IMAGE EVALUATION TEST TARGET (MT-3) 1.0 1.1 1.25 S 1^ 12.0 1.8 14 11.6 /j y CIHM/ICMH Microfiche Series. CIHM/ICMH Collection de microfiches. Canadian Institute for Historical Microreproductions Institut Canadian de microreproductions historiques 1980 Technical Notes / Notes techniques The Institute has attempted to obtain the best original copy available for filming. Physical features of this copy which may alter any of the images in the reproduction are checked below. D D D Coloured covers/ Couvertures de couleur Coloured maps/ Cartes gdographiques en couleur Pages discoloured, stained or foxed/ Pages ddcolordes, tachetdes ou piqudes Tight binding (may cause shadows or distortion along interior margin)/ Reliure serr6 (peut causer de I'ombre ou de la distortion le long de la marge int^rieure) L'institut a microfilm^ le meilleur exemplaire qu'il lui a 6t6 possible de se procurer. Certains difauts susceptibles de nuire A la quality de la reproduction sont notAs ci-dessous. D D D D Coloured pages/ Pages de couleur Coloured plates/ Planches en couleur Show through/ Transparence Pages damaged/ Pages endommag6es Th po of fill Th CO or ap Th fill ins Ml in up bo fol D Additional comments/ Commentaires suppl6mentaires D D D D D Bibliographic Notes / Notes bibliographiques Only edition available/ Seule Edition disponible Bound with other material/ Reli6 avec d'autres documents Cover title missing/ Le titre de couverture manque Plates missing/ Des planches manquent Additional comments/ Commentaires suppi^mentaires D D D Pagination incorrect/ Erreurs de pagination Pages missing/ Des pages manquent IVIaps missing/ Des cartes gdographiques manquent 18 la The images appearing here are the best quaiity possibie considering the condition and legibiiity of the original copy and in Iceeping with the filming contract specifications. The last recorded frame on each microfiche shall contain the symbol —^ (meaning CONTINUED"), or the symbol V (meaning "END"), whichever applies. Les images suivantes ont 6t6 reproduites avec le plus grand soin, compte tenu de la condition et de la netteti de I'exemplaire filmA, et en conformity avec les conditions du contrat de filmage. Un des symboles suivants apparaTtra sur la der- niftre image de cheque microfiche, selon le cas: le symbole —► signifie "A SUIVRE", le symbole y signifie "FIN". The original copy was borrowed from, and filmed with, the kind consent of the following institution: National Library of Canada L'exemplaire filmd fut reproduit grflce A la g6n6rosit6 de l'6tablissement prdteur suivant : BibliothAque nationale du Canada Maps or plates too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The following diagrams illustrate the method: Les cartes ou les planches trop grandes pour dtre reproduites en un soul ciichd sont fiimies d partir de I'angle 8up6rieure gauche, de gauche d droite et de haut en bas, en prenant le nombre d'images nicessaire. Le diagramme suivp-it illustre la mithode : ^ 1 2 3 1 2 3 4 6 6 Kti ,^Kf^ :p-'::. n! , l^.-' '"'•'•^^ffii^" ■ '.Vtrf §^^mt i B«*^ -r .^Xrt' ■'v.;-v^\;v :.,. i^E' TSS ©y JiSl5»N 0. FUtTQN, D.D -n*vr ....^-: p:.-?rl»:rT^ii7. w^\ My • '^.. ««ttr ^■t, (^ y I ^v^d::^^;?^ ^ 1 1 4 IS IT MARY. OR THE LADY OF THE JESUITS? i The question as discussed in Brighton, England, August 15, 18S9, with the Delineations of the CHARACTER AND FAITH OF MARY, BY The RIGHT HON. LORD ROBERT MONTAGUE. Also, Letters of the Bishop of Chichester Edith O Gor- man AUFFRAY, Rev. W. T. McCormick, John Thornberry and others. I \ t BY JUSTIN D. FULTON, D.D.. Author of "Rome in America," "The Fight with Rome," "Wash- ington in the Lap of Rome," " The Way Out," &c., &c. I » f A. G. WATSON, Manager, Toronto Willard Tract Depository, Cor. Yonge and Temperance Streets, Toronto, Canada, TO THE WORSHIPPERS OF The First Born Son of the Virgin Mary, THIS Revelation of THE Lady of the Jesuits, THE Papal goddess OF ROME, Incarnated in Mariolatry, is sent forth with a prayer, THAT IT MAY TURN THOUGHT, LOVE AND WORSHIP TO THE ONE MEDIATOR BETWEEN God and man, OUR Lord and Saviour jEsus Christ. INTRODUCTION. HE English-speaking world is sum- moned by God's providence to throw ofiF the Romish fetter. George Muller in speaking of England, says, " We are fast drifting into Romanism. What an awful thing it is, that en- lightened England standing out before the nations century after century, as the champion of Protestanism, should little by little be drifting into Pipery." In Biighton, England, Oct. 9th, 1889, two months after I called attention 'to the Ritualism existing in the established Church of Eng- land ; Captain J. P. Cobham, chairman of the Council of the Church Association, said, in an address in the Town Hall, '* Well after all, m hat was it Dr. Fulton had said? He was only attacking the doctrine of the virginity of Mary as far as it was observfd by the Church of Rome, this all know. Had he been fairly dealt with by the liishop of Chichester? No. Rev. Mr. McCormick in his re- ply had told the Bishop that the incaination of the Saviour wag not a doctrine thought at all lightly of by Dr. Fulton : he held it as firmly as any one else. The Bishop is com- pelled to admit that what he really objected to, was his preaching against the doctrine hdd by the Church of Rome. All Romish doctrine was adhered to, and held by these High Churchmen all round, and every one of the features of the / I! Church of Rome was attempted to be introduced into the Church of England. This is the cause of the commotion raised by the sermon, in a single sentence. His words were but the spark falling into the mine of error, causing an explosion which has shaken all England, and is filling all the world with the reverberations of the resounding ruin." In Ottawa, Ont.,where the letters of tho Bishop of Chichester had been printed again ;\nd again, I delivered the sermon. RESOLUTION OF APPROVAL During the day the Baptist Convention, then in session, had moved and passed the following resolution : — Resolved, " That this convention hereby express our sympathy with Dr. J. D. Fultcn, of New York, for the zeal, energy, and ability displayed by him in the work of opposing Romish aggression, and se. iing to bring to Christ those who are held by her in spiritual darkness." At night, Knox Church was crowded to the doors. The meeting opened with song and prayer. Very many of the lovers of the truth came to swell the vast assem- blage. At the beginning I refused an introduction, for I de- sired to speak freely, and let the people judge concerning the statement made. The sermon was delivered, and at the close I asked those who believed that I had lifted up Christ and glorified Him, without in the slightest manner dis- paraging the character of Mary as revealed in the New Tes- tament, to manifest it by holding up their hands. The sight was most inspiring. The vast assemblage unanimously de- clared in favor of the sentiments expressed. Then, I said, "if there is one here who feels that I have uttered a single word derogatory to the character of Mary as revealed in the New Testament manifest it by the same sign." Not a hand was raised. I gave way for the Pastor to speak. His letter with that of the Rev. W. J. Hunter, D.D. , of the Carlton