk worthily of God
who hath called you to His kingdom and Glory." (I Thess. ii. 12) to his kingdom here, and to his Glory hereafter. From
all which it is manifest, that the object of our vocation is the one Faith of Christ; the Body of Christ, and the Kingdom of
Christ, which is His Church. Hence the same Holy Apostle says in another place, "But ye are come to Mount Sion, to
the city of the Living God, the Heavenly Jerusalem, to the company of many thousands of angels, and to the Church of
the First-Born who are written in heaven," (Heb. xii. 22). See here the object of our vocation, the Church of Christ; and
St. Peter says, "But ye are a chosen generation, a kingly priesthood, a holy nation, a purchased people, that ye may
declare His virtues who hath called you out of darkness into His admirable light," (I Pet. ii. 9). To be a member then of
this Holy Nation, to be one of these Purchased People, to be brought to this Admirable Light of the True Faith, is the
grand object to which our calling brings us.

Q. 17. But after all, how does it stand with the infinite goodness of God, that none should be saved without the True
Faith of Christ, and without being in the communion of His Church, since by this means by far the greatest part of
mankind must be lost; seeing the number of those who have not the Faith, and are not in the communion of His
Church, has always greatly exceeded the number of those who are?

A. That the greatest number of mankind will be lost, is a Truth which Christ Himself declares, when He says, that "many
are called, but few chosen," and that "many walk in the broad road to destruction, but few there are that find the narrow
way of Life." The difficulty of reconciling this with the goodness of God, will easily vanish, and the goodness of God
appear in all its beauty, if we consider what the Christian revelation teaches us concerning this matter. For there we
learn that man, by the voluntary abuse of his free-will, having lost that happy state in which God, out of pure goodness,
had created him, had rendered himself totally unworthy of any favor or mercy from God; so that God, without any
breach of justice, nay, with the greatest justice, could, if He pleased, have left him without remedy, a prey to that misery
which his sins deserved, as He actually did with the fallen angels. It was, therefore, the effect of His infinite goodness
alone, that God was willing to show mercy to man at all; and still more so, that He was pleased to provide so unheard
of a remedy for his evils as he did; "God so loved the world,:" says our Blessed Savior, "That he gave his only begotten
Son," to seek and save those that were lost, by dying upon a cross for them. But as man, by the voluntary abuse of his
free will, had lost the favor of his God; therefore God positively decreed, that none who come to the full use of their
reason, should reap the benefit of the redemption of Christ, but by a voluntary performance of those conditions which
He requires of them; for Christ "is become the cause of eternal salvation to all who obey Him," (Heb. v. 9). And whereas
man, by the miserable corruption of his nature by sin, was absolutely incapable of performing these conditions of
himself; therefore God, again out of the boundless riches of His goodness, and the sincere desire He has that all
should be saved through the merits of Jesus Christ, gives to all mankind, in whatever state or condition they be, such
supernatural helps of His grace, as he sees proper for their present state, with a view to their eternal salvation: that is
to say, by these graces he moves them, and enables them to do some present good, or withdraws them from, and
enables them to avoid some present evil, with this view, that if they cooperate with this heavenly motion of His Grace,
He will give them more and greater graces; and, if they continue their correspondence to those, He will go on to give
them still more, till He bring them at last to the True Faith and Church of Christ, and to a happy end; but if they resist
his graces, if they abuse them, and act contrary to them, if they reject these calls and offers of mercy which God gives
them, this abuse and ingratitude, God, out of His infinite goodness, bears with for a while, till at length He stops the
continuation of such undeserved favors to them, and leaves them to perish in their own obstinacy and ingratitude.
Hence if the greater part of mankind be lost, this is wholly owing to themselves in abusing the goodness of God, and
resisting the means He uses for their salvation! so that our salvation is only from the goodness of God, and our
perdition wholly from ourselves, according to what He says by His prophet, "Destruction is thine, O Israel, thy help is
only in Me," (Hosea xiii. 9)

Q. 18. That is, indeed, a full vindication of the Divine goodness; but there are some parts of it which need to be
properly ascertained; and first, How does it appear from scripture that God gives to all mankind the graces here
mentioned, with a view to their salvation?

A. This is manifest from three strong reasons recorded in scripture;

FIRST: The scripture assures us, that God wills all men to be saved, and that none should be lost. Thus, "As I live,
saith the Lord God, I will not the death of the wicked, but that the wicked turn from his way and live," (Ezech. xxxiii. 12)
So our Savior declares, "It is not the will of Our Father Who is in heaven, that one of these little ones should perish,"
(Mt. xviii. 14) "God dealeth patiently for your sake," says St. peter, "not willing that any should perish, but that all should
return to penance," (I Pet. iii. 9) And St. Paul affirms it in express terms saying, "God will have all men be saved, and to
come to the knowledge of the Truth," (I Tim. ii. 4). He wills all men to be saved, and He wills them to come to the
knowledge of the Truth, as an essential condition for salvation. Now, from this sincere will of God for the salvation of all
men, it follows as a necessary consequence, that He gives to all men such helps of His grace as are sufficient, if they
make a good use of them, to bring them both to the knowledge of the Truth and to salvation, for, as they are absolutely
incapable of taking any step towards this end, without His aid, if He wills the end, He must of necessity apply the
means in such a manner, that, if the end be not accomplished, it is not owing to him, and, if he did not do so, His
affirming that He wills all men to be saved, and even swearing that He wills not the death of the wicked, would be only
sporting with His poor creatures, and insulting over their misery, which is blasphemy to suppose.

SECOND: The Scripture positively declares, that Jesus Christ died for the redemption of all mankind, without
exception. Thus, "Jesus Christ gave Himself a redemption for all," (I Tim. ii. 6). "If one died for all, then all are dead, and
Christ died for all," (2 Cor. v. 15) "We hope in the living God, who is the Savior of all men, especially the faithful," (I Tim.
iv. 10). "If any man sin, we have an advocate with the Father, Jesus Christ the just, and He is the propitiation for our
sins, and not for ours only, but for those of the whole world." (Jn. I 29). And He Himself says, "The bread that I will give
is my flesh, for the life of the world." (Jn. vi. 52). Again, "The Son of man," says He, " came to seek and to save that
which was lost," (Lk. xii. 47); and St. Paul says of Him: "A Faithful saying, and worthy of all acceptation, that Jesus
Christ came into this world to save sinners," (I Tim. i. 15). But, as all were lost, as all without exception were sinners,
therefore Jesus Christ came to seek and save all. Now, from this Truth it also follows, as a necessary consequence,
that all, without exception, must receive, in some degrees or other, such fruits and benefits of his redemption, as are
sufficient to procure their salvation, either directly or indirectly, mediately, or immediately, if they cooperate with them so
that if any one be not actually saved, this cannot be owing to any deficiency on the part of Jesus Christ, but to their
own abuse of His graces; for it would be trifling to say, that He is the Savior of all, if all did not received the fruits of the
redemption with a view to their salvation.

