Professional Documents
Culture Documents
Catholic Layman Volumes 1-4 (1852)
Catholic Layman Volumes 1-4 (1852)
Catholic Layman Volumes 1-4 (1852)
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THE
CATHOLIC
LAYMAN.
EDITED BY
ARTHUR EDWARD GAYER, ESQ., Q.C., LL.D.
VICAK GENERAL OF THE DIOCESES OF MEATH, OSSORY, LEIGHLIN, FERNS, VVATERFORD, AND LISMORE, AND NOW
ONE OF HEU MAJESTY'S ECCLESLASTICAL COMMISSIONERS FOR IRELAND.
PART I.
CONTAINING VOLUMES I., II., III., AND IV.
DUBLIN:
WILLIAM CURRY AND COMPANY, 9, UPPER SACKVILLE-STREET.
LONDON : WERTHELM AND MACINTOSH, 24, PATERNOSTER-ROW.
H.DCCC.LXII.
V^s^
THE
CATHOLIC LAYMAN,
VOL. I.
JANUAEY TO DECEMBEE
1852.
DUBLIiN:
PUBLISHED BY WILLIAM CURRY, &
CO.
9, UPPER SACKVILLE-STEEET.
LONDON: WERTHEIM AND MACINTOSH,
24, PATERNOSTEB-ROW.
PREFACE.
The following work was not undertaken as either a literary or commercial speculation
;
the sole motive of its originators
(whose labours from first to last were wholly gratuitous) was a desire to promote the cause of religious truth, by bringing
before their fellow-countrymen, in a readable form, such a knowledge of controversial theology and ecclesiastical history, as
is necessary to enable a man of ordinary intelligence and education to form an independent judgment between the rival
claims of the Churches of England and Kome.
The originators were not satisfied with the prevailing tone and spirit of religious controversy in Ireland, and aimed at
improving it ; and, while doing so, desired to facilitate the researches of the student or religious inquirer, by rendering more
easy of access the learned writers usually referred to in such controversies, and by furnishing those who have not a ready
access to extensive libraries with extracts and authorities, on the accuracy and honesty of which they might safely rely.
The conviction that some such work was needed was based upon the known facts, that good theological libraries are not
everywhere accessible to general readers, and that the parochial clergy, even when themselves possessing the necessary col-
lection of books, are generally so much occupied by their laborious pastoral duties, that they have not the leisure needful to
enable them to give their personal assistance in guiding religious inquirers to the sources from which an accurate knowledge
on such subjects can alone be derived.
It was thought also that it would be more easy to render such subjects generally interesting by treating of them in a
monthly periodical, than by publishing at once the same amount of matter, in a more elaborate and systematic form, in a
volume which Avould, from its very bulk, have been more likely to deter than attract the general reader.
It also occurred to the originators of the work that the novelty of the experiment of opening the pages of such a periodical
freely to the best writers on both sides of the questions in dispute, without any restriction, except that the combatants should
preserve a kindly tone and Christian temper, would tend not only to secure a fair and accurate discussion of the great ques-
tions at issue, but to excite attention and public interest, without rousing bad passions or sacrificing Christian charity.
In these expectations they were not disappointed. The work attained such extensive popularity that, (had the object
partaken in any degree of the nature of a pecuniary speculation,) it might have been profitably continued at the very time
of its voluntary termination
;
inasmuch as for, the year preceding it had attained the almost unparalleled circulation of
16,000 copies monthly. As the writers, however, had accomplished, to the best of their powers, the task they had imposed
upon themselves, the success and popularity of the periodical afforded no inducement to them to continue it ; and they
deemed it more consistent with the character of the work to close its pages while its popularity and success were at the
highest, than to wait until cither failing health on the part of the Editor, or satiety on the part of the public, might compel
its termination with a more questionable success.
The spirited manner in which able Koman Catholic Controversialists from time to time responded to the challenge thrown
out to them, as well as the general tone and spirit in which their communications were conducted, have been the subject of
very general approbation. And if the impartial reader should arrive at the conclusion that the writers on the Boman
Catholic side have had the worst of the argument, such a result must be attributed to the nature of the task they undertook,
and not to the want of either learning or ability to deal with it satisfactorily. Though the challenge given to the Eoman
Catholic priesthood was never formally accepted, no one who has perused the able contributions of the Roman Catholiclaymen
who have from month to month written in our pages, can doubt that they had the best assistance their clerical friends and
spiritual guides could give them, without running the risk of compromising the church of which they were the champions.
For obvious reasons, writers on neither side were required ^wi^jc/y to give their real names, though some of them voluntarily
did so
;
and the Editor has since the close of the publication been somewhat surprised to find that he has been anticipated in
the intended announcement of the part he took in the work, by seeing his name included in a list of Protestant writers, in
an elaborate treatise on the Church recently published by the Rev. P. Murray, Theological Professor at Maynooth, as if he
had already publicly acknowledged his connection with the work.
It was always the intention of the Editor, as soon as his task should be completed, by the conversion of what was hitherto
a mere monthly periodical into a permanent work of reference (as he hopes the Catholic Layman will henceforward become),
not only to disclose the part he personally took in the publication, but to acknowledge publicly the valuable and extensive
assistance which he received during the long period of seven years from the able and valued friends whose names he has now
permission to give to the world. To assign to each of those distinguished men the exact part he took in writings so diver-
sified and numerous would be tedious and inconvenient ; but the Editor is proud in being able to enumerate amongst his
most valued friends and most constant contributors the names of the Rev. Samuel Butcher, D.D., Eegius Professor of
Divinity in the University of Dublin
;
the Venerable Edward Adderley Stopford, Archdeacon of Meath
;
the Rev. George
Salmon, D.D., Fellow of Trinity College, Dublin ;
the Rev. Joseph Carson, D.D., Fellow of Trinity College, Dublin
;
and
also to acknowledge the more occasional, but equally valuable, assistance of his Grace the Most Rev. Richard Whately,
Archbishop of Dublin ; the Rev. J. H. Todd, D.D., S.F.T.C.D. ;
Rev. Edward Moeran, D.D., late Professor of Moral Philo-
sophy in the University of Dublin
;
Rev. John Gwynn, F.T.C.D., and Warden of St. Columba's College
;
Rev. Robert King,
author of the Ecclesiastical History of Ireland
;
Rev. Wm. M'llwaine, of Belfast ; Rev. R. H. Loane, Bandon
;
Wm. Dwyer
Ferguson, Esq., LL.D., and several others.
To his Grace the Lord Primate of Ireland (Lord John George Beresford, Archbishop of Armagh) the Editor owes a deep
debt of gratitude, not only for his undeviating kindness and vigilant superintendence during the whole period of the publi-
cation, but for having munificently relieved him, from an early period, from the pressure of the heavy pecuniary responsibility
which such an undertaking involved, and supplied him with the means of gratuitously disseminating the work extensively
among educated Roman Catholics, from nearly the commencement of the undertaking to its very close.
The Analytical Digest of the whole work, now for the first time published (and for which the Editor is largely indebted
to the valued friendship of Dr. Wm. Dwyer Ferguson), will, it is hoped, considerably facilitate the labours of the theological
student and religious inquirer, and save much time and labour to the controversialist, by referring them at once to the prin-
cipal arguments and authorities brought forward in the course of the work, in a more systematic order than the nature of
the original publication permitted
; whilst the General Index, now also added for the first time, will enable the reader to find
without difficulty Avhatever the Catholic Layman contains bearing on the subject of his inquiries. Carefully-formed
Chronoloyical Tables of the Popes, Councils, Fathers, and other eminent writers, have also been added, as an aid to the
student in forming a clear idea of their exact position and relative importance in the history of the Church.
The more learned reader will find that the greatest care has been taken throughout the work to ensure minute accuracy
in the references
;
and that few passages have been relied on or cited from any of the Fathers or eminent ecclesiastical writers,
without giving the very words of the writer in the origing,l language, together with the volume, page, and (what is often of
almost equal importance) the exact edition of the work referred to.
The Douay version of the Bible has been almost invariably quoted, not because the Editor believed it to be the most cor-
rect or faithworthy, but to diminish the points of controversy, as much as was felt to be compatible with the advocacy of
truth.
In the same way, the writings of the earlier Fathers have been relied on, not because any of them were believed to be in
all things safe or infallible guides, but because they were obviously the most faithworthy witnesses of what was or was not
the universal or general belief of the Church at the time in which they wrote. To leave out the early Fathers in a contro-
versy with members of the Church of Rome, or to expect them to trust the authorized Protestant version of the Bible as
a safe guide, would obviously be to suppose that the parties addressed were already substantially Protestants. It is plain,
that it is only by discussing matters in controversy with Roman Catholics upon their own grounds that it is possible to
expect to convince them, that their peculiar dogmas are not supported by either the Holy Scriptures or tradition, but com-
paratively novel additions to the doctrines of the Apostolic age.
That such is the truth the Editor has not the faintest doubt ; and should any writer of credit impeach the accuracy of
the statements and soundness of the reasoning in any part of the work now given to the world, during the lifetime of the
Editor, he trusts he and his colleagues wiU be able to substantiate what they have written in every particular of practical
importance.
That it may please the Great Author of Truth to bless these pages to the good of souls, and the promotion of Christian
wye, IS the earnest prayer of
THE EDITOR.
INDEX TO VOLUME I.
30
140
3<
7
103
87
87
80
8S
8A
7
77
US
S3
33
110
79
Put*
Air<i ofuijrthlnc not in argument *(*lnt Ita Uwful ni* 44, 138
Arhan, hi* am tkrowi liunt on ttaa hlilarjr reconlcd In tho
M>(-c>baa .. .. U, 143
Adiiu) (Pope), by hit Ball, makei present of Ireland to the
Encllah
Atdwortb (Rer. John), hit letter to people of Qlanworth
Arobroee fSt.). forirerlea pateed off aj hU writings ..
Calif the Eucharist thejl^vrs of our Lord's body
Amerii'a, the Irish who so thara become Protostants
Anffcl, who was It thftt Joshua worshipped *.
did the snKrl allow St. John to worship Mm .. ..
InTocatlon of them condemned by Alhanaslns, Orljren, Ac.
Anolotine of sick, that spoken of In St. Mark confessed by Roman
Catholics not to be Kxtreme Unction
that apoken of by SL James the same as that spoken of by
St. Mark: both were for cure of Ixxtf
Apostles, teachers of error existed in their days
were they commanded to write the Scriptures ?
Apostles' Creed has Its clauses In wrong order if Church of Roma
b rUht
Apostolic Fathers say nothing of Blessed Virgin Mary
Armagh, rtsal Archbishops of
Roman Catholics cannot admit that St Patrick was first
Archbishop of
Athaoaslns (SL), his testimony to the sufltcleney of Scripture ..
condemns prsyers to saints and angels
Augustine (SL), on the dnty of reading tha Scriptures 14, 39
whether a man can obtain snTlng knowledge without them 69, 78
whether he thought himself bound to submit to the Judg-
ment of the Fathers who preceded htm .. .. 110
how he thought the question was to be settled,
"
Which
waa the tme Church V ,. 98, 110
Mi Ttews on the Eucharist ., 47,68
denies the authority of general councils to be declsire on
a point of controrersy .. .. ., 187
mistsken In prnnouncing communion of Infanta an apoa-
tnlical tradition .. .. .. .. 187
Ma prayer for his mother discussed .. 68,83
iays our Lord ifi<i command his Apostles to write the Scrip-
tures .. .. .. .. 81
Aylmer, Mr., his letters on Bible reading, Jbe, .. 34, 69, 106
remarks on his letters .. .. .. 44,77
BsLusTtTBBSK, two farmera of .. .. .. 74
Briceone's Tlslt to .. .. ., ,, 113
Baronlns, (Cardinal), his account of the degraded state of
the Holy Sec In the 10th century .. .. 109,114
Baale, Council of, decreed that It waa desirable the question of
immaculate conception should t>e settled .. .. 30
how they fsllcd In doing so .. .. ,.20
Belief, merely because our fathers heliered. Is not rational .. 60
Church of Rome requires us now to beHere more than
was sutadent for the salration of the saints of old .. 138
Bellarmlne (Cardinal) says that we are boimd to belleTC rice a
good thing, If the Pope says so .. .. ..98
Bert (of Turin), his trial for writing In defence of Proteatantisra 89
Bible (Authorized Version), Its differences (Tom the Doiuy not
importsnt .. ,, .. .. 33,42
Bishop Kenrick's testimony to Its excellence .. ., 43
l^le burning, a monk condemned for it .. ,. ,, 41
ru6< nswspaiMr approTca of it .,
."
41
Bible reading, sure (the priests say) to make a nian a Protestant 19
approTCdofliy Father* and Popea .. 14 37
Is It condemned by Church of Rome r ,. 13*38
punished In Italy .. .. .. .^
'
u
Blahop* (Irish:, sppoioted In eirly time, witbont consniting the
Pop .. 83,4.^
how are It. C. bishops appointed now ,. ,.33
Boniface VIII. appoints flnit jubilee ., ,. ., uj
Briccoae. his Tisit to lUliintubber ,. ., ,. nj
Browne (K. C. bishop) orders three doicn Testaments for the
workhouse children .. .. ., ., |jj
CaJtTAii (Cardinal) confeasea that Scriptnre slone dues not compel
ns to undoaund the words, ''This Is my body," literally ., 68
Carson (Rer. Mr. }, his correspondence with Mr. Wilson .. 64
OaabeL Synod of (A.D. 1172) .. .. .. gg
anthorlty of Pope then llrst acknowledged In Ireland .. 38
Catharine (St. of Sienna) glees the Pope Inspired advice, which
he biuerly regrets following
., 133
said she had marka of our Sarionr'a wounds on her body,
but nobody conld aee them ;. ,, I33
Catliolle. who are entitled to the name >< .. s
(Challenge to Romiah priests to disetias points In controrersy 9, 4t, (8
to Bible readers at Kilkenny .. ,,
gQ
from Archdeacon Stopford to priests of Meath .. gg
Christian, what makea a man a ,, ,] gg
Christians, are tliey to h<? allowed to read the New Teatament aa
freely ss the Jew* were to read the Old .. ,,61
Chrysostom (St ) on the duty of the laity to read the Bible
"
14
his testimony that It was read by them In bla day .. 37
on the sufficiency of Scriptnre .. .,
..Ill
his adTlce good for emigrants .. ,, [[ jjjj
his mode of translating John r. 89 .. ., .[ |^
the laity reeelrcd the cup In his time ., ,* gg
prayers were offered for the dead in his time .. ,] g|
but he did not belU'Tc in purgatory ,. J* gg
Church, sdmittcd by Protmtsnts to be always risible
",
lot
diacnsalon of texts of Scriptnre which speak of Its psp*!
tuity and Its otJier privileges .. .. .. gg
double meaning of the word *
*
97
one, in reference to Its Invisible head, though divided Into
several commnnltica .. ,.
,, jg^
posterior to the Word of God .. ,, "
|g|
notes of the
98
what other questions must bo settled before we can dV-
tannine which is Iho true chnrch ., ., gg
how Augustine eximined which is the tme church !! gg
Clemoit (of Alexanilrla) lays that Eueharlat Is, atleatrlcani
body and blood of Christ .
. .
.
g7
Clamant (of Rome), his opinions on Bible reading ,i ** 14
Cn*t*,Hr. his letter on the blaased Virgin ".
ug
Page
Colnmbanus, his life and a specimen of his Instructions ,, 1
on resding the Bible .. ,. g7
Commandment, second left out In Romish Catecblsma 37, 77, 143
Us omission a aign of a guilty cenaclence ,, 13g
Communion In one kind, acknowledged by Romanlsti to be a
very modem practice ,. . .. gg
condemned by ancient Popea .. .. ..63
made rule of the church by Council of Constance . . 63
Concomitance, doctrine of .. .. .. 18,34
Constance, Council of, (A. D., 1414) decrees the withholding the
cup from the laity .. ,. ., ,,63
recogniiics the antiquity of the kingdom of Ireland ,, 33
Conatantine (Emperor), prayers offered for hla aoul, though ho
was supposed to be with the sposllcs ,. ,, 140
Constautinopic, second Council of .. ,. '68^137
ContruT(>r*y, in what temper to be carried on ..
*..
3
evil of charging men with opinions which they do not
hold .. .. .. .. .. 18
Conversions and perversions .. .. ..38
converts made on both Hides .. .. 1,38,103
number of Irish converts to Protestantism in America .. 103
converts to Protestantism more learned than tboae to
Romanism ,, ,. .. ., 38
(^reagh, Mr., his speech on reading the Scriptures .. ., 14
Creed, Apostles', whst to be inferred from the order of Its clanscs 98
contains nottiing not found In Scripture .. .. 136
of Pope Pius IV., the only one with Amen In the middle 107, 130
Cup, Is it right to withhold it from the laity ? .. ..63
Cuning, not tlie way la which the saints of old tried to eaye
men's souls .. ,. .. ,, 4
who is hurt by the curse causeless .
.
.
.
., 6
are priests privileged to curse, by law of God ? .. 6
what Is the law of the land as to a priest's curse .. 6
any one cursed In chapel can recover damages against the
priest .. .. .. .. ., 6
(ToUen ( K. C. Archbishop) had no better title to See of Armagh
tlian Wauchop, who was rejected by people of Ireland 63
his pastoral to the people of Publln .. ,. 134
Cyprian (SL), on the state of souls after death .. 81,82
CJTil (of Jerusalem), on prsyers for the dead .
.
60, gl, 140
on the Kucharist .. .. .. 66,67
Obao, their state .. .. .. ,, ,. 16
love for Ibem .. .. .. .. 37
Denvir (R. C. bishop) aids In circulating Scriptnre* among the
P>ple .. 13,14
Development, theory of, its history .. .. .. I09
Is it approved by Roman Catholic Church .. 39,109
Directory (Catholic), incredible stories told In it .. .. 64
DIsagreementa among Protestants, no proof that Roman CTathoUca
are right .. .. .. .. 113
Protestant dissgreements In some things strengthen the
argument for those things In which they agree .. 114
Divorce, English law of .. .. .. 79,106,141
Douay Bible, not very different from Protestant version 16, 38, 43
but much dearer ., .. ,. ..38
Its note on John r. 39 . .. .. 14,71
translation of John ii. 1 discussed .. .. ,, 117
Dowdall, acknowledged by Irish Church and nation as Arch-
bishop of Armagh, in opposition to the Pope and to the
Council of Trent .. .. .. ..63
Dnblln (Archblsliop of), his argument on infalliblUty .. 7, 31
Edccatiox, sliall Rome have the exclusive command of 10, 88
Elections, the .. .. .. .. 89
priests* interference in .. .. .. ..90
Emigration and St. Chtysostom .. ., .. 116
Erin Mavourneen .. .. .. ., ,, 3
Error, why are we left liable to ., ,, ..33
cvisted In the Apostles' day* .. ,, ,, 7
what safeguard the Apostles recommended agalnat crrota 7
Encharlst, is it right 10 withhold cup from laity .. ,. 63
discussions on .. .. ,. 18.33,46,66
Excommunication, a Roman Catholic bishop has to pay 126
damages for excoinmimlcating a Mr. Boyle .. 13)
Extreme unction. Its novelty .. .. .. .. 66
no one pretends to know when Christ Instituted It .. 66
Roman Catholic divines cannot agree wliat Is the use of It 86
la It allowed to criminals about to be executed 107, 130
Faith of Roman Church confessedly not the same aa in the
Apostles' days .. .. 6,138,136
Fathers, right use of the .. .. ,. .. 66
tlielr works far more Tolnmlnon* and expensive than the
Scriptures .. .. .. 67
their genuine works mixed up with much tliat la sptulona
and Interpoluted .. ,. .. ,,67
sometimes made mistakes .. .. .. 67
of the first four centuries knew nothing of purgatory 81, 140
nor of saint worship .. .. .. ., 79
Fisher (It. C. bishop), his acknowledgment that purgatory la a
modem Invention .. .. .. ,,83
fcench (R. C barrlater), falsifies a passage from Jeremy Taylor,
at the Hammersmith Discussion ., ,, I3g
GELiaiDJ (Pope) calls It sacrilege to communicate without the
eup .. .. gg
Ottoatie heretics, the source whence Roman Catholics derive
their views aa to the Inaufllclency of Scripture and the
Independent authority of tradition
,, ]gg
OrtfOry the Oreat (Pope), hla opUUoa* on Bible reading |g
In what cases he thought prayers for the dead uaefbl .. 60
no fra./irioa for purgatory In his time .. ,, gg
prohibits worship of image* .. .. ,, ]g7
Gregory (Nailanxen), no part of tlie faith of the Church in hie
time that holy souls bear address M made to them .. gO
did not believe In purgatory
., gs
Guide, one or two .. ,. .. ,, ,, yg
137
lil
It
It
It
30
30
Henry VIIL a thorotigh-golag Romaniat to the day af hi* death uT
bla stz srtlcles 111
Herelies, uixUtgtiiHd, thongbt vary formldaMe by Dr. Marrey, ef
Maynooth.. .. .. ]e4
BIndooa, rellgioua change among .. 4
what they think of Bomao Catholic UBago-worBhit 131, 141
lootATET forbidden In Scriptnre ..133
not exclusively worship of falsa gods, ht worship of lr
God under form of an Image ,, ]4g
a Hindoo's opinloa of RoBlah ,. 133
Imagea, what la the
"
doe hoaoitr" that la to be given tbem 13g
eaonot be wofaMpped withont committing what aeiao
Romaa Catholic aathority prooonsee* moital ala 13*
Image wotaMp awuoved by second CoimcU of Klea .
.
117
eondeaued by aeeood Coimell of (Constantinople, aad by
Gregory the Oreat
Rotnan Catholic, a stimibliitg-bloek In the way of heathen
Immaculate conceptloii, feast of attacked br St. Benwrd
Disputes on the sablect in Charefa aC Rama ..
both parties called each ether hcraUei
their infilltble guide (SIztna n'.) let theai fMrt ItaM; Bly
told ihem not to call eacli other soch haraaaaaa
why the Council of Basle could not settle Iba fMadaa ..
Council of Trent could not decide It .. 30, 33
testimony of Romish antiioritica that the Church he* no
tradition on the subject .. .. ..6,30
more known now at Thurlea than waa known at Treat tOO
yearsago.. .. .. 77
pleaded in prayer with (M by Roman Catholics ,. gg
what the prcaent Pope has done on the qnestloo so, 33
Incanution proixranced Incredible by Roman Cathollca, If Imma-
culate coneeptlon be not tme
not practically acknowledged by Romanists .,
Indulgences, Mr. Spring's letter on
what they are .. ., .,
must be bad If penance la a good thing
Roman Catholics say they are naeful, pntidtd Me Dirint
jutliee aatpt t/itm
InfaUible, Is the Pope so in mstters of fact
!
an InfalUble Church cannot be univeraal
InAlUble guide, if SL Paul knew of any, wiiy did he not tell tha
Epbesian elders
If wanted becanae men are imAt to Judge In religliiaa Bat-
ters, how are they to judge wbMhcr God has prvfMad
such a guide, and who he la
no Infallible way of fluding him
If we want one easily consulted, none but onr own priest
wUIdo ..
not neceaaary (according to Dr. Murray, of Maynooth) lot
those once inatructed In the truth
Is the prewtning sound doctrine any fart ef hie bnsineai ,
.
nnneeeeaary fat the tranamiasioB ofrcUglaai Inth
long periods In Church Liatory wbea ne oaa conld be snre
who be waa ..
supposed necessity for one does imt prove his existence 8,
(pretended Bomtsb) nnable to provide accurate veniaaa of
Scriptnre In the ralgar toagw ,.
a
lets Roman (MhoUes Igkl eat tbeir
own controvenrie* vlthoat glrtef
them any help ..
H n
pravMea no books of derotian fta
31
6
M
IK
114
11*
113
31
tl
114
11
101
lot
Kg
1*S
114
trlea to evade tlie dedaloa of any
never has settled where taifldBMl^ieMaa*
na DeHaea in Mg*
t
t
InfaUlbllity, doea the Chnrch of r
to It .. 1,11
where doee it reside, an onsettled qnestlen
f
natural craving for it leada men to giv* a ready ear to
all pretendei* to It ., T
dalmatottlaadlaialMellty
t
arguments an tha Bb|*ct by ArchbWiop of Dnblln T
argument by Dr. Hurray of Maynooth 101
Isfldellty caused by the pr^adlea that a Divlae lanlatloa
requires an infallible Interpreter
Innocent 1. (Pope), the eatUest witness, sppealed to In deftnc* o
Extreme UnetkM
gg
he tbougbl the laity night anoint IhemaelTea gg
Innocent XIlL (Pope) releaaca meota tnm the aWigadaaaf
saying masaee they had been paid ttr
|g
did he think the dead ironid ba the wiicaarU*iaM(Ma
to ttie monks ., ., |i
Interpretationa of Scripture, have RaaaaMi |al any iiMmi^
and where are they to And them dl^Tt^Ilt
Romish and Anglican, how dlSerant IM
Ireland, her misfortiwes, and the way to remedy thea It
the Isle of Saints ..
given ever to the English by Pope Adrian ,, It
lu anetcnt dignity gj
hnaerty noted for atndy of the Scrigtan* gr, gt
Ireoaa^ had to argae with bareliee who, what ngiuiad tnm
Sertptara, appealed la nadWea .. ;i
hla tasthaony to
|
i ii fc*Uua ef teilptaia lit
made mlatakaaaa to langihef oar Lorn Uk.. Itt,ltt
and aa to MUlenerian denrtaea Itt, Igg
wee lad Into tha*a alatahsa br odaa rannaca far kta
predeeeiaer* Ijg
aoatiaM* Eve with B. V. M*ry .. igg
Mtfc, dagttsad by Pap* of the appotatment ef thair own blh*|is 31
read tha BtUataMtir T
Mihaea-erigMa ..
Iflah naUoaaUiy .. it
In Rooaan Cathe'lc tteee 44
la Roman Cathotte Dafknea Aaaodatlea gt
Itallaas. their charactar ,. .. It
etiiication in .. .. ,. ,. It
Italy, recent movement Ihr wlirtHoa In IlT
addnaebomanaaEagUaliahtiyiBaBltlkaa UT
HiAiBgxs, Roman Calliolic Imaga wonhlp tn ebataele la tha
way ef thaIr ctwranten
' Jgsoin(9t)oDthadat7ortbalaU]rlana4thaMUa
U>
'
en tha iiiHItlMrn cf Botptira
U
iv
INDEX.
Page
jraom (St) the lulty recelTed the cnp in his time .. .63
Jews alloweil freely to read (Aa'r Scrlpturea .. ..SI
john(st.). dlscuMion o( John, T. 39 .. .. ..61,70
Fathers ilo not agree whether his aixth Ichspter relates to
the Eucharist .. ..
^ ..'*.*?
Jonnson his
" Unbloody Sacriflce" quoted for prayers for the dead 1 48
bnt with unfair omissiona .. .. .. 14"
Jubilee, what meant bylt .. .. ..
J}*
who flnt institated it .. .. .. "1
JasUn.mi^">'P"
Eve with RV.Maiy .. .. 138
Xiain (B. C. biahop) will not giro ns any lafonnation about
KiSI"s5Srof(Ai:,ii5
:: :: " ::
Iriah MchWihops then flnit received palls from Rome . , 33
Eomedy ( Mr ) bis reasons for abandoning Horaanism .. 76
Keortck (R. C. bishop), his opinion of Proteatant authoriied
venion of Bible ..
^
- - - ^2
KOkenny, chaUenge to Bible-readers at .
.
.
.
, ?2
Kingstown Harboor, and masses fbr the dead .. ..119
Lattt hare a right to satisfy their own minds on reUgious ques-
thelr duty to read the Bible, according to ancient Fathers 14
R. C.. at present not permitted to read It without priests'
consent .. * * ..38,44
Learning did not make the Oxford perverts Roman Catholics .. 2d
Leo{Popc)ltnewTiothln)rofpargatory .. .. .. 39
was once prayed /or, now prayed (0 .. ..50
condemns communion in one kind .. . 63
Leyne (Mr.), hli letter on the case of the Madiai .
.
.
. 128
liberty, Us prospecta in Europe .. .. .. 31
civil and religious .. .. .. 41
Uguorl(SL), his "Glories of Mary" .. .. .,40
LrfUM (Mr ) thinks the imprisonment of the Madial veryproper.. 128
awears that he has no intention to subvert the Churcli
EatahUslunent, and also promises to cut it down by the
roots .. " 93
Maccabos, on prayer for the dead discussed .. 81, 94, IOC, 141
TgHii history of their case .
.
.
.
.
.
. . 138
Maifflboorgb (Jesuit) states that a coimcil inspired by the Holy
Ghost was unable to determine which was the true Pope ., 133
Manhood of our Lord not practically recognised by Romanists .. G4
MI7(B. V-X
Glories of .. .. .. .. 40
wbat Scripture tells ns of her .. .. ..99
irbat tradition tells us of her .
.
.
.
11 6, 135
what Roman Catholics say as to the silenco of Scripture
with respect to her .
.
.
.
.
.
117. 128
Mediator, only one between God and man .. 27, 40
MUner tBp.). his fraudulent quotation from Jermy Taylor .. 126
Mlnalea. pretended, at Kimiui.. .. ,. .. 5i
other Romish .. . ,. 139, 143
absurdity of Romish, Illustrated .. .. .. 113
yi*l, on ttie Eucharist, quoted .. .. .. fi7
Moon^ hia melodies .. .. .. 3, 18,30
Mnrray (Archbp.) prayers offered for him when be was said to be
In heaven .. .. .. - .. 141
Murray (Pat, of Wcstmeaih), his letter on masses for the dead ., 119
Murray (Dr., of Maynooth), his answer to Arclibisbop of Dublin 100
thinks that those once well instructed in Christ's religion
have no need of an infallible guido .. .. 101
NiTAUS Alcxaxdek, on texts which are brought forward for
purgatory .. .. .. ..46
Kewman, Mr., admits p.esent Roman Catholic faith to be not
the same as that of the apostles .
.
.
.
. , 6
his learning still on the side of Protestantism.. ,. 29
Oaths, Romish doctrine of .. ., ., ,. 93
those contrary to the interests of the church said to be not
binding .. .. .. .. .. 93
Orlgen on Bible reading .. .. ,. ..14
on prayer to angels .. ., ., .,80
his character and his errors , . .
.
, . 67
bis heretical notions pat forward by Romanists as proofs
of purgatory .. ,, .. 67,141
FucaAsrrfl the first to write on transubstantiation .. .. 6
Patrick (St.), his life .. ,. ,. .. 25
his hymn, and Its history . . . . .
.
16
lie had no commission from the Pope .. .. 25
fete fliClMr was a deacon, and his grandfather a priest .
.
25
be knew nothing of purgatory ,. .. ..26
bis opinions on reading the Bible .. .. .. 37
not Archbishop of Armagh if the Pope's authorify be re-
quired to make an archbishop . . . . .
.
83
Panl (St. ), wrote bis letters, not Co the clergy alone, but to all
the faithful brethren .. ,. .. .. 65
mys he kept back from the Ephe^ans nothing profitable
for them, and yet never mentioned the See of Rome to
them .. .. .. ,, ,.7
Penance, If it be uaefol, why give Indulgences to do without it .. 114
phu IV. (Pope), his creed .. ,. .. .. 130
tiu* VL ( Pope), coauDeods Martini for translating the Scriptores
into the vulgar tongue .. .. 13
Pius IX. (Pope), his character ,. ,, ,.5
bow he governs his own stales ,. ,, ., iq
liow kept at Rome now .. .. .. .. 13s
Us latter on Immaculate conception ; .. ..
hit opinions on B. V. Mary .. ,. ., nc
Page
Plato, a heathen philosopher, the inventor of purgatory ., 16
Flunket (Mr.), his letter on purgatory .
.
.. ..46
Popes exhort to Bible-reading .. - ..13
Power (Mr), his letter on matrimony and Purgatory .. 141
Post-office, dishonest proceedings with newspapers, how punish-
able .. .. .. .. ..131
Prayer, to whom should it be made .
.
.
.
. . 64
God's readiness to answer ,
.
,
,
61 , 86
to one absent not justifiable .
.
,
.
. . 87
Prayers in an unknown tongue, St. Paul's opinion of .. 126
the Council of Trent does not insist on them .. ,.89
Prayer to saints not commanded by Church of Rome .. 64
not Justified by tlie fact that we approach the Queen
throuETh her ministers .. .. ..74
not taught in New Testament (according to Jesuit Salme-
ron), lest it should lead men to idolatry .
.
. . 79
a roundabout way, if God must firat communicate our peti-
tions to the saints, and they then present them to God 75
unknown to the earliest ages of the Church .. -.79
Prayers for the dead offered in early times for Virgin Mary and
all saints .. .. .. .. *. 49
reasons for primitive prayers .. .. ..60
such prayers do not proceed on the supposition of a pur-
gatory .. .. . ..60
on the contrary, the belief in purgatory originated
fi-om the practice of prayers for the dead, and not r/ce
versa .
.
.
.
.
.
.
.
. , 60
the priests do not say all they are paid for .. .. 16
Priests, their Judgment, where to be found ., .. 106
their power .. .. .. .. ,. 130
Irish, why afraid of controversy .. ., ., 9
their interference at elections .. .. ..90
Private judgment, we cannot help exercising it .. ..77
we cannot find the true Churclt without it .
.
,. 98
that advocated by Protestants not unaided judgment . . 46
Promise of onr Lord to be with his Church always, not understood
by Paul of an infallible guide .. .. .. 7
Prophecies, of future state of Church, wrongly applied by Roman-
Ists to itsprescnt state .. .. .. .. ISO
Proteatant Bible agrees with Douay .. .. ..42
Bishop Kenrick's testimony to its excellence .. , . 42
Psalm 14th, difference in Hebrew and Greek versions 70, 79
Purgatory, what is it .. .. ,. ., 95
Council of Trent deQncd nothing about it .. ..40
heathens, its first inventors .. .. ,.16
if the Pope can let souls out, why does not he without
being paid for it .. .. .. ..16
if priests can pray souls out, why are tliey not charitable
enough to do it gratis .. .. .. 16
liave priests any way of knowing when souls are out, and
when further prayers for them are unnecessary .. 119
why did our Lord keep secret from his disciples the suffer-
ings they should have to bear in tlie next world, when
he honestly told them of their sulferinga in this ., 46
are tortures there necessary to purify souls ,. ., 83
if so, why should we pray to have our friends' purification
cut short .. .. .. .. 83
did the Fathers of the first three centuries know of such
a place .. ,. .. ., 69,80,82,
Popes and Fathers who did not know of Its existence .. 39
examination of Scripture texts urged in its behalf .. 45
texts which speak, against it .
.
.
.
. . 49
late origin of the doctrine acknowledged by Romanists ., 82
Quotations, unfair Romish ones from Protestant writers 107, 119, 121
125, 142
mode of quoting admitted in Catholic Layman ,. 13
by Komish correspondents from spurious wTitinga ascribed
to Fathers .. ,, ,. ,, ,, 34
Reade (Rev. Geo,), his letter on John ii. 4 .. ,. 117
ReUgion, should we meddle with other people's .
,
, , 1
cannot be thrust in the back ground .
.
. . 1
Rimini, alleged miracles at . . .
.
64, 1 39
Roman Church not the Catholic Church .. ,, ..138
Rule of Faith discussed ,. .. ,, 61,109,136
to wliat this name is given by the Fathers ,
,
. . 68
has (iod given us a single or a double ,, ,.73
letter from an Inquuer (Ceibridge) ., 118, 129
Sacraments, must be instituted by Christ himself .. ., 85
Saints, prayers to them not commanded by R. C. Church ,. 64
Salmeron (Jesuit) thinks that prayer to saints is not taught in
New Testament, lest it should mako men of that day
idolators .. .. .. ,. ., 79
Schism (Great Western), its history .. ,, 133
Scripture, is its free use allowed In Church of Rome ,. 13
Italians imprisoned for reading it .. ,, .. 13
reading of it condemned by Church of Rome .. S8
not written by accident ., ,. ,,ci 77
not unintelligible .. ., ,. 'ei' 65
its testimony to its own sufficiency .. ..
'
62
contains everything important for our salvation ,. 186
no Catholic Father ever called it defective .. .. 136
in what sense received on authority of the Church ,. 78
has given rise to all heresies (according to Homish autho-
rities) .. .. .. , 70
snw, at least, opposed to many Romish doctrines ,, 73
uselcAS or dangerous, If there be an infallible tradition to
guldens .. .. ,, ., ^^ 73
the giving It to the Irish people compared by Romanists
to throwing pearls before siaim . . , , .
.
71
Page
Scripture, Romanists borrowed theh: views of its insufficiency ftom
Gnostic heretics .. .. .. 186
alleged lost books of, how affect tlie argumentbetween Pro-
testantsand Roman Catholics .. .. 118, 129
Search (W. C.) on purgatory .. .. 80, 94, 106, 140
his misquotations fiom Bishop Jeremy Taylor 106, 119
Search the Scriptures, is this text rightly translated 14, 61, 70
Ships, the two .
. .
.
.
. . . 97
Slxtus IV. (Pope), his decree on immaculate conception .. 20
tells the disputants to fight it out, without calling each
othernames .. .. .. < 20
Souls, their state after death ,, ., ,, ,.16
Spain, is it the better of its Romish training ,, .. 88
Spring (Rev. E.), his letter to Dr. Keane ., .. 96
Stopford (Archdeacon), his challenge to priests of Meath *. 93
his letter to Dr. Cantwell ,, ,, .. 92
Swearing forbidden .. .. .. ..27
Tablet (newspaper) approves of Bible burning .. .. 41
and of imprisoning I'rotestants for reading it.. .. 128
Talbot (R. C. bishop) denies that St Patrick was ever an arch-
bishop .. .. .. .. ..83
Talk of th e Road .
.
.
.