St. Methodist Church, Toronto, and Rev. E. B.Ryckman, D.D. of the Dominion Methodist Church, Ottawa, Out., express their approval in words which prove that Jesus Christ our Lord is their object of worship, and is believed in as tho one Mediator. / LETTERS OF APPROVAL. Rev. W. J. HuNTEB, D.D., says : My Dear Dii. Fulton : I want to thank you forycur excellent sermon on "The Virgin Mary," preached in my Church on Tuesday evening last, and to express the hope that it may be published in pamphlet form, and sent broadcast over the land. It is an exhaustive exposition of the subject, fortified by Scripture proofs which no one can dispute. Even Protest- ants need to be instructed on this question. I endorse every position and sentiment ol your masterly sermon. Yours fraternally, W. J. HUNTER, Pastor, Carlton Street Methodist Church, Toronto. The pastor of Knox Church, Ottawa, gives this outspoken endorsement of the Sv3rmon : — *' The Rev. J, D. Fulton, D.D., delivered his lecture entitled * Is it Mary or the Lady of the Jesuits,' in Knox Church, City Hall Square, Ottawa, on the evening of October 21st inst,, to an audience which filled every seat of the capacioii3 building. For one hour and a half he held the attention of the vast assembly. His lecture in the main, is a masterly exposition of the following points : — 1st. Of the position which the Scriptures and our Lord liimself assign to Mary. 2nd, Of the anti- scriptural and idolatrous position which the Romish Church assign to Mary. 3rd. Of the great Scripture doctrine that Christ Jesus is the only and all-sufficient Mediator between God and man." " These points were illustrated and expressed with great clearness and power. In the course of this wonderful lecture, there was not a word said to detract from the honor of her to whom Elizabeth " filled with the Holy Ghost " said " Blessed art tho« among women," nor to shock the modesty of the most morally sensitive hearer. I believe that in the present crisis, this lecture of Dr. Fulton's is eminently fitted to do much good, aside from its truthful ex- posure of soul-destroying error, and its powerful and loving presentation of soul-saving truth." F. W. FERRIES, Pastor, Knox Church, Ottawa* tlEV. Dr. Rtokma-n writes as follows \ **I had the privilege of hearing the Lecture on "Mary the Mother of our Lord," delivered by Dr. Fulton of Brooklyn, in Knox church in this city. It was certainly an able, thorough and scriptural discussion of the subject under con- sideration. Although the lecturer spoke in forcible tones of Romish errors, and their influence in misleading those who accept them, yet the entire lecture was characterized by a spirit of Christian love towards the Roman Catholics them- selves, and not a word was uttered which could be properly regarded as irreverent, or as doing dishonor to the most honored of women." E. B. RYCKMAN, Pastor, Dominion Methodist Church, Ottawa. Rev. Mr, Meikle, the Evangelist, said, ** that the sermon had so held up Christ that it inspired him for work. Souls here have been touched." He gave the speaker his earnest God speed. Rev. Wm. Aufl'ray, of London, in a letter dated Oct. 11th, 1889, says, "Your last doings in England have created an immense turmoil, a fearful row, a tremendous commotion^ and have done an immense good^ Rev. R. G. Baville, of Hamilton, Ont, m the Baptist Con- vention, said, "There is need of such work as Dr. Fulton is doing, to combat the aggressiveness of the Romish Church, and all must be blind who do not see it," The blow has been struck. Romanism and Ritualism feel it. Timid and time servmg Protestants may attempt to belittle it, but in vain. Error is wounded and writhes in pain, and is dying amid its worshippers. Let it die, and let Christ who is our life become our joy and praise, and the hallelujahs of victory shall fill the air. JUSTIN D. FULTON. 255 Carlton Ave., Brooklyn, N. Y,, November, 1889. IS IT MARY, OR THE LADY OF THE JESUITS? ND when they were come Id to the house they saw the young child with Mary, his mother, and fell down and worshipped Him." Matt. 2: n. The attempt is being made by the Eomish Church, and by many sympathizers with the harlot of the Tiber, in the English and other communions, to prove the perpetual virginity of the mother of our Lord. There is entire agreement in regard to her virginity up to the time of the birth of our Saviour. Matthew tells the story that is universally received. " Now the birth of Jesus Christ was on this wise. When as His mother was espoused to Joseph before they came together, she was found with child by the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. Eut while he thought on these things, behold the angel of the Lord appeared unto him saying, * Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost, And she shall bring forth a son, and thou shalt call His name Jesus: for He shall save His people from their sins. Now all this was done that it might be ful^Ued whiph was spoken of t^ie Lord by the |)rophet, say-j 10 ing, Behold a Virgin shall be with child, and shall bring forth a son, and they shalt call His name Emmanuel, which being interpreted is God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her tirst-born son, and she called His name Jesus." The Evangelist that proclaims her virginity also declares her wifehood, and that Mary was the mothec of four boys, James and Joses, Simon and Judas, and of girls as well, who lived and were known to the early church. IS IT MARY, OR THE LADY OP THE JFSUITS teorsJiipped by Roman Cuiholics^ and by many Anglicans ? The Mary of the New Testament was a woman to be as much pitied as praised. She had the care of a large family, who did not, for a long time, believe in their elder brother, for He had " Protestantism oil the brain'' in their opinion. Mary's position wavS one that few would envy, then or now. The foreknowledge of God is marvellously revealed in the care taken by Christ and the apostles to head against the Mariolatry which is now cursing the world. MARY WAS REPUDIATED AS MEDIATOR, BY CHRIST. To this I called attention at the Dome, in Brighton, Eng- land, on Thursday evening, August 15th, 1889, by relating the following story of ©nr Irish ^atij. I had gone to the intelligence office, and asked the pro- prietor to send us a Protestant girl. Shortly after I reached home, I found a great, strong, noble looking Irish girl in the house, seeking employment. As soon as 1 saw her, I asked, *'Are you a Protestant ?" "No, I am a Eoman Catholic.'' •'But I asked the man at the office to send me a Protes- tant girl." *'I know it, for I heard you, I asked him to let me come." "Well what induced you 1 We want a girl to come in tg prayers, and to lead the Bible with us," 11 "/ loant to come into prayers^ and to read the Bible.*^ "Do you know who I ami' •*I guess I do, I hear you preach every Sunday." ' *'Why God bless you Kaiy" I said, "/ am glad you have come." She came to prayers, and yet went to confession, and to early Mass. One Sabbath morning the burden of her soul came upon my heart, and T rose at 5 a.m., went down into the study which is on the first floor, waited for her appear- ance to go to church. As she came into the hall I said, "Katy, are you going to Mass V* *'Yes." 