THIRD: The Scripture expressly assures us, that all men do actually receive from God, in that degree, manner, and
proportion, which He sees proper, according to their present state, such helps of His graces as would enable them to
secure their salvation, if they cooperated with them. For, in the first place, Almighty God, out of his sincere desire for
the salvation of all, "Sent His only Son into the world, that the world might be saved by Him," (John iii. 17). From which
St. Paul draws this plain argument, "He that spared not even His own Son, but delivered Him up for us all, how hath He
not also with him given us all things?" (Rom. viii. 32) at least all things absolutely necessary for our salvation, and
without which it would never be in our power to procure it? Now, as he delivered His Son for all, without exception, and
with this very view, "that the world," that is, all mankind, "might be saved by Him," therefore, to all without exception, He
gives with Him such help and graces, as either mediately or immediately, directly or indirectly, put it in their power to be
saved. Secondly, The scripture declares that Christ "is the true light which enlighteneth every man that cometh into this
world," partaketh of His light in such degree and proportion as He sees proper to give Him, and in such time, place, and
manner as He thinks fit. For, thirdly, "To every one of us is given grace according to the measure of the giving of
Christ," (Eph. iv. 7) and "The grace of God our savior hath appeared to al men" (Tit. ii. II). Fourthly, the goodness and
mercy of God to all mankind is thus displayed in scripture: "Thou has mercy upon all, because thou canst do all things,
and winkest at the sins of men for the sake of repentance; for thou lovest all things that are, and hatest none of the
things which Thou has made; for thou didst not appoint or make any thing hating it... but thou sparest all because they
are Thine, O Lord, who lovest souls," (Wis. xi. 24). Now, how could He be said "to spare all," and to "have mercy on
all," for the sake of repentance, if He did not give to all such graces, at least as are absolutely necessary to help them
and to bring them to repentance? Lastly, Our Savior Himself says, "Behold I stand at the door and knock; if any man
shall hear My Voice, and open to me the door, I will come in to him, and will sup with Him, and he with Me; and to him
that shall overcome, I will give to sit with me in my throne," (Apoc. iii. 20). He knocks at every door, at every heart, by
the motions of His Holy grace; and, if any man whatsoever shall open and cooperate with his grace, so as to overcome
, all will be will. From all which it is manifest, that all men, without exception, in whatever state they be, whether Jew,
Turk, heathen or "Christian," at some time or other, receives the graces from God, as the fruits of the redemption of
Jesus, with a view to their eternal salvation, and which either mediately, or immediately, would bring them to that end, if
those who receive them make a proper use of them, so that if, by their abuse of these means, they be not saved ,the
fault is entirely their own. It is true they are not given in the same degree and proportion to all, but "according to the
measure of the giving of Christ;" for "every one has his proper gift from God, one after this manner, and another after
that (I Cor. vi. 7). And in the distribution of the talents, one got five, another two, and yet another only one; for God
being master of His own gifts, may give more abundantly to one than to another, as He pleases; but what everyone
gets is sufficient for his present purpose, and he that only got the one talent, had it fully in his power to have got the
same reward with the other two, had he improved his talent as they did theirs; but as he was negligent and unprofitable
he was justly condemned for his sloth.

Q. 19. How can it be shown, that, if a man cooperate with those graces which God bestows upon him, he will always
receive more and more from Him?

A. This appears evident, (1) From the very end God has in giving them; for, as all the graces which God bestows upon
man, through the merits of Christ, are given with a view to his salvation, and arise from the desire God has of saving
him, if man put no obstacle ion his part, but improves the present grace he receives, the same gracious desire which
God has of his salvation, and which moved Him to give the first, must also move Him to give a second, and a third, and
so on, till He perfect the great work for which He gives them; and hence the scripture says, "Being confident of this very
thing, that he who hath begun the good work in you, will perfect it unto the day of Christ Jesus." (Phil. i. 6). it is
therefore, an undoubted truth, that God will never fail on His side to give us all further necessary helps, if we make a
good use of those He has give; for He will never leave us, if we do not first leave Him. Hence the same holy Apostle
exhorts us, "with fear and trembling work out our own salvation; for it is God that worketh in us, both to will and to
accomplish, according to His good will," (Phil. ii. 12), showing us that God will not be wanting, if we do our part and
work according to the graces He gives us with fear and trembling. Hence also the frequent exhortations of the same
Apostle, "not to neglect the grace of God," (I Tim. iv. 14). "To stir up the grace of God that is in us," (2 Tim. i. 6). "Not to
receive the grace of God in vain,:" (2 Cor. vi. I), and "to look diligently that no man be wanting to the grace of God,"
(Heb. xii. 15). The same truth appears, (2) from those testimonies of scripture where we are assured, that if we serve
God and obey Him, we shall advance in His love and in union with Him; for to serve and obey Him, is the same thing as
to make a good use of the graces He gives us, and to be more loved by Him, and united to Him, is to receive still
greater graces from Him. Thus our savior says, "If any man love me, he will keep my word," (That is, do my will,
correspond with my grace) "and my Father will love him, and we shall make our abode with him," (Jn. xiv. 23). So also
St. James says, "Draw nigh to God, and He will draw nigh to you ... Be humble in the sight of the Lord, and He will exalt
you," (James iv. 8, 10). Hence St. peter warmly exhorts us, "to take heed not to fall from our own steadfastness, but to
grow in grace and in the knowledge of Our Lord and Savior Jesus Christ," (2 Pet. iii. 17), because the continuing
steadfast in His service, by corresponding with His grace, is the sure way to get more from Him. It is proved, (3) by the
express declaration of Jesus Christ, Who says, "I am the vine, and my Father is the husbandman, every branch in Me
that beareth fruit he will purge it, that it may bring forth more fruit," (Jn. xv. 1). Also in the parable of the pounds, he
ordered the pound to be taken from the unprofitable servant, and given to the other that had ten pounds, and then
adds, "I say unto you, that to everyone that hath, shall be given, and he shall abound," (Lk. xix. 26), that is, to everyone
that hath, and makes a good use of what he hath; for, when the master went away, he gave one pound to each of His
servants, "and said to them, trade till I come," (Verse 13). But when he came back, he found one had gained ten
pounds, and the slothful servant none at all, but kept the pound he had got tied up in a napkin, so that the only
difference between these two was, that the one had improved what he got from His Master, and the other had not; and,
therefore, to the one that had improved his pound, more and more was given, that he might abound. The same
expression is repeated by Our Savior on different occasions, but particularly Mark iv. 24, where considering the great
grace bestowed on the Jews, in communicating to them His Holy Word, He exhorts them to be careful, to make an
ample return to God, by improving that grace, and promise if they do so, that more shall be given to them: "Take heed,"
says He to them, "What ye hear; with what measure ye shall I mete, it shall be measured to you again; and more shall
be given to you," and then He immediately adds, as a general rule; "for he that hath, to him shall be given," (verse 25).
To the same purpose Almighty God says to all sinners, whose hearts He touches with His reproofs, and the check of
their conscience, "Turn ye at my reproof, behold, I will utter my spirit to you, and I will show you my words," (Prov. i.
23). If they concur with the grace of His reproof, and turn, He will bestow greater favors upon them.

