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^1 ....ni^^.,, „.

A LECTURE.

BT nni

RP:V. ISAAC BROCK, M.A.,

QL'KKN 8 COLLEOK, OXFORD.

J;\inclpal and >Hvinity 3?rjOfc880t| of ^Uur^on (J'olleae,

DELIVERED IN THE CITY HALL,

ON TUESDAY EVENING MARCH 8, 1870,

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TO A LECTL'RE DELIVERED IN THE ROMAN CATHOLIC CATHEDRAL,

*'■ '^"^^ l^v. (Monday iBvcning, Jfcbtiuary 2J, J870,
BY THE Rkv. father DAMEN, JESUIT PRIEST

PUBLISHED BY REQUEST.

FOR 3ALK AT AM. THR CITY BOOK8TORR8.
■T<mikg Hor.ld k lT«U.t>i« SUmm rrlnllng K-lnblUhmenl. DundM Street, Londoo. Oot«S«.

18 7

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A^.^. — T/iis Lecture can be had at the
following rates, on cpplication to the Author
at Huron College :—

$1 I>EI^ 330ZE2Sr-

INCLUDING COST OF POSTAGR.

Protestants are earnestly requested to circu-
late it freely amongst their Roman Catholic
friends.

\ ' '

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PREFACE.

, 1 , 1 . •, 1 ■ t

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ipr

The following Lecture delivered at the request of the Very Eev.
Dean Hellmuth as President, and the Committee of the Church of
England Young Men's Society, is now published at their requestr
and at the request of many others who heard it.

I shall be truly thankful if, through God's blessing, it is made a
means of establishing any of my fellow-Pr^Lestants in their faith, and
of leading any thoughtful members of the Roman Church seriously
to enquire whef^.er indeed that can be the true Church of Christ,
whose aji^omerf teaching is contained in "The Glones of Mary,'^
from which extracts are made at the close of the following Lecture.

It has been stated that the Jesuit Damen's Lecture was a reply
to Pastor Chiniquy's last Lecture in this city, and that therefore a
reply to the Jesuit's Lecture was uncalled for. Pastor Chiniquy's
last Lecture was on the Confessional. The Jesuit did not touch on
that subject in the Lecture to which I was requested to reply;
many other topics were introduced, but the Confessional was not
alluded to.

The great variety of subjects on which the Jesuit touched in his
Lecture, prevented me, without making my reply too long, from
going as fully into some of the questions as I should have wished.
I omitted, for example to show, when dealing with the question,
Are Roman Catholics allowed to read the Bible, that, let their liber ^y
be what it may, the Bible occupies in the Church of Rome, a wholly
different position from that which it occupies in the Church of
England. Our Church fearlessly ^^'its an open Bible into the hands
of her members, and says to them — believe what I teach, because it
may be proved by most certain warrants of Holy Scripture ; Search
the Scriptures and see. (Refer to Articles 6, 8, 20, &c,) The
Church of Rome says to her members — you must believe what I
teach, because I am infallible — you question my teaching at your
peril — Cease to examine, or cease to be my child. The Romanist
therefore does not want the Bible — nay— it is to him a perilous
possession, as it may lead him to question the Church's dogmas,

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it may impair his blind submission. Blind submission ! this is what
Korae requires from her members. Do you doubt it, Protestants ?
Then read the following extract from " The Exercises of Ignatius
Loyola," edited by the late Cardinal Wiseman ; " That we may in
all things attain the truth, that we may not err in anything, we ought
tvtar to hold it as a fixed principle, that what I see white I believe to be
hlaeh, if the Hierarchical Church so define it to be." (Dolman, London,
1847.)

The luto llev. A. R. C. Dallas, whoso blessed memory lives in
the hearts of thousands rescued througli God's blessing from Home's
slavery and darkness in L'eland, mentioned to mo a circumstance
which happened to himself, and which affords a sad illustration of
the blind submission which Home demands. In travelling on one
occasion to Cambridge, he was thrown into company with a young
man from the University there, who had recently been perverted to
tlie Church of Rome. The conversation turned on the doctrine of
transubstantiation. — Mr Dallas having shown the young man that
the doctrine was contrary to the teaching of the. Holy Scriptures,
and that it completf»ly overthrew the nature of the Sacrament, went
on then to show that it was contrary to common sense and reason,
iind from the defects of the Mass in the Roman Missal he showed
him how many absurdities and awful consequences it involved.
Arriving at their destination, they had to separate. Mr. Dallas
said to his companion, *' I perceive that the line of argument I have
taken has had some effect on your mind." "Yes," replied the
young man, " I acknowledge it has, but you have done mo the
greatest possible kindness." Mr. Dallas expressed his thankfulness.
But then the young man added, " I never had any doubts of the
truth of the doctrine of transubstantiation ; your arguments have
instilled into my mind many doubts; but now I have the unspeak-
able happiness of making a sacrifice of all those doubts to the Church,
and now I believe more firmly than ever." Such is the submission
which Rome demands ; this being so, by the very necessities of her
.position, RoMB is the irrbconciliablb foe of an open Bible, and of

, FREE THOUGHT.

I ought, perhaps, to state that the following Lecture is a reply
to the last Lecture delivered by the Rev. Mr. Damen, in the Romao^
•Cathedral. Its announced subject was, " Popular objections to the
'^Roman) Catholic Church considered." It was extensively adver-

t,80d larRcly attended by I'rotcstants, and fully reported m one of
r da y .fd weekly papen.. Noreportof the precedmg Lecture.
7the J-uit appeared, and on them therefore, I have not been able-
to comment. xt . i .

Controversy, I am well aware, is didiked by '"^''y- f^^^^^
lee,, in .he present state of thirgs, it is "«»«7"-y- , Jf ^^^^ '
however who object to controversy, remember that the Apostles,
many f'th Christian Fathers, and all our great Ke'o™- j;™
rntroversialists._In fact as long as error e.sts -J-^" -"^
Christian controversy is inseparab e from Chnst, n f" 1"^'°;^
Much as we prir-e peace, truth is far more precious.-It was well
our MartZand Keformers thought so, otherwise ou, ancent
, °K„\'Ih Church, would never have been restored to her pr.s.me.

lluronColUue, Marcli 16,18"0. ^ ,.■■,; ''

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THE FOLLOWING IS AN ANALYSIS OF THE IJXJTURE.

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le the Church of Rome the true Church because she is misropro-
fBented ?

Are Roman Catholics allowed to read the Bible ?

Is the Protestant Bible a mutilated version of the Scriptures ?

Is it a corrupt translation ? ' , -

Has Rome preserved to us the Scriptures ?

The grounds on which the Canon of Holy Scripture was settled.

Is Rome friendly to Educatio'n and Liberty ?

Rome's Patronage of the fine arts.

Science, Inventions, and Colonization.

What the Confessional leads to.

Does Rome adhere to what is apostolic and ancient ?

The use of the Latin Language in the Canon of the Mass.

The alleged suppression of the second Commandment by the
Church of Rome.

The use of Images in worship.

The Invocation of Saints — Luke xv 10.

The angelical salutation.

The dishonor done to the Blessed Virgin by Rome.

" The Glories of Mary," teaches people to distrust the Saviour,
to disbelieve His promises, and to doubt His loving character of
Himself.

V.M

• I

LECTURE.

I have been requested by the President and Committee of the
Church of Enghind Young Men's Society, to reply to a Lecture,
recently delivered by an eloquent Jesuit Priest, in the Roman Ca-
tholic Cathedral in this City. I have had to prepare this Lecture
at a somewhat brief notice, and amid other avocations; and in
consequence, I have not been able to give to it as much time as I
should have desired.and as the importance of the subject demanded.
The Report of the Jesuit's Lecture, I take from the columns of the
Free Press, which I am told by those who heard the Lecture delivered,
is fairly full and accurate.

Let me premise before I begin, that I do not hold individual
Roman Catholics, especially of the laity, responsible for all the
authoritative acts and teaching of their Church. I can distinguish
between the system and the men ; and while from the depths of
my heart, 1 abhor the Roman Church as the great apostasy^from
the Holy Catholic faith, predicted by the Holy Ghost in the pages
of Inspiration, I cherish I hope, no feelings of unkindness or ill-
will, to my R. C. friends and neighbours ; and though to-night I
shall perhaps, have to say some hard things of Rome, and Roman
teaching, I firmly believe that there are some, perhaps many, (God
knoweth) in Rome who are not 0/ her; some, who in spite of the
errors of the system to which they belong, arc trusting in Christ
alone for salvation. ' : '

The Jesuit commenced his Lecture by saying that the Church of
Rome has been greatly calumniated, misrepresented, and spoken
against; and that this was to be expectetl,becau8e Christ forewarned
His Church of this treatment wiitn He said, " If they have called
the master of the house Beelzebub, how much more shall they call
them of his household." Thus the Jesuit would lead us to conclude
that the Church of Rome was the true Church of Christ, because
she is calumniated, misrepresented, and spoken against. The fal-'
lacy of this argument will appear at once by a change of scene.
Suppose the scene to be Italy or Spain, instead of Upper Canada.
What faith is there calumniated, misrepresented, and spoken
against ? Not the dominant Roman,but the proscribed Protestant
faith.

But, my friends, this allegation of calumny comes with a bad
grace from a priest of a Church which has done something more
than speak against Protestants. What did that Church do in the
days of her uncontrolled power? Have we forgotten the thrilling
history of the Waldensian Churches, written in blood on the val-

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loys of the Cottinii Alps ? Or tho roconls of tlio Marian Slartyrs,
the martyrs of our Ijt'lovcd I"]ii;;lish C/liurch, who rooiut than bc-
liovo in Iho anti-Catholic dogma of transubstantiation, yieUUul up
their livc:< at the cruel stake? Or is the eventful story of the French
Protestant Church etVaced from tho pages of history V JTave wo
forgotten tho massacre of 8t. Bartholomew, when, according to K.
0. computation, lo.OOO Protestants were treacherously murdered
by tho emissaries of Homo in l*aris, and its suburbs ? Or the facts
connected with that massacre recorded by the Jesuit lionnni, that
tho reigning Pontitl', (ircgory XIII, returned public thanks to God
fur this deed of blood — caused a medal to bo htruck to commomor-
ate it — and had paintings descriptive of it, made to adorn tho hall
of tho Vatican ?