'To pray to the Virgin ?" "Yeg." "Do you think it will do you good V' " I suppose it will. Surely the Saviour would hear the ever Blessed Virgin sooner than he would hear the likes of me. Don't you think it ? " * He would not when on earth." " What makes you say that? " " Because God's word says it. Have you a Bible ] " " Yes." " Go and bring it." She brought down a very large illustrated edition of the Douay Bible. I said, '' Your Bible is large enough ? " " Yes, they would not sell me a small copy, and I was determined to have one, and purchased this." Turn to John 2 : 3 and 4, and read, " And when they wanted wine, the mother of Jesus said unto him. They have no wine. Jesus saith unto her. Woman what have I to do with thee 1 mine hour is not yet come." " Notice Katy, He does not not call her mother, but woman, nor does He pay any heed to her inteicession, but repudiates it." Katy held her Bible and looked at the passage with wonderment and surprise. When I said, " Mary set us all an example and gave a command to the servants, which we would do well to heed. His mother saith unto the servants ** WHATSOEVER HE SAITH UNTO YOU, DO IT." 4 \ > ■? \ ll'i 1ft iBut a more striking illustration of Christ's repudiating the dogma of Ivlariolatry may be found in Matthew 12 : 46- 50, and in Mark 3 : 31-35, and in Luke 8 : 19-21, where it is recorded that Mary and His brethren came and sent Him word, " Thy mother and thy brethren stand without desir- ing to speak with thee. But he answe red and said unto him that told Him, Who is my mother and who are my brethren, and he stretched forth his hands towards his disciples and said, Behold my mother and my brethren, for whosoever shall do the will of my Father who is in heaven, the same is my brother, and siater, and mother." Or as Luke expresses it, " My mother and my brethren are those who hear the word of God and do it." "You see Katy, Christ never called Mary mother, after entering upon His public ministry." *' Did He not when hanging on the cross 1 " asked Katy. Turn to John 19 : 25 27, and read, " Now there stood by the cross of tJesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene." "When Jesus therefore saw his mother and the disciples standing by, waom he loved, he said unto his mother, Woman behold thy son ; Then saith he to the disciple, Be- hold thy mother, and from that hour that disciple took her unto his own home." That the people knew nothing about Mary's claim to any special regard is shown by the record given us in Matt. 13 : 55-56. "And when he was come into his own country, he taught them in their synagogues, insomuch that many were astonished and said. Whence hath this man this wisdom and tbiese mighty works 1 Is not this the carpenter's son 1 Is not his mother called Mary, and his brethren, James, Joses, Simon, and Judas, and his sisters, are they not all with us?" Katy seemed almost paralyzed when she comprehended this truth, and lifting her Irish face up, she said, **Mary was not much of a Virgin if she had four hoys beside Jesus her first-born^ and a lot of girls J^ I replied, "You are right. She was only a Virgin when she received the Holy Ghost, and as a result became the mother of Christ. After that she became Joseph's wife, and the mother of a large family," Katy took her Bible and o n « IB went back to her room, feeling that it is apparent that after Christ's public appearance, He stood forth as the world's Redeemer saying, "My Father worketh hitherto, and I work.' It was Katy that said, ** Mary was not much of a virgin," and it was the Irish girl's verdict, not the utterance of the speaker that was applauded. The Eoman Catholic servant girl is evidently wiser in thi,n, and has many valuable books, expos- ing its soul destroying dogmas, which have fallen like thun- derbolts through the sky of popery, scattering the clouds of idolatry by the light of truth. He has heard the voice of his Lord calling him to rise and save His people from among the thousands of Eomanists who are perishing, because minis- ters of Christ lack the moral courage to sound the tocsin of warning, and cry to them, as with a voice from Heaven "Come out of her my people that ye be not partakers of her sins and that ye receive not of her plagues." Therefore, in obedience to his Master's will, he made the greatest sacrifice of the age, and gave up his church, and his influential high position, in order that he might give his whole time to this most import- ant and unpopular work which he has undertaken for the pure love of Jesus, and the thousands of hungering, perishing fiouls waiting to be fed with the true Bread of Life. My Lord Bishop were I to judge you from the spirit of your letter, I would be inclined to say that you are not cap- able of comprehending the magnitude of the heavenly bharity which Alls and actuates the generous heart of Dr. Fulton^ 86 II enabling him to make such a generous sacrifice, thereby in- curring the most bitte^ opposition, and unmerited persecution for Christ's sake. I was born and brought up in the Eomish Church, of which I was a fervent member until I reached my 26th year. As I spent six years of my life in a convent prison, I have had some bitter experiences of the misery of conventual life, from which I escaped in 1868. For the past twenty years I have devoted my life to the exposure of Popish errors, through my lectures and books. It is now eight years since I began to lecture in England, and during that time I have witnessed with great regret the growth of Ritualism in the Protestant Church of England. I have also reason to know that the majority of churches in your diocese are in the charge of those spurious nondescripts who call themselves 'Eitualistic Priests,' a most appropriate name, for surely they are not worthy to be called the faithful ministers of the gospel of Christ, but rather the self-styled 'priests' of a pagan and Popish ritual, who are worse than the priests of Baal, inasmuch as they are daily violators of their ordina- tion vows, by intrc discing into the reformed Church of Eng- land, the 'erroneous doctrines' and the 'damnable Jheresies' which they swore to drive away. "Eut instead of publicly censuring these unfaithful here- siarchs,you have chosen to rebuke the most faithful ministers left in your diocese. Were you as zealous for the cause of true Protestantism, as a Bishop of the Reformed Church ought to be, you would delight in honoring such true men as the Eev. J. G, Gregory and the Rev. Wm. T. McCormick, for the brave stand they took in defence of the Church of Christ. If you were as forward in upholding the truth, as you are in censuring the innocent, you would have done yourself the honor of taking the chair at Dr. Fulton's lecture, where you would have heard everything to edify and iubtruct you, but nothing to shock or revolt you. Trusting that as a Christian gentleman[you will make the only reparation in your power for the great wrong you have done the noble Christian hero. Dr. Fulton, by publicly re- tracting your unfounded charges again,, him, I remain most respectfully, Edith O'Gobman Auffray, A VALIANT FRIEND. is the Rev. John Thornberry, of Fishergate. It was at his Church where William Millett, one of the most