Q. 20. How is it shown that if a man resist, or neglect the graces of God, they shall be taken away from him? And that,
if he be lost, the fault is his own?

A. This is also manifest throughout the whole scripture. But, that this point may be fully understood, we must consider
the different degrees of fatal consequences that flow from an obstinate abuse of these graces of God. (1) These
graces are withdrawn from them; not, indeed, all at once, for God, out of His infinite mercy, waits patiently for sinners,
and repeats His endeavors for their conversion; but if they still resist or abuse His graces, they are lessened, they are
diminished, they are given seldomer, and in a weaker degree. Thus our Savior says of the unprofitable servant, "Take
the pound away from him; ... for, from him that hath not, even that which he hath shall be taken away from him," (Luke
xix. 24;26). How so? If he hath not, how can anything at all be taken from him? The sense is, he that hath not improved
what he hath, even that which he hath, shall be taken away from him. The same is repeated on several other
occasions. (2) The more the graces of God are weakened or withdrawn from sinners, by their repeated abuse of them,
the more their passions become strong in their hearts, and get the greater ascendant over them, till, at last, they
become miserable slaves to them; "My people heard not my voice," says Almighty God, "Israel harkened not to me, so I
let them go according to the desires of their hearts; they shall walk in their own inventions." (Ps. ixxx. 12); and St. Paul
assures us, that whereas the wise men among the heathen nations by the light of reason itself, cam to a clear
knowledge of the existence of God, and of His power and divinity, but, "because, when they knew God, they did not
glorify Him as God," by a correspondence with the light He gave them, but continued in their idolatry, therefore, "God
gave them up to the desires of their hearts ... God delivered them up to shameful affections ... and delivered them up to
a reprobate sense," (Rom. i.) (3) If their obstinacy still increases, and they go on shutting their eyes against the light of
Truth which God offers them, He then permits them to be seduced by falsehood, to "give heed to spirits of error and
doctrines of devils" (I Tim. iv. 4). Thus, because they received not the love of Truth, that they might be saved;
therefore, "God shall send them the operation of error, to believe lying, that all may be judged, (or, as the Protestant
translation has it, that all may be damned) who have not believed the Truth, but have consented to iniquity," (2 Thess.
ii. 10). This strong text clearly shows two great Truths: FIRST: That God gives to all the offers of the Truth; and
SECONDLY, That the source of their damnation is entirely from themselves, in refusing to receive it. (4) If, therefore,
they still continue in their perversity, and die in their sin, a dreadful condemnation shall be their portion forever; to them
"God swears in His wrath that they shall not enter into His rest," (Ps. xciv. II) On them He pronounces that dreadful
sentence, "Because I called and yet refused, I stretched out My Hand and there was none that regarded; ye have
despised all My Counsel, and have neglected My apprehensions, I also will laugh at your destruction, and will mock
when that which ye feared shall fall upon you. When sudden calamity shall fall upon you, and destruction, like a
tempest, shall be at hand; when tribulation and distress shall come upon you; then shall they call upon me and I will not
hear, they shall rise in the morning, and they shall not find Me; because they have hated instruction, and received not
the fear of the Lord, nor consented to My counsel, but despised all My reproof, therefore they shall eat the fruit of their
own way, and shall be filled with their own devices." (Prov. i. 24). Their condemnation is prefigured in the fate of
Jerusalem; which had been rebellious to all the calls of God, which Our Savior laments in these affecting words, "O
Jerusalem, Jerusalem! thou that killest the prophets, and stonest them that are sent unto thee, how often would I have
gathered together thy children as a hen gathers her chicks under her wings, and thou wouldst not! behold your house
shall be left to you desolate," (Matt. xxiii. 37). "I would, and thou wouldst not! This is their great crime. I sent you my
prophets and servants, my graces and lights, and holy motions, but these ye killed and destroyed, and gave no ear to
them!" The miserable fate of all such unhappy sinners, prefigured in Jerusalem, drew tears from the Eyes of Jesus,
when He wept over that city, and said, "If thou also hadst known, and that in this thy day, the things that are for thy
peace, but now they are hidden from thy eyes; for the days shall come upon thee, and thy enemies ... shall beat thee
flat to the ground, and thy children who are in thee; and they shall not leave in thee a stone upon a stone," (Lk. xix. 42).
These are they who having been invited to the marriage supper of the great King, rejected His invitation, and killed His
servants, for which reason "He sent His armies and destroyed those murderers, and burnt their city." (Mt. xxii. 7),
declaring, that "not one of them should taste of His supper."

Q. 21. What is the result of all these Truths?

A. The result is very plain, namely, though God Almighty has been pleased to ordain that none shall be saved who
have not the True Faith of Jesus Christ, and are not in communion of His Holy Church; yet this is in no way
inconsistent with the infinite goodness of God; because He

gives to all sufficient graces; suitable to the state they are in, by which they are enabled, if they correspond with them,
to be brought to the True Faith and Church of Christ; and that, if any are lost, it is not owing to any want of goodness in
God, but to but to their own abuse of the graces bestowed upon them. On some, indeed, He bestows these graces
more abundantly, giving them five talents, to others He gives more sparingly, to some two, and to some only one; but
He gives to all sufficient for their present wants, and will give more if those be improved, till at last he bring them to the
knowledge of His Truth and to salvation.

Q. 22. But, suppose a person in the wilds of Tartary, or America, where the Name of Christ had never yet been heard;
suppose also, that this person should attend to the dictates of conscience, enlightened by such graces as God is
pleased to give him, and constantly comply with them; yet, how is it possible that such a person could be brought to the
knowledge and Faith of Jesus Christ?

A. This case is certainly possible; and if it should happen, it is not to be doubted but Almighty God would, from the
treasures of His infinite Wisdom, provide some means to bring such a person to the knowledge of the Truth, even
though He should send an angel from heaven, if necessary, to instruct Him. "The Hand of the Lord is not shortened,
that He cannot save," in whatever difficulties a poor soul may be; He has, in former times, done wonderful things in
cases of this kind, and He is no less able to do the same again; and since He has so clearly ordained that, out of the
True Church, and without the True Faith in Christ there is no salvation, there can be no doubt, but that, in the case
proposed, He would take care effectually to bring such a person to that happiness.

Q. 23. Is there any authority from scripture to prove this?

A. There can be no stronger proof from the scripture than from facts there related; now we have in scripture two
beautiful examples of God's acting in this manner in similar cases, which shows that he would do the same again, if any
case should require it.