But wo wore told that the Church of Rome is cahnnniatod, be-
cause Protestants do not know her dogmas. Whereas, it is tlioso
Protestants who have taken pains to ascertain what are the df)gmas
of Rome, and to compare tlicm with tho Word of God, who aro
wont to take tho most decided stand in an intelligent and earnest
opposition to Rome and her claims. Then the Jesuit boasted that
ho had received 4,000 Protestants, including seven ministers, into
tho bosom of tho Holy Roman Church. Vaster Chiniquy,! boliovc,
has received a much larger number of Roman Catholics into tho
Protestant Church. However, let that pass. Tho point I want
you to notice is this ; tho Jesuit informed his audience th.it not ono
of those 4,000 persons had ever read a Roman Catholic book. Per-
haps if they had read some R. C. books, they might have boon
arrested in their career olapostn.^y. I have here an authorized R.
C. manual of devotion, from which I shall have occasion to quoto
before tho close of this Lecture : and I have no hesitation in saying,
that next to a thorough knowledge of God's AVord, and an ac-
quaintance with early Church History, a perusal of this authorized
manual of R. C. devotion, is a most ctVectual safeguard agaicst
perversion to Romo.

I approach now,a portion of the Jesuit's Lecture which vvemuft
•onsider a little more at length, I allude to v. hat he says in
reference to tho Bidlk — And first: Are Roman Cat hoi ic» allowed to
read the Bible? Tho Jesuit asserted that it was a slander to say
they were not ; and he stated that there was not a R. C. family iu
this City, without a Bible. I wish that this statement was true—
but unhappily it is not. Only last week, I heard of some Roman
Catholic artizans in this City, who, after the Jesuit's Lecturo,stated
to their Protestant fellow- workmen, tha* they did not possess a
Bible ; and more than that, that before they could possess ono,they
would hare to obtain th$ prmVa permmion. Tho priest's permission —
yes, my friends, that is exactly how tho matter stands. ,.: i •«•

The Council of Trent appointed certain of its members to draw
np pules concerning prohibited books; these rules were approved

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l»y [\t[)ii Piua IV. Now listen to the 'tlli of ihoao iiiK-h, it bearH di-
rectly on tlio subject in hand. It Ih as follows : " Wlicroa8 it in
evident from experience, that, if the Sacred Books bo permiited in
the vulfrar tongue indiscriminately, n»oro hiirin than good arises
thorofroni, by rea-son of the tein«Mity of men ; in this rc'iieet, let it
depend on tho discretion of the Binhop or Iiupiisitor, so that with
tho counsel of tho parish priest or confo-sor, they imxy i)erniit the
reading of tho Bible, translated into tho vulgar tongue by Catholic
authors, to those persons whoso piety and faith they apprehend
will bo auginontod and not injured thereby ; and this pernjissionlhey
must have in writing. But if any one shall havo tho presumption
to road or possess it without such permission, ho hIuiII i;ot receive
absolution, until ho has tiist delivered up the Bible to tho ordinary."

Has tho Church of Rome then been misrej)resented in this mat-
ter? She has authoritatively stated that without permission from
the priost, her members may not road God's Word — This is enough.
Christ says '• Skakcu tiik Scuiptukes." Homo says, you must
havo my permission before you venture to obey Christ's command.
Oh what arrogance! How dure any Church, any I'ope, Hishop,
or Priest, .staiul between you and a plain coujinand of our blesse<l
Master. Oh but, say you, tho permission is always granted. It
is a more matter of form. Not so fast my friend. Tho rule says,
tho pcrnnssion will bo granted only to thoso " whoso piety and
faith will bo augmented, not injured thereby." So that (unless you
take permission for yourselfjwhich you may do in this free country)
if tho priest sees you a little shaky in your allegiance to your holy
Roman Mother, if ho has the least suspicion that the reading of tho
Bible will lead you to question the Churth's dogmas, do you think
he would in that case grant you the desired permission ? 0h,say8
another Roman Catholic, that rule of tho Index is obsolete. Don't
be flinging that in our teeth. Gently, my friond, or you will bo
running your head against one of your distinguished theologians.
Peter Dens, whoso work on Moral Theology was taught in several
Roman Catholic colleges, till superseded by that of Alphonsus
Liguori, distinctly says in reference to this rule of tiie Index, that
" this law has been received and maintained with some variation,
according to the peculiar genius of nations, in by far iho greater
part of the (Roman) Catholic world ; nay, in tho whole of that part
which is completely (Roman) Catholic ; onii/ mora indulgence has ieen
granted in tho case of those who have to live among preswned heretics"
(Dens' Theologia Vol. II page 103. Dublin, 1839.)

Bo thankful then, my Roman Catholic friends, that your lot is
cast in Upper Canada. Hero among " presumed heretics," more
indulgence, more liberty is given you. You profit, (and wo rejoice
in this)by tho freedom of the Protestant Churchea around you.
But how would you faro in holy Rome, under the sleepless vigil-
ance of tho Papal police? How fare tho favored citizens of that
favored city ? It is not long since an English clergyman, the Rev.

II. Soy mom*, \isito(l every book store in Rome, that patronized by
the Pope, that bolongiiig to the Pro,>aganda, that connected with
the Collegio liomuno, that established lor the supply of foreigners,
none were oniitteji. And through all liis search, he could not then
t)rocure one port;ihle lopy of the Scriptures i > the Italian language.
When he asked lh«» buuksellers how it was they did not keep so
iraportant a volumi- fur sale, the reply he generally received was,
" It is not pern.itted." In two places.Martini's Edition was offered
him ; but it was in 24 volumes, and at a cost of 105 francs, (that is
■about 20 dollars). When Mr. Seymour mentioned this circura-
•«tance to a Jesuit priest in liome, he said that the reason the
booksellers did not keep the Bible for sale, was because the people
\)f Rome were too poor to buy it. On Mr. Seymour offering to
supply some Italian Scriptures free lo the Roman poor, the Jesuit
evaded his offer by saying tiiat the people of Rome were so ignor-
ant, that they would not be able to profit by the reading of the
Scriptures. Now there is.we are informed, an ecclesiastic (a priest
monk, or nun) for every six families in Rome. If ihe people then
are ignorant, whose fault is it ?

But if safe Romanists of mature ago, may, with the priest's per-
mission, in tliis Protestant province, obey Christ's command, and
read the Bible — Children must on no account bo allowed to read
the Scriptures ; the Jesuit Lecturer stated that the Bible must not
be introduced into Schools, because it is liable to be abused, (none
are more anxious to guard against this abuse, than Protestant
clergymen) and he made the astounding announcement, that tho
Tews were not allowed to read the Bible till they were 30 years of
age !* Did he never reaa then, tho command of Jehovah in the
book of Deuteronomy, twice repeated — " Thou shall teach tiiese
My words diligently unto thy ctiildrea " ? My friend here in tho
chair, can testify from personal knowledge, that the Jews have not
been disobedient to this command of their God. Timothy, I take
it, w«s a model Jewish child. And when did he begin to read tho
Scriptures? At 30 years of age? — Nay, from l/is childhood. St.
Paul congratulates him on the fact — " From a child thou hast
kttown the Holy Scriptures, which are able to make thee wise unto
salvation, through faith which is in Christ Jesus." Protestant and
Roman Catholic parents, f)llow tho example of Timothy's pious
mother and grandmother; yea, obey God's command to you, and

•There was, indeed, one book of tho Old Tcntamont which, according to the ntntcmcntii
of Origea and Jerome, the Jews wore not allowed to road till they were 30 years of age;
namely, Tho Boiiy; of Solomon. And certainly it docs lu'cd a degree of spiritual maturity
t» enter aright into the holy myotery of the love bctweer. Jesus and His Church, which that
dlTinc Canticle sets forth. But to such as have attained this maturity, of wlmtcveragethey
may be, the Soug of songs is one of the most edifying of the Sacred Writings. How full of
'Iniitruction the very contrast between it and the book before it. Eccleslastes tells through-
oat of the vanily of the creature— Canticles, of the sufficiency of the Beloved.

iDid,howcrcr,theBtatemen(Bofthe above fathers rcspeetingon« book of the Old Testament,
v»rraut the Jesuit's sweeping assertion respecting all those books?

teach tho IIdI/ Soripturos to your chilJro:!, th.it from its truthful
portraiture of our loviu^^ Jusus, they may learn of Iliui, who said,
** Suflfor little children to come uato Me."