.. 1 6, 27, 40, 50, 74, 86, 98, 123
Taylor (Bisliop) dishonestly quoted by Romanists .. 107, 126
Tertullian, his testimony to the sufiiciency of Scriptiu^ .. 110
became a follower of a heretic teacher, fi'om whom he
learned a doctrine something like that of purgatory . . 67, 81
Think, importance of learning to .. .. ,. 8
Touchstone, the .. .. .. .. 56,68,104,124
Tradition, the word ambiguous .. .. ., 77
in what sense rejected, in what sense received by Chtuxh
of England .. .. .. ..61
in Romish Church a rule independent of Scripture .. 61
thougii in Romish Oteory on a ieiiel with Scripture, in
Komish 2>rac/(oe above it .. .. .. 137
its Inadequacy to transmit doctrine .. ,.62
how it loses in value as we leave the source .. 116, 134
the only one recorded in Scripture, as having got current
in the Apostle's time, became falsified .. ., 125
mentioned with disapprobation in Scripture .. ..62
deceived Irenceus and other Fathers ., .. 109
Transubstantiatlon, what is meant by it .. ., .. 19
letter from Enniscorthy correspondent, with quotations from
spurious writings ., .. ., .. 33
letters on .. .. .. .. ..46
Trent (Council of), only twenty-four bishops could be got to- ,
gether to open it .. .. . .,63
how they avoided appearance of discussion by previous
congregations .. .. .. .. Ill
the bishops not unanimous in the decree putting tradition
on a level witli Scripture ,. .. ..Ill
its dcci:^ion on the Eucharist . .. ..56
on tradition .. .. .. .. . 61
on Extreme Unction .. .. . .. 8C
on prayers in an unknown tongue ,. .. ..88
its catechism .. .. .. ., 124
Truth, its importance .. .. . ..2
UMiTr, how to b3 effected
Archbishop Leighton on
4
89
Wall (Rev.), his reasons for leaving Church of Rome .. 63
Walsh (Father), made to pay 170 for cmrsing a miller .. 5
Ward, W., his reason for leaving Church of England ,, 28
Wauchop, sham Archbishop of Armagh, never aclmowledged by
Irish people .. .. .. ., .. 64
Whately (sec Dublin) .. .. .. !
Wilson (Rev.), his controversy with Mr. Carson .. .. 66
Word of God, is it likely that it puts astray all those that read It 15, 27
the unwritten word written somewhere .
.
70, 109
came first .. .. .. .. 61,67,70,137
why, then, was the written word given .. 62, 75
Writing, the means constantly employed by God to preserve hla
revelation,. .. .. .> 143
INDEX TO PASSAGES OF SCRIPTUEE,
TH UBANUIG OF WHICH IS DISCUSSED VS CATHOLIO LAYUAN.
Page. Page.
Exodus XX. 4 123, 124 John V. 39 14, 33, 61, 69, 70, 83
Psalm xiT. 70, 78 Tl. 84, 4
lxxii.5 .. 69 xiv. 16 .. 66
Ixxxvill. 81 .. .. 129 xlx. 25 .. UD
Isaiah il. 1 .. .. 104 xxl. 23 .. 125
llv. 9 .. .. 130 ActaxviL 11 .. .. 8
lix. 20.. .. 68 XX. 29 .. .. 7
Ezeklel xxxTii. 26 .. .. 104 Rom. XV. 4 .. .. 6i
Matthew V. 25 .. 46 ICor. iU.14.. .. 4S
xii.25.. .. 104 xi. 27 .. .*. 46
xll... . 99 Ephes, It. 11, 12 .. 68
XT. 21 .. .. 64 2Thessil. 15.. 77, 1!&
xvi. IS .. 8S 1 Tim. ii. 5 .. .. 27
xvUi. 17 .. 68 111.15 .. .. 60
X.XTi. 8 .. 68 It. 1 .. .. 77
xxvilL 20 .. .. 7,55 2 Tim. ill. 16 .. 62
Mark vi. 13 .. .. 86 Ifeb. liii. 7 .. .. 69
xvi. 1 .. 12.5 J-amesT. 14 .. .. 8S
Luke Ix. SI .. .. 64 2 Peter L 20 .. 78, 126
X. 16 .. .. 68 iii. 16 .. .. 125
xtUI. 38 .. 64 IJohnl. 7 .. .. 2C
John 11. 4 .. a9, 117 It. .. .. 126
THE
CATHOLIC LAYMAN.
^Wip DO Dhia an
r^a
hapDuiB, ajup piobcdin aip an Dcalarh Dcajcoil do na Daoinib.
LmiLK.
PUBLISHED THE MIDDLE OF EVERT MONTH, AT 9, UPPER SACKVILLE-8TREET, DUBLIN.
Vol. I.No. 1.
SATURDAY, JANUARY 17, 1852.
I^jinaal
Snbicrtptlon, 3a. Stf.
Payable la A(!t2.:i':.
CONTENTS.
rAGK
AildrpM in cut Rwiltrf
I
WJit Is Trnth ?
'
TBe I.lo of Salntl
3
iDflrnrttonsor St. Columbftons
*'
Irli'Tli-r.-. v.x^'fy
*
II T cte.l !
*
T: *
It -alion
'
J.-
6
In .;iotDablln
'
I < lie mlly bellnre in lU onn oUlm lthe
; . Jblf C.aiJo r
s
W.'y
'
in Catholic Priettliood decllntpablic Di<
rn<N ' ' A ChtUengo fl
Should K'jin^u Caiholx Pilesti htro tbe txclraiTC control o( xla-
citiim ? 10
r*niitn( Optratlons for Junnarj 11
FORKT.
Erin M.TonmMn S
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TO OUR READERS.
"When a new publication issues its first number
to the world, and solicits the favourable consi-
deration of those into whose hands it may chance
to fall, its readers have a right to expect some
information as to its character and objects, as
well us the means by which it proposes to carry
those objects into effect. This expectation is
most fair and reasonable ; and as it is our anxious
desire to conciliate the good wishes of all impar-
tiiil and intelligent men, we proceed to state a
few of the motives which have led to this publi-
cation, and to the choke of tbe title under which
we appear.
And, in the first place, it is necessary to warn
our readers that we propose to ourselves a more
important task than merely to amtise the listless
portion of the public, or to while away an idle hour.
la the present condition of our native landde-
pressed, impoverished, distracted by a variety of
evilsit would argue a cold and heartless in-
difference to its true and permanent welfare, if,
possessing, as we believe we do, the means and
the capability of being useful, we were to devote
our own time, and that of our readers, to the
gratification of idle curiosity. A story is told of
a certain philosopher, in ancient times, who, de-
spising the opinions of his neighbours, adopted the
whimsical idea of living in a tub. On one occa-
sion, when the city in which he resided was be-
sieged by a foreign enemy, this eccentric indivi-
dual commenced, one morning, to roll his tub up
and down the market-place ; and, on being asked
his motive for this singular conduct, ho replied,
that ho did not wish to be idle when every one
around him was busy in resisting the enemy, but
that he could find nothing better to do.
Now, we do not wish to imitate the example
of this useless member of society, or to roll our
tub after his fashion. AVe believe that we can be
more beneficially employed, in endeavouring to
arouse our countrymen from the state of lethargy
and ignorance in which too many of them are
plunged, and to apply the talents and abilities
with which God has endowed them in the noblest
of all pursuitsthe search for truth. It is use-
less to attempt to disguise the fact, that Ireland
has long been neglected by those whose duty and
whose interest it was to have improved the minds
and developed the intellects of her quick-witted
and intelligent sons. Every foreign and English
traveller who visits our shores is struck by the
sharpness of mind and ready apprehension which
prevail, even among the humblest peasantry.
Tliey cannot conceal their astonishment that a
people so highly gifted by Providence, and en-
dowed with such mental resource.=, should yet
be sunk so low in the scale of civilization, and
exhibit such lamentable proofs of ignorance and
error.
It is foreign to our purpose to dwell long on
this melancholy state of things, or on the causes
which have contributed to make our island a
proverb and a by-word among the nations of
Europe. It is plain that if the natural instruc-
tors of the peoplethose in whom their faith
and confidence were reposedhad exerted them-
selves as they should have done, even during
the past half century, we should now witness
the fruits of such exertions in the increasing
spread of knowledge and industry, of peace and
harmony and good-will. But they allowed each
generation to grow up in the same unenlightened
prejudices in which their forefathers lived.
While the world around them was advancing in
light and knowledge, Ireland was doomed to
behold her children arrayed in bitter hostility
against each otherwasting, in angry and acri-
monious strife, thojo faculties and encrgica
which, if rightly directed, would have com-
manded respect abroad, and diffused comfort and
happiness at home.
Ill what way, then, is this evil to be remedied ?
If mutual distrust and ill-will prevail so exten-
sively among usif contentious wrangling,
especially upon religious difference*, has so long
been the curse and bane of Ireland, how abaJI
we commence our efforts for the cure uf these
fatal disorders? Now, on this point, the advice,
which we see frequently put forward, both ia
Parliament and in the newspapers, is as follows
:
"
Religion ie an affair between each man's coD-
science and God : why, then, need you give your-
self any trouble about your neighbour's creed ?
Is it not better to let each individual choose hit
own religion for himself, without any intrusioa
from others ? If all parties in Ireland werB
content to act in this manner, and put religious
differences out of sight altogether, the countrj
would be at peace, and we should hear no mora
of these controversial disputes, which distract
men's minds, and prevent them from attending
to the more pressing and urgent business of their
farms, shops, or other callings."
Now, however well-meant this advice may be^
we believe that it is utterly false and delusive.
We are convinced that it is impostible to adopt
it, if we would ; and that we ought not to adopt
it, even if we could. Let us put out of sight
for a moment what is going on in the Continent
and America, and confine our view to the state o
England and Ireland ; and then ask any man of
common sense, whether, in the present state of
men's minds, religion can be thus quietly
thrust into the back ground, as if it were of
no importance whatever ? It is a notorious fact
that a convulsive movement of religious opinioa
is in progress, such as these countries have not
witnessed for three hundred years. It does not
exist merely in one locality, nor is it confined to
a particular class of men ; on the coutrnry, it has
spreatl, like an electric current, to the remotest
corners of the empire, and has pervaded all ranks
of society. The premier duke of England in his
ancestral castle, the learned professor in the
time-honoured University of Oxford, the pea-
sant in the lonely wilds of Connemara and
Kerry, have alike felt its influence, and bent be-
neath its power. There is scarcely a newspaper
published which does not contain some new fact
or other bearing upon this all-important question.
We are daily informed that some fresh indivi-
duals, few or many, as the case may be, have re-
linquished their old religious beliefthat a Ro-
man Catholic has become a Protestant, or a Pro-
testant has become a Roman Catholic. It is
manifestly impossible, therefore, to compel men
to be neutral on the question of religion. We
might as well attempt to stop the tide when it is
sweeping across the broad Atlantic, and dashing
against our shores, as to check the agitation of
religious opinion which is going on around us.
The circumstances of the time are entirely
beyond our controlwe must adapt our conduct
to the position in which we find ourselves placed.
Whether we will or no, men's minds are now oc-
cupied upon the question of religion, with an
earnestness and intensity which is altogether
unparalleled. We niay, if we will, exert our-
selves to guide their judgment aright, and snpplj
them with help, to arrive at the knowledge of the
truth ; but it is worse than useless to endeavour
to divert them from the task.
THE CATHOLIC LAYMAN.
[Jan.
But, in the next place, ve feel that it would be
WDng fbr us to dissuade men from earnest reli-
gious inquiry, even were it in our power. It
would dnly be a narrow and selfish mind which
could deliberately profess entire indifference
whether others thought rightly or wrongly on
the subject of religion. If a man were in a ship
in a storm, and were to say to himselfProvided
I can get safe to shore, I care not whether all
my fellow-passengers are swallowed up in the
oceanwould not such a man be shunned, as a
cold, heartless wretch ? And is eternal happi-
ness of less value than preservation from tempo-
ral danger? Can any one who has experienced
in his own mind the consoling influence of well-
grounded trust and confidence in God remain
indifferent while he sees those around him still
exposed to all the evils of doubt and uncertainty
tossed back and forwards between conflicting
opinionsunable to believe one religionun-
willing to adopt another ? Will he not rather
be anxious, in a kindly and Christian spirit, to
remove these doubts, so far as he can, and direct
the inquirer to the true source of light and
knowledgeto those Holy Scriptures which are
given by inspiration of God, and which are
able to make men wise nnto salvation ?
It is in this spirit, and with these feelings, that
we commence the following pages, which we in-
tend shall be mainly (though not exclusively)
devoted to the consideration of some of the pro-
minent religious questions on which the opinions
of our countrymen are now so much divided.
It is our hope, with God's blessing, to bring to-
gether facts and arguments taken from the best
and most trustworthy authorities ; and t<x com-
ment on them in a spirit of fairness and candour.
We shall gladly open our columns to communi-
cations from all quarters, which we may conceive
it useful or desirable that the public should be
made acquainted with, provided they be written
in a Christian spirit, and free from everything
SAvouring of bitterness or angry feeling ; for it is
our firm determination that our paper shall con-
tain nothing at which even the prejudices of
thosfr who do not agree with us can justly take
oflTence. We see no reason why religious dis-
cussions cannot be carried on in a kindly spirit
of mutual regard. We are persuaded that there
are many good and estimable men, arrayed at
opposite sides, in the great struggle which is
going on around ns. Frail men will always be
prone to think differently ; but that is no argu-
ment why e.ich party should not exert the reason
which God has given him in the search for
truth. On the contrary, it is rather an addi-
tional motive for each person to endeavour to
satisfy his own mind that the views which he
himself holds, or professes to hold, are the true
ones. When opinions are diametrically opposite,
it is clear that only one party can be right ; and
it is then of vital consequence that a man should
not only be persuaded himself of the truth, but
be oble to give a reason for his belief. But there
are other points of minor importance, on which
men may lawfully differ. And there is one be-
neficial result which is sure to follow from calm
and sober discussion, that each party will at least
know what opinions his opponent really enter-
tains, and will not attribute to him errors which
possibly never crossed his mind. There are se-
veral doctrines of the utmost importance in re-
ligion, which all sincere Roman Catholics and
Protestants hold in common. These may with
tfnth be called Catholic* {U., universal) opinions,
(.') Anciently, in the fourth century, all believers
in tbo doctrine of the Trinity were entitled to the
name of Catholic. (Vido Cod. Just. lib. I. tit. 1.)
Mane legem (i.e., qni sccundnm Apostolicam discipli-
nin
Erangflicamquo
doctrinam, Palris et Filii et
Bjfinlus Sancti unam deitatem snb pari majcstate ot sub
piu
1 nnitatc
credunt) scqucntes, Christianomm Catho-
licoruin aomeu
jubemus amplecti." "
We order that all
Who foUow this rule f that is, who beUerc in the Deity
being such as every believer in Divine revelation
has held, since the t inie ofour Lord and His apostles,
and whereby Christians are now distinguished
from Turks or Hindoos. Thus, even where men
do not agree in convincing their opponents, each
party will be more likely to appreciate the other's
motives, and perceive the strength of the argu-
ments on which he relies ; and instead of settiivj
him down as a blind, unreasoning bigot, he will
concede to him the same liberty and freedom of
judgment which he claims for himself.
But it may be saidWhy not leave religious
discussions to the clergy, whose duty and profes-
sionit istoexamine into these matters? Questions
of law are decided by the lawyers and judges; doc-
tors and medical men are alone competent to de-
cide upon the nature of diseases; why, then, should
laymen trouble their heads with controversial
theology? Admittingthattheremay besome truth
in these analogies, we beg leave to differ from the
conclusion which they are brought forward to sup-
port. If a man believed himself to be heir to a
property, common curiosity, to say the least,
would indjice him to take some pains to examine
into the validity of his title ; and, so far as his
circumstances permitted, he would naturally like
to know all the facts, and at least the principal
authorities which might be brought forward in
support of his claim. If one lawyer said he was
the rightful heir, and another lawyer was of an
opposite opinion, he would seek to know what
their reasons were, and why it was that they
differed
; and he would, therefore, lose no op-
portunity of acquiring the requisite information.
Again, if a man was sick, and heard two doctors
disputingby his bedside, as to the nature of his dis-
ease and the best mode of treatment to be used,
a due regard to his own health, and anxiety for
a speedy recovery, would prompt him to ask
them some reasons for their different opinions
;
and he would not be satisfied with bare, naked
assertions on either side. There are, doubtless,
a great many subjects on which we must trust
to the opinion of others ; but every sensible and
prudent man will like to know, for his own
sake, who7n he is to trust, and w/ii/. And his
inquiries will be more anxiously made, in propor-
tion to the importance of the matter about which
he is engaged. If a merchant embarks all his
property in any speculation; or,if a farmer devotes
all the savings of his life to the purchase of a
farm in the Incumbered Estates Court, both
parties will make very sharp inquiries before
their minds are finally made up : they will en-
deavour to satisfy their own minds, that they are
acting like wise and sensible men ; and they
will not take a leap in the dark, because Mr. A.
or Mr. B. orders them to do so. And, surely,
where the important interests of the soul are
concernedwhen eternal happiness is at stake,
men ought, at least, to show the same anxiety
which they do about their temporal concerns. If,
indeed, all the clergy, and all the doctors, and all
the lawyers, were of one way of thinking, and
agreed about everything relating to their respec-
tive callings, the whole question would be set-
tled at once, and it would be useless for plain,
unlettered persons to attempt to differ from
them. But further, there is an additional reason
which should induce Catholic laymen to satisfy
their own minds upon religious points, that
many of the clergy who claim the right of con-
trolling their opinions have shown a manifest
of the Father, Son, and Holy Spirit, in their co-equal
majesty and triune Godhead, according to apostolic
teaching and Gospel doctrine), shall adopt the name of
Catholic Chrigttans." And tlio language of the Athana-
sian creed (which is one of the iiuthorised formularies of
rS. J:'"^'^
Rome) is equally clear and explicit
.
This 18 the Catholic faith, that wo worship one God
in Trinity, and Trinity in Unity." If the voice of an-
tiquity, therefore, is to be heard, Koraan Catholics can-
not reasonably deny the title of Catholic to all who
arc Bincere believers in the doctrine of the Trinity.
reluctance to give- any help or assistance to
their flocks ; and we believe that this reluctance
arises from a very obvious causeviz., that,
whether from lack of learning, or ability, they
are unable to solve the doubts and difficulties of
those who have recourse to their advice. We
cannot help doubting the fact, that all Irish priests
are themselves thoroughly educated in the higher
departments of either religious knowledge or theo-
logical learning ; and we suspect that their lack
of^argument is not unfrequently the cause of
some of them so freely resorting to the curse and
the blow. The anathema is, after all, a very
sorry argument, and a mode rather of silencing
than convincing those who entertain doubts to be
removed or difficulties to be solved. In a free
country, where the cry of
" religious liberty" has
become as familiar as a household word, it is in
vain to shut one's eyes to the impossibility of
confining educated and intelligent men within
the narrow limits of priestly authority. Such
vassalage may have suited an age when the mas-
ses of the laity could not read, and were necessa-
rily at the command of those whose superior learn-
ing placed them on vantage ground. Far be it from
us to diminish the legitimate influence of such
superior qualities. We shall ever be anx-
ious to do honour to any body of men whose lives
and arguments do honour to their profession, even
when we may, on what we think sound reasoning,
differ from them in belief, or fail to be convinced
by their reasons or authorities ; but against the
tyranny, the selfishness, the covetousness of
ignorant men, we shall fearlessly protest and
struggle, even tliough they affect to be armed with
power from the Vatican, and are actually armed
with the power of the rabble. AVe must, and
will, strive to assert the freedom of the Irish
laity from a galling yoke, which neither we nor
our forefathers have been able to bear. We will
not bow our heads under that yoke, nor fail to
encourage others to assert their mutual indepen-
dence of the mere priesthood or its assumptions.
Difficult may be our path, but we shall not strug-
gle alone, nor fail in securing the sympathy of
all who have smarted and sufiered under priestly
thraldom. The right of educated men to study
the Holy Scriptures, the fathers of the church,
the decrees of the councils or ecclesiastical
history, can no more be denied than their right
to acquire secular learning. If the laity may
read them, the laity must strive to understand
them. We venture to thinkand hope to be able
to show practical and substantial proofsthat
they can succeed in understanding them. If we
go wrong, let those more le inad correct us,
whether clergy or laymen We shall ever be
open to correction or just reproof, but shall ex-
pect the same candour and fair play which we
intend and undertake to accord to others. We
hope, too, to conduct our pages like gentlemen
as well as Catholic laymen. Whatever reaches
us, written with such objects and in such tem-
per, we shall gladly aid in circulating, from
whatever quarter it may come ; but mere polemic
strife, or vulgar declamation, or personal scur-
rility, will find no favour, and, we hope, no ex-
ample, in our pages.
WHAT IS TRUTH?
"What is truth?" said jesting Pilate, and would not
stay for a reply. The great Lord Bacon wrote an essay
upon this text, which goes far to prove that the love of
truth is as rare a distinction ns It is a happy and a glo-
rious ono.
Had it been otherwise, ary} Adam had not sinned,
possibly mankind liad not needed that a Divine Re-
deemer should have come into the world to bear witneaa
unto the truth.
" To this end," said Christ to Pilate, " was I bom
;
and for this cause came I into the world, that I should
bear witness unto the truth. Every one that is of the
truth hcareth my voice."Joliu xviii. 37.
'Pilate said unto him, What is truth? and when
1852.]
THE CATHOLIC LAYMAN.
be liail laiil lhl.1 he want ont kgitn nnto lb Jow, ood
laitti onto tliem, I flnJ in him uo fault at nil."
IIiiJ Pilato waited for a rrply, mhat answer would ho
have rccoired? Feasibly tho same ns that (;ivcn to the
woman of Samaria, who, ploadini; for the worship of
her f.ilhoo, said to liim, " Our fnthcrs worshimiod in
this mountain, and ye say that in Jerusalem is tlio ]>laee
where men
'
> worship." " Woman, believe mo
tho hour c > yo shall neither in this luountnin,
nor yet at i, worship the I'uthor. Tho hour
Cometh when ilio iruc worshippers shall worship the
Father in spirit and in trull), for the Father seeketh
surh to worship him. (lOD IS A SPIRIT; AND
Tlir.Y THAT WOUSHIP HIM MU.ST WOKSUir
IIIM IN SPlUir AND IN TUUTII."
All religions profess to Afford God tho worship of the
keitrt. Any other would be an insolent mockery. All
religions also profcsi to be led by tho Spirit of God.
"
Bacanso I have spoken those thin^,"' says tho
Saviour (John xvi. G.), "sorrow hath tilled your hearts;
but I will tell you iho truth, it is expedient to you that
I go, for if I go not the Paraclete (the Comroricr) will
not come to you ; but if I go I will send him to yon.
I have yet many things to say to you, but you cannot
bear them now ; but when Ho the Spirit
of Truth is
come, Ho will teach you all truth.''John xvi. 13
(Douay Bible).
How, then, is this teaching to be secured, and what
does it teach? On this do men greatly differ, and
Srohably
ever will, until tho commands of St. Paul to
'imothy are more generally obeyed. "
I charge ihoe,
before God and Jesus Christ, who shall judge tho living
and the dead, by His coming and Hi kingdom. Preach tho
word : bo instant in season, out of season ; reprove,
exhort, rebuke in all patience and doctrine. For there
iball be a time when they will not endure sound doc-
trine : bnt according to their own desires, they will
heap to themselves teachers, havin;j itching cars; and
will, itidceil, tnrn away their hearing from the truth, and
will bo turned 'unto fables."2 Tira. iv. I.
As laymen, however, wo must not sermonize ; and,
therefore, return to I-ord Bacon, whose admiration for
truth, and success in discovering it, have stamped his
namo with immortality. "Tho poet saith excellently
well, it is a pleasure to stand upon the shore, and to
see ships tossed upon the set ; a pleasure to stand in the
window of a c.nstle, and to see a battle and the adven-
tures thereof below
; but no pleasure is comparable to
the standing upon the vantge-groun(l of truth (a hill
not to bo commanded, nnd where the air is always clear
and serene), and to see the errors and wanderings, and
mists and tcmpe!!ts in the vale below, so that this pros-
pect be seen with pity, not with pride. Certainly it is
heaven upon earth to have a man's mind move in cha-
rity, rest in Providence, and turn upon the poles of
truth
; and however things may be, in some men's de-
praved judgments and assertions, yet truth, which only
doth judge itself, tejtcheth that the ix<icinr of tkuth,
which is the love-making or wooing of it ; the ksow-
LEDOEOFTBDTn, which is the presence of it; and tho he-
LIEF OF TntiTii, which is thoenjoyingof it, is the sovereign
good of human nature. Tlie first creation of God, in
tho works of his days, was the light of the sense, the
last was the light of reason, and his Sabbath work ever
iinco is tho illumination of his Spirit. First he breathed
light upon the Ucq of matter or chaos, then he breathed
light into tho face of man, and still he breathelli and
inspireth light into the face of his chosen."
" Awake thou that sleopcst and arise from the dead,
and Christ shall give thee light."Ephes. v. 14. If we
can bo instrumental, in ever so humble a degree, in lead-
ing others to see tho true light more clearly than they
have yet done, wc shall not have written in vain ; and
even shoulil we therein fail, we shall still not be without
our reward, if we bo ourselves led by the Spirit of Truth
into a more clear and full light. The love of truth, wo
incline to think, claims alliance as much with tho heart as
with the head ; no vicious man w.is ever a lover of it. Our
reasoning faculties were not given us for the exercise
of whim or fancy, but to be the active instruments
of guiding us to both irtilh and hoppincss. V,'o
hold it to be a pernicious practice to enter into d's-
putations merely for the sako of argument. Such a
course, if continued long, would make a man insenUblo
to truth, and unhinge tho who'e fabric of his mind.
This we shall attempt to avoid ; and shall ever bo more
anxious to agree with others than to differ, where we
call do so without sacriflcing truth. If we can thereby
assist any of our fellow-countrymen to make progress in
real knowledge, and cUar away some, at least, of the
clouds of prejudice which hang over the opinions of men
who have not taken tho pains to cultivate their reason,
and steadily employ it in the pursuit of truth, we shall
not have lived or rolUd our tub altogether in vain.
ERIN MAVODRNEEN.
Ramerober thee t yea, while there's lifii In this heart.
It shall Dover forgot thee, all torn as then art
;
More dear in thy sorrow, thy gloom, and thy showera.
Than the rest of the world in their sunniest boars.
Wert thou all that I wUh theogreat, glorioos, and free,
First flower of the earth aid first gem of the sea
'
And theg haveforsaken me,
Jer. 11 13.
iiig fountain of ticiag wiltr, Mi/A tlu Lord}
It is the Lord, then, himself, Jesus Christ, our God,
that is ihc fountain of life, and ho, therefore, invites lU
to himself, the Fountain, that ne may drink. H
ilrinks who loves him ; he drinks who tnkes his fill of
tho Word of God ; who has a perfect love for him, a
perfect longing after him ; he drinks who is inspired
with a burning love for wisdom. Let us. Gentiles, then
drink with eaaemess fro.-n that [fountain] which tha
Jews forsook [For to us also, as well as to other Gen-
tiles, may nppiy that saying about 'these who < pen not
their mouths, and we, too, may be exhorte>I to open the
month of cur inner man, to eat with anxious haste and
.'S John tL eagerness that bread which tometh doirn jrom
Aeofen.]
In order, then, that we may eat of this
brea'!that we may drink of his fountain,
[both of which are one and] the amo Jesna
Christ our Lord, (who speaks of himself as
thou;;h ho were to ho used by us fur food,
[under the title of] the living bread, irAirA
(jiteih life to this world ; and in like manner
pointing to himself as the fountain, ho saith,
'
ir/ioOfrer is atliirst, lei him come unto mt
and drink,' concerning which fountain also
the prophet saith,
'
For icilh thee is the foun-
tain of life.' Sec whence that fountain flows;
for it is from tlie same source from which the bread also
descends ; because it is the same one who is the bread
and the fountain, the only Son, our God, the Loti
Christ, whom wo ought r.nce.isingly to hunger after
;
and although wc arc eating of him in loiir.g him,
nllhou^h wo devour him by our longing after him, yet
let us continue our lon;:ing after him, as thoui;h hun-
gry still. In like m.mner, that we may alnajs drink
of him, tho Fountain, with exceeding pleasare, drink of
him unceasingly in the full easemess of our longing
after him, nnd 'be dehgbted with his grateful swectaeae
(for the Lord is sweet and pleasaoi), ibongh we d*
eatofkim .ind drink, yet let us ever ttill hunger and
thirst for him. For this Oar food and drink can
never l>e entirely consumed nor cxhanstrKi ; for
although used, it is not spent ; though drunk of, it doth
not waste ; because our bre^d Is ctimni, and our fonn-
lain is ever flowing, and ever sweet. ^
''
pro-
/u.lr. 1. phet5aith,"//o, _ef/ialtAi> ^'.un-
tain." Fi r this fountain is for such n- ...i, iiot for
s- s Uaii. those who Ictl satiety ; and thcrelore it if
''
that he invites to himself the hungry and
thirsty, upon whom, elsewhere, ho pronounced a bles-
singwho are never saiisfled with drinking, but the
more they have swallowed, the more thirsty will tbef
be.
Tti pre-
What reason have we, brethren, to desire
ciou.nni of
p,j ,jj|j a<\eT. and love unceaiii iy, that
UiVoi'imi
fountain i;f widom, the word of God on high,
r*rlTc iilin. ' M whom art hidden,' as the apostle saiih, ntf
CoL li. S
t/if ireatures of
irur/uM amd knomliJ^e,' [trte-
snrrs] which he is intiting those that arc thinly to
draw upon? Art thou tbir.iy? Drink [hero] of the
founinin of life. Art ihou hungry ? Eat [here] of the
bread of life. Blesstd are tl.ey that hunger for this
bread, and thirst oficr this fountain. For, [iboogh
iher be] alwavs eating and drinking, yet reiain tbey
their doire to ^ eating and drinking tiill. For exceed-
ingly delicious must be that food which is cootinnallj
made use of fur meal and drink, and yet is coatiooaUf
33.
The man
orCbri't
bl p.fO[)l
h-iTe en-
Joyed, so
inucb the
moro will
tlipy lonff
at:irr anin-
terrupicd
oromunioo
wUh him.
Pj.i. sixvt.
9
THE CATHOLIC LAYMAN.
[Jait.
the object of hungering and thirst ; ever fresh npon the
taste, and ever still desired, whence the royal prophet
Vta. xxxxi.
is led to nsc that exclamation^ O taste, and
Ridges.
No. 1
,,
8
I 8
Length
ridge.
Time taken to
plough one
Stat. acre.
78 yds.
86
112
118
no
h. m.
11 68
12 IS
10 8i
9 81
10 15
Voea of
time.
Gain of
time.
The standard of ploughing in this trial was taken at
4,8(0 square yards, or one statute acre in ten hours.
This is one instance ont of many which could be brought
forward, as showing tho necessity of paying attention
to what mav appear to bo <r|^, so that expenditure in
time and laoour may be saved.
Spade HusbandryIt is evident that tlie foregoing
directions for winter ploughing are only applicable to
those who have a snfflcicnt number of stout horses to
do the work prroperly. This the small farmer docs not
possess : and, indeed, in the case of small farmers gene-
rolly, the possession of a horse is a great evil. It in-
duces him to scratch over his land, rather than to giro
it the necessary deep ploughing, becatise he has not lh
means of workinir It properly
s rad betidei Ibie, M ftt
horae mnit be maintained ome way or other, tt ii loo
often the case thnt Ihi it of what oogfat to lio
used by the family, i ility to keep them ia
working order, wc always HnJ borsee beloochlf to tho
smaller classes of farmers to be moet wnlebtd aatmab,
unable to drag themselves aloof, much lees to
a<iist in cultiratin;; the land in a proper oianoer.
If a beast bo required by a smalt farmer, we would pre-
fer using a bullock ; for ho can ''asily kept
than a horse, will do his work as . snd, wheo
not required, can be fattened and suld, wbereas the old,
worn-ont horse is totally worthless. For the MmU far-
mer, however, the most efficient morle of caltnre is by
means of t!io spade. This simple inntrument can ht
useil under all circnmstanccs, costs nothing for its keep,
and, when properly used, is a mnch more efflctent ono
in the culture of the soil than thebest-apT"'''*'*' f>'ongh.
'I he great importance of upade husban
'
com.
plete adaptation to the case of the sm i f Ire-
land, are only now beginning to be fully f . :.;^iii-i.-.l. In
allotting tlie size of farm, we think that they ought to
be either of such a size as can lie conveniently cultivated
under a proper rotation of crops, by means of the spade
say five Irish acresor that they shall be sofflciently
large to give at least one pair of stout horses ample em-
ployment. There should not be any medium ; for sueh
would only canse the occupier to keep one. or, perhaps,
two worthless animals, and the cultivation of snch farms
can never be so perfect as those cultivated entirely by
spade labour, or by proper draught horses.
Manure-making.As the cattle are housed at this
period of the year, the accumulation of manure is, of
course, one point to which the attention of the farmer
is directed. The site of the dung-pit onght to b as
convenient as possible to the cow-house and stables;
and the best form is, when slightly concave or hollow,
with a gentle slope to a certain point at one end. The
bottom must be paved, and if the dung-pit be large,
there ought to be shallow centre and cross chinncis, so
OS to permit the liquid drainings to flow towards the
latter point, at wbich a covered reservoir or tank, for
receiving these drainings, will be constructed.
If the subsoil be porous, the site of the dung-pit
must be properly puddled with clay previous to
being paved, otherwise the liquid will escape
through the soil, instead of being conveyed to the
tatik. The dung-pit ought to be encl'-sed by a wall,
four or five feet high, having a gate at one end, in order
to allow carts to pass in and out. Before any dung is
put into the pit, the bottom ought to be covered with a
layer of earth or bog-stuff, a foot or eighteen inches
deep, and with weeds cut before seeding, potato haulms,
or any other refuse ; this will soon become a mass of
rich manure. The different kinds of manuretho
horse, cow, and pig dungwill then be laid equally
over the -Bliole surface, taking care that all be properly
intermixed ; and to facilitate this, planks should belaid
ia different directions, over the dung, so that there
may not be any accumulation of one particular kind
of manure in any one part more than in another. As
the dung accumulates, a light layer of earth should be
laid over all; and when this is regularly done, it will
improve the quality of the heap, by preventing the
escape of ammonia and other gases during the pro-
gress of fermentation, and also add to its bulk, be-
coming itself invaluable manure. During cold weather
fermentation does not proceed so rapidly as it does at
a later period of the season ; still, as there is always
more or less going on, it is as well to guard against loss.
Sprinkling the surface occ.isionally with peat charcoal
will also prevent undue fermentation and fix the am-
monia, which will otherwise be constantly escaping.
As the liquid accumulates in the tank, it may be taken
out and poured over the dung, which it will not only
greatly enrich, but cause it also to decompose equally,
and thus burning, otfirefanging, as it is termed, will bO
prevented.
During frosty weather, the dung which has accnmU-
latcd in the farm-yard onght to be carted out to the
fields to which it is intended to be applied, and there
made up into oblong heaps on the upper hedge ridges.
The reasons why this ought to be done arcfirst, the
manure can be more readily brot;ght into a proper state
of decomposition in the field than in the farm-yard, by
being turned, as shall be afterwards described ; ana
next, because the getting iu of the crops can be more
readily carried on when the manure-heap is in the 6eld
than if it was at some distance. This is a Ppioti bov>
ever, which we find but little attended to. The mannro
is allowed to lie in the farm-yard until required, and
then it is eitlicr insuflJcicutly totted, or has become
burned up, and mnch valuable time is lost in conveying
it to the field where it is wonted. For certaia crop*
such as beans, potatoes, and carrotsfresh dnnr may
be carried and spread at once bt fore the stubbles are
ploughed ; but when intended for mangel-wnnel or
turnips, it ought to he mode into Uio ohlonc heaps wa
have mentioned. Tho manner of farming (mm Maoi
is as follows :The intended site being ftatd upon, Mt
a layer of earth be laid down, of the biwdlb aad length
which it is intended to make the heap ; or, if tha land
has been prcvioosly ploughed, let the bottom be levelled
12
THE CATHOLIC LAYMAN.
[jAIf.
and broken by the spade ; ou iliis let the liuiig bo lii"l
down, the carts, coming in at one end, depositing their
loads, and pawing off at the other end, and proceeding
ia thit manner until the whole is finished. As both ends
of the heap will be sloping, it will he necessary to make
them up to the same height as the rest of the heap, by
cutting the ends across .it tlie reqtiired distance, and
throwing the outer ends on top ; when this is done,
flniih by putting a layer of earth all over the top. If it
shoold happen th.nt the whole heap cannot be Qnished
at once, hut that there are intervals between the
different times when the dunj^ is drawn out, then a layer
of earth must be laid over the dung-heap each time the
drawing is finished. Paring the time that tlie dung is
being drawn out, great care must be taken that it is
spread equally and not allowed to lie in lumps, and that
the heap is made upas neatly as possible. When dung
i> not drawn out until late in spring, say within a month
or six weeks of its being required, then the carts must
not be allowed to travel over the heap ; but the manure
ought to be made up loosely, so that its fermentation
may be hastened, whereas, if the carts were drawn over
it, this would be considerably retarded.
Compotl-heaps The materials for making compost-
heaps may be brought forward at any spare time
throughout the year ; but as this is closely allied to the
subject of the preceding par.igraph, we shall now refer
to it. The best material for mixing with farm-y.ird
manure ia peat or bog-earth ; old turf fences also
answer well ; but wherever bog-stuff can be got, ad-
vantage ought to be t.iken of it to form compost-heaps,
and thus to increase the manure store. The proper
proportions are two-thirds of bog-earth to one-third of
farm-yard dung. Let the bottom of the he.ip be bog-
earth ; upon this put a layer of manure, then another
of earth, and so on till the heap is four or five feet
high, covering all with earth. In a short time the mass
will begin to heat, and after it has done so it may he
turned and the materials carefully mixed, finishing, as
at first, with a layer of earth. By s.ittirating the heap
occasionally with liquid manure from the tank, its value
will be greatly increased. If a heap of earth belaid
dovn convenient to the houses, and all hou.=e slops
''
You judge
exceedingly well that the faithful should be ex-
cited to the reading of the Holy Scriptures ; for
these are the most abundant sources, which ought
to be left open to every one, to draw from tliem
purity of morals and of doctrine, to eradicaie the
errors which are so widely disseminated in these
corrupt times. This you have S(;asoiiably effected,
as you declare, by publishing the Sacred Writing.-*
Ai'iicudix 10 first Uepott, pp. Irtl, 4c9.
in the lan^age of your country, suitable to every
one's capacity, especially when you show and
set forth that you have added explanatory notes,
which, being extracted from the Holy Fathers,
preclude every possible danger of abuse." As
regards the explanatory notes added to the Dooay
version, we shall have a word or two to say here-
after; but with this exception, we beg to express
our entire and hearty concurrence in the senti-
ments of Pope Pius VI., so clearly and ably
stated in the foregoing extract. We honour the
Pope for his frank and candid acknowledgment
that the Bible ought to be left open to every one
in his native tongue. The laity, according to
Pius VI., ought not only to be permitted to read
the Scriptures, but excited and admonished to
read them. It is clear, therefore, that any Roman
Catholic priest who does not exhort his flock to
study the Bible neglects his duty, in the opinion
of Pius VI. ; and we can well imagine the severity
of his censure against any priest who, by threats,
or otherwise, would endeavour to deter and hin-
der his people from reading God's Holy Word. If
the Pope's words can ever be supposed to pos-
sess authority, we ought surely to consider that
his directions to one of his Archbi.shop.s, upon an
important question, affecting the faith and con-
duct of his flock, must carry the very greatest
weight ; and we, therefore, consider that the de-
claration of Pius VI., which we have quoted
above, should be almost decisive of the doctrine
of the Church of Itome on this matter.