The one is of the Eunuch of Candace, Queen of Ethiopia; He, following the lights that God gave him, though living at a
great distance from Jerusalem, got acquainted with the worship of the True God, and was accustomed to go from time
to time to Jerusalem, to adore Him. But, when the Gospel began to be published, the Jewish Religion could no longer
save Him, and, therefore, being well disposed, by his fidelity to the graces he had hitherto received, Almighty God did
not forsake him, but, when he was returning to his own country from Jerusalem, the Lord sent an angel to St. Philip to
go meet him, and instruct him in the True Faith of Christ, and baptize him, Acts vii. 26. The other example is of
Cornelius, who was an officer of the Roman army of the Italic band, and brought up in idolatry; in the course of rotation,
his regiment coming to Judea, he saw there a different religion from his own, and the worship of only one God. The
grace of God moving his heart, he believed in this God, and following the further motions of Divine Grace, gave much
alms to the poor, and prayed earnestly to this god to direct him what to do. Did God abandon him? by no means; He
sent an angel from heaven to tell him whom to apply to in order to be fully instructed in the knowledge and Faith of
Jesus Christ, and to be received into His Church by baptism.

Now, what God did in these two cases, He is no less able to do in all others, and has a thousand ways in His Wisdom,
to conduct souls who are truly serious, to the knowledge of the Truth, and to salvation. And though such a soul were in
the remotest wilds of the world, God could be in no difficulty to send a Philip to him, or an angel from heaven to instruct
him, or by the superabundance of His internal grace, could infuse into him the knowledge of the Truth, or, by
numberless other ways unknown to us. The great affair is, that we carefully do our part in complying with what He
gives us; for, of this we are certain, that if we be not wanting to Him, he will never be wanting to us, but as He begins
the good work in us, will also perfect it, if we be careful to correspond, and to put no hindrance to His designs.

Q. 24. What opinion, then, may be formed of the salvation of any one, in particular, who is out of the True Church of
Christ, and lives in a false religion?

A. In answer to this, I ask you another question: What opinion would you form of the salvation of one who is living in the
open state of mortal sin, such as adultery, robbery, impurity or the like? No man could pronounce, and say, that that
man will certainly be lost; but everyone must say, that, if he live and die in that state, without repentance, he cannot be
saved; and if it be the will of God positively to save him, He will, before he die give him the grace of sincere
repentance, because God almighty expressly requires from sinners a sincere repentance, as a condition without which
they cannot be saved, "Except ye repent," says He, "ye shall all likewise perish." (Lk. xiii. 3). The same is to be said of
a person who is out of the True Church, and lives in a false religion; if he die in that state he cannot be saved; and if it
be the will of God actually to save him, He will undoubtedly bring him to the true Faith, and make him a member of the
Church of Christ, before he leave this world; and the reason is the same as in the other case. God, as we have seen
above at large, requires of all men to be united to the Church by true Faith, as a condition of salvation, and, therefore,
daily "adds to the Church such as shall be saved," (Lk. ii. 47)

Q. 25. Do we not see, even among false religions, many serious, well disposed people, who live good lives, and are
even devout and pious in their own way; and is it not hard to think, that if such should die in their own way; they will not
be saved?

A. But is it not much more reasonable in itself, as well as conformable to the whole tenor of what God has revealed, to
say, that if they be truly such before God, as they appear in the eyes of men, and such as He knows will continue to
correspond with the graces he gives them, He will not allow them to die in their false religion; but will undoubtedly bring
them to the True Faith before they die? The door of salvation is by no means shut against such people by any thing
here advanced; the only difficulty is about the way they can get at it. By supposing they can reach it, though they die in
their false religion, is supposing God to act contrary to Himself, and in opposition to everything He has revealed to men
upon this matter; but by adhering to His Holy Word, and firmly believing that God "adds daily to the Church, such as
shall be saved," and will most undoubtedly add these here spoken of to her, if they be of that happy number, we do not
make their salvation more difficult either to themselves or to God; and we avoid the dreadful consequence of supposing
God to act contrary to Himself and to His own revealed Will. If these people be really such in the eyes of God as they
appear to the eyes of men; and if Jesus Christ, foreseeing their perseverance in improving the graces He bestows
upon them, acknowledges them among the number of His sheep, "to whom He gives eternal life," then it is evident they
are in the state with those of whom He says in the Gospel, "other sheep I have who are not of this fold" (Jn. x. 16); both
the one and the other are considered as belonging to Him, according to His foreknowledge of their salvation; but
neither of them are joined in the visible communion of His Church. Now, of these last he immediately adds, "them also I
MUST bring, and they SHALL hear My Voice, and there shall be ONE fold and ONE shepherd." It was not enough for
their salvation to be acknowledged to be His sheep; and because they were so, it was necessary that they should be
united to the fold to which they did not belong. The same thing must then be the case of those we hear speak of; They
are sheep of Jesus Christ, because He foresees they will at last be saved; but, as they are not at present within the
fold of His Church, in order to secure their salvation, "them also He must bring," before they die, that there may be "one
flock, and one shepherd."

Q. 26. This is VERY strong indeed. But, as this is a great case which many pretend to lay a great stress upon, whence
arises the weight it seems to have with them in favor of those who even die in a false religion?