The Jesuit then went on to attack our version of the Scriptures,
which he said was not a real Bible,did not contain the whole Word
of God, and was besides a corrupt translation. Hero are two
weighty charges brought against our Protestant Bible. Let us
examine them separately. h it true that the Protestant Bible is a
mutilated version of the Scriptures, a version from which a portion of tht
real Word of God is excluded ^

I indignantly answer — Ik is not true. And now to the pror>f,con-
dcnsed into as short a compass as possible. Our version of the
Scriptures is said to be mutilated, because we exclude the Apocry-
phal books from the Old Testament Canon. Wo have amply
sufficient grounds for this exclusion. The Jews, to whom was
committed tho care of the Old Testament Scriptures, did not, and
do not receive tlio Apocryphal books into the Hebrew Canon.
Again, it can bo proved by a chain of evidence, in which I am bold
to say there is no faulty link, that our Divirio Lord and Master
gave His sanction to the Canon of the Old Testament, as we have
it in our Protestant Bible. This alone is conclusive; what more
do we want than Christ's warrant ? Other testimony wo have,but
it is subordinate. The late Dr. Archibald Alexander, who was
Professor in the Theological College at Piinceton, New Jersey,
published, some years ago, a valuable little work on the Canon of
the Old and New Testament, in which he cites testimonies from the
Second Christian Century down to the IGth., against tho Canon-
icity of tho Apocrypha. I select three as a specimen : — In the 2nd
Century, Melito, Bishop of Sardis, gives us a list of the books of
the Old Testament which agrees with ours. In the 4th Century,
Jerome enumerates 22 books as contained in the Old Testament
Canon, (the books of Moses, 5 ; Joshua, 6 ; Judges and Ruth, 7 ;
1st. and 2nd. Samuel, 8 ; 1st. and 2ad. Kings, 9 ; 1st. and 2nd.
Chronicles, 10 ; Ezra and Nehemiah, 11 ; Esther, 12 ; Job, 13;
Psalms, 14; Proverbs, 15 ; Ecclo.siastes, IG ; Song of Solomon, 17 ;
Isaiah, 18 ; Jeremiah and Lamentations, 19 ; Ezekiel, 20 ; Daniel,
21; and 12 Minoi Prophets in one book, 22.) These he divides
into the three classes recognized \)^ Christ : tiie law, the prophets,
and the psalms. Jerome enumerates also the apocryphal books,
Rnd says that though the Church read them, she did not receive them
among the Canonical Scriptures. In the 16th Century, Cardinal Caje-
tan published commentaries on the Sacred Books dedicated to the
Pope. In them he gives this as the rule of his Church, "That
those books which were canonical with Jerome, should be so with
us; and that those which were not received as canonical by him,
should be considered as excluded by us." For this reason, he in-
forms us that he would write no commentaries on the Apocryphal

fiii.i

if'

books ; " for," says he, " Judilh, Tobit, Maccabees, Wisdom, and
the additions to Esther, are all exchnled from the Canon." This
was published in 1584, ten years only before the Council of Trent
assembled. At the 4th session of that Council, held on April 8^
154G, was passed the memorable decree by which the Church of
Rome enrolled the Apocryphal books into the Old Testament
Canon. At that session, 53 bishops only wore present,15 of whom
©pposed tho docroo. Is tho'i the decree of 38 bishops, nominees
of the Pope, to override the evidence of 16 Centuries of Church
Historv, the evidence of the ancient custodians of" the Oracles of
God," and above all, the sanction of our Divine Lord?

My friends, tho charge of mutilation recoils on those who make
it. The Jesuit launched against us the anathema pronounced on
those who tah away from the Word of God. Harmless falls on
us this anathema. For our Old Testament Canon (and we do not
differ from Rome in reference to that of tho New Testament), was
that received by the ancient Jewish Church, and by the early
Christian Church, and was none other than that sanctioned by our
Lord Himself. We fe irlessly fling back tho charge — Rome's ver-
sion is a mutilated version of the Scriptures — and those who put it
forth, must be prepared for the woe pronounced on those who add
to God's Word.

But if our Iiil)le is not a mutilated vei'sion — la it a corrupt transla-
tion of th» Siicred Originals? This charge as coming from a Roman-
ist, is very easily and satisfactorily answered. Eminent lloman
Catholic liishops have borne testimony to the excellence ot our
translation. Jiisten first to the testimony of one of the ablest and
wisest of Roman Catholic prelates, ttie late Dr. Doyle, Bishop
of Kildare and Leighlin. In the year 1825, he was examined
before a Committee of tho House of Lords. Amongst other
questions, he was asked, " Did ho consider the Authorized Version
of the Scriptures used in tho Church of England, as of a sufficiently
perverse quality to warrant the description, that it is the Gospel of
the Devil V" lie replied,' I have said before, God forbid that I
should so consider it; for, though it has many errors, I consi<lcr it
as one of the noblest works, and one of the ablest translations that has
ever been prodnced.^^ And now listen to a testimony of more recent
date, coming from this side of tho Atlantic. The Roman Catholic
Archbishop of Baltimore, Dr. Konrick, published a few years ago
a revised translation of the New Testament. In his introduction,
ho alludes in these terms to our Protestant translation : '* In adopt-
ing occasionally the words and phrases of tho Protestant Version,
I have followed the example of others who have from time to time
revised tho Rhemish translation. It is not to bo regretted, that
whilst we point to errors which need correction, we acknowledge
excellencies which we are free to imitate; thus diminishing tho as-
perity of censure by tho tribute which we willingly render to literary

1, and
This
Trent
M'il 8,
ch of
arnont
whom
ninees
hurch
les of

merit." Such was the splendid tribute borne in the year 1851, is
the face of the Roman Catholic world, by a Roman Catholic Arch*
bishop, to oi;r Version of the Scriptures.

Dr. Kenrick touches on a matter which has probably escaped
the notice of some of our Protestant and Roman Catholic friends;
and that is, the revision of the Roman Catholic Bible by the
Protestant Bible. Our translation of the Scriptures has been
before the world for more than 250 years. During all that time,
it has remained unchanged; not so the Douay or Roman Catholic
version of the Scriptures. The earlier editions of the Douay, pub-
lished at the beginning of the 17th Century, had in many passages
such a Latin-English garb, that it was scarcely intelligible to
ordinary English readers. * Successive editions have in a measure
corrected this. Not, however, to go back to the beginning of the
17th Century, take a Douay Bible published at the beginning of
this Century, and compare it wiih the present edition of the Douay,
and then compare these two editions of the Roman Catholic Bible
with the Protestant Bible. And what will be the result ? Leave
the Apocryphal books out of consideration, and you will find more
ditference between the two Roman Catholic editions of the Bible,
than between the present Douay and the Protestant Bible. In tho
Gospel of St. Matthew alone, you will find about 1500 variations
between the earlier and later editions of the Douay ; of these cor-
rections, 1200, including all tlie most important, are taken word
for word from tho Protestant Bible.

I must illustrate what I have said, by one or two example's. In
the earlier editions of the Douay, Luke ii-10 was translated, "I
•evangelize you," and an elaborate note was added, attacking the
Protestant translation, " I bring you good tidings," yet that is the
translation in the present edition of the Douuy. In the 5th Chap,
of Galatians, we came on these strange words, " ebrieties,"
" commessations," and "longanimity," where now you will find
the words, " drunkenness," " revellings," and " long-suftering," as
in the Protestant Bible. Ileb. ix-23, was thus rendered, " Tho
exemplars of the celestials ; " now it stands as with us, " The pat-
terns of heavenly things " Hob. xiii-16,had this intelligible trans-
lation : *' Beneficence and communication do not forget, for with
such hosts, (Jod is promerited." The present translation, though
not quite the same as oura, has approximated very closely to it —
" And do not forget to do good and to impart; for by such sacri-
fices, God's favor is ohtained."

And even in places where the Douay Version still diflfers from
ours, you will often find the Protestant translation given in a note
to explain the text. As in Matt. vi-ll,which in thepresent edition
of the Douay is rendered, " Give us this day our superauhdantial

♦" ItBtraiiBla'.orB," gftj-g Archbir-hop Trench, "ocem to have out oft" their loyalty totb»
English tongue, with thi-'r loyalty to the KnglUh Crown."

iih [

! .; I

■ i

bread." The note says, " In St. Luke the same word is rendered
daily bread," which is our translation. Matt. xxvi-17,'*The 1st day
oi Atymes,^^ that is, says the note, " the feast of unleavened bread,"
as we have it. Luke xxiii-24," It wns the day of Parasreve, "' that is,
according to the note, "of preparation for the Sabbath," as in our
version. Gal. iii-24," The law was owy pedagogue \^' that is,the note
says, " Schoolmaster, " as in the Protestant Bible. I could easily
multiply instances.

The Roman Catholic Bible, then, has been corrected by ours,and
its present obscurities are often ex[)lainedby ours. Thi?,my friends,
is an interesting fact, and affords, of course, important testimony to
the superior correctness, and greater plainness of our translation of
the Scriptures.

Those, however, who live in glasshouses should not throw stones.
A Jesuit priest should be the last person to attack our noble Ver-
sion. The progress of modern scholarship may have detected
imperfections in it, but mistranslated fi)r a purpose, it certainly is
not. It is very hard, however, to acquit the Douay translators of
this charge. I will mention one instance in which they seem to
have allowed the peculiar doctrines of their Church to have influ-
enced their translation. It is not a solitary one.* The Greek
word metanoia which signifies "■ change of mind," or ropentancp,and
thus points to an inward change, the Douay translators have ren-
dered " penance," vvhifh points to an outward act. Does not this
look like a mistranslation to serve the purposes of their Church? The
word occurs 24 times in tlie Greek Testament, 18 times it is
rendered " penance," twice it is omitted, but in four places where
they could not avoid it, the Douay translators have rendered the
■word " repentance ;" as for example in Ileb. xii-17, " Esau found
no place of repentance." And thus the Douay version tacitly
admits the correctness of our translation, even in cases where it
Btill differs from it. Enough has been said to rebut the caarge that
ours is a corrupt translation of the Scriptures. Ferfect we have
never said it was. Far more perfect thun the Douay, it is likely to
be, because it is translated direct from the original languages in
which the Inspired Books were written ; whereas the Douay ,though
diligently compared with the Originals, is avowedly, as its title
page shows, a translation of the Latin Vulgate, and is therefore a
translation of a translation. Far more perfect than the Douay ,oui:

i:i " t.

•lam reminded by a friend that I did not refer to the moHt conRplcuoiiR instance of mis.
translation to tervea piirpo«e which the Douay Bible cnntainii. The Ureclc words muiterioi^
occurs 27 times in the Oreelt Ti-stntncnt, 26 times it is translated in the Douay Bible as in
osrs " mystery," ; but once.namely, in Ep. 6-3*i, it is translated " sacrament." The Douay
BIWcmalcos St Paul say of roarrlaRe, "This is a great sacrament." In not this a flagrant
instance of mintranslalion to serve a purpose! If, however, tnarringo in Iterat'testimatioD
la " a ffrcat sacrament," why are her clergy debarred from it 1

version is acknowledged to be, even by the revisers of the Douny ;
they have largely corrected their uncoutlj version by ours.*

But the Jesuit coolly informed his audience, that without the
Church of ]ioine, we should have no Bible at all — that we cannot
prove the Bible to be the Word of God, without the Church of
Korae — and that that Church in her loving care of the Bible, pre^
served it for us all through the middle ages. Supposing I aclmil
(which I do noL) that the Church of Home was through the middle
ages the exclusive guardian of the Holy Scriptures, that she has in.
fact preservpd the Word of God ; w hat then ? She has only pre-
served a witness against herself. The Jewish Church preserved
with jealous care, with almost superstitious reverence, the Old
Testament Scriptures ; and yet when the Messiah came, to whom
the Scriptures pointed,that Church rejected and crucified Him. But
she preserved the Scriptures,and in so doing.she preserved a witness
against herself. And so if Rome has preserved the Scriptures,shc
has in so doing, only furnished us with tlie means of i)roving that
her peculiar dogmas formed no part of " the faith once delivered to-
the saints."