consecrated and generous of laymen of England presided. In one of the many replies of Rev. John Thornberry, we find these utterances which are, at least, suggestive : — "The starting-point was the superintendence of, or open- ing of, Nunneries, which a cloud of dust raised by a mixed multitude has obscured. Dr. Fulton, in his lecture on this subject, made reference to celibacy, and referred to the brethren of onr Lord by the flesh, and having proved this point from Matt. 13, said, * The "Virgin Mary could not have been much of a virgin after that.' Tua Ritualists and Romanists rose in arms, as if Dr. Fulton had been guilty of the greatest sin. Take from Dr. Fulton's application of that Scripture but two little words, viz., much of, and you have the sentence as thousands of devout and reverent men have used it, viz., ' She could not have been a virgin after that.' I am not one of those who think that Dr. Fulton needs apologists. If anyone can prove to me that the sun needs to make an apology for shining and dispersing the darkness ; that the fountain needs to apologise for sending forth its healing waters ; or the rose for scattering its per- fume, then, but not till then, can I see any need for an apology from the pen of aay Protestant Bible-loving Chris- tian for the great -^an, whom to know is to love, and to have gained a higher inspiration, and a more devout rever- ence for sacred persons and things. Dr. Fulton's friends are, however, accused of nncharitableness and of stirring up strife. The same was said of Christ and of His Apostl es. "The devils said to Christ ' Art thou come to torment us? ' Men said of Christ's Apostles, * These man who have turned the world upside down have come hither also.' And again : * These men do exceedingly trouble our city, but Sir, is there not a cause 1 With most men I dislike controversy. 88 i )i . li I should like if the sky might never be darkened by storm or cloud, that the rose might bloom without a thorn, that the lamb might always sleep in the mouth of the cannon, and that the hosts might never be led to battle. Neverthe- less, when I believe that there are 200 millions of my fellow- travellers to eternity sunk in abominable idolatry, that they are taught to put Mary instead of the Lord Jesus Christ, the Mass instead of the Sacrifice once for all made on Calvary. Purgatory instead of the atoning blood of Jesus, the sinful priest in the confessional instead of the Great High Priest on the Throne of Mercy, I feel I should be a base time- serving man if I did not do all that lies in my power to lead poor infatuated women and men into the light and liberty of the Gospel. In order to support my charges, I should like to give a few extracts fiom hona-fide Eoman Catholic books of devotion, coming to us as they do with the hignest ««i)ctioii. of the rerirestiitalives of the Pope in ^England. The first quotations are from 'The Glories of Mary,' written by a canonized saint, Alphonius Liguori, of whose teaching the Sacred College of Cardinals have decreed that * There was nothinsr in his writings worfbv of PRnRnve or of blame,* and the present Cardinal Manning says, in the fly-leaf of the edition frcm which I Quote. ' We heartilv commend thift translation ol the ' Glories of Mary ' to all the disciples of her Divine Son. — Henry E., Archbishop of Westminster/ August 11th, 1868. Published by Burns, Oats, and Co., 63 Paternoster Row. * Mary, we poor sinners kLOW no other refuge than thee, for thou art our only hope, and on , p. sword of Divine justice with her own hands to prevent it from falling upon sinners,' p. 98. * St. Bridget heard Jesua Christ address His mother and say, that she might be ready to obtain the grace of God for the devil, if only he would seek her aid,' p. 100. * We often obtain more promptly what we ask by calling on the name of Mary than by in- voking that of Jesus,' p. 1 1 2. At p. 1 1 7, 'Mary, it is stated, bruised the serpent's head.' 'God has intrusted the heart of Jesus into the hands of Mary,' p. 118. 'Such is His (God's) will that we should have all by Mary,' p. 129. 'Whoever desires Jesus must go to Mary,' p. 142. 'Inas- much as He (Jesus) was Her Son, He was truly obliged to 39 TVTr.i»-. obey her.' 'Even God vas eubject to her -will,' p. 153. * All those "who aie not thy servants, Maiy, shall perish,' p. 196, ' It is impossible for any sinner to be saved with- out the help of Mary — those who are not saved by the intercession of Maiy,' p. 197. 'All graces that have been bestowed on men all came by Mary,' p. 134. 'Mary dees not ask, but commands God,' p. 623. On page 658 is invoked to save the reader's soul, 'through her merits.' "Bnt, my lord, there are a great many more grevious evils in your diocese of which you have said nothing. May I call your attention to two of them 1 Within the past few days 1 bought at the High Church Depository in Bread- street, Brighton, and under the auspices of S. Magdalene Church in that street, two little books, called ' Absolution and How to Obtain It,' in which there are the most filthy and polluting questions, which I have to put under lock and key lest my children should see them. These books of my own knowledge are put by many of your clergy into the hands of little girls and boys, and this has been going on for at least nine years. But no letter has been sent to your lordship to condemn the diabolical outrage on innocpnce and purity tbv.s carried on by many of the High Chureh clergy in Brighton, and which led me to abandon the church in which T w»% brought up, and for which I long entertained a high esteem, "The second thing is the practice of your cleigy of the High Church school, of teaching people to pray to the Virgin Mary, facilities for which are sold at the above-named De- pository. There are two girls in Abinger-road, Southern Cross, who were for some time in one of Mr. Waguer's Homes in Brighton, who told me they were taught the fol- lowing prayer while in the school: 'We fly to thy patron- age ! Oh, holy Mother of God, c'espise not our petitions in our necessities, but deliver us from all evil, oh, holy und blessed Virgin.' Their mother, a poor widow, told me that she took them away, and would rather earn their bread at the wash-tub than have them taught such error. "And now, my lord, I again ask for proof of your serious charges against me and my people. "I am your lordship's obedient servant, (Signed), John Thornberry, **Mini8ter of the Congregational Church, Fishersgate." I 40 THE RIGHT HON, LORD ROBERT MONTAGU comes to the defence of the truth with the following plain sentiments concerning the character and faith of Mary. Dr. Durnfoid, Bishop of Chichester, vs. Dr. Fulton, of K ew York, on ** The Perpetual Virginity of Mary," is the titlft of hia defence. ' :*^^ He says : "A considerable amount of error seem^ to prevail in flio Church of Euglauu oouceraing the Virgin Mary ; and the practice, followed by many clergymen, of using prayers to the Vii^iu Mary, has received a quasi sanction from Dr. Dunford, Bishop of Chichester, in his letter^ concerning a lecture by Dr. Fulton, of New York. Dr. Fulton was accused of saying " that the Virgin Mary was not much of a vergin."^ The Biahnn (\(x;, a Matt. 2: 11. 