But Pius VI. is not our only authority. We
can prove that the ancient Church of Rome held
the same sentiment.s. In the sixth century.
Pope Gregory the Great, one of the most emi-
nent bishops who ever occupied the See of Rome,
thus exhorts his hearers in a popular sermon
"
Study, most dear brethren, the words of
God.
Do not despise the letters our Muker hath sent
us. This is a great advantage that by them the
soul is quickened, lest it should be beuuinbed
with the cold of its iniquity. When we there see
that just men have done valiantly, we ourselves
are disposed to courage in well-doing. The soul
of the reader is enkindled by the tlanie of holy
examples."* And again,
"
All our defence is
contained in the Sacred Oracles ; for there are
ihe coiHiiiandments of Godthere are the exam-
ples of just men. If the soul grow cold in the
love of God, let it hear what is said :
'
Thou
shalt love the Lord thy God, with all thy mind,
anil with all thy strength.'" And again, in
another pos.'agc, f "The Holy Scripture, as a
kind of lookin^-gla.'.s, is set l)efore the eyes of
our mind, that our inward face may be eeii by
it. By it we know what in us is foul, and what
is fair ; by it we perceive how much we profit
;
by it bow far we are from profiling. It declaro*
Tom. i.. col. I,M7. Psiia, 17U5. We t>eg to remind our,
rradrra of the promiie we give in onr firt namher, that we
wouKI alwaya n've exact references to the pa^, rolome:, ind
"iiitioD of ancient ambors a practice to which we rrqucel
11 our ooneapondtnte aiediljr to adberr. Without aooia
-ut h |ireeniioo, the cHalloa of iacieni auihoiiiiea In cod-
trovriay bcooms* almost tIbIwi> from the difficfllijr of
vpr-fving tbe relerencc, ao aa to aacertaia wbetber Ibe qiiO>
latirto id or ia |iol acruiate.
] Vol. i., col. 37. faria, 170^.
14
THE CATHOLIC LAYMAN.
[Febkuary,
the brave exploits of the saints, and provokes the
weak lo tlie imitation of them : and while it
commemorates their victorious acts, it confirms
and strengthens our weakness against the as-
saults of vice, and we are the less fearful in en-
counter, by seeing the foregoing triumphs of so
many valiant men. But sometimes it sets before
us not only their virtues, but their falls, that
in the victory of the strong we may find
that which we ought, to imitate, and again, in
their falls, that which we ought to fear." We
may now appeal to Roman Catholics themselves,
whether this great Pope did not think it fit that
the reading of the Holy Scriptures should be
left free to every man. Wliat would lie have
aid to the priests of Connaught, who allowed their
people to grow up in ignorance of both Bible and
Testamentor to those who told their flocks,
that
"
if they read the Bible, or took it into their
houses, they should be damnedthat the devil
was in the Bible?"* It is clear that either the
Pope or the priests must be in the wrong ; and
we, for our part, prefer to range ourselves on the
Pope's side.
. I3ut we have yet further evidence. Every
Roman Catholic priest, at his ordination, binds
himself to follow the unanimous consent
of
the
Fathers,\n the interpretation of Scripture. Now,
we fearlessly assert that there is scarcely any
question upon which the ancient Fathers are so
unanimous as upon this, that it is the right and
duty of every man to read the Word of God. At
present we have only room for two or three short
extracts; but we hope, in a future number, to
afford our readers an opportunity of abundantly
satisfying their minds on this matter.
To begin with S. Clement, who was Bishop of
Rome at the close of the first century. In his
epistle, directed to all the Christians at Corinth,
he writes
"
Search the Scriptures") there is a great
treasure laid up in the Scriptures, and hidden
deeply in them, therefore there is need of search,
in order that, learning the meaning which is con-
cealed in them, we may thence derive much profit
toourselve.'i," Again, in acommentaryonSl. John's
gospel, written by the same eminent Father,J
we find the following explanation of our text :
"
Ballyvaughan Union.At a late meeting of this
board, Pierce Creagh, Esq., in bringing forward a
motion for the amendment of the poor-law, took occasion
to say : As I see a gentleman of tlie press present, I
would now call upon the gentry not only of this county,
but of every county in Ireland, and warn them that
their country's cause* must be fought on the hustings at
the next election (hear). It is only by adopting a
course of self-excrtion and self-reliance that Ireland
will ever be righted, or have justice done her. There
has been, for years past, too much apathy. We
yielded to what I might call a reign of terrorat all
events a reign of agitation. But the people find that
they have not got better, but worse and worse under
this false system. They find tfiat their rights have
been bartered away by .iilventurers, and that they got
wrong advice (hear). Why is it that the people of
Ulster, with an inferior climate, with worse and poorer
land, have been, even during the past years of
famine, comparatively independent and prosperous,
while the people of this and neighbouring province are
steeped in ignorance, and suffer under privations and
poverty? It is because that in Ulster the princi])le of
self-reliance has been engrafted into the minds of the
people. I find in Ulster even a Roman Catholic bishop
(Dr. Denvir, we believe), aiding and printing and circu-
lating the Scriptures among the pcoide (hear). I find
Ameiican Paper.
^"^H^!!!^
THE TALK OF THE ROAD.
OxE Sunday, after chapel, Pat Dolan and Jemmy
Brannan were going home from Mass; and as Pat, who
WHS before, stopped to spcnk to a neighbour, Jem overtook
him, and they walked on together.
"
Good morrow, Jem," says Pat.
"
Good morrow kindly^ Pat."
And so they fell to talking of tho sermon, for Father
John had preached that day.
"
Didn't Father John give it to the Bible readers, like
himself, to day?" said Pat.
"
Deed and he did, and it's ho that can," said Jem.
"
I wonder how Tim Finnegan and Peter Daly, that
I know is reading the Bible, Jikcd to hear him ; maybe
that will stop them, or maybe they will go on till Father
John puts up their names before the people," said Pat.
"I don't know," says Jem, "but 1 .ce that them
that takes to reading is not easily put from it. But
Father John said one thing to-day that bothers me en-
tirely ; I can't see the reason of it at all."
"
Now, what was that ?" says Pat.
"
Why, he told us," says Jem,
"
that any man that
takes to reading the Bible will be sure to turn Pro-
testant ; and I can't come up to the rai.son of thatatall."
" Why, man alive," says Pat,
" don't you fee it
yourself? Isn't there Tim Daly and Mat Fogarty, and
plenty more, and Johnny Connor himself, that was sex-
ton of the chapel, that Father John trusted more than
any man in the parish ; and didn't they all turn Pro-
testants when they took to reading the Bible ; and what
for should you be saying, that you can't understand
Father John saying that, when you sec it yourself a.
plain as the blessed sun in the sky this momt'nt?"
"
True for you, Pat," says Jemmy;
"
I sec all that a.
plain as you do, and maybe a little more ; for I see
foreby, that it is mostly the best Catholic, and the most
devotest man, and the man that minds his duty best,
and the greatest argner against the Protestants, that
evermore turns Protestant, all out and outthe surest
of all. once he takes to reading the Bible in earnest;
none of your keeping it quiet in the bottom of the chest
with the likes of them; but they'll turn readers too,
and gb through fire and water to get others to read,
and turn Protestant, like themselves. I see that ; and
1 don't wonder that Father John saya it; for sure he
would be blind all out not to see what every man in
the parish sees. So it isn't Father John saying it that
bothers mc; but what I can't make out at all is, iv/iy
tho Bible should |mt every one astray, and make every
one that reads it turn Protestant."
"
Man alive," says Pat, "sure isn't that as plain a.
your hand. Why, wasn't Lnther the first Protestant
that ever lived, and didn't ho write all the Bible him-
self, and why wouldn't it turn every one Protestant that
reails it?"
"
Sure enough, Pat," say. Jem,
" if that was true it
would make all plain ; but there isn't a word of truth in
it, that's all. Sure doesn't Father John tell us that the
Catholic religion is 1850 years old, and doesn't he tell
us that Luther lived only 3)K) year, ago (and I believe
ihat's all true) : and will any man in his .en.e. tell me
that the CatholicChurcbhad'neveraBiblo forloSOyears?
Sure that doesn't stand to reason. And \s-a'x there the
Douay Bible, that the priest allows i. the true one?
And where did that come from ? Sure Lather didn't
write that too. And so, if Father John wa. to tell a.
that Luther wrote all the Bible out of hi. own Read
(and sure enough, I heard Father John once My very
near that same), 1 wouldn't believe him; for how could
Luther put it on the pric.ts, too ?
"
"Don't you sec, Jem," says Pat, "that you have it
now? Twa. the Protestant Bible, of course, that La-
ther wrote ; and it's a. different from the Catholic Bible
as turnips i. from the good old Cup. (my bicuing be
with them and the ould times), and snro that', the
reason that reading tho Protestant Bible turns every one
into n Protestant."
"
Well, Pat," say. Jem,
"
if that wa. it, I'd be quite
happy and settled in my mind at once ; but I doubt it ian't
it, after all. Didn't I bear old Jehn Dowd, the whooU
muttrthat livesoverat Kilmore, thecaUMMldle*nMdM
man that ever wo. in ihi. coantry. My that he got
I'r.jii'itant Bible and a Catholic Bible, and that hrMi4
ihvm both t'tgether (and ke wo. the boy that wa. (It to
read two book, at wonst), and didn't I hear him lay il
down that there wasn't a word of differ between Ibem
that .igniflcd one hapurth 7 And Ihat's what oakat
ever more uneaay in my mind, till I get the raaiWi mhf
reading the Bible should make people turn Prolaitaat.
Sure now it', not easy to believe that the Word of Ood
would put every one aatray entirely. And by the mom
token, yon told me yourself that Lather wa. the flrM
Protesunt that ever lived, only 3(X> years ago, and thai
there never was a Protesunt for lAUO years before that.
Now, if they had tho Bible all thoee 1600 years, isn't
it mighty o<ld if no one ever looked into il 7 and if thj
did, why did it never tarn them Protestants before af
well as after
?"
"
Maybe it was all in Latin, Jem," says Pal, " aa4
that nobody at all could road it."
"
Well," says Jem,
"
the schoolmaster nid thai wasn't
it, though I don't remember how he made it out. But I'U
tell you what it is, Pat, my mind's all astray aboot think-
ing why the Bible should make every one a Protcataat,
and set every one astray that reads it. Sure that isn't
like the Word of God at all; and I can't attend to my
duties the way I used to do, nor keep myself from think-
ing, and I be to look for something to qaiet me. and it's
to Father John I'll go, and ask him the reason why read-
ing the Word of God is setting all the people astray."
"
And ian't it yourself that 'iH have to flatter him neatly,
and get him in the best of good humour when yoa go to
poke him with questionslike that, Jem ?''says Pat "And
isn't it his reverence that'll handle you, aud maybe pat
up your name before the people
?'
"
Well, Pat, I want to b^ satisfied inmy mind, and sore
I'm willing to be satisfied ; and who would I go to to
Mttle me, if I wouldn't go to my clergy? Sure, if
all tko boys that go a.tray from reading would only go to
their clergy lo satisfy them, and ret them right, maybe
it wouldn't be so bad. Any way I'm resolved to try;
and maybe I'll have tho telling yoa what he says.
And by that time Jem was got to his own door ; so ha
says,
"
6ood evening, Pat." "Good evening, neigh-
bour,' says Pat,
"
and I wish you safe from Father John."
Well, it so happened, about three weeks after, that
Pat and Jemmy fell in together again, coming home
from chapel, and of course they began to talk.
"
And did you ever .peak to Father John
?" says Pat.
"
Indeed 1 did," says Jem ;
"
last Thursday was a fort-
night he overtook me on the road, him riding and I walk-
ing ; so I took off my hat tohis reverence, and as he spoke
to me pretty civil, I made bold to talk to him then;
and says 1, 'Your reverence, I hope since you came
to this parish younoverfonndmeanything but a boy that
always attended to his duties and was respectful to his
clergy.'
'
True for you,' says he,
' thot's what you are.'
' V\ell, then,' says Jem, 'I want a bit of advice, and
maybe a little instruction from your reverence ; for who
would 1 go to for it, only to my own clergj-
?' ' Quite
right,' says he, ' if everybody did that,' Mvs he, ' the way
they used to do, the people wouldn't hi going astray
.
'
'
Well, then, your reverence,' says 1,
'
I'm unasy in my
mind about one thing that's distnrbing me; and I'm
sure your reverence sould settle it in one word, and may
be you'll have the kindness to do so.'
' What is it
?' Mys
he, quite pleasant-like.
'
1 wanted to know, your reve-
rence,' says I,
'
what is the reason that the Wonl of Uod
should set everybody astray that reads il? With that
ho turned round upon me as sudden as a clap of thun-
der, and says he,
'
It's reading the Bible you are, and
going to turn Protestant on me.' 'No, please your
reverence,' says I, 'it's nothing of the kind.'
' You're a
liar,' says he, 'and it's reading the Bible yon are.' 'No,
plea.se your reverence,' says 1, 'I never had a Bible in
my hand in all my life, and I never heard one word read
out of it good or bad (and with that he began to look
more easy in his mind and more agreeable-like),
* bar-
ring,' says I,
'
the bit. of .craps that your reverence
read, in the chapel M>motimes ; and .are,' says I,
Idoking up at him out of the comer of my eye,
'
that
wasn't too much, any way.'
'
And what more do yoa
want
7'
say. he. 'Only just to know,' mv. 1,
' why it is
that the reading of God's Word puu every one aitray
that read, it.'
'
And what's that to yuu.' says he,
'
if jroH don't read it
?' ' Only this, your reverence,'
says I,
'
that I sea everybody that's reading the Bible
going astray and turning Protestanu'
'
Sure enough,*
My. he. 'And it seems so unnatural-like,' My. I, 'that
God', own Word should set the people astray, aud ruin
them entirely, that 1 can't get my mind off thinking of
it, and I can't attend to my duties for thinking, and sura
if your reverence could settle my mind for me in one
word, wonldu'i il be the good thing for me?' 'To be
sure,' says be, 'and isn't thai what I am going to do
in a moment?' and with that I pulls off my hat, and
Mys he, ' Isn't il the Protestant Bible they're reading.'
Myi he ;
'
ihat's all full of lies from beginning to end 7
and isn't that the rea>n they're going astray and turn-
ing heretics, and doesn't it stand lo reason
7'
Mys be.
'Oh, then, your reverence," says I, 'it's all becaase
they're reading a false Bible that tbcy art going astray
.16 THE CATHOLIC LAYMAN. [February,
and turning heretics.'
'
To be sure it is,' says lie
;
'
what else
?' '
And if the Catholic Bible wouldn't
set them astray,' says I, ' I'm all right in my niind,
and satisfied entirely now and evermore.'
' To be
sure it wouldn't,' says he,
'
when it's the right one.'
'
Well, your reverence,' says I,
' just one word more
;
when so many of the people is turning, and,' says I,
'
there's Johnny Connor, and Tim Daly, and there's
.' 'Don't talk to mc about them,' says he, 'I
don't want to hear of the likes of them.' 'Well, it
isn't about them, your reverence,' says I,
'
but about
the rest of the boys that isn't gone yet ; if it's a bad
Bible that's leading them astray, wouldn't it be the
good thing just to give them the right one, and let them
gee the differ?' 'What's that to you?' says he, 'just
mind your own duties, and hold your tongue.'
' But
your reverence,' says I,
'
it's fietting me to see the boys
going, and it's unsettling my mind ; and if it's the lying
Protestant book that's doing it all, sure there would be
nothing like the right Bible.'
'
Mind your own duty,'
says he, quite sudden, 'and don't be teaching your
clergy; it's always the way,' says he, 'the minute
you think of the Kible, you begin to teach your
clergy.'
'
Sure,' says I,
'
it's not for the likes of me to
teach anybody, let alone my clergy; but sure,' says I,
'
I only want my clergy to teach me one thing.'
' What
is it?' says he. 'Only this,' says I, 'is the Protestant
Bible like the Catholic Bible, at all ?' '
Not a bit of it,'
tiays he,
'
how could heresy be like the Catholic faith
?'
aays he. 'Well, your reverence,' says I, 'there's
many of the boys as uneasy as myself, when they see
how things is going on, and the people turning Pro-
testant ; and if your reverence would only show us the
two books, and let us see the difference, we would see
then the reason of it all.' ' Is that what you are after?'
says he, 'I'll put you from the likes of that,' says he;
' see how it will be with you,' says he,
'
if I call your
ame from the altar
!' '
And is that all the satisfaction
your reverence will give me ?'
says I. '
Mind your du-
ties,' says he, 'or I'll have .satisfaction of you,' says he;
and with that he rode off, looking as mad as you
please."
"Deed and," said Pat, "if his reverence would only
give us a little more satisfaction it might keep some of
the boys from turning, for sure he ought to be able.
Bat sure I told you how it would be ; and what will you
do now, Jem
?"
"Why, I can't rest in my mind, Pat, now more nor
ever, till I find out why it is that reading God's Word
should put every one astray, for it seems more unnatu-
ral-like than ever; and by this blessed light, since
Father John won't give me any satisfaction about it,
I'll try if I can't get some time of speaking to the Rev.
Mr. Owens, the parson, and I'll ask him if he can tell me
any satisfaction about it. Sure I know he will speak
civil to me any how; and if he can't give me satisfaction,
I'll not mind anything else he says, and there's no harm
done."
And so they parted for that day ; and if we hear any-
thing more of what happened, we will tell it truly.
THE STATE OF DEPARTED SOULS.
It is a solemn and deeply-interesting inquiry, to any
one who has ever lost a friend, whether it is in the
power of the survivor to benefit the soul that is gone, or
contribute to its happiness or spiritual rest. In every
age, those who have believed in the immortnllty of the
soul have speculated on the state of those who arc de-
parted and are no more seen
; and before the com'ing
of our Lord, the greatest philosophers of antiquity had
exhausted speculation upon it.
Euscbinsstates that
" Plato(who died .350 years before
Chnst) divided mankind into three states :Some who
having purified themselves by philosophy, and excelled
m holincsa of life, enjoy an eternal felicity in the islands
ol the blest, without any labour or troulile, which it is
possible neither for words to express nor thought to con-
ceive. Others, who have lived exceedingly wicked, and
therefore, seemed inca|iable of cure, he supposed were
at their dentin., thrown headlong into hell, there to be
tormented for ever. Besides these, he imagined there
were a n.idille sort, who though thev had sinned vet
had repented of it, and, therefore, seemed to be in a
curable condition
; and thes?, he thought, went down
for some time, to hell too, to be purged and absolved bv
pncvous torments, but that after that they shouM be
delivered from it, and attain to honours, accordine to
the dignity of their benefactors."
It would appear, also, from various pa.ssagcs in the
ancnnt poets -for instance. Homer and Virgil-that the
popnlarbeief then was, that souls, in this intermediate
.late, might receive help from the pravers and sacri-
ficings of the livmg; but whether the philosophers enter-
tamed a nmilnr belief appears not to be equally clear
nor IS It, perhaps worth hile to consider:
We, wh<^
hare the light of Christian revelation to guide us must
hue our re igious belief on something more substantial
nr ,ht ^"V"''^'i''""l ""f"""
of poetical
imagination,
or the philo.ophicl
speculations of Plato or Kocrnles
And the solemn inquiry still remains, what does the
( hristian revelation make known to the faithful on
tin momentous quettion ? That there is a heaven
for the holy, and a liell for the reprobate, is so plainly
made known in the Holy Scriptures, that a child cannot
doubt or mistake it. Whether there is a third place or
state of being, where the sins committed here can bo
expurgated, either by personal suffering or the exertions
of surviving friends, is the only matter capable of dis-
pute among professing Christians, and has been for
centuries, and still is, a leading point of difference be-
tween the Churches of Rome and England. We would
approach this matter with the most anxious solicitude
and reverence, as well as tender and sincere regard for
the feelings and opinions of others on this momentous
subject. Alas! who is there who does not feel conscious
of failure of duty towards some one departoil friend, at
least, to whose happiness he would most gladly sacrifice
anything which he was assured would contribute to it
in the unseen world? and who can wonder that the
po])ular belief in the eflScacy of masses for the dead has
been, ami still is, the source of such abundant pecuniary
profit to those privileged to dispose of them ? The only
wonder appears to us to be, that thousands of holy men,
who have been ready to devote their lives to the welfare
of their fellow-creatures, should not have voluniarili/ and
without pecuniary payment consecrated their lives to the
holy purpose of relieving or shortening the torments of
the faithful in the intermediate state of temporary
punishment, the horrors of which, as described by theo-
logians, cannot be thought of for a moment without
shuddering. Who can think of purgatory its flames,
its torments, its wailing spirits, and tormenting fiends
and believe that when the spirit leaves the body it will
plunge into something worse than cauldrons of boiling
oil and molten lead, there to burn for months, and
years, and centuries, till nil its sin is purged away
either by suffering or the suffrages of surviving friends,
and not be ready to make any sacrifice to alleviate and
abridge the period of such torment? And who can be-
lieve that any pious priest could hesitate to perform as
many masses as were needful for thersouls of those who
during life were under his guidance, merely because
they were poor, or because money was not paid them
for so doing? Much more wonderful (itseems to us) is it
that the Pope, if he really has the power of freeing souls
from such a place of torment, should not at once do so,
after the examjile of him whose benefits were propheti-
cally described as granted freely, withoct money and
WITHOUT PKICE !
Surely no good man would hesitate to rescue a fellow-
creature in this world from the fire in a burning house,
merely because he was too poor to pay him ior it, or
could, witliout incurring the execration of all good men,
pause to bargain for the price of his assistance, be-
fore he would do anything in his power to save the vic-
tim. And is it credible that they wiio profess to be
able, should be really unwilling to terminate, or even
alleviate, the suffering^ of those who are gone before ?
Alas ! however, for poor human nature (or we should,
perhaps, rather say inhuman'), the truth is not only so,
but far worse. Those who liave been actually paid for
saying masses for departed souls have not always been
honest enough to perform their part of the bargain. If
Italian monasteries have not been grievously belied,
they have not unfrequently purchased at Rome absolu-
tion for their neglect to say masses for "hicli-they had
received large sums of money, on the express condition
that they should celebrate them for the souls of their
founders or benefactors. The first indulgence so grantud
in the Venetian States was to the Servites de Madorno,
in 1G45; and it is well known, that in 1723, Pope In-
nocent XIII., by a single rescript, freed all the Augustine
monks, the Dominican friars, the Carmelites, and seve-
ral other bodies from the obligation of celebrating per-
petual or daily masses for certain souls in purgatory,
which they had omitted, till the arrears became ( nor-
mous, on the terms of their saying instead one gnmd
annual funebral mass, during the "Octave of the Dead,"
in one of their convents in each province, each monas-
tery retaining, nevertheless, all the money which had
been paid them for perpetual masses ;'he thereby also per-
mitted them, by a commission composed of the monks
themselves, to compound their liabilities as to other
masses, by taking the present market price of masses as
the measure of their obligations. So that the poor souls
who had made a good bargain and bought, perhaps, one
hundred perpetual masses when they were cheap, think-
ing the contract was always to stand good, thus received
only fifty when the market price was doubled.*
Is it possible to believe that such uiih(dy and inhuman
frauds could ever have been practised on the dead ? and
can it be possible that Pope innocent XIII. can have
bolieved that his indulgence to the living realh/ injured
the dead? If it did not injure them, it must follow,
necessarily, that the ma.sse.s, if said,, would not have
served tliem, either by alleviating or shortening their
sufferings
; and if that he so, whetlier purgatory be a
truth or a dream, we think the traffic in masses for
the dead will soon be a less profitable one, even in
impoverished Ireland. We shall resume this sad and
senous subject in our next, and shall enter upon its
coiisidciation by the inquiry, what werj^ the opinions
of kt. P.itnck upon this deeply important question.
eaitSn.'wM.'''
'"'""" '^' CbrlstiaiUsme, voL v., page 387. l'rii
HYMN OF ST. PATRICK.
We now redeem the pledge which we gave in our firs*
number, and present our readers with this Irish Hymn,
the oldest undoubted monument of the Irish language
extant, and which has never, we believe, before been
printed, except in Mr. Petrie's valuable and elaborate
essay on the History and Antiquities of Tara Hill, in
the 18th volume'of the Transactions of the Royal Irish
Academj', a work of a very costly description, and inac-
cessible to the majority of our fellow-countrymen. It is
taken from the celebrated MS. Liber Hymnorum, pre-
served in the library of Trinity College, Dublin,
and also in the British Museum, London
a
m.anuscript which, in the opinion of Archbishop Ussher,
who died in 165B, was in his time a thousand years old.
It is written in that ancient dialect of the Irish, called
Bearla Feine, in which the Brehon laws, and the oldest
tracts in the language, are written, and the orthography
of the words varies so considerably from more modern
productions, and so many of the words themselves have
long become obsolete, that we have thought it may be
acceptable to our readers to present them with a trans-
lation in modern Irish, carefully made by an eminent
Irish scholar, for ourselves, as well as an accurate
English translation, and the Latin one given by Mr.
Petiie, for the satisfaction of the learned. As a record,
illustrative of the religious doctrines of St. Patrick,
the Patron Saint of Ireland, we think it can hardly fail
of being acceptable to all, whether they believe him to
have preached Christianity in Ireland by a commission
from Rome or not.
To enable our readers fully to appreciate the occasion
on which this ancient document was composed, we niust-
premise, that in the year 433 St. Patrick preached at
Tara before Leogaire (or Laoghaire), then the supreme
monarch of Ireland, on the celebrated hill of Tara, in
the county of Meath, the chief residence of the Irish
kings from the first establishment of a monarchical go-
vernment in this country. The national convention
or parliament was then assembled in that place, for the
celebration of the great national festival of Tara,
called "Baal's fire.'' The force with which St. Patrick
urged upon them thetruthsof the Gospel was such that, ac-
cording to some accounts, the king himself became a con-
vert to Christianity, and great multitudes of his sub-
jects, including Dubtach, the arch-poet of the kingdom,
and Conall, the king's brother, soon followed his ex-
ample. Whatever may have been the immediate ef-
fect, the preachiug of St. Patrick before King Leogaire,
at Tara, is one of those facts on which all authorities
concur, and, for the sake of brevity, we give the con-
densed abstract of the matter, furnished by Dr. Lanigan.
After narrating the progress of St. i^atrick during
the years 432 and 433, until the approach of Easter,
when he determined on celebrating that festival near
Tara, Dr. Lanigan proceeds thus :
Ltmtbn cefy.
t 6bpo6c erco, brightness or whiteness of the Moon.
Lttidcnttfy.
18
THE CATHOLIC LAYMAN. [February,
LATIN TRANSLATION.
A(l Tcmoriam hodie potentiam prjcpollentem invoco
Trinitatis.
Credo in Trinitatcm sub imitate nnminis elemento-
ruin. Apiid Temoriam hodic vinutem nativitatis
Christi cum e5 ejus baptismi, Tirtutcm crucifixionis
com ea ejus sepulturse, virtutem resurrectionis cum ea
ascensionis, virtutem adventus ad judicium aiternum.
Apud Temoriam hodie virtutem amoris Seraphia in
obsequio auL-elorum, in spe resuriectionis ad adipiscen-
dum praemium. In orationibus nobilium patrnm, in
prtedictionibus prophetarum, in pradicationibiis aposto-
lorum, in fide confessorum, in castitate sanctarum vir-
glnum, in actis virorum justorum.
Apud Temoriam hodie potentiam cccli, lucem solis,
candorcm nivis, vim iynis, rapidilatem fulguris, velo-
eitatcm venti, profuuditatem maris, stabilitatera terra:,
duritiam petrarum.
Ad Temoriam hodie potentia Dei me dirigat, potestaa
Dei mc conservet, sapientia Dei me edoccat, oculus Dei
mihi pro:videat, auris Dei me exauJiat, vcrbum Dei me
disertum facial, manus Dei me protcj^at, via Dei mihi
patefiat, scutum Dei me protegat, cxercitus Dei me
defendat, contra insidias diemonum, contra illcccbras
vitlorum, contra inclinaliones animi, contra omnem
hominem qui raeditetur injuriam milii procul et prope
cum pauciset cum multis.
Posui circa me sane omnes potentias has contra
omncm potentiam hostilem saivam excogitatam meo
eorpori et raese anima:, contra incantamenta pseudo-
vatum contra nigras leges gentilitaiis, contra pseudo-
leges ha;reseos, contra dolum idololatriaj, contra incan-
tamenta mulieram et fabrorum ferranorum et drui-
dum, contra omnem scientiaip qua; occa;cat animum
hominis.
Chrisius me protegat hodie contra venenum, contra
corabustionem, contra dcmerSionem, contra vulnera,
donee meritus essem multum praemii. Christus [sit]
mecom, Christus ante me, Christus me pone, Christus
in me, Christus infra me, Christus supra me, Christus
ad dextram meam, Christus ad Itcvam meam, Christus
hinc, Christus illinc, Christus a tergo.
Christus [sit] in corde omrtis hominis quem alloquar,
Christus in ore cujusvis qui me alloquatur, Christus in
omni oculo qui me videat, Chrisius in omni aure quss
maaudiat.
Ad Temoriam hodie potentiam prajpolleutum invoco
Trinitatis. Credo in Trinitatem sub unitate numinis
elementorum.
Domini est salus, Domini est salus, Christus est salus,
sal us taa, Domine, sit semper nobiscum.
Trinity ; I believe in the Trinity, under the unity of the
God of the elements.
"Salvation is the Lord's ! salvation is 'he Lord's ! sal-
vation is Christ's ! May thy salvation, Lord, be always
with us."
THE aXRP OF ERIN.
The harp that once thro' Tara's halls
The soul of music shed,
Now hangs as mute on Tara's walls
As if that soul were fled.
So sleeps the pride of former days,
When glory's thrill is o'er
;
And hearts that once beat high for praise,
Now feel that pulse no more.
No more to chiefs and ladies bright
The harp of Tara swells
;
The chord alone that breaks at U'ght
Its tale of ruin tells.
Thus freedom now so seldom wakes :
1 he only throb she gives,
Is when some heart indignant breaks.
To show that still she lives.
MooiiE.
ENGLISH TEANSLATIOS.
"
At Tara (Temur), to-day, I invoke the mighty
.power of the Trinity. I believe iu the Trinity under
the unity of the God of the elements.
"At 'Tara, to-day, [I place] the virtue of the birth of
Christ with his baptism, the virtue of his cruciBxion
with his burial, the virtue of his resurrection with his
ascension, the virtue of the coming to the eternal judg-
ment
" At Tara, to-day, [I place] the virtue of the love of
Seraphim, [the virtue which exists] in the obedience of
angels, in the hope of the resurrection to eternal
reward, in the prayers of the noble fathers, in the pre-
<lictions of the prophets, in the preaching of the apostles,
in the faith of the confessors, in the purity of holy
virgins, in the deeds of just men.
"At Tara, to-day, [I place] the strength of heaven,
the light of the sun, the whiteness of snow, the force of
fire, the rapidUy of lightning, the swiftness of the wind,
the depth of the sea, the stability of the earth, the
hardness of rocks [between me and the force of Pagan-
ism and demons].
" At Tara, to-day, may the strength of Gad tdlot me,
may the power of God preserve me, may the wisdom of
God instruct mc, may the eye of God view me, may
tha ear of God hear me, may the word of God render
me eloquent, may the hand of God protect mc, mny the
way of God direct me, may the shield of God defend
me, may the host of God guard me against the snares
of demons, the temptations of vices, the inclinations of
the mind, against every man who meditates evil to
me. far or near, alone or in company. I place all these
powers between rae and every evil and nnmerciful power
directed against my soul and my body (as a protection),
against the incantations of false prophets, against the
black laws of Gentilism, against the false laws of he-
resy, against the treachery of idolatrv, against the spells
of women, smiths, Druids, against everv knowledge
whitU blinds the soul of man. May Christ to-day pro-
tect me against poison, against burning^ against drown-
ing, a^'.ainst wounding, until I deserve much reward.
" Chri.st (be) with me, Christ before me, Christ after
me, Christ in mo, Christ under me, Christ over me,
Christ at my right, Christ at my left, Christ at this
Bide, Christ at thai side, Christ at my back. Christ (be)
in the heart of each person whom I speak to, Christ in
he mouth of each person who speaks to mc, Christ'in
each eye which sees mc, Christ in each car which hears
ine.
" At Tara, to-day, 1 invoke the mighty power of the
TO CORRESPONDE.nTS.
AU tetters to be addressed to the Editor, 9, Upper Saclcvitte-st,
No anonymous letter can be attended to. Whatever is sent for
insertion must be authenticated by the name and address of the
writer, not necessarily for publication, but at a guarantee for his
good faith.
As the expense of the publication is necessarily heavy, prompt
Subscriptions are earnestly solicited, ichich our friends will ob-
serve are payable in advance. Tht amount may be forwarded
either in postage stamps or a post-office order, payable to Mr, Win,
Curry, Upper SacliVille- street, Dublin.
Contributors willbe good enough not to consider that their com-
munications have beeji disapproved of, or will not be ultimately in-
se/ted, because they do not appear immediately in our pages. The
nature of our undertaking will afford an obvious explanation why
delay may sometimes be unavoidable.
Press of matter in our present number reluctantly obliges us to
postpone the insertion oj severol valuable communications, as also
advertisements. The challenge in our first number has not yet been
responded to.
%\i Catljolit ITaDmmt.
DUBLIN, FEBRUARY, 1S52.
.
We have already stated, in our first number, the
manner in which we propose to deal with tlie
important questions about which the Ghurch of
Rome'.and the Church of England and Ireland
are divided. It is our earnest desire to lay aside
all prejudices, and all party feeling, and apply
ourselves to seek for truth, for ourselves and for
others, and to embrace it on whichever side it
may be found. We have promised, and it is our
earnest desire, to do this in a spirit of candour,
with our hearts prepared to embrace the truth
;
and in a spirit of love and charity to those who
may be found to differ from us.
AVe have already had much reason to hope
that our undertaking has been received in a cor-
responding spirit by men of various political
and religious parties ; and it is our greatest de-
sire, in this number, at once to prepare the way
for such a consideration of the subject, and to give
good ground of confidence to men of all parties
that we are anxious and able to consider such
subjects in the spirit of impartiality, kindness,
and charity, which we have proposed.
It has ever appeared to us, that one great
cause of the evils which spring frQm religious
controversyone of the greatest reasons why it
does not tend to bring men more to an agreement
in the truth, is this : that, on both sides, men are
too forward in charging their opponents with
what they suppose them to hold, instead of taking
due pains, and candidly inquiring from their
opponents themselves, what they do really hold.
While such a course is followed on both sides, or
on either side, no real good can be expected from
discussion. If I say to a man,youbelieve such and
such follies or absurdities ; and if he be conscious
to himself that he dots not believe those things,
he thinks me either a slanderer or a fool ; and
he will not think himself called on to consider
the arguments or reasons which I produce. And
he is right ; for each man knows wliat he him-
self believe.s in his own mind, better than
any other man can know it ; and no'man can be
called on to consider reasons for disbelieving
what he himself already disbelieves.
We are persuaded that most men who are
ranged on opposite sides in controversy, if they
would each take pains to learn what the other
really thinks, would find that they agreed with
each ^other more than they supposed at finst.
And they would then be much more disposed to
discuss fairly with each other, the things in
which they really differed ; because they could
then avoid giving each other that needless and
unjustifiable offence, which makes men unwilling
to consider each other's arguments.
Our present object is to take out of our way
such obstacles as these to prepare for under-
standing each other; to lead to such a statement
on both sides, as may give the greatest hope and
the best opportunity of honestly considering each
other's arguments about those things in which
we really differ.
It is our conviction, that both parties have
erred in attributing to opponents what they did
not really hold ; and that each party has thus
been hardened against considering the reasoning
of the other.
We give precedence here to Boraan Ca-
tholics ; we give a list of some of the things
which they have been charged with holding. We
ourselves give no opinion here, whether thesje
things have been justly charged on them or not.
We invite Roman Catholics to say that for
themselves. We desire to know what they do
really believe ; and we desire that Protestants in
general should understand it. We may here-
after treat in the same way some of the things
which Roman Catholics charge members of the
Church of England and Ireland with holding;
but in this article we confine ourselves to charges
made against Roman Catholics.
First. They are commonly charged with hold-
ing transubstantiation ; and they who bring this
chaj'ge generally undertake to say what Roman
Catholics understand by transubstantiation, in-
stead of letting Roman Catholics state it for
themselves.
And they explain it thusThey say that
Roman Catholics believe, that when the words
of consecration are spoken over bread and wine
by a priest, the whole substance of the bread is
changed into the whole substance of the body of
Christ, and the whole substance of the wine is
changed into the substance of his blood ; so that
if any man should say that the consecrated bread
is indeed the body of Christ, but that the sub-
stance of breid remains along with the body
of
Christ, that man is accursed.
They further charge Roman Catholics with
believing (what seems quite contrary and in-
consistent with the part of the charge already
given above) that the consecrated bread is both
the body and the blood, too, of Chri.-^t ; and that
the consecrated wine is not only the blood of
ChrLst, but the body of Christ too. Here, Roman
Catholics are charged with believing things that
contradict each other ; for how can the bread be
changed into the body, and the wine be changed
into the blood, and yet, the bread by itself be
both the body and the blood, and the wine also
be both the body and the blood ? Surely there
cannot be many who believe both of the things
thus charged on them.
1S52.] TUK CATHOLIC LAYMAN.
10
Asnin, lioniiin Cntliolii-s are I'lirther accused
|
of iR-liovinj;, thot whon the brcnd and winu censo
to I'xist at tliu words of coiisi'criitioti. it is not
MUTfly the hody and blood of Christ wiiioh bo-
((inio present in their phieo, but Christ himself,
\vlic)le and entire, wiiich is tlicre upon thu altar.
Ttiis is it jjreat difference. Christ ij^ not mere
bodv and blood. 'I'heru must be his hiunun soul,
and still more, there must he the Divinity itself,
the very essence of the Divine nature, tno very
substuiice of God himsi-lf. It takes all this to
make up
"
Christ, whole and entire." Accord-
ing to this view of trnnsubstantiation, lloman
Catholics are charf;ed with believing, that when
the j)rie4t spenks the wonls of consecration over
the bread, that bread is actually turned into
God!!