But I am not prepared to admit that through the middle ages*
the Roman Church was the exclusive guardian of the Holy Scrip-
tures. Through the greater portion of those ages there were sev-
eral independent churches in Western Europe in vviiich the
Scriptures were preserved. And throughout that entire period there
were large branches of the Church in Eastern Europe and Western
Asia, that never owned the sway of the Bishopof Rome ; and to this
day these ancient Churches of the East protest as strongly as we do
against the arrogant claims of the Pope. — Seme indeed of out
most valuable MSS. of the Scriptures come to us from the Churches
of the far East; one in particular, of great ant quity, the Codex
Alexandrinus, preserved now in the British Museum. The case
then stands thus, the Church Universal, not the particular Roman
Church alone, has been, as a matter of fact, the custodian of the

• I mny hero append a testimony, nluctantl.v borne by a pervert, to the vast influence Of
our En«ll8h Hible. Thus wrote John Henry JJowman, in the Dublin Ueview, June, 1863.

" Who will not way that the uncommon beauty and marvellouH English of the rroleetaol
Bible (a not one of the stronRhohls of hereh-y in Englniicl ? It livei» on the ear lll<e mHsU
that con never be forgotten ; like the sound of church bells which a convert hardly knowi-
how ho can forego. Its felicities scorn often to be almost things, rather than mere wordt-
It is a part of the national mind.and the anchor of '.he national seriwusnesf. The memory of
the dead pauses into it. The potent traditions of childhood are stereotyped in its versca.
Tho power of all the griefs and trials of a man is hiddenbenoiith its words. It is the reprr-
aentallve of his best momentn, and all that there has been about him of soft and gentle,an*
pure and penitent and good, speaks to him for ever, out of his English Bible It is l»Ja
■acred thing, which doubt has never dimmed, and controversy never Foiled. It hns been
tohimall along the silent, but, oh, how Intelligible the voice of his guardian angel ; and In
the length and breadth of the land, there is not a Protestant with one spark li religion*'
net! obout him, whose spiritual biography is not inblsBaion Bible." , . r

1^ • ^ f

Ij :l'

;'. . ..<

Holy Oracles. The Church of England recognizes this fact when
in her 20th Article she speaks of the Church as "a witness and
keeper o Holy Writ."

But the Jesuit asserted that we could not prove the Bible with-,
out the Church of Rome — or to put the argument in the terse words
of. the late Cardinal Wiseman, " No infallible Church, no Bible." —
The rejoinder is very natural, you prove the Bible by the infallible
Church, how then, without the Bible, do you prove the infallibility
of the Cliui'ch ? 1 have no desire, however, to evade the argument ;
and in my judgment the most manly way of meeting it is by stating
the historic grounds on which we receive the Canon of Holy Scrip-
ture : and thereforejtny friends.at the risk of detaining you a little
longer perhaps than I ought, I must crave your earnest attention
to what I consider the most important subject 1 have to bring before
you to night. AVe do not, in the Church of England, undervalue
the wriung of the fathers, especially the Anti-Nicene fathers, but
their authority is with us, not co-ordinuto with, but entirely subor-
dinate to that of Holy Scripture. Holy Scripture, as our 6th
Article shows, is our final court of appeal, and therefore it is of the
very highest importance to us to know what is Holy Scripture,
And I (juite agree with the late (Cardinal Wiseman that we need an
authority as infallible as the Word itself to decide this. But I difler
from liim in the infallible authority on which the ScriptHre rests—that
infallible authority is not the Church, but the Church's Head,
Christ. Christ gave His own sanction to the 0. T. Canon ; and His
own authority to His Apostles to write the N. T. We have only
therefore to investigate historically what books were in the Jewish
Canon in the days of Christ, and what books were written by the
Apostles or under their guidance, and the ijuestion of the Canon of
Holy Scripture is settled. I have already alluded to the settlement
of the Old Testament Canon, and therefore I will pass on to the
Canon of the New Testament.

Christ gave autlionty to His apof;tles to teach and write — He
promised them infallible guidance — Therefore all apostolic writings
are inspired. We have only, therefore, to enquire what writings
were apostolical, and for this we recur to the testimony of the
early Church. The Church, observe, is a witness to, not a judge of
Holy Writ. If» other words, we do not receive the books of the
New Testament, because the early Church authoritatively directed
that they should be received, but because the early Church bears
witness to the fact that they were written by the Apostles,or under
their immediate supervision. You see then that we have only t#
determine i\\^. jenn'mn'Si of the writings which profess to be apostoli-
cal. And through God's watchful providence, we have fur raoro
abundant evidence on this point than can be adduced for the

Jrcnuincnese of any of the rticicr.t clrssicF. And that evidence is
ependent on testt'nofiy, it is not resolvable into authority. It is, I

[hen
and

riih-
)rd8

repeat it, the witness not the sanction of the early Church we appeal
to. And that testimony comes not from Rome alone,it comes from
Alexandria, Carthago, and Lyons ; from Antioch, Edessa, and
Caasarea ; from Ephesus, Thessalonica, and Corinth ; from all the
principal centres of thought in fact, in the civilized world of those
days. And amongst other securities, we have the following, that
the Churches would preserve the apostolic writings safe,and in their
integrity: (1) The presence and intercourse of the apostles while
the Sacred Books were writing. (2.) The publicity given to them
from the first. (3.) The wide diffusion of copies which would bo a
check against forgeries. (4.) The intimate communion of every
part of Christendom with the rest : every part of the Church would
thus know what were genuine apostolic writings ; and (5) There
were divisions even in apostolic days, hence would arise indepen-
dent testimony, and a jealous watchfulness that no writings were
introduced as apostolical which were not genuine.

All these circumstances lead us to conclude, that the Scriptures
which the early Church held as apostolical, must have been apos-
tolical. Now how does the evidence or witness of the early Church
arrange itself? Into four divisions which I can do very little more
than mention.

I. MSS., of which we have three families, the Alexandrine,
Byzantine, and Western. They have various readings, and hence
are independent witnesses ; but they preserve, in the main,the same
text of the Greek Testament.

II. Ancient Versions. The Latin, Syriac, Coptic, Arabic,
Ethiopic, &c.

III. Catalogues drawn up by Origen, Eusebiua, Athanasius,
Cyril of Jerusalem, Jerome, Augustine, the third Council of Car-
thage, &c.

IV. Quotation.", references, allusions, harmonies, and commen-
taries. See the writings of the anti-Nicene fathers.

To these four branches of evidence from the early Church, we
might add that heretics quoted and admitted the same Scriptures
as the Christians; and that the Pagans sought to destroy the
Christian Scriptures. The last of the pagan persecutions, that
under the Emperor Diocletian in A. D. 303, specially directed its
fury against the Christian Scriptures.* Thus then, my friends, the
roM ancient MSS. and Versions, (the Catalogues given by the

i a

•ThoBO who wish to pursue further this subject of the Canon of Holy ScriptnreB, arc
referred to Bishop Browne's ExposUion of the Thirty-nine Articles (see Article vi) ;
Wescott'B History of the Canon ; Smith's Dictionary of the Blblo, article on the Canon ; or
Dr. A. Alexander's popular little work on the Canon of the Old and New TcBtament*.

fathers), tho Quotations and Kofereiices from tho oarlicet apostolic
fathers, tho Consent of heretics, and tlio Enmity of persecutors, all
alike witness to tho existence from tho earliest times of our New
Testament Scriptures — all alike witness to tho fact that they were
tho genuine writinj;:s of the apostles, who were constituted hy our
Divine Master, the only infallible depositories of the doctrines of
His Gospel.

And now, my friends, I do not think that I have shirked the
■Jesuit's argument. X admit that till you are acquainted with tho
history of the forriiation of the Canon, it appears rather formidable.
But acquaint yourselves with that history, and the fallacy of tho
argument is at once apparent. — And do not think because I have
not alluded to the subject, that I undervalue the internal cvidenco
by which the Holy .Scriptures commend themselves to us as a lleve-
lation from God. — To the pious, humble-minded Christian, such
evidence may be sutiicient — but when in a controversial point of
view you come to investigate tho Canon of Holy Scripture, you
must, I apprehend, begin by determining historically what books
l;elong to the Canon.

The position of Rome in this matter, is fraught with danger. She
tells you, you are to receive the Scriptures on herauthority, because
she is infallible. You read history, the history of the Church of
Rome, and you soon discover as a matter of fact tliat the Church of
Rome is not infallible. Your belief in her infallibility is shaken. It
goes — and the Bible resting on the ' ipsi dixit 'of the Church goes
with it. Rome then, when she would sliift the proof of the Canon of
Moly Scripture from the basis of the historic testimony of the early
•Church, which leads us up to the warrant of an Infallible Christ, to
her own bare word, is playing into the hands of Infidelity.