A. Their mistake arises from the idea they form to themselves of good works, and from their not observing the vast
difference there is between natural good moral actions, and supernatural Christian good works, which alone will bring a
man to heaven. How ever corrupted our nature is by sin; yet there are few or none of the seed of Adam but have some
good natural dispositions, some being more inclined to one virtue, some to another. Thus some are of a humane
benevolent disposition, some tender-hearted and compassionate towards others in distress; some just and upright in
their dealings; some temperate and sober; some mild and patient; and so of others, and some also having a natural
turn to devotion, and a kind of respect for the Supreme Being. Now, all such good natural dispositions of themselves
are far from being Christian virtues, and altogether incapable of bringing a man to heaven. They indeed, make him who
has them, agreeable to men, and procure him esteem and regard from those with whom he lives; but they are of no
avail before God with regard to eternity. To be convinced of this we need only observe, that good natural dispositions
of this kind are found in Turks, Jews, and heathens, as well as among Christians; yet no Christians can suppose that a
Jew, or heathen, who dies in that state, will obtain the kingdom of heaven by means of these virtues. Nay, the
Pharisees, among the people of God, were remarkable for many such virtues; they had a great veneration for the Law
of God; they made open profession of piety and devotion; gave large alms to the poor; fasted and prayed a great deal;
were assiduous in all their public duties of Religion; were remarkable for their strict observance of the Sabbath day and
had an abhorrence of all profanation of the Holy Name of God; yet Jesus Christ Himself expressly declares, "Except
your righteousness exceed that of the Scribes and Pharisees, ye shall not enter into the kingdom of heaven.," (Mt. v.
20). We are told that one of their number went up to the temple to pray, who was in the eyes of the world a very good
man, led an innocent life, free from those grosser crimes which are so common among men, fasted twice a week, and
gave tithes of all he possessed; yet Christ Himself assures us that he was condemned in the sight of God. All this
shows to a demonstration, that none of the above good dispositions of nature are capable of themselves to bring a man
to heaven, who lives according to them, and the reason is, because "there is no other name given to man under
heaven, by which we can be saved, but the Name of Jesus only," (Acts iv. 12); therefore no good works whatsoever,
performed through the good dispositions of nature alone,can ever be crowned by God with eternal happiness. To
obtain this glorious reward, our good works must be sanctified by the blood of Jesus, and become Christian virtues.
Now, if we search the holy scriptures, we find two conditions absolutely required to make our good works agreeable to
God, and conducive to our salvation. FIRST: That we be united to Jesus Christ by TRUE Faith, which is the root and
foundation of all Christian virtues; for St. Paul expressly says, "Without Faith it is impossible to please God," (Heb. xi.
6). Observe the word IMPOSSIBLE; he does not say difficult, but that it is IMPOSSIBLE. Let, therefore, a man have
ever so much good natural dispositions, and be as charitable, as devout, as mortified as the Pharisees were; yet if he
have not True Faith in Jesus Christ, he cannot enter into the kingdom of heaven. They refused to believe in Him; and,
therefore, all their good works were goof for nothing as to their salvation; and, unless our righteousness exceed theirs
in this point, as Christ Himself assures us, we shall never enter into this heavenly kingdom. But even true Faith itself,
however necessary it be, yet is not sufficient alone to make our good works available to salvation; for it is necessary, in
the SECOND place, that we be in charity with God, in His friendship and grace, without which even true Faith itself will
never save us. To be convinced of this, let us only give ear to St. Paul, who says, "Though I should have all faith, so as
to remove mountains, though I should distribute all my goods to feed the poor, though I should give my body to be
burnt, and have not charity, it profiteth me nothing," (I Cor. xiii). So let a man be ever so peaceable, regular, inoffensive,
and religions in his way, and charitable to the poor, and what else you please; yet, if he have not the True Faith of
Jesus Christ, and be not in the charity with his God, all his apparent virtues goes for nothing in the accounts of God; it
is impossible for him to please God by them; and, if he live and die in that state, they will profit him nothing. Hence it is
manifest, that those who die in a false religion, however exceptionable their moral conduct may be, in the eyes of men;
yet as they lack the true Faith of Christ, and, of course, are not in charity with Him, are not in the way of salvation; for
nothing can avail us in Christ, but "faith that works by Charity," (Gal. v. 6)

Q. 27. But, as all this is so evident, how comes it, that some nowadays, who profess themselves members of the
Catholic Church, seem to call this truth in question, by continually pleading in favor of those who are not of their
communion, proposing excuses for them, and using all their endeavors to prove the possibility of salvation for those
who live and die in a false religion?

A. This is one of those infernal engines which the enemy of souls makes use of in these unhappy times to promote his
own cause, and which, there are grounds to fear, has, from various reasons, found its way even among those who
belong to the Fold of Christ; for, (1) As they live among those who are of another communion, and often have the most
intimate connections with them, they naturally and most laudably contract a love and affection for them. This makes
them first sorry to think their friends should be out of the way of salvation. Then they proceed to wish and hope they
may not be so. Hence they come to call in question if they be so? and from this the step is easy to grasp at every
pretext to persuade themselves they are not so. (2) Latitudinarian principles are everywhere present in these our days;
on uncovenated mercy, perhaps, is found to be in God for Turks, Jews, and infidels, which had never before been
heard of among Christians. This is gilded over with the specious character of a liberal way of thinking and generous
sentiments; and it is become the fashion to think and speak in this manner. Now, the fashion is a most powerful
persuasive, which even good people are not always proof against; and when one hears these sentiments every day
resounding in his ears, and any thing that seems contrary to them, ridiculed and condemned, this naturally clouds the
understanding, and discourages the mind from so much as wishing to examine the strength of these sentiments, for
fear of finding out their falsehood. When, for fear of being despised, we wish any thing to be true, the translation is very
easy to believe it to be true; and every sophistical show of reason in its favor is adapted, without further examination as
conclusive. (3) Worldly interest also very often concurs with its overbearing influence, to produce the same end. A
member of the Catholic Church sees his separated friend in power and credit in the world, and capable of being of
great service to him. This makes him cool in wishing his conversion; but the thought that his friend is not in the way of
salvation pains him; he, therefore, begins to wish he COULD be saved as he is, in his own religion. Hence he comes to
doubt but that HE MAY, and gladly adopts any show of proof to make him think that HE WILL. It is true, indeed,, all
these reasons would have little influence with a sincere member of the Church of Christ, who understands his religion,
and has a just sense of what it teaches him on this head: but the great misfortune of many, who give into these loose
ways of thinking and speaking, is, (4) that they are ignorant of the grounds of their religion; they do not examine the
matter to the bottom; and if once they begin to be infected by the spirit of the mode, they are unwilling to examine; they
even take it amiss if any zealous friend should attempt to undeceive them, and, grasping at those miserable sophisms,
which are alleged in favor of their loose way of thinking, refuse to open their eyes to the Truth, or even to look at the
reasons which support it.

Q. 28. What are those sophistical arguments by which they are so much deceived?

A. We have seen them above, and fully confuted them one by one. But their great mistake arises from what they say
about invincible ignorance, and about what is required to be a member of the Church of Christ. For, whilst they must
either deny their own faith, or allow this general proposition, that, "without Faith it is impossible to please God;" whilst
they admit the truth of this, they pretend, that as invincible ignorance must excuse a man before God, in all other cases,
so it must excuse him from this also; and, therefore, that though a man have not the True Faith, "invincible ignorance
will save him," not adverting to the two senses which these words contain, of which the one is certainly true, and the
other no less false. Invincible ignorance will save him precisely from the guilt of having a false Faith, and of not having
the True Faith, this is certainly true. But to say invincible ignorance will save him, that is, will bring him to salvation; this
is certainly false, as all we have seen above most fully proves. Again, whilst they acknowledge, this other general
proposition, that "out of the Catholic Church there is no salvation," which they must acknowledge, or give up their own
religion; they suppose that a man may be a member of the true Church in the sight of God, though not joined with her in
communion, as all baptized Children are, though born in heresy, at least till they come to the age of judging for
themselves. Their mistake here lies in not reflecting that all adults who are in a false religion, can be members of the
Church in the sight of God, IN NO OTHER SENSE than those where of whom Our Savior says: "Other sheep I have
who are not of this fold." But as He expressly declares that it was necessary to bring even those to the communion of
His Church, this evidently shows, that they and all such are not members of the Church, in such a way as that they can
be saved in their present state, without being joined in her communion.

Q. 29. But after all, is it not laudable and praiseworthy to show all indulgence and condescension to those who are
without, and to behave towards them with all lenity and mildness?