And, as if to convict Roman Catholics of hold-
in); tlie utmost degree of absurdity that could be
imii<j;ined, they are charged with bclievin)^ that
nil this is true of each crumb of the bread by
itself; and that not only at the time of the cele-
bration of Muss, but that this continues so in
any particle that remains alter Mass is over;
so that if the smallest crumb fall on the
gn)iind, into the dust of the priest's feet, and lie
there until next day, that crumb, lying in the
dust, is "Christ, whole and entire!" It is not
merely a particle of the body of Christ ; it is
Christ himself, whole and entire ; Christ him-
self, his whole body, his whole blood, his human
soul, his Divine substance, all lie there in the,
dust, under the appearance of a crumb! Such
is what Roman Cathcdics are commonly
charged with bclievinf; ; and not only so, but
they are accused of holding that every one who
does not bolieve every word of the above is
accursed.
Now, we trust that there are multitudes of
Roman Catholics who.se sense and reason, to say
nothing of their knowledge of Scripture, and their
reverence for Jesus Christ our Lord, keep them
from believing such things as these. And we
eiirnestly and indignantly protest against such a
belief being charged against any individual who
does not really l>elieve it; of which each man
knows l)est himself whether he believes it or
not. We earnestly invite Roman Catholics to
consider whether they do indeed believe these
things; and if their conscience testify to them that i
they do not, we entreat them to take this oppor-
]
tunity of setting themselves right with Pro-
|
testants, by letters directed to the Editor of this :
paper, staling that they do not believe these I
things. Surely Roman Catholics ought to wish
'
that Protestants should rightly understand what
they really believe.
There are other accusations founded on the
charge of transubstantiation. As, for instance,
that they worship the consecrated bread as if it
were God I giving it the same worship of Latria
which is due to the true God. Again, that they
worship with Divine worship that very thing
which they eat with their mouths.
Hut we must proceed with, some other
charges.
They are often accused of idolatry, and that
of the highest kind.
Thoy are accused of worshipping the Virgin
Mary,
,
They are accused of praying to her. Not
merely of asking her to pray for them, but of
praying to her, and also to saints and angels.
They arc accused of making her a mediator
and a Saviour; and of attributing to her all that
the Scriptures attribute to Christ.
They are also accused of saying that all be-
lievers in Christianity, except themselves, shall
be damned forever.
Roman
Catholics are also very commonly
accused of holding many doctrines and opinions,
which (if they reuUy did believe them) would
Djuke it very hard, or almoit impossible, for Ro-
man Catholics to bo loyal Hubjucts of our (jneeii,
or honest men in their dealings towar<U others.
Thus, they are accused of believing, that if the
Pope shoulil order them to rebel against the
Queen, it would be their duty to God to turn
relxds. And they are accused of believing that
faith is not to be kept with heretics or Pro-
testants ; and that any promises or oatha made to
Protestants nn; not binding.
How greatly we might increase our list tf
chari:es I but we stop here for the present.
These are enough to make a begirming towards
putting matters on a better and more hopeful
footing between the two parties.
These are dreadful charges to bring against
men : and great mischief roust follow if they
are not properly treated. Protestants who be-
lieve that iioinan Catholics really hold these
things, will, of course, be exaspi-rated against
them. Uoman Catholics who feel that these
things arc unjustli/ charged against ifiem, will be
exasperated against those who make the.-e
charges. A country cannot prospercannot be
at peacewhose children thus learn to hat one
another.
Is it not a noble and a useful undertaking to
seek to clear up misconceptions where they
exist, and to take away hatred where it should
not exist? Is not this to serve our country, and
to promote its peace ?
We are ourselves convinced, that there are
multitudes of Roman Catholics, in every rank
of society, from the highest to the lowest, who
reject many or most even of the things charged
on Roman Gathollts.
'
Their reverence towards
Christ keeps them from what is dishonouring to
him ; and their integrity and good faith keep
them from what is false and treacherous towards
their fellow-men.
We have often heard, Roman Catholics deny
that they hold such things, and we have ever
accepted their denial with confidence and plea-
sure. We trust that any Roman Catholic, who
feels guiltless of any of the charges we have
mentioned, will not feel hurt at our staling those
charges in our pages. We believe that numbers
of Roman Catholics are anxious for a fair
opportunity of denying and repudiating such
doctrines ; and we desire only to give them this
opportunity. We are prepared \o accept such
denials .with a generous confidence ; and we
invite koman Catholics to come forward and
clear themselves of whatever they do not really
hold. Above all others, we invite the Roman
Catholic priesthood to come forward openly, and
disclaim whatever they think is unjustly cliArged
on their religion, and we place our pages at their
disposal for the purpose.
We are prepared to believe every one who
says that he does not hold any false or wicked
doctrine which has t)en attributed to him, and
to rejoice in the belief. Still it may lie our duty
to discuss with him whether his church holds it
or not. While we believe him alHrming that
he does not hold it, it nwy be our duty to show
that his church does hold it; that the highest
authorities of his church, those authorities
which are most certainly infallible, if there be
any infallibility in it, have actually decided in-
favour of what he denied.
It is probable that this, more than anything
else, has led to the undistinguishing charges
niHdo by some Protestants against all Roman
Catholics, of holding doctrines that are dis-
honouring towards Christ and wicked towards
men. These Protestants see such things decreed
by the authorities in the Church of Rome, which
authorities they supp">se all Romau Catholics
must hold to be infallible. And from this they
conclude, that all Roman Catholics do believe
all the things that have been thus decreed. But
these Protestants are greatly mistaken, and in
many ways, 'rhero arc many and various
opinions in the Church of Rom* boot what
authority or ricoision i* infallible. Oftentimes,
when ProtestanU bring forward an authority
which they luppoae to be admitted <! infal-
lible, great numl>ers of Roman Catholics will
say, and say truly, that they <lo not condr
that authority infallible. And though the
authority produced be such as they would gene-
rally lielieve to be infallible, yet when they find
it pronouncing decrees plainly contrary to Scri(>-
ture, and to the sense of right and wrong, they
look for some distinction to show that it did not
act infallibly in that case. And even when no
such distinction can be found, as in the case of
the Council of Trent; which ail Roman Catholic*
are expressly bound to believe, by the Creed of
Pope Pius IV,, yet even in' that case, there
are numbers of Roman CatholiC'i who would
maintain their reverence to Christ, and their
good "faith and good feeling to men, at all hazard
to the doctrine of infallibility. How many
Roman Catholics are there in Ireland who know
all the things that the Council of Trent has de-
creed, all the curses that it has pronounced?
A.nd if they do not even kaow of these things,
how can they be charged with believing them f
This we believe to be the true reason why so
many charges have been brought against Roman
Catholics in general, which so many Roman
Catholics feel to be false as applied to them-
selves. But we desire them to consider whether
they can be blameless, while they do not take
pains to set themselves right. We oflTer them
now the opportunity of doing so ; and we entreat
and adjure them, by their regard to their own
character, and by the love they bear to their
country's pence, to vindicate themselves in oar
pages, to consider the chflrg8 that we have stated,
and to say whether they believe these things, or
whether they would admit any authority as in-
fallible which pretends to decree such things.'
We look for their answer with anxiety and
with hope.
THE IMMACULATE COSCEPTION.
Is our first number we promised to give some
documents, showing the progress of the contro-
versy in the Church of Rome, about the question,
whether the Blessed Virnin Mary were con-
ceived subject to original sin, the question about
which the present Pope wrote the letter which
we gave in that first number.
We wish to go as far back as we can with this
history ; but we cannot find so much as any men-
tion of the immaculate conception before the
year 1139 or 1140. About that time a feast
had been introduced in the Church of Lyons, in
France, in honour of the immaculate conception.
This seems to have been the first time such a
thing had ever been heard of in the Catholic
Church.
The famous St. Bernard, whom Roman Catho-
lics call
"
theSast and greatest of the Father*,"
on hearing of this, wrote a letter to the Church
of Lyons (Kpistle, 174), in which he says,
" We
can never enough wonder that some of you could
have the holdness to introduce a feast which the
church has not the least knowledge of, which is
neither supported by reason nor backed by any
trailition." He says that this feast was founded
on an
"
alleged revel.ition, which is destitute of
adequate authority" (ib., p. 391); he asks, " How
can it be maintained that a conception which
proceeds, not from the Holy Ghost, but rather
from sin, can be holy ? or how could they con-
jure up a holy day on occount of a thing that is not
holy in itself?" He says this least
" either ho-
nours sin, or autlworizes a false holiness."*
" It is especially
proper that there should be peace in questions about
the holiness of her by whom peace was diffused
throughout the world. Yet, up to this time, a diffi-
cult question has been made in various places, and
before this holy council, about the conception of
that glorious Virgin Mary, the Mother of God,
and the beginning of her sanctification ; some
saying that the Virgin herself and her soul, for
some time or some moment of time, were actually
subject to original sin ; others, on the contrary,
saying that, from the beginning of her creation,
God conferred upon her that grace in loving, by
which, liberating and preserving that blessed
person from the original stain, he redeemed her
with a higher kind of sanctification, since the
Most High himself would establish her, and the
Son of God would mould her, that she might be
his mother upon earth." Having thus stated the
controversy, and borne witness to its long con-
tinuance, the decree says that they have consi-
dered it fully and for many years, and they go on
to settle it thus :
" That
those who celebrate the office of her immaculate
conception, or who listen to the sermons of those
who affirm that she was conceived without stain
of this kind, do sin grievously."
We could have no better testimony of how bit-
terly this controversy raged. Just imagine a num-
ber of the preachers of the Chur<;h of Rome, in
so many countries, all preaching publicly, that it
was a MORTAL SIN to attend on one of the au-
thorised services of the Church of Rome ! Ro-
man Catholics are often fond of finding out any
differences or disputes that may exist in the
Church of England and Ireland ; but did they
ever hear of any of her preachers publicly preach-
ing to the people, that it was a mortal sin to
attend one of her services? Yet Pope Sixtus
says, that this had been long going on, and was
then actually going on, in the Church of Rome,
through so many states and countries! Well
might Pope Sixtus add, as be does,
"
From which
preaching heavy scant'ji'.s have arisen in the
minds of the faithful ; and greater scandals are,
with reason, feared to arise from day to day."
Surely, if ever there was a case that called loudly
for the infallible judge of the Church of Rome to
interfere,
and decide which side was right, this
was the case. So Pope Sixtus seems to have
thought ; for he goes on to say
''
The
church does not decide the controversy concern-
ing the conception of the Blessed Virgin, and
several other disputed points, because she sees
nothing absolutely clear and certain concerning
1852.]
THE CATHOLIC LAYMAN.
21
llii'in, fitlicr ill llio written or uiiwritttMi word,
mill, tlioioforc, loiivcs her cliildroii to form thoir
own iipiiiioiis coiiceriiinp tlioin." Now, if tliu
cluiroli con find no proof, in either Scripture or
tnulitiun, ihiit Christ or hi Apustlos taught tills
doctrine, it might be a very jjood rea^ioii for the
church warning hor children not to believe
the doctrine at all. But it seems a very bad
reason for the cliiirch to leave her children to
believe upon their own private judifmrnt, with-
out uny htip or guidancefrom her, things which
the church herself says she cannot form any
opinion about, since they cannot be proved ither
from Scripture or tradition.
Whut a multitude of errors and superstitions
must creep into any church which follows such a
plan as this, in guiding, or rather in not guiding,
her children? .Surely, it would be well to teach
men to believe whut Christ and his Apostles
taught, aiid nothing else.
But what becomes of Bishop Milner's reason,
when the Pope now declares, in his letter, that
he is willing -'to define, as a doctrine ok the
Catholic Cudrch, that the conception of the
Bla-ised Virgin Mary was immaculate, and
wholly free from all stain of original sin?" Is
he going to define, as a doctrine of the Catholic
Church, what that church has never yet been
able to find in either the written or unwritten
weed? He says that he would like to do this;
but it is not done yet. But he has written to
every Roman Catholic bishop in the world, asking
their advice, and also asking whether the
LAITY WISH HIM TO no SO. Now, We kiiow
that at the -Synod of Thurles, two years and n
half ago, all the Irish Roman Catholic bishops
wrote to hira, asking hira to do this ; and very
probably they have told him that all the Irish
hity do wish for it. Now, we believe that this
is far from being the case. We believe that the
Roman Catholic laity of Ireland do expect and
require that their priests, and their bishops, and
their Pope too, should teach ihem exactly that
Gospel which Christ and his Apostles preached;
and that they will not submit to the Pope defi-
ning as an article of the Catholic faith, wljat the
church has never yet been able to find in either
Scripture or tradition. We have been greatly
struck by an observation made by an intelligent
Roman Catholic layman, on reading the Pope's
letter in our first number" What is the Pope
about?" he said; "does he want to brand us
all as idolaters, as we are so often called ?
'
This
and many other such things confirm us in our
opinion, that the laity are not willing to let this
question be now settled as the Pope intends,
'luestion for seven hundred and twblvc
TEARS.
,
Wo shall have to return again to some other
points connected with the Pope's letter.
THE SEARCH AFTER INFALLiniLlTY.
BY nia OBACK THE ARCHDIflllOr or OUBLIX.
'.Continued from pge S.)
I'ART n.
It has been shown, that it miKht be fairly ar|rae<I
from tho very passago in the Book of AcU before
quoted, lliiit there ia not upon cnrlh iin inriillibic inter-
preter of the Word of Qo<l, nnd that God never intended
that there shoiilil bo ; becauiie there Is no mention of
anvthing of tho kind, nor even any allusion to it, in u
discourse of tho Apostle Paul's in which he could not
have fiiilf d to mention it, had it existed. But there are
many other considerations from which the same cooclu-
sion follows :
" It is impossible
to bielievo," says licrnardinus, of Sienne,
"
that tha
Son of God could have consented to be born of the Vir-
gin, or to have taken u|>on Him her flesh, if that tlc<h
had ever ha I a taint of original sin."* What is this
but an assertion Iliat the Incarnation of the .Son of God
is incredihle, unless wo receive with it the doctrine of
the immaculate conception of the Virgin? "
It is im-
possible," says this author,
"
to believe the Incarnation,
unless we believe also the immaculate conception of the
Virgin
;"
and yet this assertion is tolerated without
censure in a church which continuos to exercise the
power of censuring all books, ovou by those authors
who are not of its communion.
One cannot imagine a s'rongcr form in which a doc-
trine can be declared to be an article of faith, than by
asserting that unless it be received, the doctrine of the
Incarnation is incredible. The Church of Uonw has
tolerated and sanctioned this assertion, and yet seeks to
escape from tho iocouvenienco of tob-r
-
-'o an
opposite doctrine, by pretending that i lUte
conception is only a piuiu belief of tho
(.'
, .i not
an article of faith.
And accordingly we find that as the strength of the
party who were opposed lo this doctrine declined, tho
voice of the Holy See became more and more strong in
its favour. In liilC, Paul V. prohibited all preaching,
lectnres, or public teaching against the immoculato
"Non nlm crcdrndnto est iiund IpsaFillus DH Tolufrll nftselz
Virsinp, et ffumrre rjos camels nutc cmoi i&acaUta aiiiiuo orlgloail
iwccsta "Semwii ttl.
conri-ptiona decree whirb was a:;:u'i r.".'-- I m \>>Ji
by (ire;,'ory XV.. who extended i o boolu
and privato conversations, resor-. i ne*}*-
lion in fH\ ' ' n lo whon (hn iloty nee mighl |pva
a special <
to oppow thk doeUiiM.*
Ho that : .ide ja<l|( reoerrea to UoHtlf th
power of allowing <ine party in the Charcb, by fpwUl
indulgence, to contravene and refnte doctrlM, lor
which ho appoints, at the inaunce of another pJOtf, m
special festival with a collect, making it, for those who
use that offiie, an article of faith. He probiUU MM
party from impugning, even in private coarciMtioa, tbito
favoured doctrine, but fM-rmits the oppoeite party to MMrt
and teach openly, that except it be reeairM, til* ^trj In-
carnation of our Lord is incredible.
All this shows the prndencc with which, not only tba
See of Rome, but tho Council of Trent, fell it neces-
sary to act in this matter. The inclination of the beod*
of the Roman Church has always been to declare ihia
doctrine an article of faith, if they dartd lo do to, tMti
titTj day one step after another is made in this direc-
tion. A very recent Papal ordinance, directed lo
the Congregation of Rites, has authorised the in-
troduction of this doctrine into the public serrice
of the church for the festival of the 8th December,
amongst tho Roman Catholics of Italy, Spain, France,
England, Germany, and America, who, it seems, have
(ictitioncd to be permitted lo add the adjective immac-
lata to the word concepliont, in the proper preface for
that day. This doctrine is, therefore, now practically
an article of faith amongst Romanists, in all these
countries, and yet the infallible judge jf controversies
still prudently holds back, and forbears lo pronounce
that an article of faith, for the whole Church, which he
has permitted so large a portion of his follower* tu
embrace a.s such. In a few years the party oppoeed to
the immaculate conception will probably be extinct, and
then, no doubt, wo shall find thivt the prudence of the
Holy See, when the fear of cau8ing*8chism is remorad,
will take another turn, and a new article of faith will ba
added to the Tridentiuc Creed.
All this seems strangely inconsistent with a confident
belief in the existence of infallibility. It is the some
sort of tortuous and prudent policy that is nsnally
adopted by worldly politicians who hare an object lo
carry, and who fear to give offence lo powerful
minority. One party is permitted to go the whole
length of celebrating a festival, and introducing their
peculiar d<wtrine as an article of faith into the collect
and proper preface for the day. The opposite party
are forbidden lo preach publicly, or to provoke tho hoa-
tility of their opponents by troublesome discussions,
whether public or private, bat receive, nevertheless, a
pc uliar exemption from tho necessity of using any
office, or celebrating any festival in which the obnox-
ious doctrine is assumed nay, they receive also a private
indulgence, enabling them, in their own tchooU, to teach
the opposite doctrine, and all this avowedly from pra-
dence, le.st, if the infallible judge shr nid decide in favour
of one party, the other should break out into schism.
It is evident, therefore, that neither the contending
parties, nor the court of Rome itself, are believers in their
own pretence to the possession of an infallible tribunal.
^tittto.
".7--^
Love and Logaltg. By the Author of Irrelogh- Lon-
don: William Pickering. 1851.
We understand this graceful little poem has had the
honour of being presented to Her Majesty, and has
been graciously received. The welfare of Ireland is
evidently dear lo the heart of its aatbor, who tbiu
pleads for Erin
" Nor let the noble oak that stems the blast
Neglect the gmcful Tins around it cist.
When timely nuci'our might its health restore.
And bid its drooping br inches flourish more.
Remember, is thy gUnce on trophies won.
Thy conquering VVellinglon is hrin's son.
Aroun'l ihy brow is not on* laurtl band.
But h*lh some flower traapUnieI fn>:n bcr land.
Her gallant mirinem hare died to kiep
Thy naval flig rictoriotts o'er the dei>.
Her puli'it el'-quence bih chirmed thine ear;
Her manly sense tliy senate pus.d to he.tr,
Au'l in sweet interchange of kindnes.^ t .ou
Hast Seldom failed, nur will thoA fail ber now.
Through the deep water*, cnided by ber God,
And meekly bending 'neaih hischast'oing rod.
The long afflicted bran a slid, small voice
Bidilin;: brr cloep'y stricken heart rejoice.
Tli" r thausands, pre** lo knew
Th r eviry human woo;
Th^
,
.-Ml, full and free;
' Weary lU'l he.Ty-lailrn. come lo ine.'
Whilst Krin, heavy burdane<l, stirely tried,
Looki in her sorrow l<> the Crncitie,!
;
Casts off her mental, aoul-degrsiling chain.
And hails ihe light of early iiays ai;>ln.'
" Nqa< etlsia in SenuonilMu el aerlpt:<priMilau.lntuMrt,
qcol trnim teaHortm* Virgo fMriteMcepUiaai <<< toifiaaU.
IXC da iUc iylnliUM elb-aMttra Mfw sMrfi mfn mm >aa.
oy'ij fm a M<u soiua* sada mpuMicm fiterU aUUr mftr titt
iptcialiUr tndaltm.''~Dcrtt., a. d. K^.
24 THE CATHOLIC LAYMAN.
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Vol. I. -No. 3.
MARCH, 1852.
(Annual Bubtcriptlon, 3*. Sd.
( Payable In Advano*.
CONTENTS.
Bkateh of ths Lift of St. Patrick 2J
Pu'gntorf -je
LoTC for tho Dead 37
ThaTalkoftha RcMdNo. II ._ . S7
Conrerslini and Parveniona 29
Irlh N.ilonalltjr J9
Pope A'lrlan'i Hall to Henry II 30
Kott(M< of lullan and American Joaroals 81
Thr CiiiK of Liberty In Europe Jl
M .1' >r Ap|Hiln-lu;{ Ro nai Cotholic Blahnpa in Ireland . . t*i
lli>uir.cilw;>x>untarthe nude of Appointing BIshopi in Ireland
up to A. D lli'i
32
Aocleni DUnity of Irelaad - Conneil of Couatance . . 33
CoBEuroxDaicca
:
Letter on TransabitantiaUon 83
Cathnllcos OB Concomluncy 81
Letter of U. V. Aylmor. Ea^., on Readlni the Scrlpturaa . 84
PoiTBT :
l>ear Harp of my Coantry -Tbomaa Moor* ... 80
OdeforSt. Patrick'a Day Si
FarmlBg Operatlona for Hvch : Zt
SKKTCH OF THE LIFE OF ST. PATRICK.
There are few ri:.;lit-iniiiilu(l persons who do not feci
ple:i.sure in cuntcmpliiiing the hi.story of the great and
good men who, in limes long past, have e.xerc-i.ted im-
portant iiilliienccs upon the stale and spirit of their A;;a
;
anil we would fuiii hope there are fewer still, who, in
looking back upon the illustrious names that a^lorn the
annals of their native land, do nol feel a throb of
national pride, or, at least, some impulse of a generous
enthiisiiisra stirring within their l|jarts. We do not
envy the man for whom the records of departed great-
ness have no attractions ; still less do we envy him
whose sympathies cinnot bo touched, even by the me-
mories of the wise and tho good who have shed a lustre
upon the coun ry of liis birth. Insensibility to tlie
claims which t'lo illustrious dead have upon the reve-
rence of llio living is not, however, one of the faults of
Irishmen ; on the rontrai-y, our national char.icter is
honourably distinguished for a high appreciation of by-
gone worth, and tor an afTectionate clinging to the
traditions in which the history of our earlier saints and
beroui has been eoshrinod and transmitted from age to
age.
These reflections h%vc been suggested by the ap-
proach of the day which, in our national annals, has
been consecrated to the incmiry of the aiM>stlc and chief
patron saint of Ireland.* During a period of more than
lourlccn centuries the name of St. I'atrick has been
Iionourtd and cherished by every genuine Irishman.
But in this, as in .similar cases, the lapse of so many
ages has produced the effect thai, of the niultitu Ics who
regard hi.n as ideniitied with their nationality and reli-
gion, there are comparatively few who possess anything
like an accurate acquaintance with his history, and the
part whish h siuiained in the evangelizing of the coun-
try. Nay, more, we cannot shut our eyes to the fact
that, beiides the want of inf.irmaliou whicli generally pro-
vaiU upon the subject of the life and tiines'of ibis eminent
errant of God, there are also many erroneous opinions
popularly cntcruinod, whether arising from vulgarpre-
judicos, oras it is to Be feared they have done in too
many instancesfrom intentional misrepresentation.
We have, accordingly, thought that it might be neither
uninteresting nor unprofit:ible, upon tho present occa-
sion, to give a briol summary of those incidcnu in St.
Patrick's life which are most important for us tt^now,
and which, in the opinions of the learned men wre have
most carefully investigated the iubject, are best entitled
to our belief.
Sec. I. CHBISTIASITT IX IREl,A;<0 BErOBB SAI>-T
PAJKICK.
Before entering on the personal history of Saint
Patrick, it may be well to say a word relative to the reli-
It m.T. prrhapa. be unneceaaary lo ataia. tUat Ireland haa three
petfon atlota St Uirlck, m Cnlum .kHle, and Si BrI lgt.
gions state of Ireland prior to his mission, especially as
many persons appear to think that he was in such a sense
the Apostle of Ireland, that the sound of tho (Jospol had
never reached our shores before his arrival. Now, this
is a great mistake. The express testimonies of ancient
writers,* together with other arguments which we cannot
now slop to consider, have led Itoman Catholic, as well
as I'roteslanl, ecclesiastical historians to tho conclusion
that Christianity was planted in this country very many
yiirs before St. Patrick's age, though how, or by whom.
It is now impossible to determine. At all events, it is
certain, from Prospers words, which we shall quote in
the next section, ih it Christian believers existed in Ire-
land before the mission of Palladius, the immediate pre-
decessor of St. Patrick.
Sec. 2. MISSION OF PALLADIUS.
However, though Christianity had been, as we hare
just said, very early introduced into Ireland, it
does not appear to have flourislicd much down to the
beginning of tho fifth century. Its professors seem to
have been few in number, and confined, chiefly or exclu-
sively, to the southern portions of the island. Accord-
ingly, our native annalists usually begin their ecclesi-
astical records with the mission of Palladius, who, as we
learn frotn the chronicle of Prosper (aconleniporary
writer), "was ordained by Pope Olestine. and sent as
first bishop to the Scots [i. ., the Irishjt believ-
ing in Christ." This famous mission of PalUdius
took place A.I). 431, the same year in which the (Bcn-
menical councilthat of Kphesuswas held. It is
plain, from the words of Prosper just quoted, that a
church already existed in Ireland, when Palladius ar-
rived there, over which he was appointed the first, or,
as some underst.ind the Latin woid primus, tho chief
bishop.J However, the miss'on of Palladius proved a
complete failure. After remaining for a short limeat
the most a yearin Ireland, he was obliged to retire
into Scotland, where he died not long after.
Sec. S. ARRIVAL OF ST. PATRICK IN IltELASD.
It is generally agreed on, that the year after the arrival
of Palladiusnamely, A.D. 432is that in which St.
Patrick first visited these shores as a missionary. It i.s a
much disputed point whether, like PnUadius, he was sent
upon this mission by the Bishop of Koine, or whether he
was urged solely by the impulse of his own mind to un-
dertake it. Viewing the matter, we trust, impartially,
we must confers that the weight of evidence seems
10 be against the former of these opinions. If St. Pa-
trick derived his commission from the Bishop of Rome,
it must have lieen from Celestine. But Prosper does not
s.iy a single word aliont such a commission ; and it is
higlilv improbable that hethe friend, the counsellor,
and the panegyrist of Celestinewould mention the abor-
livo attempt of Palladius, and wholly pass over the suc-
cessful one of St. Patrick. Nor, again, is there any inti-
mntion given, in St. Patrick's own writings.^ that no re-
ceived his commission from the Pope. And, inileed,
two of the most learned Koman Catholic writers, Culgan
and Dr. Lanigan, candidly admil|{ that the consecrulUm
of St. Patrick by Pope Celestine cannot be maintained,
though they arc, of course, unwilling to concede that
his commission was not, in some way or other, derived
from liomc.
Sec. 4. BISTORT OP ST. PATRICK DOWS TO THE TIJU!
OP HIS MISSION TO IRELAND.
Wo m.^y now, before proceeding to giro a sketclp
of the missionary laboors of St. Patrick, review
briefly the earlier history of his life. Upon tlw whole of
this period much obscurity hangs ; and in some particu-
lars we have little else than conjectures, more or less
probable, to guide us. This is the ca.se, first of all, with
respect to the p/ace of his bir'h. Primate Ussher^who
Tortnllitn, a-lr. lad. c. 7. Easebia\ Dem Erng. LIK ill., e.
7. ChryaosU oper. ill., 71 (edit. Uened.); rid- Laainn'a fcctlea
Hist I. pp. 19.
t The Irish w.-i* K*nen>:iy called br the name of Scotn in esrly
times. ep<H-1 .!Ir r>>''ii tlio Ixiurtb t'l the eleveuth ceotu'y.ai tiie
Utter of wj ' liuro is reaaon to thiuk \\a\ the country
DOW callffl
-^
received thti>pcllti.>n.
t There a .ti us whf.li .-, m t^ .i. w thit ^D epla.
copcy ex'atoU iu ^ >diua.
f On the contra .V. ij in hiaep atle
toC^ollGua hvaek-i .i>t:s u c iui.^.u>u cxv nuivriy lo a bearvnly cbII.
I! Looutan, Eecl Iliat. i. Il. Cvlgan, Tr. Tteam. p. IM.
has bfen followed by Colgan and most fabeMMnl
writers, was of opinjnn that he was born in TlfOliBail,
near the present Dumbarton ; whilst L>r. I-itpfl Yam
endeavoured to prove, that his birth-place was tlte town
on the north coast of France now called Boologne.*
Oihcr writers have SDgcested different places. Amongst
the rest, tho claims ofWalee bare been lately pot for-
ward, but on tho anthority of comp-
: -
recent
writings. 'J'he canse of this diversity is the
difliculty of now identifying the anci> :
'
<'f ibe
places that are mentioned in connection with his birth.t
As to tho dau of his birth, the year A.D. 372 ia
usually assigned, though in this particular, also, con-
sideraiile diversity of opinion prevails.; His namt, we,
are toli|, was originally Sue-ail; but he ia generally
known by the Latin name of Patriciut, or Patrick. The
statement in one of the ancient lives of him.jj to the
effect that he was of Jewish origin, his ancesto>s haring
come into Britain after the destrnctiun of Jerusalem by
Titus, seems to have originated in a false reading of a
passage in the
"
Confession."
From the " Confession" wo learn the remarkable fact,
that hit father was a deacon, and his grandfiilhrr a priest
tho former being nameil Calphurnius, the latter Potitus.
When about sixteen years of age (i.e., A.D. 388) he was
taken captive with many others, by some Irish p'ratcs,
earned into tho north of Ireland, and there sold lo a Pagan
prince, named Milcho, ho employed him in taking
care of his cattle. The scene of his slavery seems to
have been .somewhere near B.illymena, in the county of
Antrim, His afllietion produced a happy effect on his
mind. He tells us himself in his "
Confe^ion," '*
that
up to the period of his captivity, be knew not the trua
God, but that, in the strange laud, the I ord brought him
to a sense of his unbelief; so that, although late, he
called his sins to remembrance, and turned with his
whole heart to the Lord his God, who regardid his low
estate, took pity on bis youth and ignorance, watched
over him before he knew him, and before he could dis-
cern between good and evil protected him and com-
forted him, as a father bis own son."
See. 5. uisTORT of st. Patrick's xnuoirABT
LABODRS.
Having spent probably, about six years in cnptiritf,
ho contrived to make his escape an<f regain his na-
tive land. He tells ns himself, in his
'
Confession,"
" that he heard a voice in a dream, which directed him
5o flee to a certain part of the coast, where he should Hud
a vessel that would convey him to his home. Soma
time^ alter this, he was again taken cnptire; bnt this
second captivity lasted only for a short lime, as he waa
restored to bis friends within sixty day.<. It was a few
years after this that ho felt himself imiiclled bv an irre-
sistible desire to revisit the land of his first li.ng exile,
and communicate to the benighted inhabitants the
knowledge of the blessed Gospel. He thought he be-
held in a vision of the night a person, named Viciri-
cius, who brought him innumerable letters from Ireluud,
-
inviting him in the name of the people ofslr^jti.d to
come amongst them. This took place al>out the year
307. Having made up his mind to devote his fu\ure
life to this mission, he immediately set about qualifying
himself for it; and with this view ho pliced himse^
umlcr tho care and instruction of ihecilcli. :-
manus. Bishop of Auxerre, in France, i;; i
remained a considerable time,
....' ..
,
mind to the attainment of wisdo:
the Holy Scriptures." He is also
-
j
doubtful authority, to bare spent wuie liwe with the
* Thai Lanigan tawront.
i- .1.^,1.1^
pnirsd by ike Ibllovtaic
pasatgeofthe-Confeaaion" hMk BrIUn and Uaal or*
eipreaalydiiUngalaked- I 'araietalvlBroubB<tten
illiBa,.el pericrre In B'Uau~. . ,.. .itotatlBdaaa pustoa Inaa,
qnaal ad patrUm et pereutaa : as aan Id aelam, sad biUbi aaqiM M
a*Utat vi>lurem Irslna oMoa, al rtdeieai AwlaB iBtimM
Domini niL
*
t In Iha * Cnatll i'a" we are mroraed that hia blrth-plaes was
railed Bonmtm. The Uymn of Plecb >ya ha waa bo<n al a ptaM
calle I XtmUmr. or (.a : n nslneat lil>h aebalar tM>Ju It akaaHba
written) ffMtor. The autborofbto Nfc, la tkB Lsakkor BnacaUtas
he waa Dum al AUcl U.
t UMkar civea Uw alioro data. OaHpui ptatai nS. Ualnaie.
doc*. It as law as ;.
I AargaC Oeasa^fiaa if Hm Mala ia Um Lasbhir Brar
w How lone la aaasnaitt. 8aa b(nl|Bsi t. I.^
'
26
THE
CATHOLIC
LAYMAN.
MaikTH,
itill more famous St. Martin of Tours, and 'n ^tic re-
"oned monastery of Lcrius, acquinng
^|>-f
,f
^""J;
led-e and experience for the great work winch lay before
^
This brines n. to the year 432, in which as above said
(sec. 3), he carried into execution h.s long
projected
missionary visit to our shores
J'
J\".%"-;'" '"
"^I
signing the year 372 as that of h.s bir.h, > f"!
"J^^ '''.f
he was sixty years old at the commencement of h>3 >">-
ion He first landed on the coast of Lernster,
probably
at a place now called Wicklow. But hav.ug met wuh
violent opposition from the P.'gans and their idcd-
atrous priests-the Druids or Ma-i-he took ship
again, and directed his course to tlie northern p;iits "
Ireland-the scene of his early
captivity-and
landed
on the coast of Down; perhaps in the bay of Dun-
drum: or, as Dr. Lanigan thinks, at or near Strang.
ford. Here his preaching met with better success. His
first convert was Dichn, the chieftain of that district,
whose example was followed by a great many of his
gnhiects. It was on this oecision.that the celebrated
chapel, called Sabhil Phadruig, or Patrick s Barn,
was erected : being the first church foun.led by M.
Patrick, and the spot where his mortal remains probably
repose. The modern name of this interesting place is
^The following year, A.D.43.3, one of the most re-
markable occurrences in St. Patrick's life took place-
namely, his preaching on Easter-day before Leogaire,
the supreme monarch of Ireland, at Tara, in the Counly
Meath. where the national parliament was then assem-
bled for the celebration of the chief Pagan festival. An
account of St. Patrick's visit to Tara, with the hymn
which he composed on that occasion, and which is
known as the Luirench Phadmig, or Patrick s Armour,
is given in our last number, to which we, therefore, re-
fer our readers. The subsequent events of his mission-
ary cireer it is, according to Dr. Lanigan, next to im-
possible to arranpe with a sufficient degree of chronolo-
gical accuracy.* After preaching throughout Meath,
he seems next to have visited Connaught about A.D.
485. Having spent, it is thought, about seven years in
hii Connaught mi-sion, he then visited Leinster, the
province in which he had been at first so unsuccessful.
Now, however, it pleasod God that his labours should
be crowned with success : the princes of the country em-
braced the Gospel with alacrity, and encouraged their sub-
jects to do the same. Munsjer was now the only remain-
ing province of Ireland where he had not made known
the message of peace. It has been thought that the rea-
ion why he left Munster for the last was, that as Chris-
tianity had been already planted there, his presence was
less necessary than in "other pans of the island. One
of the first places in Miinsicr which he visited was
Cashcl, which was then the scat of the royal residence.
The date of this was about A.D. 415. The king, Oingus,
became a convert, and assisted St. Patrick in setting to
rights the ecclesiastical affairs of his kingdom. In Mun-
ter he is supposed to have spent about seven years.
Having concluded his labours there, he returned to
Down somewhere about the year A.D. 452; and took
up thenceforth his abode at Saul, the place where, as we
have seen, he first succeeded in planting the religion of
Christ. About three years after his return to the north
'
APPROBATIO!!.
j
"
This new edition of the Knglish version of the Bible,
printed with our permission by Richard Coyne, 4,
Capclstrcet, carefully collated by our direction with
tho Clementine Vulgate ; likewise, with the Douay
version of the Old Testament of 1509. and with the
Rbemish version of the New Testament of 1582, and
with other approved English versions, we, by our
authority, approve, and we declare that the same may be
used, with great spiritual profit, by the faithful
;
pro-
vided it be read with due reverence, and the proper dis-
positions. Given at Dublin, 2nd September, 1829."
And then Mr. Owens showed them that tliis approba-
tion wi signed by "
Daniel Murray, D.D.," the late
Roman Catholic Archbishop of Dublin, and he showed
them this added to it
"
' And the Lord
spoke ALL THESE woKDS.' Now, if God spoke all
these words in giving his commandments, should not
"we learn them all when we learn the commandments?
And here, you see, we should not put our trust in any
church or man to teach us God's commandments, but
we should look in the Bible to see w hat God commanded.
"Bni it's getting late," said Mr. Owens; "maybe you
would come in some other night?"
"
Indeed, an' we will,"said Jem,
"
but I'd like to have
the book at home."
"Which book?" said Mr. Owens. So then Pat and
Jem began debating ; for Pat wanted the Catholic book,
for he was still afraid the Protestant book might set
him astray ; so at last they agreed that .Tern should
take the Protestant Bible, and Pat the Douay Bible,
and read them together, verse about in the evenings,
till they found all the "differ;" and so Jem asked the
price of his book. "A shilling," said the parson; so
Jem paid it, well plea.sed. And then Pat pulled out his
shilling.
"Oh," said Mr. Owens, "this book is four and six-
pence."
"Four and sixpence, yonr reverence," said Pat;
"and sure Jem's is the puniest book; for it has a re.il
leather cover on it, and this is only paper ; and Jem's
is only a shilling."
"I can't help that," said Mr. Owens; "we can't get
this book for less."*
"
I see now, your reverence," said Jem,
"
it's the
Protestants that wants the poor to have the Bible any-
way, when they make it cheap." And so the parson
agreed to give Pat his book for two and sixpence, and
to lake it at sixpence a week ; and when they were
going out, Mr. Owens said"I hope, boys, you don't
think that I set you astray."
"And does your reverence not want us to leave the
Catholic Church?" said Pat.
"If St. Peter or St. Paul was to preach to-morrow,"
aid Mr. Owens,
." would you listen to them ? or if they
wrote you a btter would you read it
?"
"
Surely, your reverence," said Pat,
"
I would."