II !-:

t'i '

m ■

! '■

■1 '

\i - :

■'■. '■

■ill

Other parts of the Jesuit's Lecture which I now pass on to con-
sider will only need a cursory notice, till I come to what he said in
reference to the Blessed Virgin Mary. We were informed that tho
Church of Rome is not opposed to Education or to Free Institutions.
I wonder whether it is possible for a Jesuit to blush. If so, tho
blush of shame should have mantled his face when he spoke of the
Church of Rome, and especially the Je8uits,being friendly to Edu-
cation and Liberty. How are wo to judge of the true genius of
the Papacy ? Is it by the course pursued in Protestant countries,
■where Rome has a battle to fight, and an iron will to bend (if she
can) to her sway, and where she knows well enough that tho way
to effect her purpose, slowly indeed, but surely, is to get into her
own hands (if she can) the education of the young ? Nay, verily.
Turn to Roman Catholic countries. Were the Jesuits the friends
of Education and Liberty when in France they persecuted the Roman
Oatholic Jansenists, and imprisoned tho holy and devoted nuns of

l»

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nil
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ur
of

Lhc
Lho
)Ie.
Lho

IVO
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the Port Royal, and never rested till at the beginning of the 18th
century they obtained a Papal Bull authorizing the total destruction
of the celebrated monastery of the Poit Koyal, a moniistery which
had contributed more to the advancement of true education in Franco,
than all the Jesuit seminaries put together ? Or look at Spain.
"What has Spain become, since with the tortures and fires of the
Holy Lujuisition Komo crushed the rising Ifefornuition in that land ?
The lowest, not only in a political but also in an educational point
of view, of all Christian nations. For more than two centuries Spain
has not produced a single name eminent in literature or in science.
]ler celebrated universities have all, except Salamanca, disappeared;
and that once illustrious seat of learning exhibits only the melan-
choly decay which has come over all Spanish greatness. The
days of its collegiate glory have long since passed by. Its walls are
silent, and grass is growing in its courts, which once were thronged
with students. Home is the friend of Free Institutions ! Why then
does not the Pope give a constitutional government to the citizens
of Komo ? I suppose he thinks they would be too ignorant to profit
by it! Komo is not opposed to Free Institutions ! Why tiien does
not the Pope allow a Protestant Church to be built within the
walls of Rome ?

But, my friends, what do you consider the main bulwarks of
liberty ? I think you would have no hesitation in answering,
FiiEKDOM OF THE Phess, Fkeedom OF WoRSuii', and. Freedom of
Education. Then know that these three are the objects of the
special denunciations of the Pope of Rome. A few years ago, the
present Pope issued an allocution in reference to the affairs of the
Republic of New Grenada in this continent, in which he says, "Nor
must we pass over in silence that, by the new constitution of that
Republic, enacted in these recent times, among other things, the
ri/ht of free education is defended, and liberty of all kinds is given to
all, so that each person tnay even print and publish his thoughts, and all
kinds of monstrous portents of opinion, and profess privately and
piiblichj ichatever worship he pleases.''^ On this the l*opo observes to
the College of Cardinals whom he addressed, " You assuredly see,
venerable brothers, how horrible and sacrilegious a war is pro-
claimed against the Cutholic Church, by the rulers of the Republic
of New Grenada."* So that if a country establishes by law the
great bulwarks of civil and religious liberty. Freedom of Education,
Ziherttj of the Press, and {ho Right of Worship, according to each
man's conscience, the Pope considers that " a sacrilegious war " is
waged against the Church of Rome.

We have had a very recent confirmation of the Pope's irrecon-
cileable hostility to our free institutions. A work of groat notoriety

*Thi allocution from which the above is extracted, was given in Cousiitory, Sep. 27,
1852, and was published In the Tablet, a Roman Catholic ncwBpapir, on Nov, 6, 18M.

has recently appeared at Komo, drawn up by the now fumoua
Jesuit, Clennent Sclirader. This work has been warmly welcomed
by Pius IX. It ia a " Commentnrv on Roman Unity," and is avow-
edly written in dofenco of the Infallibility of the Pope, iu the fullest
and most unrestricted sense of that Ultra-montane dogma. In the
courae of that work, the Jesuit distinctly toachca this as a necessary
consequence of Roman Unity; " Christian Kinp and Princes, mmton
no account admit of libertu of faifh and worship in their territories, if they
can prevent it:' (See The Standard, Febuary 16, 1870.) And yet
the Church of Rome is not opposed to free institutions ! !

My friends, the Church of Rome can use the free institutions of
a Protestant land, to forward her plans, to aid her in creeping into
power, but let her once be in power, let her ecclesiastics once have
dominant sway in the councils of a land, and you may write
" Ichabod " on her free institutions; they will wither and die be-
neath the baneful influence of the Jesuits, who are the greatest
enemies of civil and religious liberty which ever trod God's earth.

The Jesuit Lecturer then went on to dwell in glowing language
on the patronage extended to the fine arts, by the Church of Rome.
Printing and Sculpture, Music and Architecture, where would they
be but for the fostering care of Rome ? I acknowledge that the
Church of Rome encouraged tiiese arts, but it was only to serve her
own ends. Pressed into her service they ministered to her idolatry,
and surrounded it with that which fascinated the eye, and pleased
the ear.* The idolatrous sacrifice of the Mass, celebrated in a gor-

The Rev Professor Ilalpin has called my attention to a striking paHsngc In Donaldson'i
'* Theatre of the Greeks," on the connection between the fine arts and ancient idolatry,
which I insert here. " The inhabitants of Southern Europe, In particular, have in all
ages shown a singular impatience of i)ure thouglit,and hav; been continually endeavouring
to represent under the human form, either allcgorlcally orabgolutely,theHubJictsof thcircon-
templationB. Now the first abstract idea which presented itself to the mindsof these rudebut
Imaginative men, wa* the Idea of God, conceived in someone or other of his attributes.
Unable to entertain the abstract notion of divinity, they railed In the aid of art to bring
under the control of their senses the object of their thouKhts, and willingly rendered to
the vUible and perishable, the homage which they felt to be due to the invisible and eter-
nal. Ryan extension of the same associations, antroj/vr-jipbizcd divinity was supposed
to need a dwelling place ; hence the early improvements of architecture in these countries.
Hie worshipers would then attempt some outward esjjression of their gratitude and ven-
eration : to meet this need, poetry arose among them. The same feelings would suggest
an Imitation of the imagined sufferings or gladness of their deity ; and to this we owe the
mimic dances of ancient Hellas, and the first beginning of the Drama,

Since, therefore, the fine arts and Idolatry have had in some measure a common orlglB,
we should expect to find that the former attained the highest degree of excellence in thoso
conntries in which Idolatry and polytheism have been most prevalent , and, on the other
hand, that they were gnnerally neglected by those nations of antiquity, whoso established
religion was Monotheism ; and this has been the case ; so much so, that when Solomon
wished to build a temple to the true God, he was obliged to call in the aid of his idolatrous
nelKhbours : (Ist Kings, vii, 13.) and may there not have been some connection between
Solomon's patronage of the arts and his subsequent idolatry ?"

id
1st

ry
ton

of
jto

|V0

ito

)C-
JSt

gcoufi cathedral, niDid the tropliics of Painting and Sculpture, and
accompanied by ravishing straiuH of Music, would invest the Roman
service with cliarms which to some minds would bo irresistible.
Rome's patronage of the tine arts tiien, has not been disinterested.
Tliey have materially aided her in leading captive the minds of men.
Yet think not that to liome alone belong those who have excelled
in art. Many noble painters, and scul])tors, and architects, and
some of the most illustrious composers, such as Handel and Mcjn-
delsshon, never owned the sway or sought the patronage of Rome.

But wo have more to learn. Rome lias been the great patron of
science, tlie mother of many valuable inventions, and the pioneer of
colonization. There was one most interesting fact in connection
with this part of his subject, which the clo(juent Jesuit omitted to
mention. I must supply the oii.iasion. At the beginning of the 17th
century there was living in Florence, one to whom we owe some of
the most brilliant discoveries of modern times, the illusti-ious
astronomer, Galileo. He publicly put forth and contirmed by
powerful arguments the Copernican system of astronomy, that which
maintained, what every one now believes, that the sun, not the earth
was the centre of the plinetary system. Did Rome luiil the great
discoverer, and cheer him on in his arduous way ? Quite the
reverse. A Dominican friar commenced the assault, and to make
his attack the more pointed he profanely chose for the text of his
sermon against Galileo, these words, " Ye Galileans, why stand ye
gazing up into heaven." But a more powerful machinery than that
of the pulpit was soon |.ut into operation against the daring dis-
coverer. He was summoned, in his 7uth year, and when in very
feeble health, from Florence to Rome, there to appear before the
august and terrible tribunal of the Inquisition. Before that high
court ho underwent a " rigoi'ous examination." T am unwilling to
believe that this phrase refers to the apiilication of torture, because
the rest of the treatment which Galileo received from the Inquisitors
was comparatively mild. Those Roman Inquisitors have enough
to answer for without laying this to their cliarge. Four months
after his arrival in Rome on June 22, 1G38, Galileo was conducted
in a penitential dress to the convent of Minerva, where by the sen-
tence of the Inquisitors, the venerable old man was solemnly called
on to renounce and abjure, as impious and heretical, the opinions
which his whole life had been consecrated to form and strengthen.
There, on bended knees, Rome compelled that aged man to pro-
nounce " the proposition, that the sun is the centre of the world to
be absurd, philosophically false, and formally heretical ; because it
is expressly contrary to the Holy Scripture " — ^and further to pro-
nounce " the proposition that the earth is not in the centre of the
world, nor immovable, but that it moves, and also with a diurnal
motion, to bo also absurd, philosophically false, and, theologically
considered, at least erroneous in faith." The old man pronounced

:3<

l:(

the required abjurntion. rose from his knecR, and then whispered to
a friend, " It rfoMinovo though." During the eight remniiiing years
of his life, Gahloo wns compelled to live in the strictest seclusion in
his own house, and under the constant surveillance of the Inquisi-
tion. His works and those of Copernicus, and another eminent
astronomer Foscurini, were all put in the Index of Prohibited
Books, and remained there up to the year 1828, since which time-
they have been silently omitted. Now, my friends, was it not a
great pity that the learned Jesuit omitted to tell the touching story
of Galileo, which redounds so much to Home's credit iis the patron
of those who have trod the arduous road of discovery V

The Jesuit referred to several discoveries which wo owe to Ko-
man Catholics. Men to whom God gives the genius of discovery
and invention, will discover and invent, let their creed bo what it
may. I do not say that it redounds to the gloiy of our Protestant
faith, that many of the noblest discoveries of moileru limes are duo
to thoughtful Eoglish Protestants. But I certainly do say, that a
creed wliich calls for an intelligent faith and a reiisonablo service,
is far more likely to produce the activity of mind which leads to
discovery, than a creed which demands blind submission to the
dictates of the Church.