3 Matt. 12: ss. 56; Mark 6: 3. 4 Catechesis xiv. p. 127, Coloniae, 1564. ^ 3^r 42 It follows from this evidence that up to the end of th& fifteenth century it was no part of the "belief of the Roman Church, nor of any other Church, that Mary continued to be a virgin. THE ALLEGED HOLINESS OF MART. '* Now let UB investigate the alleged holiness of Mary* Matthew^ wrote that " Jesus said unto them : ' A prophet is not without honor, except in his own country, and in hi» own house.* And He did not many mighty works theref. because of their unbelief " — because of the unbelief of ihose in his own houpe or family. For John'' plainly tells us that "neither did His brethren believe in Him." "Now let us look ior the traces of holiness in Mary's per- sonal history, Mary heard^ that her Son was " the feaviour* which is Christ the Lord ; " and the angel had promised* that He should " be called the Son of the Highest." Yet, all that Mary did is described in these words : " Eut Maiy l^ept all these things, and pondered them in her heart." To ponder denotes a balancing of arguments or probabilities ; a weighing of pro's and con's, or ot opposing doubts. When Simeon prophesied to Marj* that her Son would be " a Light to lighten the Gentiles, and the Glory of Thy people Israel,'^ Mary and Joteph "marvelled" at these words " which were spoken of Him." Marvelling implies doubt, or a want of knowledge and certainty. Twelve years aftei^ Maiy and Joseph " understood not the saying which He spake unto- them," when He called God His Father; but® "His Mother kept all thesr sayings in her heart ; " or stored them up in her memory. Twenty years after we are told that' Mary's- other sons did not believe in Him. This fact at once re- calls to our minds the Psalm® which our Lord applied to Himself as a prophecy which was fulfilled in Him. In tnat Psalm' we find our Lord saying : "I am become a stranger unto my brethren, and an alien unto my mother's children,, lor the zeal of thine house hath eaten me up." I will return ^o this point after a consideration of an expression in Simeon's prophecy : ^° Christ shall be " a sign which shall be spoken against, yea, a sword shall pierca through thine own soul also, that the thoughts of many I Luke 2: II. 2 i: 32. 3 2: 19. 4 «: 33. 5 2: 49 50. 6 a: 51. 7 Jno 7: 5. 8 69: 9; comp. Juo. 29 30. 9 69: 8. 10 L.uke 2: 35.- 48 us hearts may be revealed." What was meant by the sword ? Something related to speaking against Christ; and something that had to do with a general belief or opinion — " the thoughts of many hearts." There is little doubt, I thii)k, that it denotes a poignant remorse, a most bitter repentance, a piercing memory opportunities lost and hard thoughts in- dulged. Mary had not believed in her Son throughout His life, and therefore she had not understood His sayings ; and when He was at the point of death she was cut to the heart by remorse and grief and bitter repentance. These words may appear harsh and shocking. Why so 1 Because they are so unaccustomed, so ow/re, in these days. They embodied the common opinion in former days. Ter- tullian^ wrote, for example : — " The brothers of the Lord did not believe on Him. His mother, in like manner, ia proved not to have adhered to Him ; whereas the other Maries and Marthas were often in His company. By this fact their unbelief was to be at last made nianifes^. " Again,' " Whilst Christ was preaching, was it without justice that he uttered those words to strike at the unbelief of his mother and brothers, who stood without.' So also Origen :' — " What ! do we sup pose that when the- Apostles were offended or scandalised, the Mother of our Lord was free from feeling offence? This was what Simeon prophesied, saying : * And through t hine own soul the pointed sword of unbelief shall pierce, and thou shalt be- struck with the sharp edge of doubt.' " Basil thus para- phrased the same passage : * " Yet, after all, there shall ajise a certain wondering, even in thine own soul." " Even thee, also, who has been instructed from above in the things of the Lord, some doubts shall darken." When S. Hilary was asked by a brother Bishop the mean- ing of the text, he replied : * "The sword which pierced her soul was disbelief, which smote her at the time of Christ's passion," Chrysostom, mentioning^ the miracle at Cana in Galilee, says : •' Not even did all the Apostles know Him as He ought to have been known. Not even His mother nor His brothers knew Him." Again : ' " Why do I speak of many, whereas not even the Virgin who conceived Him, 35- I De Carne Christie cap. vii. 2 On Matt. 12 46, and Luke 8: 21. 3 Horn. xvii. or xiii., vol. iii. 4 On Heb. 4: 12. 5 £p. uto. 6 Vol. viii., p. 125 7 v., p. 225. 44 I knew the ineffable mystery ; not even His brothers believed on Him." Further : ^ " Now we see the foolish arrogance, both of her and of them." At the beginaing of that prophecy of Simeon', he "blessed them"; he blessed Mary and Joseph; and so we know that Simeon was better than both; for^ "Without all contradic- tion the less is blessed of the better." But how was it that Mary had yielded to the fashionable -opinion — "the thoughts of many hearts" — and disbelieved 1 The Jews held universally that the Messiah was to come as A great King and triumphant Conqueror, who was to bear down all opposition, and reign in wealth and glory. There- fore it was that, when Herod heard the rumour of His birth,* "he was troubled, and all Jerusalem with him." Herod had fully accepted that opinion; all Jerusalem also held it; and they concluded that their power was to be borne down, and the throne to be seized by tht Divine Victor. This worldly notion was "the veil that was on their hearts;" it was "the thought of many hearts;" — the carnal, the worldly thought that the Son of God must be wealthier and have more worldly prosperity and glory than anyone else. The regenerate thought is that the Son of God must be humbler, more kind, more just, more suffering, and yet .more trustful than anyone else. That carnal notion was the fatal veil on their hearts. So thought His disciples : "Lord! wilt thou at this time restore the kingdom to Israel]" Bat Jesus taught other- wise. He tore the veil. "My kingdom is not of this world." No worldly wealth, no worldly power, no worldly ^lory, no visible triumphs have I. My kingdom "cometh not with observation." It is not a visible society. It is too poor, humble, persecuted, spat upon, too worthless (from a carnal point of view) for observation. If my kingdom were the worldly thing vou suppose, "then would my ser- vants fight;" but my servants do not fight, they do not "strive nor cry;'' and therefore it is not of this world. My kingdom is not increased by fighting and contention. Its confines are not extended by worldly means; but by spiritual means, which your carnal minds cannot see — by mildness, by gentleness, by humility, by poorness of spirit, by mercy, I vii. 467. 2 Luke 2; 34, 3 Heb. 7: 7. 