"And would that make you leave the Catholic
Church?'' said Mr. Owens.
"
Ix couldn't, your reverence," said Pat
" Well," said Mr. Owens,
"
I give you the letters
they wrote to you and to all. If I saw St. Peter or St.
Paul, I would not ask ihem to leave the Catholic Church
;
and no more would I ask you : I want you to be such
Catholics as St. Peter and St. Paul wereno more, and
no le>s ; and for that I give you their writings to read.
Judge for yourselves, my friends, for you have common
sense, like most Irishmen, whether they who give you
St. Peter and St. Paul's writings, or they who keep them
from you, are most in earnest in wanting you to bo such
Catholics as St. Paul and St. Peter were."
So they left Mr.Owcns for that night ; and if we hear
of anything more, it won't be lost.
CONVERSIONS AND PERVEKSIONS.
In our opening address to our readers we remarked
that publications such as this, devoted to the calm con-
sideration of the points of religious difference amongst
our countrymen, are particulnrlv well suited to the times
in which we live. Fifty or a hiindred years ago such a
paper would have had no chance of'findit.g readers.
The fashion then was to cry down hU attempts to meddle
with the religious belief of others.
"
Let every man,"
it was said, "go to heaven his own way, content him-
self to believe what hi<i father or bis teacher had taught
him, and satisfied to let his nciiibbour believe in peace
the creed in which he had been brought up." But a
time has now come when this way of talking will no
longer impose on any one. We know that in the reli-
gious disputes which now prevail, both parties c.nnot be
m the right
;
and since both parties profess to bring us a
message from Sod, we cannot think it a matter nf small
consequence, which i- in the right and which is in the
wrong. No doubt, it 'S not pleasant to quest on the
truth of the doctrines which we have believed from child-
^*-*!/"
"itl'v"
'"'"r thai the Doii.y Bibl 111*7 now be procured
t2i.d., published bjr8iciimsa<lM'lDlyre,Belf.t.
Ed.
hood, and to ask ourselves,
" Is it possible that we may
have been mistaken in what we have so many years re-
ceived as ceitain?" But, pleasant or not, the inquiry
cannot but be profitable. If we are in the wrong, it
may, perhaps, concern our eternal salvation to find out
our mistake in time ; and if we are in the right, it can-
not but be a comfort and satisfaction to our minds to be
able to give good convincing reasons for our belief.
As we began by saying, there has not .been a time
these hundred years at which men were better disposed
than they are now in these countries to see and act on
their duty of examining for themselves whether what
their parents and their clergy had taught them be true
or not. Very many have thus, more or less, examined for
themselves ; and the result has been, that they have been
satisfied of the correctness of what they have been
taught, and have decided on abiding by their old reli-
gion. But there are a good many more with whom
such iin examination ends otherwise, and who, for love
of what they think truth, are willing to give up all their
old opinions, even though they lose thereby the friend-
ship of those most dear to them. But the wonder is,
that these conversionJ take place on both sides. Pro-
testants have become Romanists, and Romanists have
become Protestants. Now, we do not mean to dispute
the sincerity of either party in their change. The
spirit in which this journal is conducted does not allow
us to impute unworthy motives, nor are we at all dis-
posed to do so. At first this was done commonly enough
b}' men who cared more for their party than for truth
;
and those who gained nothing by their change but to be
cursed, and pelted, and hooted, to be turned off from
their employments, and shut out from the shops where
they had been used to deal, were said to have changed
their religion only for the sake of the worldly advan-
tages they gained by the change. Now, however, this
cannot much longer be said ; for the number of converts
is now great enough to exhaust any funds which the
most liberal imaiiination can supjjose supplied for the
purpose of proselytizing. At any rate, let others act as
they will, we, in this journal, are determined not to
seek for truth by abusing our opponents instead of argu-
ing with them. For the sincerity of their nriotires we
know they must give an account to God; all we are
concerned with is, what reason each can give for his
change of religion. It is jilain enough that when a Pro-
testant becomes a Romanist and a Romanist becomes a
Protestant, one of the two must have changed for the
worse. One of them must have given up truth, to take
falsehood in its stead. It is important, then, that we
should hear what reasons each can give, tlint we may
know which is the convert and which is the pervert.
There are some who would settle this question in a
very summary manner. They say the c<inveits who
have been made to Protestantism are, for the most part,
ignorant men, whs have not read books of controversy
<m the points disputed between the churches; those
who have given up Protestantism are learned men, who
have been able to study what doctrines were held by the
Fathers and by the primitive churih, and who, no doubt,
have embraced the Romish faith, because their reading
has taught them tht.t this has been held by the church
from the beginning. "Ought we not, then, to attach more
weight to the conversion of one such learned man than
to the change of the religious opinions of a hundred
uneducated peasants?" It is proverbial, however, that
a man is likely to bring himself to shame who decides
on a matter liefore he hears it; and'so, in this case, we
do not think it fair to come to a conclusion without
hearing what each party has to say. We must not let
our prejudices make us refuse to listen to the one if ho
has good reasons to offer, nor must we take for granted
that the conclusions of him whom we think the more
learned are right, unless it appears that it is his learning
that has led him to these conclusions.
Of those English clergvmen who were the first to go
over from Oxford to Rome, Mr. Ward and Mr. Oakeley
were two of the most prominent. While still professing
to he members of the Church of England, both had
written in defence of Roman Catholic doctrine so warmly
that the one was deprived of his degrees by his univer-
sity, and the other was censured by a formal decision of
the ecclesiastical courts, and prohibited from perform-
ing any ministerial duties until he should retract his
errors. Both, in consequence, abandoned the com-
munion of the Church of England, at a time when seve-
ral, who have since followed their example, were still
profes.sing thom.selves lier faithful and devoted children.
It IS, then, no unfair choice to take Mr. Ward and Mr.
Oakeley, the leaders of the movement, as samples for the
rest, a.id to inquire in their case whether superior learn-
ing was the cause of the change in their religious
opinions. Now, it is very remarkable that both these
gentlemen take pains to declare their ignorance of the
common controversial
writings on both sides, and to
profess, too, that it was not any search into the writinKs
of the early lathers which led to their change of creed.
Mr. Ward says-" When the eyes of certain English.
churchmen were opened by Go.l's grace, some twelve
years ago, to discern the fearful precipice towards which
religious opinion was hastening among us, they alto-
gether eschewed the i.lle and ritliculous child's play of
examining
between rival doctrines by moans of patristic
and scholastic studies." And Mr. Oakeley says
"So
long as the Church of England impressed my own con-
science, in spite of her many anomalies, as an adequate
object of loyalty and affection, I not only clung to her,
but gave myself up to her without examining the ques-
tion flier historical claims upon my acceptance. And
so now, without knowing definitely how Home makes
out her pretensions from the history of past ages (a most
interesting question, nevertheless, and one wh ch I am de-
lighted to think is so soon to receive elucidation), I
bow myself before her. because she plainly corresponds
with that type of the Catholic Church which is deeply
and habitually impressed upon my whole moral and
spiritual nature." In these and such like passages these
writers treat the deciding of religious controversies by
learned historical investigations as idle and ridiculous
child's play ; and they think it only necessary to inquire
which religion is best adapted to satisfy their own
spiiitual wants. Now, it is plain, that when this line of
argument is taken up, the opinion of the most refined
and highly-educated man is not worth more than
that of the poorest and most illiterate. Christ said
of his religion, that the poor had the Gospel preached
unto them; and he, no doubt, intended his Gospel to
satisfy the spiritual wants. of the many as well as of the
few. And. certainly, ihe multitu le who, within the
last few years, have joined the communion of the Church
of England, would say that they have done so (amongst
other reasons) becau.se her doctrines are best qualitied
to satisfy their spiritual wants. They would tell us,
that onie they were ignorant, and that so long as they
quietly submitted to the rules of their Church, their
spiritual guides cared n<it to instruct them; but that
now they are encouraged to read and love the written
Word of God ; that once they knew nothing of the real
character of the Son of God; that thev were taught to
regard him as a harsh and stern judije, and that his
place in their affections was occupied by other mediators,
through whom, they simnosed, tliey must appease him
;
but that, since they haW read the Scriptures for them-
?elves, they know that there is but one Mediator between
God and man, and that none other can be more loving,
more compassionate, more ready to sympathize with all
their feelings, or better deserving of any love they can
offer him in return ; that once they thought little
of sin; that they imagined a few words of confes.sion,
followed by tlie priest's absolution, washed out the
old score, and left them at liberty to begin a new
one ; but that now they dread sin, since they have
learned to know it as the abominable thing which
God hates as that which is sufficient, if unatoned
for, to plunge the whole of the human race in
misery, and which nothing less than the blood of
a Divine Saviour will blot out ; that once they com-
mitted to the grave with shuddering fearfulness the
bodies of their departed friends, believing that, even
the best of them, had gone to a place of torment,
there to remain they knew not how long, and giving
as much money as their scanty means would allow to
hasten the release of those whom they loved from that
state of mi-eiy ; but that now, when they follow to
the tomb one who has died in Christ, their sorrow is
only for their own loss ; but they dread no sufferings
for the departed ; they believe that he whom the blood
of ('hrist has cleansed from alt sin lias no further any
debt to pay, and they listen, with joyful confidence,
to the consoling words of Scripture, "ISlessed are the
dead which die in the Lord ; even so, saith the Spirit,
for they rest frtmi their labours." Now, when these
men tell us that the doctrines which they have thus
embraced are those best adapted to satisfy their spiri-
tual wants, it is no answer to say, that tlicse men are
not learned ; for this is a question with which learning
has nothing to do. The argument is just as good in
their mouths as when Mr. Oakeley and Mr. Ward tell
us, that it suits their spiritual necessities best to listen
to the voice of the Church speaking with authority, and
pronouncing dogmatically on every point of doctrine,
and to be spared the trouble of searching out the truth
for themselves.
But in point of f.act, the Irish converts to Protes-
tantism are moie learned than the English converts to
Romanism ; for they do not content themselves with
the arguments just alluded to. They do not prxmounce
on the truth of a doctrine from its fitness to satisfy the
wants of their own minds, without an appeal to anti-
quity. If asked, why they reject any Romish doctrine?
the first answer they would give is, because they find
it does not agree ivith the teaching of the Primitive
Church. The doctrines of the Primitive Church have
been handed down to us in the writings of the Apostles
and Evangelists; and an acquaintance with these is the
most valuable learning that a Christian can po.s.sess.
Such learning the Churchof England desires should bo
possessed by the humblest of her members. She does
not ask them to believe any doctrine on her word
alone ; nor does she wish to keep them in ignorance,
in the hope that they will he thus more ready to listen
to her teaching; but she wishes them to examine for
themselves, whether what she teaches be not the very
same which Peter, and John, and Paul taught. And
when men say that they have so examined, and have
embraced her communion in consequence of such an
18.'i2.]
THE CATHOLIC LAYMAN.
29
pxniiiiiiiilidii, i not llieir opiiiiiin riitiiloil to moru rex-
pout tlmn that uf iiioii who uliuniie tbuir cruuJ wilUuut
anv hiHiiiricnl vxikiiiiiuitioii at all?
hui ^^( ilu niii iiifun u> ny lliiit the rouona jjircn by
Mr ' I . .. Ii'v nnil Mr. Waril Hro ilie name at lii)c nivcii
liy -ill v>li>> Imvo li'fl the AiiKli'aii I'liiirrli. Ami u
arc biiuiiil, ill (airiicss, lu cuii.'.iiler tlia ruasoiis allrci-il
hy Mr. Nowiiiaii, oiio uf the iiiut (listiii^tilshvd uf tlic
number. To oxpluiii tliuso tu our rcutlcm, it In iiock-
5ary to lay livfore tlioin, a little more in Ucluil, the
ctunl HtHie uf the comro\cr>y betnecn the churchot.
I'riitoaiaiiia believe tlut Holy Srripture c-untains all
thinKK which are rt'ijuiicl tu bo bcliuvol, an iicciiisair
to alvHEiun; and tliry resi.Ht ovcrjr aitcni|it tu iiiipmio
on nuMi's contoionou!! any ilnclrino, as an article of fuiih,
if that doctrine be nut fouml in the Uiblc. 'i'liey hold
tliat the i^rcat rcli^jiuus inuvcmvnt, which took place in
tliu .lixii'ciitb century, waa no niuru thait the clearing of
Chriitt'rt 4-eli^ioii frum human aiUlition.', nhicli had been
made grailiially in ihe rour.se of many ccnturiea, and
the restoration of the simple doelrinc.5 taiit;lit hy uur
Lord ami his Aposilci. Itomiith conirovei-AialisIs, on
the other hand, contended that the .Scriplurea du nut
contain o// the doctrines revealed by our Saviour; that
Home were cummuniiated, by word uf inomli, hy the
Apostles to thcii cmive'ts; tli:i these doctrines were
preserved hy tradition in the Cliuich, and are lu be founil
in the wriiin;;s of the early l-'a hers ; and they main-
tained that tluxe Koinish doctrines, whicH I'loiestants
uy hare no wariant fri'm Scripture, can, at leu.si, be
proved by this Apostolic tradition. Now, learned mem-
bers of the Kn);li>h Church have not shrunk from meet-
ing them on this ground too. Many of them asserted
(and Mr. Newman, when a member uf the Kn;;lish
Church, constanily m.iiniained tlii-'p >sition) that the dis-
tinctive d ictiines now held by Komanist*, arc no mure
to be found in the writings uf th(X early Fathers than
they are in Scripture; that we can trace, in church
histury, the origin and piojsress of each uf these addi-
tions made to the pure faith of the Gospel. TliCy sny
that none of ih<'in were made suddnnly, but that they
yieir in the Church -the hints of one writer bein^
taken up and expanded by anulhor, anil systematized by
a third. And tlyy assert that, at the Council of Trent,
a number of doctrines were made articles of faith which
h.vl never been con-iilered articles of faith before; and
which hail been, at be-st. but the unauthurized specula-
tions of individual divines. Xiur readers, then, will
naturally supp >se, that when Mr. Newman wcnbovcr to
R<)manism, it mu>t have been because he discovered
that ho had been mistaken in thc-c views; because by
a more extended reading, he had found out passages of
early Christian writers, which proved tb.it those doc-
trines had been held from the beginning, which ho had
once maintained were later additions to the faith of
Christians. Some of imr readers may be .surprised to
hear that the contrary is the case, Mr. Newman ad-
mits still the truth of what ho asserted formerlythat
the doctrines now tan;;ht in the Church of Koine are
not the same a-s those taught in the ages which succeeded
the Apostles. The following sentence was written by
Mr. Newman while a member of the Church of Kng-
land
" Lansolee."*
I.
'Cpuic atira mo cfpe, a n-t)op6ap ttfft pfnce,
bi'b puapcuing na copt)a ope pdipsce 50 cean
;
t)o 6015 ni6 ap geibeall, t)6ip bo Suilipeac beic psaoilce,
Clip t)0 ceuoaib
015 pgeic gaece, ip polup paop-pan.
bf& puaim punocc peaca bo b' aepaige 'p bub bine,
Qis bljpacc bo ceuba, 'btb puanitiap, turn ceoil
;
Qcc bfbip CO Tieaiti-e6l5ac aip puapcap 'p aip luine
50 m-bpipean an bp6n cpf bo pCgaiJil 50 p6iU
IL
Sldn agup beana6c 16 bo bin-gaecib, 'cpuic cpom,
S6 an blaoiS 66igionac bonca, bo bganpam a &ealb,
C616, ip cobail paoi psdil lonpa6 gdpca aip bo puan cpom,
50 b-pdgaib moupa nfop pcuama afp bo ceubdib cium' pealb,
TTld bfft cpoibe gaipsib' cp6aniiiaip, cfp-spdftaig n6 puaipc paot,
O'a 5-coppuga6,
015 eipbeacc 16 peinim ap n-bdil,
Nt pab lonam-pa a6c oicefig nedm-bpiogmap no luae-saoic,
Qsup uaic-pe bo idinis an puaim bifi athdiH.
*
jlir
" Langolee."
1R52.] THE CATHOLIC LAYMAN, SI
t I \ t t 4 V
ing Mrfml numWrt of ft
t. '
putilUlieil wrrkly. kt
< ' .....1
AMEPIPAN PRKSS.
We harr mln "" .-..,-,.,| ',ih numhrr of '"nie Irhh Erin-
!''"< "il;""' i'lgo.i.lnl1illi.mljriii.n(l|Mii.l shrd
ftt Nf* Ynri-. > tt) t>^ c ml cieij with iimuit llify. iiy
J'
J"''" II" ami |.n>prli-tor. Wo nvo (lirictO'l Mr.
Hurl. V ic. \>f .ii|.|.|ir.| rrgulirljr with 111* "
Cuthnllo ijiymuii." nj
'"'IT.
'" '" '' I in r liirn i h ojiy of -Tin Irlali ETHign-
il*i, rtii'l. If po^HiiiIo frftii) ihtt coiitmctiretncnl.
TO CURKESI'UNOENrS,
Jtl Ullm lo & aJdrtutd la Iht EJilor, 9, I'pptr .1iieiviU*-il.
No aNoitymoNt Itlltr can ie alUndei lo. Wha'ntr it itnl for
intttlion mntt bt aulhtnliealtJ by Iht namt and adJlrttt oj the
viiltr.Kol ntnuariln /or pubhcaliom, iiU at a fuaranItt /or hit
good faith.
b'aiteriplioKt art tm-'ttlly tolietltd, ichieh our friendi wHlob
tnt art piyablt in adiraitce. Tht amouitl may bt Jorioarded
tilhtr in potiagr t'ampt or a poti qffiee ordtr, payablt to J/r. Wm.
Carry, Vpptr Sactvillt itrtfl, Dubiin.
Cii'trihulortnt \ pfr annum milbe /urnithed with six c-pira,
my o/ hMcA will be /"'irirardeJ, at directed to tuimineet o/ the
tubteriber. Ang one receiving any number o/ thej^ntrnal vjhich
hat hkI been paid fir or'orJeed hyk'nurll, will not he chn-ged
Jut it, ani m
f
oime that it hat bienioiil lur If a tubteriber.
DUBLIN, MARCH, 1852.
The influence which the Gospel of Jesus
Christ has had upon the sociiil and political wel-
fare of mankind, is one ot the greatest of its
worldly achiovt ments. It found the world in a
fearful po>itiun : most nations known to history
had been conquered by the Roman arms, and
were governed by Homan officers, who purchasiMl
the office, to make what they could by plunder
and extortion. The Homan empire ilsi-lf, the
mi.-tres of the worM, celebrated as ii had been
for its institutions, its civilization, its greatness,
was then a vast tyranny, in which the life, the
liberty, the pio|)erty of every individual was at the
mercy of one man. And Koman civilization did
not hinder, but did actually promote the most
fluffrant public crimes. The killing of infants by
their own parents, to avoid the expense of rearing
them, W8S a usual and a legal practice. The
favourite amusement of the most refined of the
Roman ladies was to behold numbers of men
fij^lit and hill eacii other in the public theatres.
If but few were killed, the spectators complained
of the bad spprt. The immoralities of private
life, and the disregard of the marriage union,
were too bud to be stated. Such was the civili-
zation of the most civilized part of the world,
without the Gospel.
From the day that the Gospel of Christ found
a fooling "in Ca;sar'sliouseholil," it warred against
these scandalous crimes, and did so with success.
All Christians were required to renounce the
deeds of their heathen ignoj-ance ; and their ex-
ample compelled the very heathens to forsake
titose acts.
This was the first great social triumph of the
Gospel.
When the Christian empire of Home was des
troyed by heathen barbarians, and all civilization
,and learning seemed about to perish in the world,
the Gospel of Christ again put forth its power,
and saved all that was worth saving in the wreck.
That Gospel brought the barbarian conquerors,
in their hour of savage triumph, to learn from the
conquered whatever was worth learning ; and thus
was civilization preserved, and by the same Divine
power was it improved, in the kingdoms of mo-
dern Europe.
If the poorest, weakest, and mot degraded
8lnto of Christendom, is now infinitely superior
in public morals lo all civilixed stales of the an-
cient hfirtihen worhl, it is lo the GAspel of Christ
that it is owing. If any doubt it, let him look at
the heathen world of the present day ; look at the
nations of India, and read of Juirgeniaut, of the
burning of their widows, and the enormiiy of
their political cruellies. The heathen world, nt
this day, uffoi-ds no single instiiticeol raiiomil po-
litic il liberty, or of a social condition that Chris-
tians could think tolerable.
And the Gospel has not yet ceased its triumphs.
In our own day it hasvone far 10 abolish hlavcry,
and to destroy the slave-tradethat greatest and
most crying iniquity of which mankind has been
guilty.
Who, that looks on even this brief sketch, con
fail to hope, l#i>it the Gospel of Christ will yet do
still greater lliing-i for the social and political
welfare of mankind ? and the Scriptures of G(m1
confirm and authorize this hope. The Scripture
tells us, that when
"
The knowledge of the Lord
shall cover the earth, as the waters cover the sea,"
that then
" The lion shall lie down with the larab"
that violence and oppression shall cease
''
Nei-
ther shall the nations learn war any more."
In proportion as the pure gospel of Christ is
fitted and intended thus to promote the happiness
and welfare of mankind, so are all perversions and
corruptions of that Gospel calculated to perpetu-
ate and to increa.se the misi'ries of mankind.
It is, therefore, a subject of deep and absorbing
interest, to consider how the various forms in
which the Gospel has been presented to us have
acted on the wellare of nations and of men. Li-
Bf.Ri Y is the thing ino.st essential to the progress
and prosperiiy of mankindslavery the mostfatal
to all improvement. The Gospel, therefore, tends
to libeity'i political as well as spiritual.
Look now at Europe, and see what a spectacle
we behold ! Among the great powers of Europe
England alone retains her liberties! Look at
France ! Four jears ago we saw her, as a free
RtruBLic, boasting as her motto,
"
Liberty, fra-
ternity, equality !"
Now we see her groaning
under an absolute tyranny^mariial law and the
state of siege ! Constitutional government and
the liberty of the pressthat best guardian of all
other libertywholly overthrown !
Look at Austria, and we see a similar picture !
Look at Hungary, at the feet of her lord ! See
absolutism ascendant in Prussiaall hope of Ita-
lian liberty seemingly extinctwhatever Spain
had yet attained of constitutional liberty vanish-
ing awaythe small States yet nominally free,
such as Belgium and Switzerland, now threat-
ened with the extinction of liberty, and perhaps
of existence.
Such is the mournful spectacle which Europe
now presents to us. What freeman can but mourn
over it ?
One bright spot yet exisls, and long may it
continue I The empire to which we belong, yet
stands up before the world as a nation of free-
men, the last stronghold of lil>erty in Europe.
Hoivever little some Irishmen may love England,
they cannot but admire and be proud of her in
this. Like the (dd English warrior when he told
on the battle-field of the flight or death of all
his comrades whom he.loved, and bore testimony
to the one whom he bated
"
That misbegotten devil, Fnlconbridge,
Alone, iu sjiiteuf spite, holds oat the day."
And what part has the Gospel of Christ, in
that form in which it is chietiy presented to
Europe, taken in all this ruin of her liberties ?
Alas, the Papacy and the Court of Kotne is
banded throughout Europe with every form of
absolute and tyrannical power, for the destruction
of every ve?tig'i of constitutional liberty.
Who has extinguished liberty in Kome 7 Who
has consigned the northern provinces of Italy to
the iron rule of Austria ? Who hits taken ad-
9
vantage of the tiiDM to MUbliih , law in Sp(a
ihiit no man shall dtre to worship Go<i thers
except after the faliin of Borne? Who hw
ordered thanksgiving* to be offerKd up io tho
churches of Krunce, for the dentruction of ihfl
liberties of Frun<e f Who is now the steadfast
friend and supfxirter of every despot in Europe?
All this, the Court and Pope of Kume have done.
These things cannot last, for th spirit of liberty
is strong, and is growing stronger in Burope ; but
for the present all this is dune, and it is done with
the sanction, and by tho help of the keadcof th
Koman (y'hurch.
. Let not our Homan Catholio fellow- country*
men hastily condemn us for bringing before ibem
fac'8 at which we know they will blush. We
respect ond honour the blushes of freemen st the
fall of liberty. It is this feeling of respect that
has led u* into this train of thought. We have
marked that Iri^h Koman Catholics have no
sympathy with the enemies of the liberty of
Europe; and it is with the single ofject of bring-
ing out this striking fact that we pen this article.
A little ultramuntainist faction among Irish
Roman Catholics, with Dr. Cullen at their head,
may bid God-speed to all this; but no party of
the Iri'h people have done so. In such matters
the voice of the public press is the evidence of
the feeling of the people ; and we look with
pleasure on the generaf tone of the Komaa
Catholic press in Ireland on this subj;ct. With
the exception of one or two organs of a foreign
policy, the Irish press have not rejoiced at the
downfall of liberty, or at the political part which
the Koman Church is now acting in Europe.
We trust we may extend thi.s praise to a large
majority of the Irish Koman Catholic priests.
A few foreign priests alone in Irelandthe im-
mediate emissaries and agents of Romewill
stand forth in the defence of her present betrayal
of the dearest rights and liberties of men.
\Vh:it Irishman would willingly submit to
what France now submits to, and what the Pope
now orders her to thank God for? Would any
Irishman tolerate that the newspaper which ha
reads, which expresses his opinions and feelings,
should be ordered, by a law ot the British Govern-
ment, to print nothing but what had first been
submitted to the government, and approved by
them ? Would he tolerate that the editor of any
newspaper, transgressing this rule, should be
brought before a government magistrate of police
(not before a jury of his country), and punished
as that police magistrate should think lit? This is
now the law of France and of all the great powers
of the Continent of Europe. No voice can there
be heard, except what the rulers please. Would
Irish Roman Catholics tuank God for this?
Yet, the heads of the Roman Church in France
order Frenchmen to do so. Was there ever
such a mockery of thanksgiving to God ? Irish-
men would not bear this for themselves ; and
they cannot, and do not approve of its being im-
po.sed upon others. We bring these facts
before them as a solemn warning how they alloiv
themselves to bo guided in their own political
conduct, or in the exercise of their political pri-
vileges, by the power that has aided in over-
throwing the liberties of Europe,and which is now
allied with every absolute power to prevent the
revival of LIBERTY.
What Irishman's heart does not respond to
that word ? Who would not bid it God-speed
throughout the world f We conclude with one
more illustration from Francea law has gone
forth in that unfortunate country, that wherever
the name of
"
Liberty" is found inscribed on any
public building, it should be erased ! and work-
men have been eiliployed to fulfil this law ! Let
us take warning by the fall of others; let us hold
fastto the liberty which we possess. And let us not
neglect, above all, the true and lasting liberty,
"
the liberty wherewith Christ has made us free."
32
THE CATHOLIC LAYMAN.
[March,
ON THE MANNEU OF APPnlNTIKG ROMAN
CATHOLIC BISHOPS IN IRKLAND.
It is admitted bj all Irish Roman Catholics that
two different methods of choosing bishops are
both equally compatible with full communion with
the Church of Rome. One is, that the person
who is to be made a bishop should be chosen in
Ireland, and by Irishmen, and that the Pope
should issue a Bull for the consecration of that
person : the other is, that the Pope himself should
choose whatever person he may please, and that
no Irishman should have anything to do with the
choice.
This is not a question of empty speculation ;
it is a practical and present question. Both
methods are now before the Irish people. For
the last thirty-five years, at least, Roman Catholic
bishops in Ireland have always been chosen by
the priests of the vacant diocess, who, of course,
are Irishmen. The practice has been for the
priests to choose three men, of whom the Pope
appointed one ; so that no man could be a Roman
Catholic bishop in Ireland, unless elected by the
priests of the diocess. But the Pope and the
Court of Rome have lately set all this aside, and
have determined to take the choice of Irish
bishops into their own hands, and to let no Irisli-
man, whether priest r layman, have anything to
do with it. The great step was taken a very
short time since, in the case of Dr. CuUen, now
Roman Catholic Archbishop of Armagh. On the
death of Dr. Crolly, his predecessor, the priests of
the diocess of Armagh a<sembled, according to
custom, and elected three men for the Pope to
choose out of. The Pope set aside the three
namesreturned by the priests, and appointed, out of
his own will and pleasure, Dr. CuUen, who was
not one of the three. We believe that, in another
case, which has since occiyred^ the Pope has done
the same thing, showing that it is the result of a
deliberate plan and design.
Now, no Roman Catholic will say that the
election by Irish priests of those who were made
bishops during the last forty years was heretical
or improper. 'I'he change, therefore, is not made
on any Catholic ground, but on some ground or
design that is purely Roman, and not Irish. It
is not the Roman Catholic religion that required
the change, but simply the policy and the designs
of the Court of Rome.
No one can say that this is of no importance to
the spirit of Irish nationality. So long as the
heads of any clergy are elected by native's of that
country, so long the clergy itself will partake of
the national spirit. But so surely as the heads
of a clergy are nominated by the arbitrary will
and uncontrolled choice of a foreign power (and
Rome is surely a foreign country), so surely will
that clergy be divested of all na'tional spirit, and
will sink into mere tools of the power that names
them.
We cannot suppose that the Pope intended to
offer a needless insult to the spirit of Irish inde-
pendence. This cannot be. There must be .some
deeper object at the bottom. AVe propose to show,
from the history of all countries, and espeoinlly
of Ireland, that it has ever lieen the settled policy
of Rome to crush all exercise of nationnl inde-
pendence, all feeling of national spirit, in order
tliat all may come to depend more entirely on
Rome. \Ve are not speaking now of religion,
but of political and temporal control. So iono^
as national feeling exists, so long Rome can never
have the supreme control of the world which
he once enji)yed, and still seeks to retrain.
We
believe that a deep design has been laid, to sub-
jugate all national spirit in Ireland, and to obtain
for Roman agents the direction of everythinir in
Ireland.
"
We appeal to Haily events to confirm our view
The advantage which the middle classes may yet
derive from the Queen's Colleges has been re-
je(rted by purely Roman influence. Had the
Irish priests of the diocess of Armagh been al-
lowed to elect their own primate, tliose advan-
tages would have been secured to the Irish
Roman Catholic laity, and the colleges would
have been gratefully accepted by the Irish Ro-
man Catholic bishops themselves. But re'jected
they were by Roman policy. Then an Irish Ca-
tholic university was to be established, and funds
were extracted from the starving Irish. AVas
that university to be mors
"
national' than Dr.
Cullen's appointment ? . Let the selection of a
rector for it answer. Dr. Newman, an English
convert, known to have published since his con-
version, opinions directly opposed to the Council
of Trent, and to the teacliing of Maynooth ; but
a great friend of
Cardinal W^iseman. Tliis
appointment is published by Dr. Cnllen in a letter
toa French paper, the
"
/^W2i;tn<r," with unbounded
approbation. Again a Ciitholic Defence Associa-
tion was established in Dublin, a secriitary was
to be appointed, but
"
nolrish need apply." . Mr.
Wilberlorce, another English convert, and per-
sonal friend of Dr. AViseman, is appointed. Dr.
CuUen, indeed, was ill, and could not be present
(illness will happen sometimes inconveniently,
sometimes not), but no one doubts that he'was
concurring in the plan. AV'itliin a few weeks we
have seen a joint letter from several Irish parlia-
mentary representatives, urgently remonstrating
against this course, and indignantly reclaiming
against it. The Times, and some other papers,
have treated all this as if these Irishmen were
merely griping after the petty salary attached to
the office. AVe entertain no such thoughts; we
believe that theselrishmen see.like ourselves, that
there is a deep-laid scheme to eradicate all feeling
of Irish nationality, for the furtherance of the ob-
jects of Rome ; and that Drs. CuUen and Wise-
man are agents of Rome, specially selected for
the work.
It may be asked, what all this is to us? and
we are ready to answer the question. We are
Irishmen in heart and feeling ; ready and anxious
to join, heart and hand, with all our fellow-
countrymen, in the spirit of Irish nationality.
We speak honestly, and faithfully, and kindly to
our fellow-countrymen where we differ from
them ; but that does not make us less willing or
less fit, but more willing and more worthy, to
join them in Irish feeling. And when we see a
large number of them, who difier from us in
submitting to a foreign church, about to fall into
a snare for increasing that sulyection to an e.\teut
which they themselves must confess is not re-
quired by their own religious convictions, even
to the extent of making their church an instru-
ment of'extinguishing in iheir breasts all feeling
ofnational individuality and independence, we con-
ceive we have a dut}-, arising from our common
nationality, to askthem to resist the attempt. And
we believe that they are ready to hear us. The
proceedings we have referred "to, are not accepta-
ble to the Irish laity.
WJe appeal to the Irish
members who signed the remonstrance against
the appointment of Mr. VVilbtrlorce. AVe a'ppeal
to the able articles against Dr. Cullen's anti-
national spirit which have appeared in the leading
provincial Roman Catholic .Journal of IrelandL
the Cork Southern
R:porter. AVe appeal to
our countrymen in general, not to all.. w their
national spirit to be brought into bondao-e to
Rome, which the Roman religion itself does not
require. AA^o believe that they will admit our
appeal; and we shall in this, and our next number
proceed to snow them, from Roman Catholic
authorities only, how the policy of Rome has
ahvays been to take the management of all Irish
affairs out of the influence of Irish nationality
;
and how intimately
that policy has ever been
connected with the method of electing those who
are to be Roman Catholic
Bishops in Ireland.
HISTORICAL ACCOUNr OF THE MANNER OF
APPOINTING msHOPS IN IRELAND.
All students of Irish ecclesiastical history agree in
distinguishing three periods, wliicli are most convenient
tor our inqtiiry :
(P. 42.)
"
From this period to the middle of the
twelfth century, Rome and Ireland had no connection
or correspondence."
In pages 395 and 6, describing the state of the Irish
Church in the beginning of the twelfth century, he says
"
Observe the discipline of the Church exactly . . .
Lot no bishop be imposed H]Hin any i)erson against their
consent. Init hi/ the si'l/'mt/es of ihe r'leigji, and the ugrec-
inpiil
of the geutiy and prople nf the vacant ^ic." Dr.
O Connor justly thinks, that a Pipe who told the Gallic
bishops that tills was the "discipline of the Church,"
conid not have claimed to appoint bishops in Ireland.
*
Rome conquered Knglnn^l bya ni^; tint nevei conque ed Ireland,
but this [.o al.iiinctl tlie ir ^ti, for fo.ti' of tlie. beiuvr brMURlik into the
Bame subjection, tnat they became ^e y
jifilous of Il<imn influence.
England, Lt the Conned of Co i>lanct'. in 1414, reaped an advantage
from the ancient pre^ei ration of Irihli inileiieudeuce, o/wb:cbaibort
nouco will bel'uuud iu our preMnt number.
1852.J
THE CATHOLIC LAYMIn.
ss
Tlii!i miKKeaUi to u nnother rKiimcnt worthy of our
ootioo. Tlio canon Uw o( the (.'hurch of Uoine iuclf,
for thoiuiinil ycnrs, itirccU that iYry buAo/i thouUt l>
chosen I'n Ail ow* nrovinrr, nnil Jos nol (?! the Popfl
any ri)(ht of nppnintiiiii liiahops.
Our next witnuss is one ftliove all ohjection. TIo is
Peter Trtllmt, Koman Cutholio Archliisliop of ntililin
not
'.'00 yuiirs agoa prcdeccjaor of the late raspccted
l)r. Murrny.
Tlio point wo brinp; him forward to prore If not ex-
'
actly ih snmo which the hit witncu spoke to, hut it
U one whii h eomplotO!i the subject. Mr. 0'llttlh>ron
and l)r Connor miy, that the I'opo did not appoint
Biihnps in Irvliuid up to the twelfth ceutnry. Arch-
bishop Tiilbot inilertakcs to prove that the I'opo did
not make AichhUhofta in Irehind before that time.
The occa<ion of Archbishop Talbot W'ilinx was this
he claimcil the I'rimacy of all Irelaml for himself as
Archbishop of Oublin. Dr. Oliver I'luiikcl, Kouian Ca-
tholic Archbishop of ArnmL'b, wrote a book to prove
that, oa succcss'or of St. I'atrick, be was Piiniato of Ire-
hind. Arcbliish'p Talbot then wrote his book, called
"
Hrimaius Oulilinicnsis," to support the claim of Dub-
lin to the I'rimacy, which was published in 107-f.
He begins by savin;;,*
"
Primacy can be nothing else
that eccle-ii>tiol jurisdiction, greater than that of an
archbisbop, conferred npon the prelate of any Sec or
slate by the Supreme Pontiff .... But that juris-
diction cannot bo conferred otherwise than by giving
the pall of that onU-r." (N.B.The pall is a woollen
garment made at Rome with some curious ceremonies
;
and the giving of it by the Pope is supposed to confer
the authority of archbishop or piimatc.)
riftving laid down this principle, which Roman Ca-
tholics cannot deny (though Protestants do deny it, on
the ground that archbi-hops and prynates were not made
by the Pope at all it! the early Church), Arcbbi-ihop
Talbot goes on to app'y it (p. 10)+
"
It appears, from
St. Bernard, irfiat the pall and primacy of St. I'atrick
was fabulous . . . . for he says, in his Life of St
Malachy, that to.the See of Armagh, the use of the pall.
ipXich is the ftilnets of honour, ufiis yet icantintj, and hid
been wtintintj from the heginnintf. And it seemed ijood in his
eyes (.Malachy's), ifthe Churrhjor which he hud laboured
so much (Arcimgh, of which he was Archbishop), which
hitherto had it not, should acquire it by hit ztal and labour.
And in section 16. he bore it sufficiently ill, that Ireland
thiinld, even as yet, be wi'hout the pall. What, I be-
seech you, is the use of the pall, what the fulness of
honour, unless it be the jurisdiction of an Arihbishop,
and the dignity of Primate? This was wanting from
the beginning to the Sec of Armagh, and to all Ireland,
as appears from the words of D. Iternard."t
This does not prove to Protestan's that St. Patrick was
not Archbishop and Primate of Ireland ; because Pro-
tcstanis are content "to follow the early Church, which
had iirchbishnps and primates, not m.>de by tlie Bishop
of Koine. But to Roman Catholics, who hold that no
man can be a lawful archbishop or primate unless the
Po|)e make him such by giving him the p.ill, the
proof is conclusive that, on their principles, neither St.
Patrick, nor any of bis successors until 1 15'2. were Arch-
bishops of Armagh or Primate of Ireland. And it proves
fwh.it is our concern at present), by the testimony of St.
Malttcliy, Arclitiisliop of Armagh, and of St. Bernard, the
last of llic F.ithcrs, both of whom lived at the very
time, that up to the year 1 152, the Pope had never made
an Archbishop or Primate of Ireland.