A. Most undoubtedly; it is not only laudable, but a strict duty to do so, as far as Truth can go. But to betray the Truth
with any view of this kind, must be a grievous crime, and highly prejudicial to both parties. In fact, experience shows,
that the loose way of thinking and speaking, which some who are members of the Church have OF LATE got into, is
productive of the worst of consequences, both to those whom they wish to favor, and to themselves; For, (1) Those
who are separated from the Church of Christ, well know, that she constantly professes as an article of her creed, that
without the True Faith, and out of her communion there is no salvation. When, therefore, they see the members of that
Church talking dubiously on this head, seeming to call it into question, and even alleging pretexts and excuses to
invalidate it, what can they think? what effects must this have upon their minds? Must it not unavoidably tend to lull
them asleep, to extinguish any desire of inquiring after the Truth, which God may have given them, or to shut their
hearts against any such good thought? Self-love never fails eagerly to lay hold of everything that favors it's wishes;
and, if once they find this truth called in question, even by those who profess to believe it, they will consider it as a
mere school dispute, and think no more about the matter. (2) This way of thinking and speaking naturally tends to
extinguish all zeal for the salvation of souls in the hearts of those who adopt it; for, whilst they persuade themselves
that there is a possibility of salvation for those who die in false religions, and out of the Church of Christ, self-love will
easily incline them not to give themselves any trouble about their conversion; nay, it has sometimes even gone so far
as to make some think it more advisable not to endeavor to undeceive them, lest, perhaps, it should change their
present EXCUSABLE IGNORANCE, as they call it, into a CULPABLE OBSTINACY; not reflecting, that, by their pious
and zealous endeavors they may be brought to the knowledge of the Truth, and save their souls, whereas, through
their uncharitable neglect, they may be deprived of so great a happiness. Woe to the world, indeed, if the first
preachers of Christianity had been of such unchristian sentiments. (3) It is of no less prejudice to the members of the
Church themselves who embrace such ways of thinking; for it cannot fail to cool their zeal and esteem for their religion,
to make them more careless in preserving their Faith, ready for worldly motives to expose it to danger, and in time of
temptation to forsake it entirely. In fact, if a man be thoroughly persuaded of the truth of his holy Religion, and of the
necessity of being a member of the Church of Christ, how is it possible he should expose himself to any occasion of
losing so great a treasure, or for any worldly fear or favor abandon it? Since, then, experience shows that many, for
some trifling worldly advantage do expose themselves to such danger, by going to places where they can have no
exercise of their religion, but every inducement to leave it, or, by engaging in such employments as are inconsistent
with their duty, or the like, and that they expose their children to the same dangerous occasions, this most undoubtedly
can only arise from lack of a just idea of the importance of their religion, and, upon a strict examination, it is always
found, that some degree or other of the above latitudinarian sentiments is the radical cause of the whole. (4) Besides, if
once a person begin to hesitate about the importance of his religion, what esteem can he have for the laws, rules, or
practices of it? Self-love, always attentive to its own satisfaction, will soon tell him, that, if it be not absolutely necessary
to be of that religion, much less necessary must it be to submit to all its regulations; hence liberties are taken in
practice, inconsistent with their duty, the commands of the Church are despised, and exercises of devotion neglected,
and a shadow of religion introduced under the show of liberal sentiments, but to the destruction of solid virtue and piety.

Q. 30. You said above that it is only OF LATE that that loose way of thinking and speaking about the necessity of true
Faith, and of being in communion with the Catholic Church, which we have been examining, has appeared among the
members of the Church; was not the same language held by Christians in all former ages?

A. Far from it; and this is one of the greatest grounds of its condemnation. It is a novelty, it is a new doctrine; it was
unheard of at the beginning; nay, it is directly opposite to the uniform doctrine of all the great lights of the Church in
former ages. These great and holy men, the most exceptional witnesses of the Christian Faith in their days, knew no
other language on the subject, but what they saw spoken before then by Christ and His Apostles, they knew their
Divine Master had declared, "He that believeth not shall be damned," they heard His Apostle thundering out a dreadful
anathema on anyone, though an angel from haven, who should dare to alter the Gospel he had preached, (Gal. i. 8);
they heard him affirming, in express terms, that "without faith it is impossible to please God," and they constantly held
the same language. And, as they saw not the smallest surmise in scripture to make them think those who were out of
the Church could be saved by invincible ignorance, that deceptious evasion is not so much as once to be met with in all
their writings.

Q. 31. In what manner then do these holy saints express themselves on this subject?

A. It would be endless to collect all their testimonies; the few that follow may suffice as a sample of the whole. St.
Ignatius, Bishop of Antioch, and the disciple of Saint John, in his epistle to the Philadelphians, says, "Those who make
a separation, shall not inherit the kingdom of God." St. Irenaeus, Bishop of Lyons, and martyr in the second age, says,
"The Church is the gate of life, but all the rest are thieves and robbers, and therefore are to be avoided," (Lib. i. de.
haer. c. 3). St. Cyprian, Bishop of Carthage,, and martyr, about the middle of the third age, says, "The house of God is
but one, and no one can have salvation but in the Church," (Epist. 62. alias.4). And in his book on the unity of the
Church, he says, "He cannot have God for his father, who has not the Church for a mother. If anyone could escape
who was out of the ark of Noah, then he who is out of the Church may also escape."

In the fourth century, St. Chrysostom speaks thus, "We know that salvation belongs to the Church ALONE, and that no
one can partake of Christ, nor be saved out of the Catholic Church and the Catholic Faith." (Hom. i. in Pasch.)

St. Augustine, in the same age: "The Catholic Church alone," says he, "is the body of Christ; the Holy Ghost gives life
to no one who is out of this body," (Epist. I85, 50 Edit. Bened.). And, in another place, he says, "Salvation no one can
have but in the Catholic Church. Out of the Catholic Church he can have anything but salvation. He can have honors,
he cam have baptism, he may have the Gospel, he may both believe and preach in the name of the Father, and of the
Son, and of the Holy Ghost; but he can find salvation nowhere but in the Catholic Church." (Serm. ad Caesariens. de
Emerit.) Again, "In the Catholic Church," says he, "there are both good and evil. But those that are separated from her,
as long as their opinions are opposite to hers, cannot be good. For though the conversation of some of them appears
commendable, yet their very separation from the Church makes them bad, according to that of our savior (Lk. xi. 23),
'He that is not with me is against Me; he that gathers not with me scattereth,'" (Epist. 209. ad Feliciam)

Lactantius, another great light of the fourth age says, "It is the Catholic Church alone which retains true worship. This
Church is the fountain of Truth, it is the house of Faith, it is the temple of God. If any one either comes not into this
Church, or departs from it, his eternal salvation is desperate. No one must flatter himself obstinately, for his soul and
salvation are at stake," (Lib. iv. Divin. Instit. C. 30).