4 Matt. 2: 3, 45 • by examples of righteousness, by persecution, by obloquy. It is the devil's kingdom which is increased by persecutings, and crusades, and dungeons, and Smithfield fires, and grand prelates, and proud words of Papal infallibilities. Mary, His mother, and His brothers and sisters, expected to find, in our Lord, a wealthy, powerful, triumphant con- queror; a dazzling monarch; and perhaps it was such a thought that Mary connected wtth the words:' "He hath showed strength with His arm; He hath scattered the proud in the imagination of their hearts. He hath put down the mighty from their seats; and exalted them of low degree." When Mary, and His brothers and sisters saw that Jesus was humble, meek, unambitious, unresisting, and utterly poor in spirit; when they saw that, for thirty years, he wa& contented with working as a carpenter; and then, for three and a half years, as contented with being a poor itinerant Missionary; and all the time:' "As a root out of a dry ground. He hath no form nor comeliness; and when we see Him there is no beauty that we should desire Him; He is despised and rejected of men, a man of sorrows and ac- quainted with grief; and we hid, as it were, our faces fron* Him; He was despised, and we (also) esteemed Him not"; — when Mary and His brothers and sisters saw all that, they were grieuously disappointed in Him. But when He fore- told His death, they naturally were filled with the indigna- tion of disappointment, and retorted:^ "We have heard, out of the law, that Christ abideth for ever; and how sayest thou : The Son of Man must be lifted up 1 Who is this Son of Man?" Alas! they had not seen, in the PropV^«t^«, what Paul read there:* "Though he were a Son, yet learned He obedience by the things which He suffered; and, being made perfect, He became the author of eternal salvation unto all them that obey Him." The Jews were, indeed, as obstinate in dwelling on Christ's reign and ignoring His sufferings, as we are in dwelling on His sufferings, and ignoring his paesent reign. On the same Sabbath day when our Lord narrated the parable of the Sower — that is to say, the Sabbath before the waiving of the first fruits — we read ^ that while Jesus- 1 Luke i: 51, 52. 8 John 12: 34. 4 Heb. 5; 8, 9. 3 Isaiah 53< 2. 6 Matt. It: 46-50; Luke 8: 19. meam I ! I 46 ...^. ■was preaching, His mother and brethren came to tl.c build- ing and would not ontcr; but sent in to tell Him to come out to them. They did not come to hear His preaching; they cared not to push into the crowded building where He was preaching, but they ordered Him out by the mouth of a messenger who could push in. What did the Lord say 1 "My mother and my brethren are those disciples which hear the word of God and do it." That is to say, my mother ,and my brethren do not hear the word of God nor do it. Christ's "zeal had eaten Him up," no doubt. But why •did His family come and order Him out 1 Mark informs us:^ "When His kinsmen heard of it they went out to lay hold on Him, for they said. He is beside Himself.'' They thought Him mad — a dangerous lunatic who should be placed under restraint. Therefore the lawyers **and the scribes wkich came down from Jerusalem, said: He hath Beelzebub," which was their way of mentioning a dangerous madman. So also the people said* "Thou hast a devil," — thou art possessed, thou art mad. Then it was^ that His mother and His brethren came to seize Him, or entrap Him. I HI 1 1 W Vi;]« °ome of the pGOplo and place Him in conline also * "sm.ight to take Hin3, buL no man laid hands on Him, because His hour was rot yet come." Truly said our Lord, when He went to his own village,'* "A Prophet is not with- out honour except in his own country, and among his own Mn, and in his own house." Saint Luke narrates that Jesus was proceeding on a mis- sionary tour "throughout every city and village, preaching and showing the glad tidings of the Kingdom of God.'' How was he accompanied 1 By his twelve disciples and by "certain womoii who had been healed of evil spirits and infirmities — Mary called Magdalene, out of whom went seven devils, and Joanna, the wife of Chuza, Herod's steward, and Susanna, and many others, which ministered unto Him of their subfalance." His mother is not men- tioned. Had he, then, not healed her of evil spirits? No; she thought Him mad, and tried to shut Him up. These same women, afterwards, when "His hour had come,"* namely, those "which followed Jesua from Galilee, I 3; 21, 22, a John 7: 20. 3 Mark 3: 31. 4 John 7: 30. 5 Mark 6: 4. 4 Matt. 37: 55; Mark 20; 40, 47; 16: i; Luke 23:49, 55; 24: xo; John 20: i. I I 47 ininisterinp unto Him" — Mary Magdalene, "Mary, mother of Jaraes the Less, and of Joses and Salome;" ann the wife of Zobedee, mother of John and James — "stood afar off." But Mary His mother ^'s not mentioned at all, unless she was mother of "James the Less, and of Joses and Salome.'' These women all "stood afar off' during the supreme moment of His suflFering, Then we see Mary His mother/ His aimt, and the tTiTO other Maries, standing "by the Cross," He being evidently at the point of death. Was it then that His mother was pierced to the heart by the sword of remorse 1 — Jesus "saw His Mother." She had, at last, approached; she at length had drawn near, both bodily and spiritually, and she wa3 bowed down with remorse at the opportunities she had lost, and with sorrow at her Son's impending death, her heart overflowing with grief, and her eyes with tears. Yes ! there she stood by "the accursed tree" to which He was hanging. Cyril of Alexandria* tells us that Mary, during Christ's suffering on the cioss, failed, from doubt and remorse ; and that our Lord commited her lo John to be iTiat,mr»t;or« • opH that Jeauts, magnanimously forgot her disbelief, and gave way to love and compassion, when He said: "Woman ! behold thy son." How much tenderness was involved in those words ! He said, as it were : "Mother ! thou hast all along refused to hear me; until now thou hast disbelieved, and even despised me; thou wouldst even have imprisoned me as a madman. Now I go to My Father, and thou wilt see me no more until my second advent to earth ; but there is my beloved dis- ciple ! Learn to love uiux fur My sake, and your love to him I will account as love to me ! The Lord Jesus was then buried. Who were the mourn- ors who went to the sepulchre 1 Mary Magdalene, Mary mother of James the Less and of Salome. Was His Mother not there ? or was she the mother of James the Less 1 The prophet ^ foretold Him in those words: "He is des pised and rejected of men, a man of sorrows and acquainted with grief, and we hid as it were our faces from Him; He was despised and we esteemed Him not. Surely He hath borne our griefs and carried our sorrows: we did esteem I John 19: 25. 