In page 17. ArchbishopTalbolsays
"
It remains that we should prove that the Dublin
'
Prim itos nihil allud lit. qaam Kcclmlulica Jartsdlctlo. Arctil-
epiacopall rai^tir, ifiuintno Ponilflceconre^si, PrfPsiiU allci^us ra<lla
ac ciTiutIs .*
E rernjurisdictio non allter qumn per ejus
modi coiUtionent Pallil cuncetlerutur."
'''
D. Bernardo. PdlUnin ic Prima'
. . Alt pnim in TlCa S->n(-ti 1")
^U
il,
.>?
. tue
Ih'. . ..
,,v.-
...uv..- ,.., -.-. .;
V" 1 i !i:;ud'iliimiirb-! NiaiJiinMlciin Ar-
I
1'' i'> ' i i^. Htpc dt-fuit Mb initio. <;. \
Iiitn-r>,itr, (It paiet ex Terbii I) Bemardl."
1 D. Bmrd li th 1 .St. Hernrd called bj Roman CatboHrs
"
lb*
last o1 the ra'liLrn." lie Ivcd at the very time when the Pope (lr
{.' 'ixMrisli Ar^rhbhhnpa, A.D 1153. The words in lulica
*i* itinn from sit. Bi-niard i the reat ti Talbot'a own.
I -^ l'i%triclus niin'iuam fuerit, Imo neo Archie-
- i-Tlt.
I auctores. ac e (ie rfl tnietantos an>>a1es
,-T i.<i..rTMiini Hcrtitinliim, serlo hic ini><io
i.|e<li).-num.()ul le) probabilcm
11 tempore acdee ArmachaiiiB
..-L .i . ... .^...a obtmaerit"
I'
frluiAtulu .
fiftti
WM given by the Koman Pontiff to the oity of Dob-
In, for this reason : because it was the chief or princi-
pal city, and the head of the Kingdom of Irclanii : and
at that time, t(M>, when a pall had never before ex-
istoil in Irclanii."* Ami ihA, ho brings forward the
pall given to Dublin at the Synod of Kelts, a.d. 1152!
Is it not enough to make an Irishman's blood lioil in
him to hear this Irishman, Peter Talbot, of an old and
honourablo and patriotic family in Irvluid, this Koman
Catholic Archbishop of Dublin, deliberately maintain-
ing, that Ireland, the Island of Saints, never h4d an
archbishop or primnte until the year ll,'>2? and that
neither .St. Patrick himself, nor any of his successors,
ever was a lawful primate, or even an archbishop
" That
the whole world being ilividcd into three parts- viz.,
A.sia, Africa, and Europe ; E'uro|>e is divided into four
kingdoms first, the Roman; secomily, the Con-tnntino-
|
politan ; third, the kingdom of Ireland, which is now
translated to the English ; and fourth, the kingJom of
Spain. From which it ap|)ars, that the King of Eng-
land and his kingdom are of the most eminent and the
most ancient kings and kingdoms of all Euro|>e, which
prerogative the kingdom of Franco cannot obtain."
Such tvas the defence of the ambassadors of England. I
They did not rest their claim upon the rights of England
itself, but on her inheriting the ancient rights of Ire-
land ; and thus P^ngluml obtained dignity in Europe,
and influence in. Christendom, by hei union with Ire-
land. For this defence having been heard by the Coun-
* Rellquameat utdemonsCramnaPalHam l>nblloli6 eonwam
faiiNe a Kumaao I'OQtIfice civltall Dabtinlenal, o quod b fuartt
prime vrl prieclpua rivlt^a. e*patq>Mi Regni H.b,^rniie. El quldem
tune tomiOiiscuoi nuni(tjam ate* In tlibernia t'allium cxtiteill."
t A c^i'v 0'"l r'iired in the ctalO|p]e) ha.1 been lately found -n a
! of Trinltjr college, Dublin. The uiaii'iiera of
.ell to have it In Sitfe keepliiir ; tbru no copy
r uni. One copjr more Ij m private band*, (rum
nhich uur cxtioc.s re taken.
t
L.,>bbe and Cossart CuneUU, vcl. xlL col. 1727, tt seqnon. Ed.
Farts, lS7a.
ON TRANSOBSTANTLATION.
We have received the following communication, bear-
ing the Enniscorthy post-mark. We thank our cbrres-
pondent for it, and we print it with pleasure, conceiv-
ing it to be very deserving of a place in our pages. Of
course, we think it also our duty, when inserting snch
communications, to make such obseivations as seem to
us useful. Our correspondent will, we are sure, take
this in good part; his object is evidently to promote
fair and profitable discussion, and we give his communi-
cation verbatim
:
"
15th February, 1852.
"
SirI furnish you with the result of my reading,
consequent on my receiving The Catholic Latmait,
and earnestly hope my extracts may be useful to your
end.I am in charity, yours,
"A Catholic Latxait.
"
When instituting this sacrament, our Lord him-
self said
'This is my body'
.ti
DlTln<> I
numtwr t
vor.otiiii
"
Lt U) UVr. iFL- tu wiijit spui;
aaii March Iha jicrlftBrss.
"
.nd
Ilia
.fnt
auUwiUi wk*lUU(>vAiUwua wa raail
sliall cease to do so ; but let me impress upon yon, it is
'
. Ill ifuaril a , ' : '.it the
I Miolic Chin 'e, an
11. ., ,. .... :it, ult'l pueiil.^ i^.c '.. . . ^.;....l:.
"
1 uin, air,
"
Your obedient, rerjr hntnble lenrant,
"M. V.AtLMEa."
--
ODE FOR 8T. PATRtCK'3 DAT.
Tbia wa a day for gladsomn glee
"
Sint tibi divitiiB Divin dogmaU legis :"t
in which he repeats, under another form, the sen-
timents of the Royal Psalmist
"But rfi'J the Blessed Virgin say that she was ap-
pointed the mediatrix between sinners and God ? or
where did she say it?"
" How do I know," said Father John, getting out of
all patience at being so bothered.
" Sure, your reverence, didn't I read it out of this
book?" said Jem.
"
1 tell you what," said Father John, turning round
upon Jem, " if it's reading the Bible you arc you'll soon
be oui ol the Catholic Church, and out of that there is
no salvation. Didn't I often tell you that the Bible
would set you astray
?''
" Well, your reverence, that's not it," says Jem ;
"
for
while I was only reading the Bible I was getting quite
contented in my minil, and I wiis hoping I would go on
reading it, and never leave the Catholic Church at all,
until 1 came across this book, and now it's it that is
setting my mind astray
; for sure when the Bible tells
me that there is only one mediator between God and
man, and this hook, that your reverence says is a Catholic
book, says it is Mary's office to mediate between God
and man
;
sure if I can't get some way of settling between
them, it will put me astray entirely."
"I'll tell you the way," said Father John, for he was
getting afraid of losing Jem entirely,
"
doesn't this
book itself tell you that Jesus Christ is the onlj/ mediator
ofJustice'? but that does not hinder Mary to be the
mediator of grace and of peace."
" And, please your reverence," said Jem, "docs not
this book say (page 2G2), that Mary was ' chosen from
eternitji to lie the mother
of God, that her mercy miijht
procure salvation for those whom the Justice of her son
could not save,' and doesn't that make her a better
mediator of salvation that if she was the mediator of
justice itself? and isn't that worse and worse?''
" I know how it would he," said Father John,
"
when
you took to reading the Bible; you'ie going straifht
out of the Catholic Church, and out of that thcre's^no
redemption, and you will never have a mass said for your
soul when you're dead ; and what for will you go out
of the Catholic Church
?"
" If ever I be driven out of it, your reverence," said
Jem, " it will bo for one thing only."
" And what's that?' said Father John.
"To have the Lord Jesus Christ for my saviour, and
him only," said Jem.
" And who told you that there was anv other Saviour
in the Catholic Church ?" saiil Father John.
'* This book, your reverence," said Jem,
"
the
'
Glo-
ries of Mary,' that your reverence says was written bv a
saint, and approved of by the Pope and the cardinals
;
this book that your reverence says can never set mc
astray. Sure I turned down the page when I came to
it, and here it is' When we ask of God his graces he
sends us to Mary, saying, go to Mary' (page 220), and
where did God say that at all, or who did he say it to
?"
said Jem ;" and here it goes on
'Our .salvation is in
the hand of Mary ;' and, ' he who is protected by Mary
is saved ; he who is not protected by her is lost' (page
221); and sure here is a prayer to her--' O pure and
immaculate Queen, save me, deliver me from eternal
damnation' (page 220) ; and here ag.iin
" Mary
IS OUR LIFE, because she obtains for us the pardon of our
sins." Where note that the Douay Bible says
"Jesus
said to her (Martha), I am tho resurrection and the
LIFE."John xi. 25. And again" Your life is hid
with Christ in God."Ep. to Colos. iii. 3. And
"
When Christ shall appear, WHO i.s your life."v. 5.
But not one word in the Douay Bible about Mary being
our life.
Again, St. Alphonso gives this heading to chapter
3
"
March 30, 1852.
"
S,May I claim the privilege of slating, through
the mc'lium of your respected journal, some circum-
stances with reference to a subject, at which, as a rate-
payer and a Ionian Catholic, I feel myself aggriered.
On a Tcry recent occasion there was an election for poor-
law ;;uardians in this union (Tipperary), and, as it ap-
pears, there have been abuses not corrected by the
guanlians who represented us last year, the ratepayers
reaoUcd to, if possible, return two respectabb men
(both Roman Ciitholics) to represent this and an ad-
joining district for the ensuing year, who were in the
usual manner nominated. However, aj there is no
toleration, either in temporal or spiritual matters,
allowed by the priests of the Roman Catholic Church,
as I will ful.'v (Icuionstrate to you, four of those gentle-
men not only cautioned their congregations on SuTiday,
from their altars, not to vote for tho two independent
Roman Catholics alluded to, but they went fonvard to
canvass for the men of their choice, and in the teeth of
the law called at the scvernl houses of the ratepayers,
and actually signed tho voting papers for their repre-
sentatives : this can, if necessary, be proved upon oath.
I am happy, however, to say, that in some instances they
met with the most decided opposition. Surely, conduct
lach ai I have represented cannot, in the nineteenth
centur)-, be tolerated. You will very naturally ask,
why have the priests interfered in selecting guar-
dians and adopting this unlawful course? Simply,
because there is in this district a most cHicient medical
gentleman very nearly connected with the candidates
before referred to, who, some time ago, renounced the
Roman Catholic religion, and, in order that there should
be no friend or connection of his a poor-law guardian,
the priests adopted this tyrannical coarse. I must men-
tion, sir, tho hoard of guardians have, up to this time,
used every stratagem, if possible, to deprive this gentle-
man of any sh.irc under the Medical Charities' Act, and
now the priests want to elect their political and reli-
gious slaves, for tho purpose of more fully carrying out
their views of charity, to frasiratc everything thai is
good, and to trample under foot civil and religious
liberty. Yes, sir, those gentlemen have gone the length
of cautioning their congregations on Sundays from their
altars not to professionally empl.iy this gentleman,
threatening us with the extinction of our liberties, and
of our very existence, if we disobey their mandates. I
wish to ask you sir, is this the boasted liberty so often
made use of by the demagogues who infest this beautiful
country ? Is this the toleration which the lionian
Catholic clergy claim for themselves? Is this the peace
and good will which has been instilled into the minds of
those men educated at a college which the British Con-
stitution supports? If so, the sooner there is an out-
burst of indignation against such absolute tyranny tho
better. Trusting you will, for freedom's sake, give in-
ertion to those few observations,
"
I remain, sir,
"
A Tipperary Fajhieu.
" [Thi letter is authenticated. -Ed. S. N. L.]"
BIBLE BURNING.
We are so little disposed to impute the errors or
misconduct of individuals to the class of which
they are raernbers, that we siiould not notice the
following case, even though the subject of a
criminal conviction in acourtof justic)*, but from
the manner in wiiich the act has subsequently
been defen-led, and even applauded, by a portion
of the public pres.s to which we cannot avoid
ealling the attention of our readers, though con-
vinced that many of them will I'eel a< much
diDgust n^ wi> do oiii'sclves at such > coarse of
proceeding :
"
At the Mayo msIics, John Synglan Briilgman,
otherwise John St. John, otherwise Brother John, a
monk of the order of St. Francis, stoiwl indicted
' for
that he, not having the fear of God before his eyes, but
contriving and intending to scandalize and vilify the
true Protestant rcliuion, as by law established within
these realms, and to blaspheme tho holy Oopel of Ood
anil of our Lord and Saviour .Jesus Christ, did, on the
23rd day of November, in tho loth of the Queen, at
the parish of Ballyovey, unlawfully, wickedly, and
blasphemously, in tho presence of divers liege subjects
of our Queen, set fire to, and partly consume by fire,
copy of the Holy Gospel of God, being the authorized
version thereof, appointed to bo read in churches, railed
tho New Testament, anil then and there holding in
his hand the said New Testament, wickedly ond blas-
phemously, in the presence and hearing of divers lie^je
subjccu, then and there pronounced and spoke with a
loud voice, and published of and concerning said New
Testament as aforesaid, these profane and most blas-
phemous wordsthat is to say, that "It," meaning the
New Testament,
"
is not the Word of God, but tho
word of the deviland thedevil'sbook Luther'sBible
"
Tho scene to which we refer is a eae of Bible-
burning ; and really if we had wanted an illustration of
tho gross enormity of our present system of swearing
on the Protestant Scriptures, we ihould find it in this
very case.
"
Our readers know the tactic* of the Biblo-rcaders io
these western towns ; how they force their way into the
houses of tho peasantry, insult them by presents of
heretical books and )^mphlets, tempt them in eviry
possible way to barter poverty for heresy, and to sell
,
their religiun for a mess of pottage or a joint of meat.
Tb* clergy and monks have to deal with thii nnh
as well as they can ; and as to too many of their f
the worldly teinptaiion is, in a human sense, overpower-
ing, it becomes necessary for them to reus* up stronK
popular feeling against these diabolical inlmdcrs, and
make it appear, what it U, Infainooi for any Catholic to
alale thcin or bid them Oo<l speed.
"
One of the tricks of thaSMlaeers 1* with a book wbiett
they call the Biblean hertlir.al work, iaenrd by here-
tical authoriiies, condemned by the (.'harch, and no asar
iht Word of God than iht Koran U iht Word nfUod; we
mean, of course, the trtntUt upon which Catholic wit-
nesses and jnrors are iwom in courts of justice. Tlie pre-
tence is. that this book is the Word of Uo<l, and when Ui
these poor peoplei many of whom are quite a* ignorant
as the assistant barrister of Kilkenny) what they sup-
pose to be Ihe Word of Go<l, is bmnght to them by th
canting varleta who seek to entrap them, the veneration
for tho supposed holiness of the book become*, or may
become, a step to farther mischief. It i* necessary,
therefore, and a duty for the clergy to root out thi* pre-
judice, and to convince the people that what the Bible-
readers distribute with their soup is not a holy book,
but an heretical book ; and they would fail grievously
in their duty if they did not take some means to
this end.
"The means taken at Ballinrobe, it seems, were to
burn the heretical volume, and for this act the monk
who officiated in the aula da ft was summoned by the
Scripture readers before the magistrates to answer
two charge* first, that of
'
bnming a copy of the New
Testament
;'
secondly, that of
*
profanely scofBng at the
Holy Scriptures.' Now, we really don't want to have
these questions of mutual annoyance discussed in the
Tablet, if the Scripture readers would give ns leave to
be silent upon them ; bat we roust say that if
'
Brother
John,' the defendant in that suit, was gnilly of an of-
fence, the present writer is equally an offender. He has
burned a Protestant Bible, and is prepared to barn a
thousand more if he can gratify his taste economically,
and he heartily wishes that the whole seed, breed, and
generation of them was extirpated, except, perhaps, a
stray copy in a collector's library, as you sometimes
find a copy of Jacob's Boehmen's narrative of the spiritual
illumination that fell upon him from tho refiection of
the sun upon a pewter plate. If an odd volume of the
Protestant Bible took its place beside Jacob's aforeaaid
folio, we would not quarrel with it, but in the present
slate of the book market, we decidedly consider it, and
are prepared to deal with it, in all proper ways, as an ob-
jectionable book.
"
Havingas we fancy -set an example to 'Brother
John' in this particular, we are quite ready to follow hia
example in another, and to do what the Ballinrobe
magistrates call '
profanely scoffing at the Holy Scrip-
tures.' If the Bible readers and other people of that
demoralized though respectable class respect the consci-
ences of the poor, it is not either our wish or oar taste
to speak offensively of what any other man reverences.
But, when a bribing Bible reader brings
'
Brother John'
to the sessionsand the magistrates, espousing the
quarrel, send
'
Brother John' to the assizes for pro-
tecting the faith of the poor, we beg leave perfectly to
associate ourselves with '
Brother John' in this parti-
cular; to scoff at the book which he scoffed at and to
pronounce itwhat it isnot the Book of God : not the
Holy Scriptures ; but a book ptU (ogtihtr and there cir-
culated bv some of the most active friends and servant*
of the /'if* King ; in other words,
'
Ike book of ik
devU.' We say this as
'
Brother John' said it, not to
insult any one, hut to impre-ss on the minds of some
ignorant readers a ftut it is desirable they should re-
member, and to conhrm and uphold Brother John in hi*
laudable endeavours to teach the truth to the poor."
As we have, from the first, determinul not to
allow ourselves to be led away into polemic strife
from the important object of calm and candid
examination of those religious differences which
distract our country, by any amount of provoca-'
tion, we shall abstuin from making a single com-
ment upon the above spirited expression of
determination to tet tk* taw at drfianee, and
encourage the burning of all versions but the
Douay. We entertain, however, a strong
opinion, that so long as the Douay Bible remains
unburned, and the people have the heart and
courage to read it, enough will remain to enable
our readers to understand and judge of our views
and arguments ; especially as we are ourselves
in the habit of constantly quoting that version.
In doing so, however, we are far from wishing tu
convey the idea, that we consider the Douay the
most accurate translation ; and we shall have occa-
sion hereafter to show our readers, thut each (uc
cessive edition of the Douay Testament has ap-
proached closer and closer to the authorized
Church of England versionthereby acknow-
42 THE CATHOLIC LAYMAN. April,
ledging its value, even when differing from it in
gome particulars.
AVhether the difference between the two ver-
sions of the Bible is such as to justify any one
in speaking of either as
"
the book of the devil,"
and
"
no more the Word of God than the Ko-
ran," is a point which we hope to give satist'ae-
tiiry evidence of in the negativefrom time to
timein our pages. We shall at present content
ourselves with referring our readers to the fol-
lowing columns of our present number, which will
enable them to judge for themselves of the
amount of the difference between the two versions,
in one important part of the Sacred Writings,
referred to by one of our Roman Catholic corres-
pondents, wliose letter is also given in this number,
as containing one of the strongest passages in
favour of purgatory ; and which would probably
have been one of those mistranslated, if Pro-
testant writers were really in the habit of dis-
torting the Bible, for the purpose either of
supporting their own opinions, or opposing the
doctrines of the Roman Catholic Church.
We are happy to acknowledge as a bright
contrast to the bitter and vituperative language
of the article we have above quoted, the truly
liberal and candid spirit in which the Right Rev.
Francis Patrick Kenrick, R.C. Bishop of Phila-
delphia, writes, in his introduction to his new
translation of the Acts of the Apostles, the Epistles
of St. Paul, the Catholic P^pistles, and the Apoca-
lypse, published in 1851, at New York, in which,
so far from alluding to the Protestant version in
terms of hostility or disrespect, he says expressly
'*
It is not essential to onr belief that
this text should refer to purgatory," which he surely
would not hare said i( it was relied on as one of the
strongest Scripture proofs.
Oil the passage in St. Matthew we need say lesa,
because of it the best Roman Catholic writers are
agreed that it has no reference to purgatory what-
soever. See tho Dissertation of Natalia Alexander
already referred to, and also the commentary on tho
passage of the Jesuist, Maldonatus, who, certainly,
cannot bo accu.sed of any leaning towards Protestant
views. We translate the observations on tiie passage o(
Natalis Alexanderan approved Roman Catholic theo-
logian.
"
Some would understand by
'
prison ' purga-
tory, by fartliing' 'venial sins,' which must be expiated
by thoso who have died in a state of grace and charity
before they can escape from purgatory. This interpre-
tation Bcliarminc defends by some testimonies from tlia
Fathers, of which scarcely one is clear and cxprew.
But this place does not demonstrate purgatory, and
its true meaning is very different from that liich Bcl-
larmino gives to it. 'Uur adversary' is either tho
Divine law, which accascs tu before God (as St. Angus-
tine interprets), or else the man who has anything
against us, whom we hare offended and called fool [see
tho context], who pleads against us before God (as St.
Hilary, Su Ambrose, and St. Jerome interpret); 'the
way ' is the time of this life ;
'
the judge ' is Chnst ; tho
officer is the devil, whoso agency God employs in tortur-
ing the damned ; ' prison' is hell ;
'
the last farthing' is the
smallest fault, (or a (arthing was the smallest piece
o( money ; so that to pay tho last farthing is a prover-
bial expression for being puni.-hed with the utmost
rigour of the law. But as to what is saiil, that we (hall
not get out until we have paid the last (arthing, il is
not meant that wo shall get out aflcrwanls ; becansc,
since the damned arc liable to infinite punishment for
every mortal sin, this is a debt which they can never
pay. The word 'until,' therefore, must be taken in the
same sense as in the first chapter of St. Matthew's gospel
*
He knew her not until she had brongbt forth her first-
born son,' whence it is not to be inferre<l that Joseph did
know Mary after she had brought forth. And again.
Psalm lOit-'Sit thou on my right hand, tntU I make
thine enemies thy (ootstool.' And again, 1st Corinthians,
1
j' He must reign until he hare put all enemies under
his feet.' As, therclore, it is understood that Christ will
always reign, since his enemies will be always under his
(cet, so in the passage
*
Thou shalt not depart thence
until thou hast paid the uttermost farthing - we most
understand, that the penons spoken o( shall never depart
from the prison, becaaae they will be always paying
the last (arthing, since the punishments of sin are etema!.
This is the interpretation o( St. AngiutintBook i
,
on the Setmon on the Moonii cap.
11.'*
46
THE CATHOLIC LAYMAN. [April,
s
Such arc the observations of Natalis Alexander on
this passage ; and as the best Roman Catholic divines
agree vfith him that this text has no reference to purga-
tory, we think it scarcely worth mentioning, that St.
Chrysostom interprets the whole passage of the dangers
which may be incurred in t/iia life by one who omits to
be reconciled to his adversary ; and understands judge,
oflScer, prison, &c., in their most literal sense.
We think, then, we have said enough to show that the
two passages which
"
Amicus" has brought forward are
utterly insufBcient to establish the doctrine of purgatory;
and wo Avould beg of him to examine further the state-
ments of Scripture on the subject. Now, we are very
certain that if the doctrine of purgatory be true, clear
and explicit statements of it will be found in Scripture.
Our Lord and his Apostles did not seek to make converts
by concealing from them any of the sufferings to which
Christians should be liable. Our Saviour exhorted those
who came to join themselves to him to countthe cost well
beforehand : and he candidly told them that in this
world they should have tribulation, and that they who
had persecuted him would also persecute his followers.
Now, we may be very sure that he who so faithfully ac-
quainted his disciples with all the suiJerings they should
have to bear in this life would not keep secret from them
any they should have to endure in the world to come.
Besides, if the Romish theory be true, the sufferings to
be endured in purgatory may be much shortened by
men's prayers, and penances, and sufferings in this life.
If this theory be true, then it is impossible hut that,
among all the advice which is recorded to have been given
by our Lord to his disciples, and by the Aposlles to their
converts, we shall find some directions as to the means
of shortening or escaping these dreadful sufferings here-
after. And among the consolations which are recorded
to have been given by our Lord and his Apostles to their
disciples suffering under persecution, we shall surely
find some mention made of the effect of those earthly
afflictions in shortening the torments of purgatory. But
if nothing of this kind can be found in Scripture ; if the
only sufferings which the believers in Christ were in-
formed they should have to bear, were the persecutions of
this lifethe only terror of the Lord denounced against
evil-doers were the torments of hell ; if the Christians
were comforted with the hope that, ' when absent from
the body, they should be present with the Lord'that
when the house of their earthly tabernacle should be
dissolved, they should have a building of God, a house not
made by hands, eternal in the heavens'that ' they who
die in the Lord should rest from their labours,' then w
think it ii a reasonable inference, from the silence of
Scripture as to such a place as purgatory, that our Lord
aud his Apostles did not know of its existence.
TO THE EDITOR OF THE CATHOLIC LAYMAK.
SirAs a subscriber to the Layman, I hope you will
have no objection to afford me, from time to time, some
information which I am desirous of obtaining.
I have read attentively, in your last number, an arti-
cle, headed Purgatory, in which you give extracts from
a work attributed, you say, to St. Patrick, entitled,
" The Three Habitations." Now, what I want to know
from you is, to which of those habitations do children
go, who may happen to die without receiving baptism?
and, also, was it in a fourth habitation the soul of the
Kedcemcr was from his death till the resurrection ?
I hope you may oblige me by enlightening me on
these poinu in tho columns of the next number of the
Latxam.
Your obdt. servt.,
Walter Plunket.
Longhrea, March, 1852.
We shall always be happy to afford to our correspon-
dent whateier information wo possess or can obtain. It
ia a duty which we always discharge with pleasure-
but we cannot undertake to give any more information
upon any point than what Christ and his Apostles have
Riven to the world. We believe that there must be a
vast deal more " in the world of spirits
"
than Christ
has thought fit to reveal to us at present; but we be-
lieve that Christ revealed to his Apostles all that it was
n*ctssary and profitable for us to know at present. An<l
St. Paul says he kept back nothing that was profitable
"> "'Acts chap. XX., v. 20, Douay Bible. Beyond
what IS so revealed, our only wisdom is to confess our
Ignorance, and to live as men who look for their Lord's
appearing, when all hidden things shall be made plain.
We cannot find that Christ or his Apostles have told
ns the destiny of children who die unbaptij:ed, and,
therefore, we cannot pretend to know it. But we are
are that Christ knows it; and we are also sure that
the Judge of all the earth shall do right. To him,
therefore we leave it: not without this ground of hope,
.ha he "died for all" (2 Cor chap, v^, v. U, Doua;
B.ble), and that " He is the propitiation for our sins
and not for ours only, but also for those of the whole
world. -1 John chap, ii., v. 2. It is enough for us
"' ** "" Christ s gracious invitation to bring our
children to him. If any neglect to bring them, Christ
will do what seems good to him.
Nor do we see bow this question is at all plainer to
^liose wlio beheT* tU common doctrine of ptirgatorv
for these children have immortal souls, which shall live
for ever. But purgatory will not last for ever: and
what place are their souls to be in afterwards ? There-
fore, supposing a purgatory does not solve the diffi-
culty.
With respect to the second question
"Was it in a
fourth habitation the soul of the Kedeemcr was, from
his death till his resurrection ?we answer thus,
David said, in the loth Psalm, v. 10 (Donay Bible)
"
Understand spiritually what I have said, ye are
not to eat this body which ye see; nor to drink that
blood which they who crucify me shall pour forth.
I have coinmcndcd unto yuu a certain mystery ; spiri-
tually understood, it will quicken."
We shall be happy to hear from "J. B." again. But
we advise him to keep in mind, while he is writing, that
what he takes to be rank Protestantism in our pages, we
may be able to show has been maintained, not only by
minent Faihers, but by tho most learned cardinals and
most famous divines in the Itoinan Catholic Church.
FARMING OPERATIONS FOR APRIL.
(From the truh farmers' Gazette.)
From the very fine sced-iime we have lately had, it
must be the farmer's own fault if his grain and potato
crops are not in a very forward condition.
Vala. The sooner in the month the breadth intended
for oats is town the better.
Barlry sowing should be completed as early in the
month as possihlc. If intended to be laid down with
clover and grass seeds, the surface should be rendered
as tine as possible, by the liberal use of both harrows
and rollers. Immediately after sowing the barley, then
fow the small seeds, bush harrow, and roll.
Flax, if not already sown, should now be committed
to the earth witnout delay. The soil best adapted for
this crop, is a rich, deep loam. Tho best fibre is pro-
duced after a lea corn crop, or after corn preceded by
a manured crop. The land should be well pulverized and
thoroughly clean ; the surface rendered as fine as pos-
sible by repeated harrowings and rollings. Rjll before
owing; sow tho seed broadcast, by the hand, or by a
drilling-inachine, from which the coulters must be re-
moved, and cover with a light harrow, drawn tirst one
way and then across, and linish with the roller. Three
and a half bushels of clean seed will sow the Irish acre
;
but it is butler to sow too thick than too thin ; the seed
hould bu well sifted and cleaned of all foreign seed,
which will otherwise vegetate, and give great tronhle
in weeding. There is no better crop to sow clover and
grass seeds with than llax, as far as the after crop is
concerned ; but the manufacturers complain that the
bottom part of the dax steins is much injured by
clover, when luxuriant. They do not object so much
to (owing carrots, in drills, whicii, after the Uax is pulled,
may be thinned and hoed.
Sprini) Vetchtt. A breadth of land, safBcient for con-
somplion in July or August, should now be sown. In
mall establishments, it would be well to make two
owings, one at the beginning and the other about the
middle of the month.
Potato planting should now bo finished off without
delay
;
as a general rule, the tubers should be planted
before they begin to shoot out. Those previously
planted will soon be coming up, and, if planted in
drills, no nine should be lost in harrowiag down the
lop of the drill) lightly, otherwise they will come out
at the sides
; nd on their tir^^t appearance, mould
Item up with tbe doable mould-board plough, which
win protect them from frost, which invatiably killi
all the ex|>oed potato ahoots. If planted in r
or
"
laiy-lieds," they should tie lightly pointed o.
break the winter's crust and de>lroy the annual wcvi^, 1
and, when jnst cuniiiig over tho iiurlacr, a liitio fine
earth should be raised from the furrows, and scattered
OTr the beds, to protect the young stalks from fro't.
CarrolM and J'artnifia No time should now be loit in
finishing oR tho intended breadths of carrots and pars-
ni|is. When sown so late as tho present, tho seedi
should bo ])repared beforehand, by mixing them with
damp sand, and keeping t!icm in a dark, warm place;
alter the lirst (hrce or four days, they should be turned
over daily, and, if getting dry, sprinkle tho mas* with
a little tepid water. They should be sown soon
as they exhibit symptoms of vegetating, which will
vary according to the temperature they arc kept in
;
the period may be hastened by putting the seeds, mixed
as above, in the bottom of a cucumber or melon frame,
or plunging them, enclosed in a bag, in a warm dung-
heap ; they should bo examined daily. The carrot
seeds should bo rubbed between the hands, to remove the
litilo awns by which they adhere to each other, and
insure their even distribution when sowing.
Preparation for Green Oops.The preparations
for tho general class of green cropssuch as mangel-
wurzel, Swedes and other turni|i8, carrots, parsnips,
cabbages, &c.being the same; and presuming ihat the
previous instructions have been attended to and followed
up, as to the deep cultivation of the land by the spade
or plough, during the autumn and winter, with ihe sub-
sequent harrowings, cross- plpughings, and cleansings,
to bring tho land into a perfectly hne tilth, it is then
ill a proper state to receive the manure. Some open the
drills fiitt, at such di>tnnccs apart as to receive the cart-
wheelsthat is, in every breadth of five drills; the horse
walks in the centre, and the two wheels travel in the
drills at either side, and the two outside drills are va-
cant as the carts pass along; the manure is dropped at
regular distances, a man assisting to drag it out of the
cart with an iron drag, maile like a dung fork or grape,
with the tines crooked or bent. To facilitate this opera-
tion the carts are furnished with a lilting bar, so that they
be thrown up in front to the bottom, forming an in-
clined plane, at various angles. Men or women follow,
to spread the manure equally in the drills, which are
immediately closed by the double mould-hoard plough.
This may be done equally well by the single mould-hoard
plough, but it takes double the lime. The drills arc then
rolled down, and the seeds sown and again rolled. Thus
the work goes on very regularly and expeditiously ; but
this mode is open to some objections : one is, that the
boltoms of the drills in which the horse and cart-wheels
travel, are very much beaten, and a sort of pan or im-
penclrable floor formed, which, though not much affect-
ing the potato or turnip crop, is highly objectionable
with tap-rooted plants, such as mangels, carrots, parsnips,
or chicory ; another objcclion is, that from the carts
turning and crossing the drills, they are much broken
down and obliterated, and the manure, from this cause
alone, cannot bo evenly covered, and it is altogether a
slovenly melhod.
That practised by others, and which is free from those
objections, is to mark the field all over with the plough,
both lengthways and across, at parallel distances of
one statute perch apart, thus forming squares of a jierch
each ; tho manure is then drawn out and dropped in
mall, regular-sized heaps on the points where the lines
intersect each other, leaving the first broidth of a perch
at the side where the plough is to open the drills un-
dunged. Men and women are then placed along the
line at regular intervals, counting off to each man so
many heaps, whose duty will be to take the inaDure
with a throe-pronged fork, if it be long farm-yard
manure, or with a ahovd. if it be compost or short
manure, and deposit it evenly in the drills as the plough
passes along opening them. Another plough follows,
plitting the ridge and covering the manure. Each man
should have his portion tinishcd before the plou.;h re-
turns, opening another drill: thus there will be no ne-
cessity for the men crossi' g or walking on the undunged
drills. The drills are then rolled down, lown, and
again rolled. If the field be long, say over 20 or 80
pirohes, it will be iiece-sary to lay ofl the centre space
between every 6 or 8 perches as a cart-track, throwing off
3 or 4 linos at each side, from which the caru diverge to
drop the manure. This be.itcn track must afierwards
be ploughed np and harrowed. This method has much
to recommend it. The permeability of the bottoms of
tho drills is much bettor preserved, the tap-rooted
plants meet with no obsiructinns, tho manure is laid on
evenly, and the quantity per acre exactly regulated,
and I he men have their portions lotted out wiih the
greatest regularity. Hence, there is no complaining,
no confusion, but everything goes on with regularity
and despatch.
Manyel-WHf zel should bo sown by the end of thii or
early next month. The seeds should be steeped for 48
hours before sowing, then set to drain, and dried with
wood or other ashes. To prodace heavy crops ihcy re-
quire a very liberal supply of manure Tho leedi
hould be dibbled in two or three in each hole, at
15 to 18 inches apart, io good soil* and sheltered situa-
lions, and at 13 to 16 Inebci apart in oila notfo good or
'li< red, getting from
H
U> 'J inches rover; the drilb
. -i not l>e lc than from 28 to M) inches apart.
A'ivt/ar hett may ! sown, and in every way mMMg4
flmilarlr to mangel wnrzcl.
SwtJ* Turnip should be sown about the UUM ilmt
a the mangel. They do not require so mnrh nianare;
bot from 1^ to 2 cwL of guano aasiiti materially
forcing an early braird and into roagh leaf, ool ol Iba
reach of the fly. Sow with the drill-mnchine, and,
when fli for thinning, hoe and single them out to the aame
distance apart a- recommended for mangel.
KoAl-ra/ji should now be sown, in beds of rich, clean,
and well-pulverized soil, to be ready for traneplaatiag
out in drills in May and June.
(Jhicory may be sown between the middle of the
month and the lOtb May ; the land prepared in the
same way as for carrots or pannipe, in raited drilU, from
20 10 24 inches apart.
Cabhaget.Sow a (nceei^ional breadth of cabbage
seed, for planting ort by the end of May or early in
June, and finish planting oat the general crop without
delay.
Lucerne.Sow by the middle of the month. The land
should bo deeply tilled, clean, and rich. Sow in rows
12 inchei apart : 16 or 18 lbs. of iced will sow the Irish
acre.
Saint/oin.The soil for aaintfoin honid he dry and
rich ; the barley ground may be very profitably laid
down with this ci op. Sow broadcast about 4^ bushels
to the Irish acre ; harrow it well with a fine harrow,
and roll.
W/ieal.The winter-sown wheats, if intended for lay-
ing dotvn with clover and grass eeds, should, if town
broadcast, be now well harrowed, rolled, the small seeds
sown, bush-harrowed, and rolled ; if the wheat has been
drilled, it should be hand or horse hoed, to destmy
weeds, levelled with the drill- harrow, the seed* sown,
bush-harrowed, and rolled. If the plant be too Inxuriant
eat it down with sheep, or mow it, then roll and harrow
;
but this must not be done alter the seed-stems or calm*
begin to shoot, which would injure the produce.
Beans and Peas, if suwn in rows, should now be hand
or horse hoed between.
Fallows should get a good harrowing and cross-ploagh-
ing some time in the month
Paring and Burning, where practised or reqoisite,
should be attended to closely. Lands subject to this pro-
cess yield excellent crops of potatoes, turnips, rape, 4c.,
and good after crops of corn, after which they should
get a full drowsing of putrescent manure for agreen crop.
Artificial Manures.Wheat, oats, barley, and meadow
lands may now be top-dressed with guano, sopcrphoe-
phate of lime, gypsum, salt and lime, some time mixed in
compost, soot, &c., choosing wet weather for the pur-
pose.
Meadows, if not done before, should be cleaned and
rolled without delay, removing everything that may
interfere with the scythe, and dig np dockings in wet
weather.
The Dairy. It will now be necessary to make up the
full complement of cows for the dairy, by a careful se-
lection of iii-calvcrs ; as they drop iheir calves, comfort-
able house-room should be provided, with a moderate
supply of roots and good, sweet hay, until the rye, win-
ter vetches, and Italian rye-grass come in. Some rock-
salt in their troughs will be useful at this period.
Horned Sl"cl: should be carefully attended and well
fed : this will tell, after being put to grass, in the develop-
ment of bone, muscle, and flesh before the end of the
season.
Fat Sheep must be kept up by a liberal supply of
rmits and hay, or they will fall off in condition rapidly.
A'lres.wiih their lambs, should have a good bite of sweei,
succulent herbage, rye, clover, and rye-grass, to enable
them to suckle their lambs. If they suffer now from in-
sufficient nutriment, no aftercare wi I restore tbero.
Sows and Litters. This is a good time for sow* to far-
row ; those expccied to do so should be kept confined to
their styes, which >hould bs clean, warm, and well ven-
tilated, and be supplied modcr.iiely with good, nourish-
ing food ; and stores kept in condition by a fall upply
of food.
i#<iiwres.Attend to the accumulation of manure;
turn over, break, and mix former collections ; clean
out all the o6Sces, yanU, *c., and cart the manure to
the heaillands of such fields as are to be green-cropped
;
bank it up, and cover well with dry earth, to preserve
tho ammonia.