The discoverer of this Continent was a Roman Catholic — ad-
mitted. But what nations of Europu have been the must successful
colonizers thereof? What colonies have grown, and are growing
into mighty nations ? — Repelling the statement that Roman Catholic
countries aro generally poor, and Protestant countries rich, tho
Jesuit drew a comparison between Italy and Norway, But is it
fair to compare the sunny South with tho frozen North ? No. Take
Switzerland, some of tho Cantons aro Roman Catholic, others are
Protestant. Whoever passes from tho Protestant to tho Roman
Catholic Cantons, passes from a higher to a lower degree of
civilization — from material Comfort, and industry and cleanlinesSjto
comparative misery, and laziness and dirt. Or in Ireland, compare
Ulster with Connaught; thriving Belfast with miserable Galway.

The Jesuit Lecturer just touched on the moral results of the two
systems. We do not j)retend to say that all our members or all
our ministers aro what they ought to be. But this we say without
fear of contradiction, that if our members and our ministers fall into
sin, it is not in consequence of any part of the Church's teaching or
machinery. It is far otherwise, I hold, with the Church of Rome.
The Confessional has proved to many Roman Catholic priests, an
awful snare, yea, a cause of eternal ruin. Is this a Protestant
calumny ? No, my friends, it is the sad admission of a canonized
saint of Rome, whoso Moral Theology (if, indeed, we may call it
moral) trains Rome's priests for the Confessional. It is Alphonsus
Liguori who says, lamentingly, " Oh, how many confessors hav»^

to
nra

in
mi-
ont
ed
mo

a
my
roil

lost their own souls, nnd those of thoir penitents, on nccount ofBomc
negligence in this respect." (Liguori's Moral Theology, Vol. 0,
page 145.) J3y menus of the Oonftjssionul, the broustofa frail,
sinful man is made the receptacle of all the sins of every Roman
Catholic man, woman, and child over seven, in a neighbourhood.
Who will venture to say that tlio very machinery of the Roman
Church is not a cause of loading many to sin? It is very hard
for a man's mind to become turned into a common sewer, without
contracting pollution. And what want wo with this polluting and
polluted earthly ConfeH8ionnl,when our great High Priest sumn)on8
us to the hoiivenly Confo8.sional,and bids us confess our sins to liim,
nnd promises us, if repentant and believing, the full and free for-
giveness of all our pins?

The Jesuit Lecturer dcfondcd the use of candles in worship ii*
broad daylight, on the ground that when the early Christians
woishipped in the Catacombs, they were obliged to have candles.
And the (yjiurch of Rome, ho said, is very tenacious of everything
she has received from the Apostle?. She abhors all ncvrllies.
"Why then does not the Church of Rome follow the worshippers in
the Catacombs in another thing, and cast aside all her images, and
crucifixes, and rosaries, nnd scapulars, for those early Christian
worshippers had none of these things ? She is very tenacious of all
she received from the Apostles. Is she ? Why then has she taken
away the Cup of the Lord from the lay people in the Holy Com-
munion ? And vvhy does slie not let her priests get decently married
like the holy Aposlle St. Peter ? She abhors all novelties. Why
then did she make a new creed 300 years ago ? Why did she
make a new Article of Faith, only IG years ago ? And why are
the Jesuits so anxious to have another new Article proclaimed this
year — The Infallibility of the Pope ? Don't talk to us about novel-
ties. Yours, my Roman Catholic friends, is the new Church, with
a new form of government, and new doctrines, and new modes of
worship. As for us, we will keep in our English Church to the
apostolic form of government, and apostolic doctrines, and tho
apostolic modes of worship. Oh I that you too,my Roman Catholic
friends, would stand in tho ways, and see, and ask for the old paths,
where is the good way; oh, that you would walk therein, and thca
ye shall find rest unto your souls.

The use of the Latin language in the Canon of the Mass was also'
defended by the lecturer. Originally the service of the Church in
many parts of Western Europe was in Latin, — but why ? Because
it was generally understood. When the Romans became masters
of Western Europe they imposed their language on their subjects.
Hence the common tongue of Western Europe was Latin. But
to retain tho use of Latin now in any portion of the service of the
Church, when to the mass of people it is an unknown tongue, is to

•1 V

'l ',

o: !

- I

defeat the object for which it was originally introduced. It was
introduced because the people understood it. Why then retain it
now, tliat the people do not understand it? To do so is plainly
contrary to Holy Scripture, which pointedly condemns prayers in
the Church in an unknown tongue. It is plainly contrary also to
the custom of the Primitive Churcl — one passage from Origen is so
decisive, that it may suffice. " The Greeks," he says, *' used Greek
in their prayers, the Romans Latin, and so every one in his own
language prays to God, and givee thanks as he is able, and the God
of all languages hears them that pray in all dialects, even as if all
spake with but one voice."

. ''I' ;.:;■.:; .

The Jesuit Lecturer waxed very wroth when he came to .«peak
of the alleged supprension of the Second Commandment, by the
Church of Rome, and the worship of Images. The question of the
suppression of the Second Commandment by the Church of Rome,
is a simple question of fact. Does she, from any of her catechisms,
omit it, or does she not? The answer is — her practice varies — as
I am going to show you, by ihe production of her own catechisms,
which of course speak for themselves. I have before me here, one
dozen different R. C. catechisms. Eight of them used in Ireland,
two in England, one in France, and one in Italy. From all but
two of these the Second Commandment is entirely omitted. And
the two frotii which it is 7iot omitted are tiie two which are in com-
mon use in England. Has this no significance? Now mark, I do
not say there are «o catechisms used in Ireland that do not contain the
Second Commandment, (for it is contnined at full length in one of
the larger ones, namely, "The Abridgment of Christian Doctrine,"
drawn up by the late Dr. Doyle), but I do say that it is not con-
tained in those in ordmari/ use amongst the peasantry. I will give
you now the titles of these eight R. C. catecliisms used in Ireland.
(1). Dr. Butler's first Size Catechism. (2). Dr. liutler's second Size
Catechism, approved by the four Roman Catholic Archbishops of
Ireland. (3). Dr. ButlerV tliiid Size Catechism. (4). An Abstract
of the General Catechism, edited by the Christian lirotliers. (5).
Catechism for the Archdiocese of Tuam. (G). The Most Rev.
Dr. Riley's Catechism. (7). Catechism for First Confession. (8).
And last but most important of all, a Catechism put forth with the
approbation of Dr. Cullen, Roman Catholic Archbishop in Dublin,
the TiCgatc of the Pope in Ireland. This catechism bears the title,
'•'■ What every Christian must know," and has been circulated by
thousands in Ireland. On page 5 of this catechism are " The
Commandments of God," which begin thus: 1. I am the Lord thy
God ; thou shalt have no other God but Me. 2. Thou shalt not
take the name of the Lord thy God in vain, &c. A long examina-
tion of conscience in the Commandments follows, but not a word is
dropped in reference to God's prohibition of graven images for
religious purposes. With these catechisms in comraoD use amongst

It was
jtain it
plainly
yers in
also to
en is 80
Greek
8 own
)e God
if all

.«})cak
oy the
of iho
f Itonie,
3cliisms,
ries — as
chisms.
re,

, one
Ireland,
all but
. And
in com-
rk, I do
Iitain the
1 one of
oclrinc,"
lot con-
vill give
Ireland,
ind Size
?liops of
Abstract
s. (5).
st llev.
ii. (8).
A'itli the
Dublin,
he title,
ited by
*' The
ord thy
lalt not
sumina-
word is
iges for
niongst

the Roman Catholic peasantry of Ireland, it is no wonder that the
children know nothing of the Second Commandment. During the
five years I lived in the West of Ireland, I often asked Roman
Catholic children to say the Commandments, and I never once heard
them say the Second of God's Commandments.

■ In England, the case is difterent ; hero are two Catechisms : (1.)
An Abridgment of Christian Doctrine, drawn up by the late Dr.
Wiseman's direction ; and (2) An Abstract of the Douay Cate-
chism; which are in general use in England, both of which contain
the 2nd Commandment as a portion of the first. Wo will not
quarrel with our Roman Catholic friends about the arrangement of
the Commandments. If they like to call the 2iid a part of the
first, and divide into two the lOtb, which is manifestly one, (as the
very reversal of the order of its clauses in Deut, v, from the order
in Exodus XX, shows), let them do so. The 1st Commandment,
indeed,8eems to forbid one thing, the having ix false God; and the
2nd Commandment seems to forbid anotlier and a difterent thing,
the having an image of the true God ; still, if the Church of Rome
chooses to read the 1st and 2nd Commandments as one, we will
not protest against her arrangement ; but we do protest most em-
phatically against the suppression of any portion of those Com-
mandments which were written with the finger of God Himself.
Of this suppression, (notwithstanding the Jesuit'sdisclaimcr) Rome
is guilty in many of the Catechisms which she circulates in Roman
Catholic countries.

In Italy, indeed, she seems to take more liberty with God's
Commandnients than she darts to do even in Ireland. I have before
me a Roman Catholic Catechism, translated from the Italian of the
Very Rev. Antonio Rosmini, Serbati, D. D., Founder and General
of tlie Institute of Charity, in which the Commandments of the 1st
table of the Law are thus given at page 33 : I. I am the Lord thy
God : thou shalt not have other gods before Me. II. Thou shalt
not take the name of the Lord thy God in vain. III. Remember
thou keep holy the days appointed. Comment on this Ikigrant
suppression and mutilation is needless. As regards Rome's con-
duct in reference to this matter in Ontario, I do not doubt
that it corresponds with her conduct in England. In the presence
of a large and enliglitened l*rotestant community, and in a land
where the fullest amount of civil and religious liberty is enjoyed,
Rome would hardly venture on a course which miglit be carried
out with impunity in Italy.