2 Comm. in Joan, 19: 26, 27. a Isaiah 53: 2-7. I I 48 Him stricken (in acgflr), smitten of God and afflicted (as if God had cast Him olf for Hia sins). But he was wounded for our tranBgressions, He was bruised for our iniquities; the chastisement of our peace was upon Him, and with Hift stripes we are healed. . , . The Lord hath laid upon Him the iniquity of us all. He was oppressed and He was afilicted, yet He opened not His mouth. . . He was tai.eu iiom prison and from judgment, and who shall declare His generation ? for He was cut off out of the land of the living; lor the transgression of My people was He stricken. And He made His grave with the wicked (crucified male- factor) and with the rich (Joseph of Arimathea) in His death, because He had done no violence, neither was any deceit in His mouth." Surely the prophet foretold that He was to bear every kind of grief that any one of us has to bear, and carry every species of sorrow which any of us has to mourn. Jiut it His relations had believed in Him, and had shown Him kindness ; if His mother had, in love, blessed God for her Son, and trusted in that Son in filij^l affection ; then there would have been one sorrow which he had not felt — a sorrow which breaks the heart of manv of ns. There would have been one Intter affliction in which He had not sympathised. Can we suppose that defect to have been there % After His resurrection He manifested Himcclf ten times. ITiist, He appeared to Mary Magdalene. Then to the wife of Cleophas — to those namely, who had ministered unto Him. Did He show Himse' His mother % Previous to His ascensi" .ile walking to Emmaus,He "expounded ii all the ^ ♦'« the thisgc ccLCoiiiixig Him- self." He does not se^. o have mentioned His mother. "When the disciples asked Him to teach them to pray, He never inculcated a single phrase to His mother, nor a single ejaculation to any saint. The eleven were present to witness His ascension. His last moments on earth were watched by them, but not by His mother. "When the Holy Ghost was poured out at Pentecost we learn that His mother was there.^ ''When the day of Pen- tecost was fully come, they were all, with one accord, in one place." "All," that is, the eleven apostles, and Mary the I Acts 2:1; cctnp. i: 16. i i '4.. 49 . mother of Je&ua, and others to the number of one hundred and twenty. She joined the rest in prayer ; and then she altogether drops out of sight. NOT A MEDIATOR. Certainly the Scripture never intimates that we should ask Mary to intercede for us. Quite the contrary, At the feast in the Galilean Cana^ He said : **Woman! what hast thou to do with Me 1 Mine hour (the hour of My death) is not yet come"; and, until that hour shall have come, thou wilt not believe in Me. What right, then, hast thou to interfere with Me, by making requests for others ? I know their real wants, better than thou canst know them. But, if not Mary, then a fortiori^ "there is none other name under heaven, given among men, whereby we must be saved." He said to us : "Come unto ikfe, ail ye that labour and are heavy laden, and I will give you rest. Take My yoke upon you, and learn of Me; for I am meek and lowly in heart ; and ye shall find rest unto your souls. For My yoke is easy, and My burden is light." When did he say : "Go to my mother to be saved." Kever. Augustine wrote thus:" "When the TorH said, 'Womaii! what have 1 to do with thee 1 Mine hour is not yet come,' He gave us to under- stand that, as being God, He had no mother." Ambrose laid down a far-reaching principle ' "We are brought into the presence of kings by lords and officers; because a king is. after nll^ a man, and knows not to whom he may safely entrust his realm. But, in order to come to God, from Whom nothing is hidden, «nd Who knows the merits of all men, we need no middle man — only a devout mind. For where- soever such a one speaks to God, God will answer him," Epiphanius, writing against the Colly ridian heretics, whose error was Mariolatry, said :* "Christ said to His mother : Woman, what have I to do with thee t Mine hour is not yet come. Lest any one should think that the Virgin was of a greater excellence than others. He called bar 'Woman,' as if prophesying the future species of sects and heresies which were to arise on earth ; lest persons, admiring too much that holy woman, should slip into this heres' ' the Colly ridians, and its deliriums. For, indeed, their whole I John 2'. 4. 3 Defide et svmbola, cap. iv. S g. 3 Ad. Rom., cap. i. 4 Epiph. Hotrts., lib. iii., har, 79. II I li I 1 1 f i 60 doctrine is a mockery, and an old wife's tale, and, so to speak nothing but the working of a heresy." Paul^ "kept back nothing that was profitable," and "de- clared all the counsel of God"; and summing it all up in "repentance toward Crod, and faith toward our Lord Jesus Christ." But not a word did he say about Mary, or any other saint. Jesus proved His infinite love to i xners, by suffering for them on the accursed tree ; did Mary do so 1 The dying thief turned to Jesus, whom he had just been reviling ' and eaiu;" "Lord remember me when thou comest into Thy king- dom." Did Jesus reply: "Ask Mary to pacify Me, who am justly angry with you V* Do we read that Mary ever interceded for any one 1 Or did any sinner have cause to fear going straight to Jesus 1 Never, never ! If Jesus' power is infinite, and His wisdom infinite, and His goodness and love infinite, what need can there be of any other infinite love to spur on His will, or infinite power to work out His purpose t Christ is the eternal. Unchangeable God. Therefore He abhors such d notion as praying to any but Himself;* "I am the Lord; that is my name ; and my glory will I not give to another, neither my praise to graven images," He is ever angry ' with those who "worship and serve the creature more than the Creator." He still commands :^ "Thou shalt worship the Lord thy God, and Him only shalt thou serve." He warns us that ' "No man cometh unto the Father but by me." "If ye shall ask anything in my name, I will do it." "For^ there is one God, and one Mediator between God and men, the man Christ Jesus." When the Roman Catholics worship Mary, the Mother of Jesus, and call her "Advocate," "Intercessor," "Mediatrix," we reply that Christ " "is able to save them to the uttermost that come ivuto God by Him, seeing He ever liveth to make intercession for them;" so that we do not want any other intercessor besides Christ Jesus and His Holy Spirit.^'* Where- fore '* "my prayer shall be unto the God of my life.'' Thou that hearest prayer, unto Thee shall all flesh come '0 ao I Acts 2o: 3o, 31, 37. 3 Matt. 24: 44, 3 Luke 33: 42. 4 Is. 43: 8. 5 Rom. x: 35. 6 Matt. 4:10. 7 John 14: 6, 14. 8 I Tim. a: 5. 9 Heb. 7: 35. xo Rom. Q: 2$. ;i Ps. 43; 8, 61 pray)."^ "Then hear Thou in heaven thy dwelling place, and forgive, and do and give to every man according to his ways, whose heart thou knowest ; for Thou, even Thou only, knowest the hearts of all the children of men." It will be seen that the Bishop of Chichester trains with the Eomish Priesthood, and contends for the perpetual Vir- ginity of the Virgin. Let him know that he is against the New Testament, and is opposed by those who desire to glorify Jesus Christ as the one Being, who can say truly, "He that believeth on me hath everlasting life," John 6: 47. The story told concerning the Irish servant girl, and the words spoken by her in describing the wife of Joseph, have sent and are sending their echoes all over the world. The Romish trend among the Kitualists toward the worship of the Virgin Mary is revealed, and thinking people are being brought face to face with the WorJ of God. By that I stand or fall. I can do no other than seek to exalt and lift up Jesus Christ, and destroy the Image worship seen in Mariolatry. This I did everywhere in England, as I had opportunity to speak. Mr. Robert Scott of The Christian asked that the story of ** Our Irish Katy " be written out as a tract. His re- quest is now complied with.