St. Fulgentius, in the sixth century, speaks thusly: "Hold most firmly, and do not doubt at all, that no one who is
baptized out of the Catholic Church can partake of eternal life, if, before the end of his life, he be not restored to the
Catholic Church and incorporated therein," (Lib. de Fid. c. 37). And again "Hold most firmly and never doubt at all that
not only pagans, but also all Jews, all heretics, and all schismatics who finish this life outside of the Catholic Church,
will go into the eternal fire prepared for the devil and his angels." (ibid. c. 39). These are sufficient to show the Faith of
the Christian world in all preceding ages; for all the holy writers of Christianity, in every age, speak on this subject in
the same strain.

Q. 32. what are the proper sentiments and dispositions which this great Truth ought to produce in the hearts and
conduct of those who are members of the Church of Christ?

A. Nothing can contribute more effectually to produce the most necessary and salutary dispositions in their hearts, both
towards God, towards one another, and towards those who are separated from their communion, than the frequent and
serious consideration of their vocation to the Faith of Jesus Christ, and to the communion of that Church out of which
there is no salvation. And, (1) with regard to God, it cannot fail to inspire them with the most tender sentiments of
affection, love and gratitude towards Him, to see themselves so highly favored by His infinite goodness,without any
desert on their part, and in preference to so many billions of others, who are left in ignorance and error. They ought
never to cease praising and adoring him for so great and inestimable a favor, and should be assiduous in giving proof
of the sincerity of their gratitude and love to Him, by a continual obedience to His commandments. How agreeable such
things are to Almighty God, and how much he requires them from those whom he has so highly favored, is evident,
from His own Divine Word, where we are frequently put in mind of the greatness of the grace of our vocation, and
pressingly commanded to make a proper return to God for it, by these holy virtues. "Blessed be the God and Father of
our Lord Jesus Christ," says St. Paul, "who hath blessed us with all spiritual blessing sin heavenly things in Christ, as
He hath chosen us in Him before the foundation of the world, that we should be holy and unspotted in His sight in
charity ... Wherefore I case not to make commemoration of you in my prayers, that the God of our Lord Jesus Christ,
the Father of Glory, may give unto you the spirit of wisdom, and of revelation in the knowledge of Him; the eyes of your
heart enlightened, that you may know what is the hope of His calling, and what are the riches of the glory of His
inheritance in the saints; and what is the exceeding greatness of His power towards us, who believe according to the
operation of the might of His power which He wrought in Christ," (Eph. i.). Behold how ardently He desires that we may
have a proper sense of that great mercy! And a little after, describing the greatness of this favor, and the return it
requires from us, he says, "By Him (Christ) we have access in one spirit to the Father. Now therefore ye are no more
strangers and foreigners, but ye are fellow citizens with the saints, and domestics of God built upon the foundation of
the Apostles and prophets, Jesus Christ Himself being called the chief corner stone," (Eph. v. 8). In another place he
says, "That ye may walk worthy of God in all things pleasing ... giving thanks to God the Father, Who hath made us
worthy to be partakers of the lot of the saints in light, Who hath delivered us from the power of darkness and hath
translated us to the kingdom of His Beloved Son," (Col. i. 10). And again, writing to Titus, he says, "It is a faithful
saying, and these things I will have thee affirm constantly, that they who believe in God may be careful to excel in good
works," (Tit. iii. 8). Lastly, to show the absolute necessity of this grateful correspondence on our part, with so great
goodness of God toward us, he assures us that it is only on condition of our persevering in our holy Faith, and in the
hope of our calling, that we can expect the eternal reward of being presented spotless before God, "whereas," says he,
"ye were sometimes alienated, and enemies in mind, in evil works; yet now He hath reconciled you in the Body of His
Flesh, to present you holy, and unspotted, and blameless before Him, if so ye continue in the Faith, grounded and
settled and immovable from the Gospel which ye have heard, which is preached in all the creation which is under
heaven," (Col. i. 21). Saint Peter also describes the grace of our vocation in the most beautiful terms, and assures us
that the very design of God in calling us was, that we might make a suitable return to Him by declaring His praises.
"Ye," says he, "are a chosen generation, a royal priesthood, a holy nation, a purchased people, that ye may declare the
virtues (or praises) of Him Who hath called you out of darkness into his admirable light," (I. Pet. ii. 9). How great an
obligation does all this lay us under of living good lives, and studying in all things to do the will of God, especially when
Christ Himself expressly says, "So let your light shine before men, that they seeing your good works, may glorify your
Father Who is in heaven."

Q. 33. What are the dispositions and behavior which this inestimable goodness of God requires in the members of His
Church towards one another?

A. St. Paul describes them to us in a very strong light as follows: "I, therefore, a prisoner in the Lord, beseech you that
ye walk worthy of the vocation in which ye are called with all humility and mildness, with patience, supporting one
another in charity; careful to keep the unity of the spirit in the bond of peace. One body, one spirit, as ye are called in
one hope of your calling; one Lord, one Faith, one baptism; one God and Father of all; who is above all, and through
all, and in us all," (Eph. iv. 1). See here in what strong colors he shows that humility, meekness, and brotherly love are
virtues essential to our vocation, and that everything belonging to our holy religion requires that we should live in the
constant practice of them; that we are all united in ONE BODY the Church of Jesus Christ, animated by ONE SPIRIT,
the Spirit of Jesus Christ, which guides and conducts that body into all truth; that we are called to ONE HOPE OF OUR
CALLING, the possession of God Himself in eternal glory; that we will serve ONE LORD, our Lord Jesus Christ, that we
all profess ONE FAITH, that Holy Faith which He revealed to mankind, WITHOUT WHICH IT IS IMPOSSIBLE TO
PLEASE GOD: that we are all sanctified by ONE BAPTISM: that we all serve ONE GOD: that we are all children of
ONE FATHER; and that this Heavenly Father is ever present with us, and our whole conduct is naked and open before
Him. How unbecoming then must it be in the eyes of this our Father, to see us entertaining discords, or ill-will, among
ourselves? and how unworthy of our vocation, and dishonorable to our religion, if, being members of the same body,
servants of the same Master, and children of the same Father, united together in so many strong ties of Religion, we
should live in animosity and enmity with each other? In another place the same Holy Apostle, describing the
dispositions necessary for those whom God has called, as His elect, to the inestimable grace of being members of His
Holy Church, says, "Put ye on therefore, as the elect of God, holy and loved, the bowels of mercy, benignity, humility,
modestly, patience, bearing with one another, and forgiving one another; if anyone have a complaint against another,
even as the Lord hath forgiven you, so do you also," (Cor. iii. 12). And the contrary behavior is so unbecoming and so
unworthy of our vocation, that St. James declares it to be even diabolical. "If ye have bitter zeal and contentions in your
heart, glory not, and be not liars against the Truth, for this is not wisdom descending from above, but earthly, sensual,
devilish," (James iii. 14). All this is drawn from the express doctrine of our Great Master Himself, Who not only
commands His followers to live in brotherly love and union among themselves, but declares this to be so connected
with their vocation, that it is the distinguishing sign of their belonging to Him: "By this shall all men know," says He, "that
ye are My disciples; that ye have love one for another." (Jn. xiii. 35)

Q. 34. What are the dispositions which the members of the Church of Christ ought to have, and what line of conduct
should they follow towards those who are separated from their communion?