Mjscrics or Ixdolencb.None so little enjoy life
and are such bunions to themelvos, as those who have
nothing to do. The active only have the true relih of
life- He who knows not what it is to labour, knows not
what it is to enjoy. Recreation is only valuable as it
unbends us; the' idle know nothing of It. It is ex-
ertion that renders rest delightful, and sleep sweat and
undisturbed. That the happiness of life depends upo
the regular prosecution ol some laudable purpose or
laudable calling, which engages, helps, and colivens all
our powers, let those bear witness who. afier spending
years in active oscfulness, retire to enjoy iheaselveii
Jatf.
48
THE CATHOLIC LAYMAN. [April.
WILLIAM
CURRY
AND COMPANY,
9;
UPPER
SACKVILLE-STREET, DUBLIN,
HAVE
respectfully to invite the attention of the Clergy and others to the following Editions of
Important WORKS, now about to be published, and to suggest the desirableness of their taking advantage
of the proposed plan of publication.
P^V. THOMAS SCOTT'S COMMENTARY ON THE HOLY BIBLE,
In Six volumes, quarto, price Theee Guineas.
This is the only edition that has, or can have, the benefit of the final additions and emendations of the
Author For tes tears he was engaged in revising the work, and not only did the whole of the Critical and
ExDlanatory Notes with the Practical Refleciions and the other imporiant parts of the work, undergo a com-
plete Revision, but upwards of Four Husdred Pages of Lettee-pkess were added, consisting chiefly
"xhT price at which it was originally published was Eight Guineas, subsequently reduced to Six Guineas.
The work will be issued to Subscribers only, bound in cloth, at Three Guineas per copy.
Orders for copies must be accompanied with a post-office order for Ten buiLLiNGS ; the remaining part of
the subscription to be paid on the volumes being ready for delivery, which, it is expected, will be during the
autumn of the present year.
CHEAP AND UNIFORM EDITION
OF
THE WORKS OF THE REV. EDWARD BICKERSTETH.
In Sixteen Volumes, Foolscap 8vo., containing on an average, about 300 pages in each.
The following being the Permanent Works of Mr. Bickersteth, will form the series :
CHRISTIAN TRUTH ; a Family Guide to the Chief Truths of the Gospel.
The CHRISTIAN STUDENT; Designed to assist Christians in general in acquiring Religious Knowledge.
A SCRIPTURE HELP ; Designed to assist in reading the Bible Profitably.
A TREATISE on the LORD'S SUPPER. In two Parts.
A TREATISE ON PRAYER ; Designed to promote the Spirit of Devotion.
The CHIEF CONCERNS OE' MAN for Time and for Eternity.
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CONTENTS.
PACK
The Hope of the Christian
'"'
rmycTi for the l)od
^*
11
:olhi! Wlw
^
n-. iiv of the RodXa IV
^
S^-a:^'l till- S.Tiptun-^
I ,u. - i t;: Ulchira W.U, B.C.C ;-
iiilSililpS
'*
: ICInilnl
'''
CoumrosoocE:
RcT. R. A. Wilson nd Rer. W. Ciinon on the Bel Presence
On SI. Angnrtino's Prayer for hl Mother ....
Fuming Opcrmtlons for May
TUE HOPE OF THE CHRISTIAN.
Sprino is the season of hope and promise, when the
i rhiwjust burst from the bnods of winter,
J 1 on a new eourse of fruitfulness, and a fresh
vl. 1 ... .....Ill of the rich bounties of the God of provi-
dence and grace
**
When the f
sjr troops of woodland choristers begin,
In jiiyuus thought, to plume the painted wing;
And try again the lun^-forgotteu strain.
In music unconflaed."
On a briglit day, in the early part of April, we liad
been sauntering through the beautiful gardens at Glas-
neTin, cnjoyinij, with the songsters of tlie iiir, the glad
proiiiio^ nf every opening Qower and budding tree, and
r
'
iiig shade of new spring leaves, and enjoy-
, a pleasure in which they. i)erhap, ooiild not
tl,. i.nrlli ;uid laUghtCr of I'lr li:r!|. linrti,*
I upon the green 1
; : iistic bridge. Asw'
refrisiicii and gladdtncd, we returned by tUe avenue of
st;itily yew trees, which is one of the ornaments and
celebrities of these classic grounds. They are called
Addison's Yews, and, in their younger days, g.ivo their
shelter to Swift, and SiBele, and Parnell, and Addison,
when they visiteil the poet. Tickell, once the proprietor
of the place. Tliey ate sacred to the memory of de-
parted genius, wit, antl &ney, and possess a deep inte-
rest to the mind of every reader of national literature.
As we traversed this avenue, we came to a boundary
walla low wall, covered with ivy, and sunnounted
with lofty iron railings, which divides the paradise
of flowers from the city of the dead, and reveals to view
the long lines of headstones in a tliickly-peopkd ceme-
tery. Frequently asi we have passed the spot, it ever
comes upon us with loMltcsh surprise, a sudden une.t-
pceted changewc, Wjp not say, an unwelcome in-
trusion. yj
On the present
"'"'">.
though neither the time nor
the season, nor :;ime of mind, were suitablu
to the mood of i
. . but rather to the buoyancy
of hope, the vien that was opened to us was anything
but di3.ngrecable. Tho-place iiad lately become inves-
ted with a new an
"
^ rcstinoum.'
'
.1
the earthly rem : Uar Koina;: : ;
and instead of tvi. huik .imhi it with tlji. i..iuiu>i- ui-..i-tv
with which the child of pleasure and the man of the
world turns from the funeral procession that meets him
in the streets, and obCntsively tells him,
"
prepare to
meet thy God," or with the pang of despair that wrings
the heart of an 1 irvivor, as he sees the grave
close over the t: mpenitcnt sinner; we could
rather look, wuu . ; l.occncy, upon the spot
where lay the earthly of one whose spirit, we
believed to be at rest, d . _ bosom of <Tesus. Born
and educated in the failh of Romanism, and never, per-
haps, fully awakened to Tts errors or deadening tenden-
cies, and too gentle for the Held of eoutrovcny, her
mind shrunk with an iitstinctive knowledge, or ratlitr.
aknowledgeinii
' ' '
t!io unerringtcachingoftheSpi-
rit of God, frur r dependance upon any but
Jesus. She Wuu. . .lu prayers to saints or angels,
nor, under the pretence of venerating, would she wor-
ship or adore tJicm ; and in her last illness, which over-
iojE her in earl/ life, her declared liope was in Ctiriat
crucified, and in him alone ; and all her virtues, and her
merits, and her ceaseless charities, were, in her eyes, but
as filthy rags, sinful and vile, unless as accepted in
Wo immediately left the gay gardens and made our
way over to the graveyard, and wandered through its
labyrinth of tombs and monuments, till we reached the
place underneatlJ which were buried the earthly re-
mains of our departed friend. As we passed along we
met at every step the Agnus Dei, the representation of
the Lamb of God, and the appropriate motto or
legend with which the monumental tablets were sur-
mounted liei/uiascat in puce. It was indeed in no spirit
of controversy oi'disputation that the solemn reflection
suggested itself to our mind, in the midst often thousands
of the dead, and standing over the grave of a beloved
Roman Catholic friendwhat is the peace which our
Roman Catholic friends are led to hope for ? What is
the rest which their church leads them to expect ? Can
it be that after the Almighty God has forgiven every sin
ever committed by us as to the eternal punishment, a
temporal punishment yet remaiils to be inflicted, which
the blood of Christ has not washed and cannot wash out,
but the prayers and suffrages of the faithful on earth can
accomplish the remittance of? And that after the
eternal punishment has been done away v.ith, we are to
be purified in long suffering, and, like the wandering
spirits of the heathen poet Virgil, to be
" Purjjcd in fires
"
Till all the dregs are drained, and all the mat expires."
Is this the rest and the peace which the Christian
church reveals to the departing servants of Christ?
Is this the sleeping In Jesus in respect of which the
Apostlo Paul, ill I Thess. iv. 1-2 and 13 (Douay Bible),
desires the Thesiialonians not to be sorrowful as others?
or can this !) ' ' ' -- Iness of those whom the voice
from heaven ralypse of St. John Tciv. 13),
desired the I to write of, "Blessed arc the
dead who die in the Lord. From henceforth now saith
the spirit, that they may rest from their labours, for
their workt follow them." Is purgatory this rest?
'.
was this the hope of St. Paul, when he says (,J C
V. 1), "For we know if our earthly hou.se of i.^
habitation be dissolved, th.it we have a building of God.
a house not made with hands, eternal in heaven 1" Did
Paul expect that on the dissolution of his earthly body,
or that of his Corinthian brethren, he or they should
be consigned to the fires of purgatory ? Was this his
confidence, as expressed in the same passage (8th verse),
when he says,
"
But we are confident, and have a good-
will to be absent rather from the body, and to be present
with the Lord
?"
Was purgatory the presence of the
Lord?
This surely was not the hope held forth by our blessetl
Lord to the dying thief on the cross, who, a moment
before, had joined with the other in railing at him. The
expiring thief cried to him, " Lord, remember me
when thou shalt come into thy kingdom. And Jesus
said to him, Amen, I say to thee, this day thou shalt be
with me in Paradise" (Luke, xxiii., 4-i, 4.1.) Nor was
this the prospect which the first martyr of the church,
Stephen, had visibly l)cforc his eyes, when, looking up
steadfastly to heaven, he saw thqgilory of Go<l atid Jesus
8tan<ting on the right hind of Gwl, and said.
"
Behold
I see the heavens opened, and the Son of Man standing
on the right hand of God," and with his expiring accents,
he cried,
" Lord Jesna, receive my spirit." There was
nothing of purgatory there, nor when Paul was declar-
ing the time of his own dissolution to beat hand, did he
take such a miserable dishonouring view of the mercy
of God, and thesufHcienoy of the atoning blood of Christ.
^
He cries.
"
I have fought a ^Mod lifilit, I have finished
n,y
,..,..,. 1 ii IV,. .-,M,t the faith ; a-s to the rest, there
i- 11 ofjustice.which the Lotd, the
jr. lie in that day." But. it may be
said, Paul was an eiuiiicnt servant and martyr, and
'
glorious hop was not the common privilege of the 1.
bier members of the Christian Church. But hear St. Pan i
himself in the concluding words of the passage
'
And
not only to me but to them also that tove his cnminij."
So that it is a crown of justice which the Christian who
loves the Lord's commg is privilegetl to look for, and
not the flret of purgatory or hell. And why ? Because
th Uood of
Christ cleanselh raoJi all tin (I John 1.
7),
andbecanse, as St. Paul says, Romans t. 1, "Being
justified therefore by faith, let us have peace with God
through our Lord Jesus Christ
;
" and in 8lh chapter,
V. I,
"
There is now therefore no condemnation to Ihetn
tiiat are in Christ Jesus, who walk not according to the
flesh."
,
. ,
Some of these texts suggested themselves to our mind,
or, ii>e confess,
"rfWU'^iiJi'"'"
' ' "
"""^^-
ful; we never could liaTtt tBO^Df Ue ;
'"
gatory anything but a cold ooowlat
i'l-
reaved friend, and disparaging to the stupendous work
of redemption ; but having a better hope for our dear,
departed friend who fell asleep in Jesus, we could joy-
fully enter into the f pirit of the prayer of thanksgiving
which the burial service of the Church of England puM
into the mouth of the assembled mourners, when they
return thanks to Almighty God," for that it hath pleased
him to deliver this.our dear sistcr.out of the miseries of
this sinful world
;"
and in another service, when we
bless God's holy name for
"
all his servanU departed thia
life in his faith and fear."
We shall return to this most interesting subject
again.
'
'^?^
#r
PRAYERS FOR THE Di
We undertook, in our last mimber, ti^rguu.. i,i.it the
practice of praying for the dead, wlii(!lr>^ aciinit to
have been very early practised in the anci&t Church,
offered no suflicient ground to support the doctrine now
held by the Church of Rome on the subject ot-Pnrgar^^
tory. It is, no doubt, true that- the doctriBr Of-^uf-
gatory includes the practice of praying for the dead;
but it is quite another and different
(f:
' Aether
the ancient practice of prayers for thi -iarily
included or implied the existence of
; ^^ , . To
that question we shall now apply ourstivcs in all sin-
cerity, and, we trust, with an ardent desire to arrive at
truth, and lead others into it.
The first question isfor whom wera those prayer*
1 m the first three centnr
'
' "
^-- " -"-t.
of them? If we tin. 1 !
1.1. men whose souls, ace;
universal Church, were then in heaven
such prayers obviously do not imply the < f
purgatory, and we must look for some other object in
praying for the dead than a delivery of their souls from
a state of suffering in any such |
'
cult to assign any one rcas n a-
>-
tion n'" " '!'
which was not ^i ..;.
IIoIn ; but several may h,
'
whit; ate conspirid t"
;'-
long belore the period at w!
was generally believed, mm :
Church. We shall refer to iha?.
first inquire, whether the prayi
were, as at present, olfij^UUur
of souls requiring to h^^^Bl in purgatory by suffer-
ing the temporal puni^^^^^tte to their sins com-
miU<l in their life, or whether the spirits of tlic
blessed (who never Were sn;>iM>e,l to pass through
purgatory) were alsn
''
'
"
1 must now advert to the text so often quoted by
our adversaries, from the fifth chapter of St. John,
thirty-ninth verse :
'
Search the Scriptures, for you
think in them to have life everlasting ; and the same
are they that giveth testimony of me.'
"
This is a chapter of the New Testament, which, I
assume from the frequent quot.-ition of the thirty-ninth
verse, is familiar to the minds of all Protestants ; yet
there are few parts of the Scriptures, probably, which
Christian readers in general are less apt to apply to its
proper use and signification. Take and read it from
the first to the last versemark, learn, inwardly digest
itand tell me in the sincerity of your inmost souls,
has not the whole discourse reference exclusively to the
Jews, to whom it was specially addressed by our Saviour
on one of their festival days, when he went up to Jeru-
s-ileiii ? Moreover,
'
the Scriptures' therein alluded to,
could have been but the Uld Testament, which was then
alone extant.
"
This very Gospel of St. John was not written for
considerably upwards of half a century after our Lord's
Ascension. St. Matthew wrote about six years after;
St. Mark, ten years ; St. Luke, twenty-four years ; the
Acts of the Apostles run over a period, and give an
account of the Church, for the space ot thirty years.
The Apocalypse was written in the Island of Patmos,
where St. John was in banishment, by order of the
Emperor Doniitian, about sixty-four years after our
Saviour's time. The various Epistles of St. Paul were
written at different periods, all subsequent to our Lord's
time, as well as to distinct and different peopleto the
Konians, to the Corinthians, &c., &c. That text, there-
fore.
Search the Scriptures,' has as much reference to
the New Testament, which is the better portion of the
Biblein fact, the Christian dispensationas it could
be made to have to the telescope and the wondrous
arrangements of the planetary system.
" The Jews were in the habit of reading their Testa-
ment, and were referred to it simply by our Lord for
the testimony or proof of his divine mission, which it
abundantly contained ; that is obviously the true intent
and meaning of the passage. To say by it that our
Redeemer intended every man, woman, and child, in
after time, to read and expound the Scriptures is, in
my humble judgment, as preposterous from the eon-
text, as to insist we are invited, like Peter, to come to
Christ upon the waters, as a manifestation of our faith
in him (.St. Matt. xiv. '28, 2U). I challenge any biblical
commentator in the United Kingdom to put any other
meaning or interpretation on this fifth chapter of St.
John, thirty-ninth verse, than that which I have ex-
plained ; but, leaving controversy aside, your text is
replete with spiritual life and instruction. Let us take
care in what spirit, and with what dispositions we read
and search the Scriptures. The Jews, to whom this
sentence was tauntingly addressed by our Saviour, were
everlastingly searching the Scriptures, thinking in them
to have life eternal ; but, alas I they found not the
Speech of MIcliacI Valentino Ajrlmrr, Eiq., at Um RoMlHla RU-
gioua UUciuaUin CUaa, Jiuis IS, 18A1. Bdint : 79, Onrftaimnal.
that it was addressed rziluticelf to Jews, nnd had re-
(lect to the Uld Testament, and cooaequently
" ba a*
much reference to the New Testament and the Christian
dispensation, as it could be made to have to the telnoope
and the wondrous arrangemenU of the planetary Wt*
tcm." First, then, let us suppose the right rendering
to be,
"
Ye search the .Scriptures"does it follow from
this that the text is wholly inapplicable to the qnestkM
in hand? Before we can conclude this, we mmt flrtt
decide whether our Lord meant to speak of this Bible-
reading of the Jews with approbation or disapprobation.
If he spoke of it with approbation, as a right thing,
then it is hard to sec why we ahoald not follow their
example. Will it be said that he disapproved of the
practice? Let u* see what sense we can make of the
text on this supposition.
"
Ye search the Scripture*,
for you think in them to have life everiasting;" but I
do not approve of your doing so, and I would not have
my disciples imitate you, and the reason is, that *_' it i*
these same Scriptures that give testimony of me." A
very singular reason this to give why their searching
the Scriptures was not a thing to be commended or imi-
tated ! I'erhaps, however, the second mo<le of getting
rid of the text may be more successful. The text bad
reference to the Jews ; therefore, it can have no reference
to Christians. What we have already said is lufflcient
to show the weakness of this inference. If the thing
spoken of were part of that ceremonial law which
Christ came to aboUsh, the conclusion might be less ob-
jectionable. But if it be of a moral no/ureand such,
unquestionably, reading the Scriptures isthen we would
infcrexactly the contrary of that inferred by Mr. Aylmer.
We see in it a duty incumbent on the members of God's
Church at all times; we see in it a principle of the
Divine administr-ition. Tlie Jews were commanded, in
Deut. xi.
18" Lay up these my words in your hearU
and minds, and hang them for a sign on your
hands, and place them between your eyes. Teach your
children tliot they may meditate on them, when
thou sittest in thy house, and when thou walkest
on the way, and when thou licat down, and risest up."
This command was constantly obeyed by God's faith-
ful servants under the first dispensation. Thus David,
in the llth Psslm, says
'
O how I love thy law, O
Lord ! it is my meditation all the day. Through thy
commandment thou hast made me wiser than my ene-
mies ; for it is ever with me. I have understood more
than all my teachers ; because thy testimonies are my
meditation." Tlie Scriptures were not intrusted to the
priettt, to receive from their mouths an infallibly true
interpretation, and by them to be given to the people,
or to be withheld from tliem, at their discretion. No
'
Thoushalt not make untothyself any graven thing,' kc.
Exodus, XX. 45.
"
I sought to find if the sacred code anywhere com-
manded or sanctioned the invocation of saints and angels,
as taught by the Church of Rome, but could not find such
a practice anywhere revealed, ' as Christ is our only me-
diator.'John xiv.
"
I inquired if the Scriptures commanded or authorized
the Church of Rome to withhold the Word of God from
the laity. I found that the Bible, on the contrary, recom-
mends the perusal of the Inspired Volume to all
' That
the man of God may be perfect and furnished unto every
good work.'2 Timothy iii. 17.
"
I read the Scriptures to see if absence from certain
meats was commanded, but could not find any one com-
mand ; on the contrary, St. Paul says
' Whatsoever is
sold in the shambles eat, asking no question for conscience
sake'1 Cor., chap xi., v. 25.
'
For every creature of
God is good, nothing to be rejected that is received with
thanksgiving'^St. Paul, 1 Tim. iv. 4.
'
For it is sancti-
fied by the word of God and prayer'^verse 5.
"
I searched the Scriptures to see if offering up masses
or the elements of bread and wine for the souls in pur-
gatory or for the living, as Romanists say, was comman-
ded l)y the Redeemer. So far from the Scriptures
authorizing such a practice, [it directly prohibits it, 'know,
that Christ rising again from the dead dielh now no more,
death shall no more have dominion over him.'St. Paul,
Rom. vi. 9.
" In reading over the Word of God, I fotmd justification
by faith in Christ Jesus inculcated in numberless passages,
which 1 >hall give in full when writing on that question.
" I could nowhere find in the satred writings the doc-
trine ot supererogation as taught by the Chuicli of Rome.
For trie Scripture says, '
When ynu have done all things
that arecoramaiuled you, say we are unprofitable servants.'
I.uke xvii. 10.
" Being satisfied that none of the above Romish
doctrines and abuses were contained in the sacred
writings (or revealed Word of God), I consulted and
read over attentively several controversial works, to see
what the ablest advocates of the Church of Rome had to
say in her defence. Being now fully convinced of the
unscriptural character of the doctrines of the Churclt of
Rome, and that they were the mere inventions of an'
avaricious and crafty priesthood, I at once resolve to
remain no longer within the pale or communion of such
a corrupt churchto separate from her errors and abuses
lest I be a partaker of her abominations.
"
I request all Roman Catholics, and particularly the
Roman Catholic clergy, to read the Word of God, as
it is in the Bible, attentivelyto compare the practices
of the Church of Rome with that sacred Word ; and if
they don't come to the sara# conclusion and conviction
that I have, provided that they approach the subject
with unprejudiced minds, and with dispositions prepared
to yield to truth, I am egregiously mistaken.
"Prejudices of long standing are not easily removed
without examination and inquiry. Roman Catholics,
who are in the habit for a number of years of yielding
up theirjudgments and understanding to the dictation of
the priesthood, may think it difficult to leave those blind
guides. But let them read the Word of Godlet them
search the Scriptures, and they will find that the Spirit
of Truth will descend upon them, which will conduct
them unto the bosom of the One, Holy, Catholic, and
Apostolic Protestant Church of Christ, as by divine
and human law established in these realms.
"
When convinced of the errors of Rome, let them
come forward manfullylet them act boldlylet them
not be afraid of incurring the displeasure of friends or
relations for embracing the religion of Jesus. God will
assist them in the holy workthe law of the land
will protect them their temporal concerns will be
bettered and improved, as they can devote therein the
valuable time that is lost in going to hear masses daily,
praying for souls in purgatory, worshipping images and
pictures, invoking relics and saints, and such like trash
instead of adoring and invoking the Redeemer, who is
the only Mediator.
"
We must all admit that idolatry is one of the great-
est of crimes, for by it the worship due to the Creator
is transferred to the creatures.
"
On the priests, then, of the Church of Rome, &c.,
be the guilt of drawing down upon the whole nation
the vengeance of Heaven, by inducing them daily at
their masses (when they exhibit the elements of bread
and wine for the worship of all present) to be guilty of
this enormous crime.
"
Let Roman Catholicsand you, reveren(l sir, among
the numberexercise their judgments and senses in
searching the Scriptures, and they will find what a
heap of rubbish the Church of Rome has piled over the
Word of God, thereby concealing it from the eyes of
the children of the cross, fur whose instruction and per-
fection in every good work it is recommended by St.
Paul.
"
Earnestly and fervently praying that the God of
Truth may open your eyes and the eyes of all Roman
Catholics, and make them wise unto salvation, as he
most assuredly will if you read his sacred Word,
"
I remain, with all good wishes, your humble adviser,
"
RicuABD Wall,
"
Late Priest of the Church of Rome.
"
P.S To my many reasons for leaving the Church
of Rome, I will add that of your Vicar-General, Doctor
Burke, P.P. of Clonmel, declining to
'
show reason of
the fiiith that is in him.'1 Peter iii. 15when chal-
lenged lately by the Rev. D. Foley, of Clonmel, which
clearly proves lie is unable to defend those errors and
superstitions he is practising himself and teaching
others."
THE RIVAL ARCHBISHOPS.
We promised to consider in this paper how Roman
Catholic bishops in Ireland were appointed after the Re-
formation.
The first case that meets us'after the reformation is a
remarkable one : it is one which drives us to consider
what sort of an appointment really makes a man the
true Roman Catholic bishop of a See.
In the year 1537 the Irish parliament passed laws
which abolished the power which the Pope haii been so
long gaining by little and little. They made no new
Law about the appointment of bishops, because, ii~ we
showed in our last paper, the old laws were sufl.' jnt
to keep that from the Pope, if only those old law \. ere
enforced: but they made laws which left the Pope no
power or authority in the Irish Church. But no ch.inge
was made then, or for fifteen years after, in the doctrine
of the church, or in its worship.
The bishops of l.einslcr, Munster, and Connaught
seem to have joined in abolishing the power of the Pop<!.
But Primate Cromer and the bishops of Ulster still
stood up for the Pope's power against those new laws.
Thus things stood, until the year 1543 (that is, for six
years). In that year Cromer died. George Dowdall,
who had been prior of the monastery of St. John at
A idee, and who, at the timeof Cromer'sdeatli, was Vicar-
general of Armagh, was elected Archbishop by the
Dean and Cha])ter of Armagh. He was consecrated by
Staples, Bishop of Meatli, and by the other bishops of
the provinces of Armagh, the King having issued a
mandate to them to do so. This George Dowdall was a
isr.2.] Tin: CATHoi.ir layman.
Mr-' l: . ,|||
111-. i;i.' , iiLi' riire
tlie ai>)H>iiitiii. Ill k> UifsJioiirKiii iit IreliMitl; Mixl
ho wllliiiulv ivri'pli'.l llin priiimrv witlii>iit n>kiir; tlii>
r-i ,' ' :
": I , n-
Iiili |i nimlf ill In-lnnd: no woiiiKt tlint In- ulnnilil tr;
t.' I i 1 now, wliiMi 111- Ki'i^nieil in ilaiijrcr ufliniii;.' ili.-t
li li 1
' '< loDi,' loen lni:,'slinc to Kruii|>. Actvinliiif^ly,
III, I- .<
n<riiel to nckiuiwlLvlso George Dowilrili m
Ar.';islii>p of Aniia^li, n<l look uiMm hliinclf to
:i.|,.
I
one lioborC Wuucop, a Scutcliuinn, n nriuinto
li > 1-. at ft i-ritical period that thii happened. Tlie
I'."]!' \. .11 just t^Ving to hold tlie Conncil of Trent j nml
the I'opo was Rrvatly nt n loss for nrehhishops and
bikop!i tor (he ootinuil. It may surpritu those who htr
SMI li ri u I'lin .
..itlio antltority of llintcoiinuil, Uintiit
ii' :i: ; ! :\ tlio year 1545. the I'opo wa.H only
;!'' ' I ' ' - '(}
nrclibi^liops ami tu-riitthtwo
I'l- Catholi<; wiirlil ; Iri^s than tllo
imiiit' . . I time in Ireland alone! and for
crrral aeK.iuiiis after, it was little better, ^uw tliia
cemcd i) shahhv a eolleetlon for a pencral eouncil ol'
til' "! ' I
'
Chnrch. the Pope was ^lad to pet
.1 '
'
'
It l"ok little lartfer; eo ho niuile
^'' '
Armagh, and he made anotiier
i: il, in Sweden, and sent them
"ii :1, so lu to make a .show of four
anil II Imps, just the number in Ireland! and some of
tlw t I
t'lity-twu bishops were of a like manufacture.
."^1 IJobcrt Waocop, the Scotchman, was appointi'd
Ar.lil.i-liop of Arniajjli, iiiiil I'riiuate of Ireland, by the
r..pi. ji:i I wa' .ictiially ac.-knowled};od as Biich by the
;:i III r il I m;:h I 1 Trent. No', which was he or George
Ddwdall the rijrh: .Vrchlii-ihop of Anniiph, aeeordins to
tlie laws of the Catholie Church? And which did the
Irish Church, and the Irish (icople of that time consiilcr
and BcknowledKC as their Archbishop? These are im-
portant questions at this time. These arc questions
which the ;r - "
"'s late appointment of Doctor
Culloii, liy (lie aiiiliority, in opposition to
the eli\ turn .i. ._ , .._ u of Armagh, uuaipcis us to ask
and to consider.
In the first place we have to answer, that the whole
Irish Chnrch, the whole Irish clerpy, and the whole
Irish nation at that time, ocknowled^'ed George Uow-
dall as their Primate, and refused to acknowledge
Waiw.)p as having any rightful claim to be Archbishop
of Armagh ! We are aware that this is a bold and a
stardin;; as.sertion. But we make it deliberately. Who
were the men who would have been most likely to ae-
knowlodsc the archbishop appointed by the Poj>e? Was
it not the bishops of Ulster, who had stodd by Cromer
in maintainin:; flie Pope's authority, when the Irish
parliament nboli^-hed it ? Yet wc see these very same
bishops now refused to acknowledge Waucop, whom
the Pope had appointed ; nay, tliese very same bishopa
themselves consecmted George Uowdall, in direct oppo-
sition to the Pojie. They had wished to preserve the
Pope's anthority, but now tliey saw that his claim was
too r - to be submitted to; they saw that nothing
**'
him but to reduce the Irish Church to
toll- ., ..., a4id that the time was come when it was
ncccxary to ajisert her ancient independence. When
wesee those very men, those very liishops who had held
Girt longest in supwrt of the Poixj'-s' authority, even
against parliament and the law itself, when we see these
very men now actually consecrating Dowdall, we may
well suppose that there was no one left in Ireland to
acknowledcre Waucop as Archbishop of Armagh. And
the wliole history of the time sujiports this conclusion.
There is no trace in the Irish history of that time that
either the Irish Church, or the Irish nation, that any
Irish bishops or any Irish clergyman, or any Irish lay-
man, ever acknowledged Kobcr't Waucopas Archbishop
of Armagh or Primate of Ireland.
We have never found any such evidence: but if any
one can produce any proof that this man was then ac-
knowledged by any in Ireland as Archbishop of Armagh,
wc of course will consider ourselves bound to publish it
in our page*, if tent to us with proper referencea to the
books or ilucun.euts in which il is to be faund.
Will any Itoman Catholic now say that Jiobcrt
Waucop was the rightful Primate of Ireland, and that
Gcor:.e Uowdall was not? We believe that no Itoman
Cathoiic will say so. We believe that all Romii C'a
tholic writers and historians who liavc mentioned Dow-
dall, have si>okcu of him as being the legitimate pri-
mate of Ireland. Tiiey must admit, then, that the man
chosen at home, nominated by the King, and (.Icclcd by
the chapter, and consecmted by the Iri.li bishops, was
the true and lawful bishop, although the Pope set up
another out of his own authority. lu other wurda, they
must confess that the Pope had no authority to make
Waucop Archbishop of Armagh. They must'uo further
still
; they must confess that the infallible tribunal of
the Roman Catholic Church, the Pope and the Council
of Trent together, did not know who was the true Aruli-
biahop of Armagh! that they admitted a man who was
not archbishop at all, and set him in the Council of
Tent, to make infallible decrees about doctrine 1 For it
It a fact that th" Waorop sat In the cstioiis in which
tlie decrees of origintl sin, of jiititlcHtin. ot thr wcrn-
ments, were passed. Yet neither tie Pope n..r the
oonneil knew wiinwns Ihe riitht bishop of a sec, or who
-' ' : .1
iitincil and vote on ciuettiinn
'
lis, alxNit the very eoNtttiu-
jiiit if any will say ili.it the Pope had authority 1
make Waiieop Archbishop of Artiittgh.anil tiisl Wau..
i
w.i thererore the right rchbiho)i, and tli
was not. then ho must say also that in the I
the Ueformatlon. thewhole Irish CImrch. niKl .". - "
Iriuli nation did unaniuiuusly and wTtli oiih ucw.ril
throw oil the legitimate authority of the Poiie, by ru-
jecting Waucop and ndhcring to Dowdall. This is a
confession which Irish Konian Catholics Imve hltlH-rlo
bien unwilling to make: yet they must either make it
now, or acknowledge that tbe Pope had no right to a]*-
point a Primate of Ireland ; that he was chiiiiiing an
authority that lie had no riht to ])<)sisess; and fljiit the
Irish Clinrcli and people diil what it was right and law.
fill for C-atholics to do. when they rejected Waucop
although iippoiiiti'd by thx Hope.
And tliis brings us to the application of this history
to our own times. If an appointment by the Pope him-
self, and a consecration at Koine by the Pope's au-
thority, did not m.ikc llobert Waucop Primate of Ire-
biud, i/ien what makes Ur. Cullen Primate of Ireland
oiu ? Is an appointment by the Pope's sole authority,
and a consecration at Uome, any better nuip? Does it give
any better title noir)' I< itanythingmorc binding on the
Irili Church and people note than it was then? We en-
treat imr readers to consider this question, wheiher Dr.
Cullvn's title noiu to be .Vrchbishop of ArnL-igh, does not
rest on jmt the same grounds that liobcrt Waucop's
rested on then? If the one be bad, win the other be
good?
It is not wo that have raised this question ; the Pope
and Dr. Culien raised it when Dr. Cullon was pot iivby
the same authority that Waucop was ap;>ointed by.
What was Pope Pius the IX. about? Had he lost hi<
Si'iisei',10 try again what had once btt'ore m> signally failed?
Was i: wL^e or lute, in this iiinetei nth century, to try to
ride over the Irish Cliurcli and nation in a way that they
successfully resisted in the sixteenth ? Did lie think
that Irish independence and Irish nationality were now,
at length, so utterly extinguished in the Irish heart,
tliat the hour of his last triumph over her liberties wa
come? Did he think it safe thus openly to beard the
Irish people with the former resistance of their nation,
and dare them to it again, in that very sec of Armagh,
from which the Irish Church and the Irish people re-
jected Waucop, the Pope's nominee ?
If any think that this can be safe at present, we refer
them again to the able articles in the Cork Soulkern
lieporttr, the leading provinci.il organ of Irish J{oman
Catholics. We do respect and feel an honejt pride in
the true independence and imtioiiality of that paper.
We refer especially to its article on the clioice of Dr.
Cullen by the priests of Dublin; of which it justly says,
"
nor can we avoid regarding the faet as one ominous
of aeriout mhchief, in many ways." Of the real feeling
of the Irish priests (not those of Dublin) that ar-
ticle says
" Whnt
was the ease of Dr. Dowdall? He was a most zealous
Catholic; official to his predecessor, George Cromer;
elected by the chapter of Annagli; mid consecrated
without the knowledge of the Pofic, by a mandate from
King Henry Vlil., directed to lUlwai^ Staple*, Bithop
of Aleath, in December 1643. Though he was a man of
irreproiicliablc manners and great learning, yet because
be cnnscntetl to l>e consecmted without a hull, the Pope
Il
'
another to supersede him. This was the
r ivobcrt Waucop, who, arriving in Ireland,
i:....v~. id, in vain, to raise a party against Dowdall,
and wandered among the Irish chiefs, leading a vaga-
bond life in Ulster for several years
On Queen .Mary's accession he(l>owdall) was recalled
and re-establislieii, and tlioiigh Waucop was appointed
by the Pope, and a man of considerable le.irning. who
had assisted at the Council of Trent from the first let-
lion in 1645, to the eleventh in 1647, yet was iier/ec//
by the Irish nation I He died at the Jesuit's Convent,
I
'"
rt>
me /ir< who lulio-IU'ei the
.rid.''
.y on l>r. ()'<:iHine<r. bo lived
>nii'ai count mi liie lu^lori-a
.:.i;.. .-. 1.. I it'i r I'niil >rj<i,
li.l I'di-
op. by
. (
lUn-
In. .nt.
,.. nil.
'!
<b
. in
s.
1
M..A, O^
cue* and foU
i rut, ch. 6),
Archbishop of Ariua^,
il of Trent." Mark here
11 as s|>e.iking of Wan-
in the yesr I54G. Now.
,._:......,... ... .1..
! tba
i'J.
01 I
*"
lllsturmilei
Hon. \tV2',l
,"
ll'iUaiioo, Koniaii Cutiiolic A
(tie year I7.^H, also mentions I
bishop of Armagh, and '
bave known iiIko hit | n
'
Armacb::-
'"'"
Me yeai :
U)Wn; U.i,.,
'.
Speaking of Hubert Vvuantiiit,'
S'ho WHS present at t!;c (lotinri
Chat M'Mahon quo
<
Oop as Archbishop
tfv
f ... :- .
'**
book it. p. tJ6, Miccvded l<y Uie grant ul Paul III.
to Dowdoil, in the .*k-c of Arina',-h, who was prcwnt at
Ihe Conncil of 7'reat. nd wa.i -^
<*fe h
'**
fulhcm and derlarai Primate ' I'/m.' . . .
Now, observe these dates: 1'
'
^""^
bishopcifArmauli, in 1>1:J, I.ec
-""
Ariuagli until tome tinit
'
tlien because lie would i.
*
Catho.ic doctrine. Hew
'^^'
bishopric in 166J, by C^ueeu ^ary, hUu coiiunJcd to
hold It until he died. In 1658. MMalion had already
cued Spoiidanus. as speaking of Waucop a* Archbishop
of Armagh, in lJ4ti (page 7);
yet lure (page lU) he
speaks of Waucop as nccetHint/ to Do*dttU by liie grant
ef Pujic Paul HI. Observe tins, now. that Pope
Paul III. died the lOtli of Noveiuuer, 164y (see
Labbe and Cossart, vol. 14, \>. 4B4). and Dowdall was
Archbishop in 1668! How. tlieii, did Waucop cfai<
to Dowdall by the grant of Paul the 3rd? 'l'hi c-
coniit of Dr. M-Mahon proves nothing but tbot be feit
how damaging it was to his Church to admit that
Waucop Mas ajijioiuted by the Pope, while Dowdall
was actually Archbishop of Armagh.
But we have better proof still than even the high Ro-
man Catholic historians that we have quoted. Kor la
the records of the Council of Trent, as they are pul>-
lished by the highetit Homan Catholic authorities ou the
lubject, we find Waucop entered as attending tlie fitst
ten sessions of the council as Archbishop of Armagh
I
i. r., from 1646 to 1547.
I The copy we refer to is tlie Concilia Generalia by
Labbe and Cessnrt, two Frindi Jesuits, a work of the
highest character. (Vol. 14, page 741, Ice. Kd. Paris,
1672). In the first four sessions he is entered as
"
Armachanus
;"
but in Session 5, and the following,
he is entered thus
"
THE MIRACLE AT RIMINI.