* He declared, as I every where sought to proclaim, that to place Mary in the stead of Christ, is to throw away the offer of salvation made through Christ, and accept the aid of one powerless to save. Any pandering to Mariolatry is a rejection of Christ. The Bishop of Chiches- ter says, "I maintain that Dr. Fulton has entirely failed to comprehend the character of our Lord's Mother as revealed in Holy Writ, a character beautiful in her submission to God's will, her thoughtfulness, humility and delf abnegation." Ad- mit it, and what of it. Salvation does not depend upon com- prehending the character of Mary, no more than it does upon comprehending the character of Mary Magdalene or of Mary the wife of Cleophas. I Ps 65: 2; I Kings 8: 30. • Published by the Toronto Wiilard Tract Depository !l sa II (I THE RELIGION OF l/IADY» mnni n i » Instead of the rellgioii of Christ, is the Gharacteristie of the religion of Borne. In almost all the devotional hooks of the Eoman Catholic Church, the mother of God ia orownedj scentered. and flnthron«d aa the Onfton •'»^ H«aven, " I can never " said the Kev. M, Herbert Seymour, in his evenings with the Romanists, p. 254, ** forget the shock "^ received when I first saw in their churches in Italy, the \ irgin Mary crowned as Queen of Heaven, seated on the same throne with Jesus crowned King of Heaven. They were the God man and God woman enthroned alike. There was nothincf to distinguish the one above the other." The origin of this Idolatry has its root? in ancient mythology. Asiarte of the Assyrians, Ashtoreth of the Sidonians, and Bowaney of the Hindoos, held the place that Mary occupies in the Churuli of Home. Greece had Venus, and Rome her Juno. The Diana of the Ephesians was a female, from whose body in every part, there seemed to be iaauing all the various animals of creation symboliiing the conception and creation of all things. The Egyptians on the one hand and the Etruiians on the other had their Isis, the same symbol, a female divinity whom they regarded &"> '* ihe mother of the gods" Jeremiah describes the Jews who had rebelled against God as making cakes to " the Queen of Heaven." Jer. 7: 18; 44: 17; the title given to Juno in the Scandinavian theology, Rome has adopted this element of heathenism, this product of the carnal heart. In all its essential elements the Roman Etrurian, the Roman Church, the Pagan Rome, and the Papal Rome are in accord — Romanists are idolatora. « « % tf » ^ . » ♦ » « t's wGrship is built on the teachings of the scriptures. To obtain forgiveness of sins through Christ, there must be a change of heart, a new '^irth, a new life. Old things must pass away, all things must become new. Romanists believe that they can be saved m oreeasily through Mary, Christ requires re- pentance, Mary devotion. Faith in Christ demar-ds submission to the will of God, refor- mation of life, and devotion of heart as re- quired by the gospel ; while devotion to Mary consists in prayers to her ; or some external practices in her honor. Liguori teaches that damnation is impossible, where there is devo- tion to the Virgin. Hence the worship of Mary encourages sinners, and multiplies sins.* ♦ ^ * Romt In America, page 79. i I il i il s '! !!. i i i \ ii • i i .1 ■i ! 1 It ' 1 1 i it M ij B ii I t ! '1 M ir HM Ii ill iijB 1! Hi ^s • '1 ;! 1! aa \ !! i ut .11 up- ■1» il i ii When Mary gave birth to Jesus Christ her mission ended. The dream that haunted the imaginations of the Jewish maidens was fulfilled, Mary had given birth to Jesus. The world worshipped the Being born, not the one who gave birth to the Son of Man and the Son of God. They did it then. True believers do it now, as they will do it in hoavcn. Mary will walk with the redeemed in white. -'The Assumption of Mar]/" is a Popish assumption, and it is nothing more. Mary hi?, net riseii, auu wiii not rise until the trump shall sound, wlieu she will come forth and cast her croTvn at fhc feet of Chiifsi'j with the countless throng that no man can nnmber. MHrioIntry, the Perpetual Virginity of the Virgin, is a Popish lie, and calculatprl to decsivo liiillions, while it is an insult to our Lord and Saviour. It declares that Christ lacks compassion, is wanting in k new- ledge, and depends for information upon Mary, and is with- out v/illingnoss to help and save tho lo«t. As a Virgin, Mary bccamo the medium through which the ever blessed Christ came into the world. Because of this, she was blessed among women. She was not worship- ped by those who knew her in the flesh, and she is without any claim to worship at this timft. or any time. JesuG Christ is the fi'unio which is being set at nanobt by Eomanists, but as Peter said "Hois thn head of the corner;'' "neither is tliero salvation in any ot hf>v fny ^hcT' is none other v.nm.e undtr heaven, given a^nong men whcrehy we must be iaved." Hence in our hearts, and with orir lips we glorify Chrlatj and reject Mariolatry, as dishonoring to GoH^ and des- tructive of faith in Christ. (► { I i 8 i ^ I is til ist : 1 ! 1 . 1.. If -ft- If « B « a 1 s I I 3 I s ii 1 I. 1 The fcUowing is pnblUhed as a Tract by the Srommond Tract Depot, Stirling, Scotland: TEN THOUSAND POUNDS. #/ a\ /^.-.ii ^^\ (JaiiiOiic WHO suaii prouuce one lexu oi acnp- ^Al""?^^ turS prGTiDu Wtt OUgQTi to T»^ n. virgin Mary, 2. A Thousand Pounds Eeward to anj ^ who shall produce a text to prove hat the wine at the Lord's Table ouerht only to h-i taken hv the rsriesfcs. 3= A Thousand Peunds Etwatd to any Soman Catholic who shall produce a text to prove that St. Peter had no wii6= _ 4- A ThSilSand POUadi ESWard to any Itoman Catholic who shall produce a text to prove that priest.^ ought sot to S SfS, g. A inoigana f onnas ttf wara 80 any uoman uattioiic who shull pruduce a text do prove that wa ougnt to pray lo t'iie dead, or tor tlie citjau. 6 A ThOuiaad Founds Eeward to any Koman Catholic who shali produce a text to prove that there are more Mediators than one. 7. A Thousand Pounds Reward to any Roman Catholic who shall produce a text to prove that St. Peter was Bishop of Rome. 8. A Thousand Pounds Eeward to any Roman Ca.holic who shall produce a text to prove that the Virgin Mary can save us. 9. A Thousand Pounds Eewaid to any Roman Catholic who shall produce a text to prove that the Church of Rome is the oldest Church. 10- A Thousand Pounds Reward to any Roman Catholic who shall produce a text to prove that the Pope of Rome is the Vicar of Christ, or the successor of St. Peter. In all» Ten Thousand Pounds Eeward. to any one who shall produce the required texts of Scripture. " Sbaroh the Scriptures." •• Christ is alu and in alij." ^a r^W^ I i II m. i m I I I 01 B B H ■ s M M ^ mm iWi I ■ S^;;;,' r,i^^^^^^^B ! B ai wSH ^K' '-rS"«'-"- ' y«r— -• -ttJSSdSSMpi ^^ KiSS 322^ ^i^^:-^Si£Sai j.<»-.ii>*>> ** *w«p i f ^ ' j |iiji ;;" y ^ i ■iM . '-* \,.*r ■ '' . > -J"- Ulhy Priests Shaald UJed --a _ _. . . r ii \, ^^>. . •» •♦ »- --■' A MAKVtiLLUUO yv»-'i I'i --••7 r^/-V%T By JUSTIN U. ifVL,iKji^. ^ Bk. FuLTOK'S MAoThiKnLUE^ Mm ^^Etzr':. 1 . » ferK of iiiod^lf **""„" " .i .-.„4 ^..i.t«T H.\Mim*»nt« that nreaiiic*: does not aeai wuuanwciiw au« *-•«.;-.? ,«. - •■ * •*! r* __._,«. ..^C^*^