A. It is impossible to have a real and sincere love of God, without also loving everything that is connected with Him; and
the more nearly anything is connected with God, the greater must our love be towards it. Now, all those who are in a
false religion, thought separated from the communion of the Church, yet have in many other respects a very near
connection with God, for they are HIS CREATURES, the work of His hands made for His glory; they are HIS IMAGES,
made after the image and likeness and similitude of God; they are REDEEMED by the blood of Jesus who died for
mankind; they are created to be eternally happy with Him in heaven; for God wills not the death of the sinner but rather
that he should convert and live. All these considerations show, that we are bound to have a sincere and fervent love for
them and a charitable zeal for their eternal salvation; and consequently, to have the most tender sympathy and
compassion for them, considering the dangerous way they are in for their souls; and this is the radical and essential
disposition of our hearts, which we are bound to have towards all mankind, without exception. Of this we have a
beautiful example in St. Paul, who thus expresses the dispositions of His heart towards his brethren the unbelieving
Jew: "I speak the Truth in Christ," says he, "I lie not my conscience bearing me witness in the Holy Ghost, that I have
great sadness and sorrow in my heart; for I wished myself to be anathema (that is, a curse) from Christ, for my
brethren, who are my kinsmen, according to the flesh," (Rom. ix. 1).

Now, this sincere love and zeal for their salvation, ought to show itself principally in these following points: (1) "To be
always ready to satisfy everyone that asketh us a reason of the hope that is in us," (1 Pet. iii. 15); that is, to be always
willing and ready to explain our Holy Faith to them, and to show them the grounds upon which our faith is built,
whenever any of them ask us to do so. This should be done with all modestly and mildness towards them, not entering
into idle disputes, not keeping up contentions with heat and acrimony, even though they should be ever so
unreasonable in what they say against us; but after giving an account of the hope that is in us, with lenity and charity,
leave the rest to the dispositions of Divine Providence; for the scripture says, "Avoid foolish questions knowing that
they beget strifes; but the servant of the Lord must not wrangle, but be mild towards all men and to teach, patient, with
modesty, admonishing them that resist the Truth, if, peradventure, God may give them repentance to know the Truth,
and they may recover themselves from the snares of the devil, by whom they are held captive at will," (2 Tim. ii. 23),
and "to walk with wisdom towards them that are without, so that your speech be always in grace seasoned with salt,
that ye may know how ye ought to answer every man (Col. iv. 5).

(2) To be earnest in praying to God for their conversion and salvation, as is expressly commanded in scripture, "I
desire, therefore, first of all, that supplications, prayers, intercessions, and thanksgivings, be made for all men ... for
this is good and acceptable in the sight of God, who will have all men be saved, and to come to the knowledge of the
Truth," (I Tim. ii. 1). We have a beautiful example of this in the same holy Apostle, who, filled with charity for the
salvation of the Jews, pities their mistaken zeal for their own errors, and pours forth the prayers of his heart for them.
"Brethren," says he, "the will of my heart indeed, and my prayer to God is for them unto salvation; for I bear them
witness that they have a zeal of God, but not according to knowledge," (Rom. x. i).

(3) To give them good example, by the exercise of good works, and the practice of all Christian virtues. Nothing is of
greater efficacy to give others a good opinion of our holy religion, than to live well. This is a living argument which
teaches the most ignorant and convinces the most obstinate, and hence we find this repeatedly commanded in
scripture, on purpose to give edification to those who are without, and to excite them to glorify God. "So let your light
shine," says Jesus Christ Himself, "before men, that they seeing your good works, may glorify your heavenly Father,"
(Mt. v. 16). And St. Peter expresses himself thus, on this important duty, "Dearly beloved, I beseech you as strangers
and pilgrims, to refrain yourselves from carnal desires, which war against the soul, having your conversation good
among the gentiles; that whereas they speak against you as evil-doers, considering you by your good works, they
might give glory to God in the day of visitation ... for so is the will of God, that, by doing well, ye may put to silence the
ignorance of foolish men," (1 Pet. ii. 2,15). St. Paul also requires the same thing, saying, "In all things show thyself an
example of good works, in doctrine, in integrity, in gravity, thy speech sound that cannot be blamed, that he who is on
the contrary part may be afraid having no evil to say of us," (Titus ii).

But, (4) Lastly, if notwithstanding such pious and edifying behavior, persecutions and trials should be permitted by the
Divine Providence to come upon us, for His own wise and just purposes, if we should be evil spoken of falsely, if the
Truths of our Holy Religion should be calumniated, and our doctrine misrepresented, we must not be surprised, nor
disheartened; but remember that this is the way the world treated Our Lord and Master Himself, who foretold that his
faithful followers should be treated in the same manner. St. Peter also assures us, that this is one of the signs of those
who follow sects of perdition, to speak evil of the Truth, "through whom," says he, "the way of truth shall be evil spoken
of," (2 Pet. ii.2); and St. Jude adds, "that they blaspheme whatever things they know not," (Jude 10). Neither ought
such trials to diminish, even in the smallest degree, our sincere charity for them, and our desire of their salvation; but
rather increase our pity and compassion for their poor soul, and make us more earnest in praying for them, imitating
Our Blessed savior, who on the cross itself, prayed for his persecutors. Above all thins, we must never entertain the
least thought of revenge, "not rendering evil for evil, not railing or railing, but contrariwise blessing; for unto this ye are
called, that ye may inherit a blessing," (Pet. iii 9). On the contrary, looking on our trials as all disposed and ordered by
the hand of God, "without whom not one hair of our head can fall to the ground," we must "rejoice to be counted worthy
to suffer ignominy for the sake of Christ," (Acts. v. 41). For, "if also ye suffer any such thing for justice' sake, blessed
are ye... for it is better doing well (IF SUCH BE THE WILL OF GOD) to suffer, than doing ill, "1 Pet. iii. 14,17). And
therefore, "Dearly beloved, think not strange the burning heat that is to try you, as if some new thing happened to you;
but if ye partake of the sufferings of Christ, rejoice, that, when His glory shall be revealed, ye may also be glad with
exceeding joy. If ye be reproached for the Name of Christ, ye shall be happy; for that which is in Spirit, resteth upon
you. But let none of you suffer as a murderer, or as a thief, or a railer, or a coveter of other men's things; but if as a
Christian, let him not be ashamed, but let him glorify God in this name," (1 Pet. iv. 12), always remembering the words
of Our Lord, "Blessed are ye when men shall revile you and persecute you, and say all that is evil against you falsely,
for my sake, be glad, and rejoice, for your reward is very great in heaven." (Mt. v. 2)