The mention of the alleged suppression of the 2nd Commandment,
led the Jesuit into a defence of the practice of tao Roman Church,
in having images of Christ and the Blessed Virgin in their Churches.
He said we do not worship the images, but those whom they re-
picscnt. An educated Hindoo gives in the present day, precieely
the same defence of his idolatry. And in early times, when the

'9:1

ViM

■i
■i

1 -<

> I
III

Church had to do battle with Pnganipm, the educated heathen m
Athens and Rome took the same ground. They maintained that
the worship they gave to images was relative, not absolute, ihat is,
that it passed on to the god represented. But what in this matter
was the practice of the early Cliurch ? You profess in the Church
of Komo, to be guided by Catholic antiquity. Then know that no
images or representations of Clirist and the Saints were allowed in
the Churches of early times. The heathen, in fuct, reproached the
Christians on this very ground that they had no images. And
when in la*er years, faith grew feeble in its grasp on an unseen
Christ, and men in consequence, craved for visible representation?,
of the Saviour, their introduction was earnestly opposed by tliosc
who sought to maintain the pristine purity of the Church's woroiiip.
Witness for example, the conductof Epiphanius the zealous Bishop
of Salamis, at the close of the 4th ('entury. Hear his own account
of how he acted when he came on a transgression Oi the *2nd Com-
mandment. " I entered," ho says in a letter to the Jiishop of
Jerusalem, " into a certain Church to pray : I found there a linen
cloth hanging on tlie Church door, painted, and having on it the
image of Christ, as it were, or of some other saint, (for I remember
not well whose image it was), therefore, when I did see the image
of a man hanging in the Church of Christ, contrary to theaut.iority
of Holy Scripture, I did tear it, and gave counsel to the kee))ers of
the Cliurch, tiiat tliey should wind a poor man that was deati, in
the said cloth, and so bury him." This worthy Bishop in the 4th
century, was in this matter a right good Protestant, you see. It
is besides my purpose to trace the gradual introduction of images
into Christian Churches, or dwell on the great Iconoclastic contro-
versy of the 8th century. SulHce it to have shown that, in the
earliest ages of the Church, when faith was bright, images and
paintings of Christ w'erc excluded from Christian sanctuaries.

I cannot pass from this subject without asking, how comes it to pass
if the worship given to images in the Church of J'ome is otili/ relative,
ihat is passes on to the object represented, how cornea it to pass that
ppocial virtue is supposed to reside in, or to be connected with certain
images ? The Holy Bambino at Rome, for example, which i,: :.a image
of the infant Jesus, magnificently dressed and adorned with costly jewels.
When any one is sick at liome, and can afford to pay ibr it, tiiey send
for the Holy Bambino, and marvellous are the cures it is reported to
have wrought. Consequently this little doll is kept very busy, and is

Sjrpetually trotting about Holy Rome. What a pity we have not a
ambino here in London — but I am afraid, my friends, we should not
have faith, or perhaps credulity enougli to profit by it.

But, forsooth, we Protestants are breakers of the Second Command-
ment because we have pictures hanging on the walls of our houses, and
photographic albums with the likenesses of our relations and friends on
our drawing-room tables. If any of you think so, you had better destroy

oalhen in
nod that
', ihat is,
is matter
i Church
V that no
owed in
ehed tiio
8. And
n unseen
eniationfi
by those
woi'ciiiip.
i Bishop
account
Iiul Corn-
is hop of
e a linen
on it the
enieinber
ho image
uiLiority
eo))er8 of
deatl, in
n the 4th
I see. It
if images
c contro-
at, in the
iges and
rios.

it to pass
t relative,
pass that
h certain

:in image
tly jewels,
they send
ported to
y, and is
Lve not a
lould DOt

., '»> '.,) '

Jommand-
uses, and
Tiends on
JF destroy

your pictures and burn your albums. The answer to the Jesuit's argu-
ment, however, is very simple. The cashes are not parallel. Are our
pictures intended to answer a religious purpose — are they intended to
act as a help to devotion ? Certainly not. Whereas images and paint-
ings of Christ are avowedly used for a religious end — they are intended
(to put the matter on the lowest ground), as a help to the weakness of
our faith — as a means of keeping Christ more evidently before our view.
If a help, which I deny, th'^i/ are a forbidden help — emphatically forbid-
den by the moral Law. They are means of teachmg denounced by
Jehovah. " Thus saith the Lord, woe to him that saith to the dumb
Btone, Arise, it shall teach."

The Jesuit dwelt a good deal on the honor given in the Church of
Rome to the Blessed Virgin Mary, on the reasonableness of the anijeUcal
salutation, the •' Hail Mary,'' and on the general doctrine of the Invoca-
tion of the saints departed. In reference to this last subject, he said, ,
" you ask the prayers of the living, why not of the holy departed ?" The
answer is obvious, you can converse with the living, you cannot converse
with those who sleep in Jesus. It is very likely that the saints in Para-
dise pray for those whom they have left on earth. It is very likely that
Christ 01 Ilis holy angels, who are busy in their ceaseless ministries on
earth, and often, doubtless, visit the Paradise of the blessed dead, inform
the saints in rest of the progress of the Church militant on earth ; but
for all that, I can see nothing in Holy Scripture to warrant us in asking
the prayers of the saints departed. We have neither command, promise,
or example in the Word of God to lead us to ask the prayers of those
who have finished their earthly warfare. '

In connexion with this subject, Luke xv 10, "There is joy in
the presence of the angels of God over one sinner that repentcth," wa.s
referred to, to prove tliat the angels must know what is going on in men's
hearts, because conver&ion is a matter of the heart. If the report is cor-
rect, the Jesuit misquoted his own Bible, (unless, indeed, he intended
to quote from ours, which he had denounced.) In the Pouay Bible, the
text runs, " So I say to you. there shall ba joy before the angels of God
upon one sinner doing penance." Penance is an outward act, and there-
fore could be noted by angels. But whose joy is Christ speaking of in
this verse ? the joy of God, or the joy of angels? Clearly, He is speak-
ing of the joy of God Himself in the presence of, or before his angels.*
When the oumiscient Jehovah, who only, as Solomon teaches, knoweth

*A friend of mine maiiitaliiB that the joy spoken of in thlBfixt,is thojoy of Angol?,tb*
analogy of the jnirablc rcquirc'n thin ho sayg ; the man who has found hid lost sheep, callB
together his friends and neighbors, and they rejoice with him. True, Ibcf rejoice on th«
reception of communicated intelligence, and the " likewise" with which wir Maalcr pafses
from the earthly story to the heavenly truth, shows that the angels also rejoice on the re-
ception of C(>7nfnumcattid Intelligence. Still the man who has found the lost shoep rejoiaei,
though doubtlees his friends rejoce with hini. Bo God rojoices when one af IIlB.loet sheep
Ji brought back to Ills fold, and holy angele, who have th« mind of Qod, rcjolcowiih nim.

I ??

i ^

the hea-ts of the children of men, sees a sinner turning from the evil of
hia ways, when lie notes him seeking pardon through the precious blood
of His Son, and 8treiijj;th from the grace of His Spirit, He communicates
>llio joyful news to the myriads of angels that throng Hia courts on the
heavenly Zion, and anthems of praise swell from rank to rank amid the
;hicrarchies of heaven. The God of angels rejoices, and the angels of God
..rejoice with Him over the returning prodigal.

But the Jesuit asked Protestants, what possible objection could wo
have to the " Hail Mary," when we find it iu our own Bible, addressed
by the angel Gabriel to the Blessed Virgin? Let me ask you one simple
question : when did the angel G-abriel thus address the Blessed Virgin ?
l)id he thus address her from heaven ? May, he waited till he had flown
down from the throne of God, till he had traversed the millions of leagues
between that throne and this planet, he waited till he came to Nazareth
of Galilee, he waited till in Nazareth he reached the house of the Holy
Virgin, he waited till he was in the presence of her to whom he was sent
on a message from God, and then, not till then, did he say. " Hail Mary,
full of grace the Lord is with thee, blessed art thou among women."
"Wait, then, till like the angel Gabriel you arc in the presence of the
mother of our Lord in some fragrant bower in Paradise, or mansion of
■*' Jerusalem the Golden," and then salute her thus, if you think the
salutation of an angel fitting for you.

The Jesuit, however, descanted much on the honor given in the
Church of Kome, to the Blessed Virgin. God forbid that we should
detract aught from the honor due to the mother of our Biassed Saviour.
Certninly in the Church of England wc cannot be accused of this, for in
our Evening Service we chant her song — the beautiful m Ificat. — But
my Roman Catholic friends, wc honor the Blessed Virgin far, far too
highly to treat her as your Church treats her in her manuals of devotion.
For I venture boldly to turn the tables on the Je.suitin this matter ; and
I assert, what I am now going to prove, that we honor the Blessed Vir-
gin, whereas you, my friends in the Church of Rome, do unwittingly, but
nevertheless most deeply dishonor her. Let me ask how you may most
truly honor the mother of our Lord ? How, if not by trusting unreserv-
edly in her Son, by believing his promises, and by accepting as true the
character He has given us of Himself? And this is what every true
Christian Protestant does. The reverse of all this the Church of Rome
teaches you to do. I do not say that all Roman Catho'ics accept the
teaching of their Church on this point. I sincerely hope not,for the sake
of their immortal souls. But the Church of Rome, in the most distinct
manner, teaches you to distrust Christ, to disbelieve His promises, and to
doubt the character He has given of Himself in the Holy Gospels; and
therefore, I say, teaches you to dishonor the Holy Virgin.

I hold in my hand the book which proves these serious charges. " The
Glories of Mary, by St. Alphonsus Liguori." Of the authority of this
and all the works of Liguori, there can be no doubt. On the 18th of

ur w

the evil of

3cious blood

|mmuDicates

jurts on the

[k amid the

igels of God

a could wo
|le. addressed
u one simple
sed Vir<^in?
he had flown
ns of leagues
to Nazareth
of the Holy
in he was sent
" Hail Mary,
mg women."
seuce of the
• mansion of
ou think the

given in the
at we should
jsscd Saviour,
of this, for in
(ficat. — But
a fiir, far too
lis of devotion.
is matter ; and
c Blessed Vir-
I wittingly, but
i'ou may most
iting unreserv-
ig as true the
at every tiuo
arch of Rome
ics accept the
iOt,for the sake
i most distinct
omises, and to
Gospels; and

harges. " The
hority of this
1 the 18th of

May, 1803, Pope Pius VII. confirmed the decree of the Sacred Congre-
gation of Rites, which declared that *• all the writings of St. Alphonww
had been most rigorously examined, and that not one word has been found
worthy of censure y The Glories of Mary was written in Italian. The
English translation, which I have here, has the authority of the late l)r.
Wiseman. At the back of the title page we read, ** We hereby approve-
of this Translation of ' The Glories of Mary,' and cordially recommend
it to the faithful. Nicolas Card. Wiseman, Archbishop of Westminster.
Given at Westminster, on the Feast of Saint Alphonsus de' Liguori,
A. D. 1852."

This book, then, is the authorized exponent of the teaching of the
Church of Rome, in reference to the Blessed Virgin Mary.=*^

The great virtue of the "HailMary," is incidentally alluded to on p. 64
of this Book. " Bermardine Do Busto relates that a bird was taught to
say " Hail Mary." A hawk was on the point of seizing it, when the bird
cried out ' Hail Mary :' in an instant the hawk fell dead."f

But now to the proof of the charges I have made. The Church of
Rome teaches you to distrust Christ in the matter of Salvation. I turn>
to p. 200 of this book, and read as follows : " In the Franciscan chroni-
cles it is related, that brother Leo once saw a red ladder, on the summit
of which was Jesus Christ ; and a white one, on the top of which waiB
His most Holy Mother ; and lie saw some who tried to ascend the red
ladder, and they mounted a few steps and fell, they tried again, and
again fell. They were then advised to go and try the white ladder, and
by that one they easily ascended, for our Blessed Lady stretched out her
hand and helped them, and so they got safely to heaven." If this is not
teaching you to distrust Christ in the matter of salvation, I do not know
what is. Jesus Christ says, " I am the Way, the Truth, and the Life;
no man cometh unto the Father but by Me." This book gives the
direct lie to Christ. Itspeaksof some who tried to get to heaven by
Christ and failed — who tried to get to heaven by the Blessed Virgin and
succeeded. * ' '

A step beyond this does this wicked book go ; it tells of many bad
people who died in mortal sin, who were therefore wholly destitute of

•The Edition of the Glories of Mary from which I quoted, waa the one published is
London, in 1852, which was printed for the Rtdemptorist Fathers.

t The Glories of Mary abounds with the most grotoequo Btorlos. Fancy the BicBSCi
Virgin coming from the frag ant bowers of T-aradiso, and the jubilant gatherings of the
spirits of the just made perfect, and the converse of holy angels, down to this world of sin »n«t
sorrow, to monda poor man's shirt! And yet Liguori relates she did this for that noted man
Thomas a Bucket. At page 53Q of the Olories of Mary, we rend, " When th?re (at b Cl»-
toroian Monastery in France), Saint Thomas of Canterbury was onoday mending the hnlr
shirt which he usually wore, but not being able to do it well, his beloved Queen (the
blessed Yimln) appeared to him, and with extraordinary kindness, took it from his hand
and repaired it as it should bo done. After this he returned to Canterbury, and died •>
martyr, having been put to death on account of the zeal he had shown for his Church "

.;,!' .

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trust in Christ for salvation, but who had practiaed some slight devotion
to th3 Blessed Virgin, and were, in consequence, saved. I will read you
one example out of many of a similar character. At page 196 we have
this strange story. " Father Euscbius Nieremberg says, that in a city
of Aragon, there was a beautiful young lady of noble birth named Alex-
andra, who was courted by two young men. Out of jealousy they one
day fought, and both were killed Their enraged relatives considering
the young lady as the cause of this sad event, murdered her, cut oiF her
head, and threw it into a well. Some days afterwards. Saint Dominic,
passing by the spot, and inspired by Gcd, went to the well and cried out,
' Alexandra, come forth !' In an instant the head of the murdered
woman came up, and remained on the edge of the well, and entreated the
saint to hear her confession. The saint did so, and in the presence of an
immense concourse of people, drawn there by the wonderiul event.gavc her
communion. He then commanded her to say for what reason she had
received so great a grace." (Now comes the point of the story).
" Alexandra replied, that «'hen her head was cut oft', she was in mortal
sin ; but that on account of the Rosary she was in the habit of saying in
her honor, the most Blessed Virgin had kept her alive. The animated
head remained for two days on the edge of the well, so as to be seen by
all,- and after that the soul went to purgatory. A fortnight afterwards,
Alexandra appeared, beautiful and shining like a star, to Saint Dominic,
and said that the Rosary, recited for the souls in purgatory, is one of the
greatcGt reliefs that they meet with in their torments ; and that as soon
■as ever tliey get to heaven, they pray earnestly for those who have per-
formed this devotion for them. As soon as she had said this, Saint
Dominic saw her happy soul ascend, with the greatest joy, to the kingdom
of the blessed." Credulous Italians may believe this, but Englishmen
and Canadians will, 1 think, find it rather too strong; a dose to swallow;

Further, the Church of Rome teaches you to disheUcve ChrisCs promises.
L turn to page 106, and read as follows. " We often obtain more promptly
what we ask by calling on the nan»e of Mary, than by invoking that of
Jesus. Her 8on is Lord and Judge of all, and discerns the merits of
each one ; and therefore if He does not immediately grant the prayers of
all, He is just. When however the Mother's name is invoked, though
the merits of the suppliant are not such as to deserve that his prayer
should bo granted, those of the Mother supply that he may receive.
Many things says Niccphorus, arc asked from God, and are not granted ;
they are asked from M iry and are obtained." Is not such teaching
plainly calculated to lead you to disbelieve one of our Lord's most gra-
cious promises, that in the 16th of St. John, " Verily, verily, 1 say unto
jou jwhatsoever yc slial) ask the Father in My name,He will give it you ?"

The?-.., '•!, . •«"*> of all, however, in this blasphemous work, ia
the e'l*^ \ ir^t) r '. uiture it draws almost on every page, of our
loving J t }.' .!^ vou to doubt the character Ho gives of Him-

aolfinthe Lui v— ; ,;8. On page 13,1 read, " The Kingdom of
God conbistB in pow ei and mercy : reserving power to Himself, He

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devotion

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ve it you ?"

IS work, is
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in some way yielded the empire of mercy to Ilia motiier." A
number of prayers to the Virgin are grounded on this idea. By the
way, the Jesuit said that Roman Catholics did not pray to the
Virgin Mary, but only asked prayers of her. AVliy this book is
full of prayers <o the Virgin, Every section concludes with one;
and at page 232,'ind thj ten following pages.we find a whole collec-
tion of those prayers to the Holy Virgin. I will read an extract
from the first of these, as only too sadly confirmatory of the charge,
that the Church of Rome,in her authorized teaching, gives a false
view of Christ. " 0, immaculate and entirely pure Virgin Mary,
Mother of God, Queen of the Universe. Through thee, wo have
been reconciled with God. Thou art the onlv advocate of sinners,
and the secure haven of those who are sailing on the sea of this
life. O, iiinnaculate Virgin,wo are under thy protection, and there-
fore, we have recourse the to thee alone ; and wo beseech thee to
prevent tliy beloved Son, who is irritated by our sins, from
abandoning us to the power of the devil."

Oh, what a slander on the character of our loving Jtsus, as
photographed in the holy Gospels, is this representation of Him
put forth by the Cliurch of Rome, llow constantly do the inspired
Evangelists bring before us the affectionate tenderness, and deep
sympath}'', and winning gentleness of our Lord's character. Mark,
for example, His considerate care in providing bread for the weary
multitudes, whom His disinples would have sent away fainting with
hunger. His anxious solicitude for His tired disciples — *' Go ye
into the desert and rest awhile." His wise and gentle treatment of
the woman of Samaria, and of that other fallen daughter of Abra-
ham, to whom the stern accusers would have given no place of
repentance. Mark His deep sympathy for the poor lone widow of
Nain ; and for the sorrowing sisters of Bethany; Ho was moved
with compassion, He wept with those that wept. Mark too. His
affectionate tenderness in receiving, taking up into His arms and
blessing the little ones, whom the stern disciples would have driven
away. Above all, listen to these words of winning invitation, of
matchless grace, of yearning love, " Come unto Me all ye that
labour, and are heavy laden, and I will give you rest." And such
as our Jesus was, He is. Exaltation to His Father's throne in the
heavenly Zion has not altered His character. Amid ceaseless
change, He changeth not. Jesus Christ is the same yestekday,

TO-DAY AND FOK EVER.

We entreat you then, dear Roman Catholic fellow sinners, to
return to your dishonored and neglected Saviour. Seek not
cut of Him, what you can find in their fullest perfection in Him. In
Jesus, the Jesus of the holy Gospels, you will find far more affec-
tionate tenderness, far deeper sympathy, far readier mercy, than
you can possibly meet with, even in that blessed Mother to whom

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you now passionately pray, that she may appease the wrath and
justice of her Son.

And may you my dear Protestant friends, whether members of
our ancient English Church, or belonging to other communions^
seek to know more and more of our matchless Jesus. The best
safeguard against the Mariolatry, which is the most prominent
feature of modern Romanism, is the full and experimental know-
ledge of the lovely character of our great High Priest.

" For wo have not an High Priest which cannot be touched with
the feehng of our infirmities; but was in all points tempted like as
we are, yet without sin. Let us therefore come boldly unto the
throne of grace, that we may obtain mercy, and find grace to help
in time of need."

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