"The following highly interesting letter appears in the
Catolico, of Genoa:-' During the two days I have
spent in this marvellous city, ] have only been occupied
with the prodigy which, at this moment, agitates all
Italy. I have passed my time either in contemplating
the blessed image* or in conversing with all classes of
persons, in the view of collecting certain and circum-
stantial details. Yesterday I saw the Madonna (that
is the picture of the Virgin), whose eyes are ordinarily
turned towards heaven, bend them towards the pious
multitudes, by whom shk was surrounded. This took
place during the celebration of a mass, where five
parishes communicated at once. We cannot precisely
say that the look descended so far as the people ; only
it was very evident that the eyes did move downwards,
and that, ceasing to direct themselves towards the vault
(ceiling) of the church, they fixed themselves perpen-
cularly on the wall situated opposite the alt.ar. I re-
marked, moreover, and many foreign priests observed
also, that the physiognomy (countenance) of the Ma-
donna habitually grave and mournful, had taken, during
this mass, an expression of joy, as if slie had wished
to signify that she accepted the homage of all this
multitude
'
"
We have a few observations to make upon
this letter. First, it is written by we do not
know who : no name is given to it. Any one
who had an object in bringing crowds to pay
an offering at this chapel might have written
it. Secondly, the miracle appears of a very
unsatisfactory nature. The picture, it seems,
was painted with the eyes turned up, as if look-
ing at the ceiling. Now, if the picture had
looked at the people, and put some expression
in its look, the miracle might have had some
meaning and some object. All our Saviour's
miracles had some deep spiritual meaning ; none
The word "Image" seems to be Improperly used here In lh
same letter (page me), the writer says"it U a simple canvas,
painted by a certain G. Solarl, of Rimini, who died in 1800.-
of them were worked to do honour to the Virgin
;
but when she wished him to work a miracle, she
was desired by him not to interfere. If miracles
should be worked now, would it not be for the
same purposes that the miracles of Christ were
worked? But what sense or meaning there
could be in a painted picture that was painted
to look at a ceiling, staring at a wall, we are
not able to understand ; nor do we think it will
be easily received by those who are accustomed
to consider and study the meaning of the miracles
of Christ. And the notion of the picture look-
ing more joyful during the time of mass, is just
what any credulous person with an excitable
imagination might fancy; and we suppose it
will be admitted that there are such persons in
the world, and that the anonymous writer of this
letter may have been one of them.
The writer goes on to give an account of how
two painters, a chemist, a professor of natural
philosophy, and a doctor of medicine, (all carefully
selected by the Bishop of Rimini), had examined
this picture, and believed in the miracle. Now,
considering the great profit in money which the
priests of a chapel must derive from multitudes
of people coming to it, on tlie faith of a miracle,
we are not apt to think that the bishop or per-
sons chosen by him are the most faithworthy
persons to judge of tlie miraculous nature of the
alleged miracle. Pious frauds are surely possi-
ble ; and the most satisfactory proof would be one
which plainly rendered them impossible. We are
not resolved to disbelieve even such miracles ; but
before we believe, we do ask for such proof as
will oblige a sensible man to believe that the
thing is really proved. We are told, indeed, that
these judges, so carefully selected by the bishop,
'
directed themselves to the most minute investi-
gation ;" we are told too, some of the particulars
of this investigationnamely, that they put the
picture in difterent places, and moved the lights
about it into different positions ; and all this was
thought very satisfactory, for the picture still
kept winking its eyes. But we are not told that
the picture was taken out of its frame, and any
one in the chapel invited to come and look at the
back of the canvas and see if there was any con-
trivance to make the eyes move. Without such
an examination as this, we should hardly have
thought ourselves justified in believing that it
was really miraculous. But it is not even said
tliat the examiners took the picture out of its
frame. And this is the more remarkable, as the
writer of this letter himself admits that
" many
imagine" that it is done by a
" mechanical con-
trivance, like a statue with springs;" he argues
that there could be no means like this in a pic-
ture, and he says that the examiners certified
that there was not any such contrivance ;
but
why did they not take the picture out of its
frame, and allow any one in the chapel to ex-
amine the canvas at the back ? Surely no sen-
sible man would believe it to be miraculous, if
he were not allowed to do this.
There is, however, some satisfactory evidence
in this letter. In page 287, the last paragraph
of the letter, we read
Homilf of
peril ofIdolatry approved by the 35th and .39th articles,
part 3; and, conseqacntlj, they must huld, that for all
that space of time, the yatet 0/ hell /'retailed againtt tkt
Church of Christ. Their own Bible, in plain and expresa
terms, declares the contrary. St. Matthew, xtI. 18.
Upon this rock I will build mi/ church, and the galet ofktU
shall not prevail agaiimt it.
liKPLY.Protestants do not hold that before the Re-
formation there were no pnre worshippers of God:
"
that
all the laity and clergy, ic.. &c., were at once drowned
in abominable idolatry." The Vaudois Cbuich resisted
that idolatry.
The meaning of the Homily it that idolatry was
generalli/ prtvotent ; when "childien
of all aget" are
expressly mentiojicd in the Hiimily as exposed to thia
e%-il, it is plain it conld not be meant, that infaoti were
actually practising idolatry.
Protestants do not infer from this passage of St. Mat-
thew, that errors and abuses would never creep into the
Christian Church, but that they would not prevail to
destroy it. By the "
gates of hell, " is here meant the
power of death ; for the word hell is here, and in many
places of Scripture, the translation of the original word
"hades," which signifies the grave, or place of the
departed.
Those who have so misunderstood our Lord's predic-
tion, may correct their mistake by referring to many
things written by the Apostles. For example, when
Paul was taking his final leave of the elders of Miletiu
and Ephesus (clergy), he warned them ( Acis xx.) "that
grievous wolves would, after his departure, enter in
among them, not sparing the flock," and also, that
" even from among their own selves (the clergy) men
would .irise, speaking perverse things to draw away dia-
ciples after them." So that this apostle of our Lord
(and it is the same in other parts of the apostolic writ-
ings), predicted that grievous error would creep into
that church, against which, nevertheless, his Lord
declared "
the gates of hell " should
"
not prerail."
OiuECTioK 2Protestants maintaiu that for many
hundrc<l years before Luther, there was no church upon
carlh.witli which a Christian might lawfully join in com-
munion ; that all were notoriously gone astray from the
purity of the Gospel; and, consequently, that Christ,
who is the way, the truth, and the life (St. .John xiv.
6),
was not with any church before the Keformation. be-
cause they were all gone astray from the way, the truth,
and the life. Their own Bible assures us that this could
never be. St. Matt.,xxTiii., lU, 20. "Go teach all nations,
and lo. I am with yoa always, even to the end of the
world."
KbpltProtestants do not maintain this; for it is
well known that there have always been faithful wor-
shippers of Christ, who protested against the errors of
the Romish Church, and prcservctl pure the apoatoltc
faithas the church of thcVaudois, a body of Chrisliaoi,
among the mountains of Piedmont, who never fell into
the errors of the Church of Home.
Objection 3 I'rotestaots teach, that the spirit
of
Irulk was not promised to the church of Christ, to be
with her teachers/or tver, and to guide Ihem into all
truth.
Their own Bible, in clear and pUin terms, contradict*
this their assertion (5(. John, xiv. 16, 17), / ri7/ praf
the Father, and he shall give ycu another Comforter, that
he may abide with you roa KVaa, erem the sPiaiT ow
tbpth. And, St. Joh, xri. 13, When he, Ike spirit
of
truth is comt, he wilt otriOE Totj into all tctb.
ReplyProtestants 1/0 believe that thespirit of truth
is promised to be with Christ's church for ever, leading
both teachers and taught into all truth, through the or-
dinary means of his divine grace, one of which meant ia
the right use of Scripture : but not as conferring infal-
libility oD any church or set of teachers since the apoa-
56
THE CATHOLIC LAYMAN.
[Mat,
ties, whose teaeliiiig was accredited by tlie extraordinary
mauifestiitions of the Spiriti. c, by miracles.
Objection 4 Protestants assert that the church of
the living God is not<//c pillar and ground of
truth, but
may, and often does, uphold damnable errors.
Tlieir own Bible expressly declares, 1 Tim-iii. 15, that
the church of the liviny God is the pillar and ground of
the truth, and, consequently, cannot uphold damnable
errors.
Reply Protestants certainly do deny tliat this pas-
gage whatever it meansdoes or can allude to the
Church of Rome, since the church in which Timothy
was to
"
know how he ought to behave higiself," was
that of which he was bishopt. e., Ephesus, and not
liome. But Koman Catholics are accustomed to take it
for granted that whatever is said in Scripture concern-
ing
"
the church" must apply to the Church of Rome ;
and hence the above mistake. They should prove this
assumption by Scripture.
But with respect to the passage here quoted from the
Epistle to Timothy, the sense of it evidently depends on
the punctuation ; and some of the ablest divines are con-
vinced that there should be a full stop at
" Church of
God," and then the succeeding sentence will run thus ;
"
A pillar and ground of the truth, and without contro-
versy great is the mystery of godliness:" which mys-
tery the apostle proceeds to state was, God manifest in
the flesh, &c., &c. And every scholar must admit that
the words of the original Greek will bear that sense as
well as the other. ',^/L~*ii^ a
Qj
CTo be continued.)
dTorrcsjonticucc.
THE REAlTrESENCE.
We insert the following able correspondence be-
tween the Rev. R. A. Wilson, of Glasgow, and the
Eev. W. Carson, of Waterford, with which we were
favoured last month, but which reached us too late for
insertionin our last number :
Abercromby-strcet, Glasgow,
February 18, 1852.
Ret. and Dear SirMrs. F. has enclosed to me a
communication received from you, containing what you
consider three unanswerable difficulties to the Catholic
doctrine of the real presence of Christ in the blessed
Eucharist. I regret 1 did not receive them when in Wa-
terford, as time and opportunity were then at luy dis-
posal. However, I shall be happy at any time to steal
a few moments from the press and liurry of my daily
duties, to answer or explain any difficulty which you
may be pleased to propose, and trust you will dispas-
sionately read and study my reply. I am likewise fully
satisfied that you may make whatever honourable use
you may please of them. I say honourable, because
should yon please to give them publicity at any future
time, I should request that my answers shouUl not be
curtailed, even as to a sentence, inasmuch as the duties
of the Glasgow mission are so incessant, that I shall
never, perhaps, have a fair opportunity to say all I
might wish ; and, therefore, there will be nothing said
which will not be to the point, whilst I must, neces-
sarily, omit much which might be added with benefit.
Your first objection is substantially as follows :
" -Men
first, in spite of our I/ird's warning, that the spirit
only qiiickeneth, the flesh profiteth nothing, began to
fancy that Christ's flesh, as such, had the power of giv-
ing life, then that Christ's body was present in the bread,
or tliat the breail l>y some mysterious change became,
to all intents and purposes of siving life all one with
Christ's body ; and, lastly, that it was not bread at all,
but Christ's body hidden under the appearance of
bread." Thus broached, as a matter of opinion, it was
then brought in by power, and lastly, by authority, de-
creed into an article of faith.
Paschasius was the first to write an express work on
the subject of Iransulistantiation, the title of which
was,
'
Concerning the boily and blood of Christ;" and
this is of itself a plain presumption against its primi-
tive antiquity. But, .idd to this, that he was at once
oppoHed by Kabanus .Maurus, Heribald, Scotus, Ka-
tranin, and othersthat no sooner was the doctrine'
openly and publicly a<lvocatcd, but it met with the
most determined opposition, that the first attempt to
put it forward as a necessary part of Christian faith,
received the most unqualified reprobation from men of
high repute in the church, some of whom have been
cai>onir.e<l by the Church of Rome, and all of whom have
been acknowledged by Bellarmine to be acute and learned
men ; and is not the conclusion from these premises
plain, that the doctrine was a novelty, unknown in the
pure and better ages of the church, and that even in
tho ninth century, it was at most, only a disputable
doctrine, and could not have been the univertal faith of
the Christian Churcha doctrine of universal belief.
You claim for this doctrine a universal consent; but
how can that lie, when it met with the most decided oppo-
sition? That is a str.tngo universal consent, to a doc-
trine which consists in its being believed by all except
those who reject it ! Nor is it any answer to this to
say. that the opinions of those who opposed it, were
eonilemned ; any censure upon them, does not remove
their opposition, for the ah:<ence of any evil does not
consist ill its being censured when it arises, but in its
not arisin;; at all. The fact still remains, that men In
oommuniiin with tho Church of Rome, of high repu-
tation in it for their learning and abilities, never con-
damned in their own age, which is the point in dispute,
and never condemned by any general council antece-
dently to the Council of Trent, gave the most deter-
mined opiNisition to the first attempt to fix the doctrine
on the church, and branded it as a novelty unknown in
iu purest and best ages. It will avail nothing to call
Itatramne and the others heretics, because tliey opposed
an ulmoxt universal opinion. The burden of proof lies
upon you, to show that they wcro not members of the
church, for if they were, then the church did not
generally hold the doctrine of transubstantiation. Hut
if it be said, that Ratramne was not a Catholic, because
he opposed this doctrine, then the same must be proved
with regurd to Augustine and the other Fathers whom
he quotas, and whose opinions be shows inconsistent
with it.
You spoak ai if we Protpstaots denie<l the real pre-
tence of Christ in the Kucharist; now, wo hold it as
firmly as you; wc even assert, that "the body and
bloo<l of Christ are verily and indeed taken and receivinl
bf the faithful in tho Lord's supper;" the point in dis-
In piitp between us i, whether f!lirit'i real presence
the nicliarist is npinluul nr cDrjinreal.
ilefurc, then, I show that the passages you bring for-
ward fi-om the Fathers do not prove transubstantiation,
anil give some quotations from them against that doc-
trine, it would bo well to lay down clearly what tran-
substantiation is.
As you have mentioned tho recantation of Bercn-
gariiis, we cannot do better than refer to the form pre-
scribed for him, as of course it mast bo esteemed a
correct account of tho doctrino of your church. He
was required to declareat a conncil held in Home, under
Nicholas II., in tho year 1008, "that the bread and
wine, after consecration, are not only the sacrament,
symbol, or figure, hut also the true body and bloo<l of
our Lord Jcsiis Christ, and arc sensibly not only in a
sacrament, but in truth, handled and broken by the
hands of the priests, and crushed by the teeth of the
faithful (fidelium dentibus atteri)."
The Council of 'Itcnt is yet more precise. I refer yon
to canons I, "2, 3,4, "On the most holy sacrament of the
Kucharist, session 12."
Canon I. "If any one shall deny that the body and
blood, together with the .tout and divinity of our Lord
Jesus Christ, and, therefore, entire Christ, are truly,
really, and substantially contained in the sacrament of
the most holy Eucharist, and shall soy that he is onhj in
it as in a sign, or in a figure, or virtually, let him be
accursed."
,
Canon "2. "
If any one shall say that the substance
of the bread .ind wine remains in the sacrament of the
most holy Eucharist, together with the bo<ly and blood
of our Lord Jesus Christ, and shall deny that wonderful
and singular conversion of the whole suhstance of
tlie
bread into the body, and of the whole substance of the wine
into the blood, the outward forms of the bread and wine
still remaining, which conversion the Catholic Church
most aptly calls transubstantiation, let him be
accursed."
Canon 3. If any one shall deny that in the venerated
sacrament of the Eucharist, entire Christ is contained in
each kind, and in each several particle of either hind, when
separated, let him be accursed."
Canon 4.
"
If any one shall say that, after consecra-
tion, the body and blood of our Lord .Tesus Christ is
only in the wonderful sacrament of the Eucharist in use
whilst it is taken, and not either before or after, and
that the true body
of
the Lord does not remain m Me
/ios<s or particles which have been consecrated, and
which are reserved or remain after the communion, let
him be accursed.
Again, I refer you to the Catechism of the Council of
Trent, I quote from the edition printed at Venice, in
the year 1J82:
'
But now the pastors mnst here explain, that not
only the true body of Christ, and whatever appertains
to the true mode of existence of a body, as the bones and
nerves, but also that entire Christ is contained in tliis
Sacrament."
Again, I refer you to the Roman Missal. Amongst
the rubrics we read
"
of the defects that may occur in
the celebration of masses
"
"
If the consecrated host disappears, either by some
accidentas by the windor by a miracle, or if it be
taken by any animal, and cannot be found, then let ano-
ther be consecrated.''
Again
htcnmes f^'MZthatamouMnMy
run away with and eat that Oo>l, tb* Ood of heaven an'I
rarththe Redeemer, the Ixird of BottoIbat mighty
Being who archwl the hMveviwho %tmwMA the flroM-
nient with ten tboniMid ftarawho eonlnli the wtiei*
machinery of the aulswiebe fura whom angels ttB
their faces as they cry,
*
Holy, holy, Lort (M
Almighty, who was, ami la. and is to eome" "Be
astonlsheil.oh, ye heavens, at this, and b horribly afMd,
yea, bo very desolate, salth the Lord."
The pssMges yon have adduced firom th writings of
Cyril and Ambrose, speak of the eowsMiiitsd dwiH
as the body and blood of Christ, but does tWi prore
transubstantiation? If so, then the Church of Kngland
holds that doctrine when she asserts that "the body and
bloo<l of Christ are verily and indeed taken and received
by the faithful in the Lord's supper." You must show ta
what sense they are the bcdy and blood of Christ,
whether carnally or spiritually. How St. Cyril, of
Jerusalem, the very writer you quote, uaderstood it, is
evident when he says" With all asmiTaiKe let w par-
take as of the body and bloo<l of Christ, for, voderthe
type of bread, his body is given unto thee ; and under
the type of vrine, his blood is given unto thee ; that so
thou mayest partake of the body and blood of Christ,
being one body and one blood with him." (Cyril, oper.
Cat. xxii.. mystag. It., sec. iii., Fol. Benwl., IMit.
17'20.) How St. Ambrose, the other writer you quote
understood it, is evident when he says, " Make this
ascribed oblation reasonable and acceptable, which is
the fiyure of the body and blood of our Lord Jesus
Christ."
" If
the sacraments had notsonieresemblancc to these things
of which they are the sacrament, they would not be
sacramenU at all, but from their resemblance they often
take the name of the things themselves, so then, after a
certain sort, the sacrament of the body of Christ is the
body of Christ, and tlie sacrament of the blootl of Christ,
is the blood of Christ." Again, St. Augustine writes
"
The Lord when he gave the sign of his body, did not
doubt to say, this is my body ; and again, in the history
of tho New 'Testament, so great and so marvellous waa
the patience of our Lord, that, bearing with Judas,
though rot ignorant of his purpose, he admitted him to
the banquet, in which he commended and delivered to
his disciples the figure of his own boily and blood."
You seem to lay great stress upon the words of Cyril,
"Judge it not by the taste, but by faith," and yet, this
is so far from proving transubstantiation, that it is in
perfect accordance with the doctrine of the Church of
England, when she declares that the faithful only re-
ceive the body and blood of Christ, but that all others
are guilty of his body and blood. Again, you have
underlined the words of St. Ambrose
"
Inasmuch as Christ declared, that the bread which
I give you is my flesh, inasmuch as flesh is irrigated
by blood, therefore the wine is allegorically called blood.
For the word is allegorically designated by many different
names, snch as meat, and flesh, and nourishment, and
bread, and blood, and milk ; for the I..onl is all things
for the enjoyment of us who have believed in him.
Nor let any one think that we speak strangely, when
we say that milk is allrgntieally called the blood of the
Ird, for is not iriire likewise allegorinlly called by the
same appellation ? The Scripture, therefore, luu
named wine a iy<(ic symbol of the holy blood." And,
again
" Transubstantiation
cannot be proved from Holy Writ;' or, as Cardinal
Cajctan s<ays_" There does not appear out of the Gospel
anything to compel us to understand thesewordsliterally,
namely, ' This is my body
;'
and, truly, that presence in
the sacrament, which the church holds, cannot be
proved by these words of Christ, unaided by the de-
claration of the church."
You hold that when Christ, at the last supper, took
the brea<l and cup into his h.ands, and said,
"
This is
my body,' "This is my blood," these words are to be
taken in their most strict and literal sense, and, that
therefore, the bread did actually become changed into
the Saviour s body, and the wine into his blood But
if you will abide by this literal interpretation, you must
carry out the principle much further than you do We
know, froHi 1 Cor. xi. 25, and from St. Luke, that our
L,ord said. "This cup is the New Testament in my
blood." Hare I not, then, as good reason for asserting
that the cup is transubstantiated into tlie New Testa-
ment as you have for saying that the bread and wine
are transubstantiated into the body and blood of
our Lord ?
But from the words of our Lord, immediately after
consecration, we learn that no transubstantiation had
taken place ; for he calls the consecrated element "the
fruit of the vine"" But I say unto you, I will not
drink henceforth of this fruit of the vine until that day
when Idrink it new with you in my Father's kingdom."
Matt. -vxvi. 29.
Moreover, it was when our Lord was celebrating the
Passover with his disciples, that he instituted the sacra-
ment of the Lord's Supper. Now, it was customary
among the .Tews for the head of the family to pronounce
over the Paschal Lamb the words
" This is the Lord's
Passover
:"
as the head of the family he, too, must have
pronounced over the Paschal Lamb, the words, " This
is the Lord's Passover." The disciples knew the lamb
was not really the passover, but that it was a sign,
emblem or memorial of it, and when, immediately after
the commemorative supper he institutes tlie Christian
sacrament, and uses the same form of phrase respecting
it, which a few moments before he had used respecting
the Jewish sacrament, and says of the bread and wine,
"
This is my body broken or given,"
"
This is my blood
shed," it is impossible his disciples could have under-
stood him otherwise than as implying, "This isthe sign,
emblem, or memorial of my body broken, and of my
blood shed."
And such a way of speaking is quite common, and
often used by our Lord himself. He declared, "lam
tlie door,"
"
I am the vine,"
"
I am the shepherd."
lie was not literally a door, a vine, or a shepherd, but
he was figuratively what they were literally. The
.Vpostles had often heard our Saviour speak thus before,
and they would naturally understand him to be speak-
ing so then.
Nor do they afterwards put another meaning on his
words. In his first epistle to the Corinthians, St. Paul
five times successively calls that bread which was con-
secrated, and which our Saviour calls his body.
We conclude, therefore, that the figurative is in this
case that in which our Saviour's words must be under-
stood. But to say that his words are to be taken in any
other sense than that in which those who heard him
would naturally understand him, is what 1 think none
would venture to say, except those who have been
carefully trained up to believe it such.
I am, dear sir, sincerely and faithfully yours,
Wm. Cabson.
ST. AUGUSTINE'S PRAYER.
TO THE EDITOR OF THE CATHOLIC LAYMAN.
SirIn the last number of the Catholic Layman,
p. 45, you conclude your answer to "Amicus" with the
words
"Thou, O
ImtH, hast promised, that so surely as Jesus died and
rose again, so surely shall be bring with him, when he
comes again in glory to this world, the souls of all
that now arc asleep iu him. Perform this promise, O
lavd, perform it ; liasteii thatglorious day ; bring these
souU with thee, and do to them all that thou hast said."
Here is a praysr fcr the dead, which few rrotcstaats
will condemn as sinfni. And why ? becaUM! It is airoply
calling upon God to fulfil hi* proinine, and to do what
be has sui'l. atifl what he surely will do. If any i'ro-
trstnnt hi
'
the lawfulness of such a prayer,
it is simpl iM'aycrs for the dead are so abused
liy those wii.i I'liy , fiilnirij toGod's promises and Word.
Jt "
Catholics only lay aside all prayers for what
'
God has given no promise (for this is tho great prin-
ciple, that no prayer can lie the prayer of faith, no
prayer can be acceptable to him, unless it has his pro-
mise to re.<t on). Let Catholics lay aside all prayers
for the dead that go beyond or contrary to the promises
of God. I/Ct them lay aside all prayers that deny the
mercy of Christ, all prayers that dishonour the full
elHcocy of tho blood of Chri<t ; let them do all this,
and confine tlicniselves to prayers that rest on his ex-
press word and promise; prayers for what ho will nc-
complish whether they pray or not; prayers to which
they can add in faith, as 8t. Angustino did
" I be-
lieve that thou hast already -done what I ask"and
there will soon be little difference among Christians
about prayers for the dead.
t)nr correspondent concludes his letter with a solemn
question
'
She will not answer that she owes
nothing . . . but she will answer that her sins arc
forgiven her by him to whom none can repay that price
which he who owed nothing paid for us." St Augus-
tine thought the Divine justice, which we cannot satisfy,
was satisfied by that ransom.
FARM OPERATIONS FOR MAT.
( From the Iri.-th Farm/trA (lasettrj
Barlev From the protracted drought, we are well
aware that much nf the barley land has remained
unsown, in the expectation of timely rain to enable the
teams to turn up ami pulverize the land to the neces-
sary degree of fineness, to insure an even braird.
Some partial showers have already fallen, which we
trust have been taken advantage of; and would
earnestly urge those who have not yet sown this grain,
not to lose a moment in doing so. The land should be
rendered as loose and friable as possible, and the seetl
sown quickly on the fresh-turned earth, so as to retain
as much of the natural moisture of the land as possible.
Stteping the seed, to hasten the period of germination,
will be of much service ; but it will require careful
watching, as, in warm, close weather, it may germinate
in a couple of days ; but, iu cool weather, with harsh,
north or north-eastern winds, it will take much longer.
As soon as symptoms of germination are apparent, the
sec<l should be committed to the earth without delay.
Mangel wurzel Last month we gave the general de-
tails necessary in the preparation of the land for this
crop, as well for the generality of green crops, to which
we refer our readers; if not sown already, no time
should now be lost in getting In the several varieties of
this crop, the most valuable of which are the long red,
globe red, and orange globe, and for the manufacture
of sugar, the Silcsian or sugar beet. The seeds should
be steeped in soft or manure water for J8 hours, aod
afterwards mixed with fine sand, and kept in a dark
place, frequently turned and moistened, to promote
germination, and sown tipon the first appearance of
vegetating.
During tho past j-ear the cultivation ot sugar beet has
been strongly urgeii, by various parties, as a highly re-
munerative crop. Wa have always expressed our
doubts on this subject ; and we find that the re-
sults of our past experience, in the growing of this par-
ticular variety of tbe beet tribe, have been fully borne
out by the elaborate experiments made by Mr. Kelly, of
Portranc, detailed in his communication to "the Com-
mittee of the Agricultural -Museum, Royal Dublin So-
ciety," which appeared in the Farmers' Gazette of
November 8, 1831. From this important document we
find that the difference in the money value, per acre
(Irish), between sugar beet and yellow globe mangel
amounted to the siuus of X12 4s. -JJil. in favour of tho
tatter, and that red globe mangel exceeded the sugar
beet in value, per acre, by U Is. 4^d. With these re-
sults before us we cannot recommend the cultivation of
the sugar beet as a remunerative crop. Wo have also
this serious objection against its cultivation for the pur-
pose of being converted into sugarnamely, that if
such was carried into effect, wo would have the manure
producing cropsthat is, the green cropscarried ofl
the farm, while it is very doubtful whether they would
be replaced by an equal supply of manure ; and thus tho
effects uf the potato system of cultivation would be
again introduced amongst us.
Further, much complaiothM been made by parties,
who have grown the article last season, some of them
extensively, at the company not being ready to receire
the roots till a late period of the season, thus entailing
much loss and dissappointmcnt to the grower ; and we
find from a recent advertisement for tenders, that the
period of delivery is to be at the option of the company,
from tbe bcgining of October till the end of March, thus
thriiwin'.; tlii' I'ntire Ion* srUinif from (fVaCM^raiion. da^a^*
ii> osr,
III /hie
V. lie when Iu: sbbuU luvv it lo
ni' lids. Again, acennling to Pn>-
fcinor .'-'iiiiiv,7ri ri'cini pamphlet, the largest roots (|o
notoontain sareharlne matter in proportion to lh smaller
ones by so great a diffiri-iw < r.init per fcnt. This is
a point to which w rtod. Last season in
reply to, and tn : .rguments, as to tlM
Iteavy cost i
'
iliu prixliicer in iMrtry, it
was assertol were ilryin; italkne to be -
Ubiisbedtur oave tbe (rent coet of lone
and heavy ca. rmer, tbe loae of elcngt,
and enable t!.. -.n Banafaetnfe thn MMV
throughout the yeir ; but we hare bearrf oellihM rtt
since. These matters will tend yvry moeb, we Mr, to
the detriment of tbe company, who will, if persisted in,
be obliged to become prodiicert. We think it right
to make tho above obserrations, which we ImegTne
arc correct ; if in any point we hare erred we ( cfm
to conviction-
" >i.<. -o"... Hme we roust tajr that wean
informed, by ., that a most excellent
article is pm: mellick, and tnist it may
be found cheap auci reiuuuerative to all paitiea, aa welt
as good.
Swede tvmlpi, like tt..
'-.
shonM lie sown
early as possible in the
' for which llie same
preparations arc m . :.i.i;.tl>lc, except that Ihe^
do not require so !. sing of rosonre ; steep the
seed in soft or ni -r for 48 hours, set tbem
to drain, and dry tiiem with wood or other aslies. Sow
a liberal quantity of seed to mUow for tlie ravages of the
fly ; if not attacked they arc easily hoed out, which to
insure a full crop will be much better and cheaper than
sowing again ; to insure a full and even braird clean
and very fine tillage is necessary ; rolling and dostlos
at night with Sne quick-lime before they come up and
till well established in rough leaf, are the best prereo-
tives of tho fly.
Wiite Globe or Norfolk Timipt, whi ' for
early sheep feeding, a breailth of white y be
sown by the middle of the month, whicii nm cvuie in
by September, and be of great service.
Dale'* Hybrid and Aberdeen Turnijn may be SOWn
from the middle to the end of the month.
Carrott and Parxnipt will now require much care-
ful attention, in hoeing and weetling ; if sown early,
and their progress strong, they will require thinning
by the end of tbe month.
'
>hicorii may still be sown till the lOth of the month.
For details, sec operations for last aod preceding
months.
'
Spring Vetches Breadths suitable to the consanp-
tionof the above valuable soiling cropshould besownooce
a fortnight. Myt the vetches with about one-fourth of
oats, and about 4lb. of rape ; it adds considerably to the
bulk of the provender, and serves to keep the Tetches
off the ground.
Hge and Winter Vetches The former will be coadoff
into use early in the month ; the latter, at later period*.
As fast as they are consumed the land should be tamed
up and prepared for turnips.
CabbagesThe early-sown spring cabbages may now
be drawn from the seedbeils, and transplanted in tbe
fields, the land having been previously well prepared
and liberally manured. A good method is to prepare
the land in drills.'justas if for turnips, and plant in the
crown of the drills. Cabbages, planted out this month,
will bo fit for consumption in September and October.
Kohl liabi, sown in beds, the lust or preceding month,
will be fit for transplanting out in the same way as the
cabbages mentioned above, some time this or early next
month. When this crop is not planted out but sown at
once in tho drills like turnips, no time should be lost now
in doing so.
Flax should now be carefully weeded ; the weedcrs
(women and children are best) should proceed on their
hands and knees facing the wind. Flax should be weeded
when from 3 to 6 inches high, not more.
Buckwheat The land for this crop should be tho-
roughly pulvcrizeil and clean, and should not be sown
till all danger from frost is over, which may be about
the middle of the month. It is cultivated for tbe seed,
Ibr soiling, and for ploughing in as green nutnureL For
the first, two bushels of seed lo the Irish acre ibald be
sown ; and for the two hitter from three to fbnr bukeb
may be sown. It is a good crop to lay down land to fit^
tnre or meadow with.
Hemp Sow early in the month, in rows about two
and a half feet apart. About three bushels of sonnd
heavy seed will sow the Irish acre.
Wheal, if too luxuriant, should now be eaten down
with sheep, or mown, harrowed, and rolled ; but these
operations should be performed beAwe the culm or seed
stem begins to shoot up, after which it wonid be inju-
rious to do so. Wheat and other sutumn-sown crops
should now be thoroughly wectlcd, and if sown in drills
the horse and hand hoes, with drill gmbben, tiwaU be
passed between tliem.
Beans will now require horse and hand heeinf.
Potatoes, if planteil in time, will now rc^irire hcetaf
,
cleaning, and moulding, if in drills ; if in ridges or tsaiy-
beds, clean, and add a little fresh earth from the (Ur-
60 THE CATHOLIC LAYMAN.
May.
rows, except those intended for very early use. These
latter sliould be cleaned but not earthed, as that opera-
tion, although adding to the bulk of the crop, retards
their coming to maturity.
Paring and burnini) should be proceeded with upon all
favourable opportunities ; there is no better preparation
for turnips, jape, and late potatoes ; and more will be
done in cleansing foul land in one season, by this mode,
than in three or four of the usual modes of cropping.
Grass Lands New pastures should be eaten close, to
keep the plants from shooting up seed stems, which
weaken them, and, to promote tillering, covering the
surface quickly, and produce a close sward
Sheep
pastures should be eaten close and bare, but lands de-
signed for heavy horned stock, should be allowed to
produce a good bite before they are stocked. It will be
advisable to mow rich or rank spots, which the animals
refuse to eat; they will greedily devour the young
growth, though, if unmowa, they may refuse it all the
season.
Eaes and Lambs should have a short, sweet bite. Dag
and trim the ewes of all foul wool on the tail, legs,
udders, &c. Guard against the attacks of the Hy, by
removing the mas;gots as soon as possible, and strewing
a little finely-powdered white lead on the spot, which
will soon heal the excoriated skin ; never remove any ot
the wool, which makes the flock look ragged. Wash
the entire flock by the end of the month, in a clean,
running stream, and when thoroughly dry, but not be-
fore, have them shorn ; they should be accommodated
with a thoroughly clean pasture, after being washed,
till shorn, free from clayey naked banks, which would
dirty the wool.
IFcrff/ers.Fatting and store stock will now require
extra care. Examine their feet and remdVe all loose or
overgrown portions of the hoof, loose skin, &c., to pre-
vent lameness ; and, if necessary, anoint with butyr
of antimony. The transition from winter keep to the
young succulent grass frequently causes a laxative state
of the bowels, in which case bleed and give Epsom salts,
from one to two ounces, according to size and strength ;
and if the disease continues obstinate, give a tablcspoon-
ful, morning and night, andjjftener, if necessary, of the
following mixture:One ounce prepared chalk, liivlf an
ounce of catechu, and half an ounce of powdered opium,
mixed with half a pint of peppermint water.
The Dairt/ will be in full and profitable operation
some time this month. Let the cows have sufiicient
nourishing, succulent food. Be careful that they are not
turned to grass before they have a full and sufficient
bite, and let them not undergo sudden changes of wea-
ther to chill and throw them into ill health, and conse-
quent loss of milk. Pay attention to the dairy, and
insist on the most scrupulous cleanliness, both in per-
son and the utensils, and everythirife connected with
the dairy.
Calves Early ones may now be turned out to grass
in warm, well shellered paddocks, where they may be
fed. Linseed meal or porridge may be gradually sub-
stituted for part or the whole of the milk, which is
sometimes an object after the calf is three weeks or a
month old.
Pigs Fat pigs should be disposed of before the
month commences, and all others kept in store con-
dition. Green clover, vetches, &c., may be given them
in their yard, or if a clover field can be exclusively
devoted to this stock, they will be maintained in health,
strength, and good growing condition, till the end of the
season, when food more adapted for fattening comes in
plentifully.
Naked fallows should get a turning this month, pre-
vious to which they should be well harrowed and hand-
picked.
Corn Crops and MeadowsThis is a good time to top-
dress the corn crops and meadows with guano, fer-
mented bones, soot, liJhc and salt, or other artificial
manures.
Soiling Rye, retches, Italian rye-grass, clovers, Lu-
cerne, saintfoin, &c., will now be rapidly coming into
use for house-feeding the stock. Cut close that none
be wasted. Keep under-cover for six hours after cut-
ting before using, that the more watery particles be
evaporated, and avoid heaping too much together to
prevent fermentation. Top-dress the lucernes, clovers,
rye-grass, ic, immediately after cutting, with rich
compost or li(iuid manure.
Poultry.Pay attention to the young chickens ; let
them have a warm, sunshiny, sheltered place to walk in,
with free access to green and insectiferous food. Set
more clutches of those most desirous of increasing.
Feed young turkeys on boiled nettles, chopped
fine, mixed with wcU-boiled potatoes, or, in lieu of
those, with some good oatmeal. Keep tliera carefully
from damp. Attend to the young goslings, they re-
quire soft feeding ; and allow both them and young
ducks free access to water in fine weather, but keep
them away from it in damp, wet weather, or many
may be lost from cramp.
Odds and ends Keep the drainers at work where ne-
cessary ; cut and draw home turf for fuel ; keep down
weeds ; turn and pulverize compost heaps, and collect
manures, this mouth.
WILLIAM CURRY AND
COMPANY,
BOOKSELLERS TO HIS EXCELLENCY THE LOP.D LIEUTENANT,
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in.
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"THE FOREIGN
EVANGELICAL
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THE
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view will be wide and comprehensive, embracing
all the various departments of Literature contained
within, or bordering upon, the territory of Scriptural
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Saturday, .JIaj- 15, 185J.
THE
CATHOLIC LAYMAN.
Jloip
00 Dhja an
f
na hdpDuib, agup
f
lobccnn aip an ocalaih oeascoil Do na oaomib.
Loo U. 14,
^^2
FDBLISHED THE MIDDLE OF EYEBT MONTH, AT , UPPEE SACSVILLE-STBEET, DUBLUf.
Vol. I.No. 6. JUNE, 1852.
(Annual Bnbioiiptlon, 3s. Cd.
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fONTENTS.
Pjgo.
The nale of Faith l
! the Charch or Rome Jutliflsd in withholdinf the Eucharlitlc
Cup n-om Iho Lailjr? 83
To whom nhoutil wo pray? 64
The Curt and the Hiahopfrom the French 64
The BlMalnK n( Literatcre 66
Uae r the Fathen 6(
The Touchatone (continued) 68
CosKssroxDixcK
:
Is the Doctrine of Purgator; taught by the early Fathera ? 69
Mr. Aylmer's rejoinder to our otMcrvatlons on Searching; the
Scriptures 69
Farming Operations for June 71
THK RULE OF FAITH.
" What must I do that I may be saved
?"
This is flic
;;roat ((iicstion which it behoves every one, to whom the
sound of the everlasting Gospel has come, to ask himself,
and to which every creed professes to supply an answer.
To ex.iiiiine which of these answers is most in accord-
ance with the revealed will of Goil, is the boundcn duty
and the inalienable privilege of every man. It is true
that all Christian Churches, the lioman Catholic as well
as the liefornicil, agree in accepting, in a general way,
the answer given by the Apostle^aul and Silas to the
above questionviz., "
Believe in the Lord Jesus and
thou shalt be saved and thy house." But when it is fur-
ther inquired, in what docs this belief consist? What
arc the doi-trines whicli form essential and indispensable
parts of the religion of Jesus? Where are these doc-
trines to bo found? What, in short, is the rule by
which our belief or faith is to be guided? No sooner
are these additional questions proposed, than a wide
divcrsily of opinion at once becomes apparent, and the
characteristic difference between the Church of Komo
and the Reformed Churches, cspeciallythcChnrch of these
kingdoms, comes into view. The grand fundamental
distinction between the Roman Catholic and the Protes-
tant religion consists in this very point, that whilst Pro-
testants maintain that a full and perfect rule of faith is
contained in the Scriptures, and that, consequently,
these furnish, in and by themselves, a sufficient bas'is
for all doctrines necessary to salvation, the Church
of Itome holds that the Holy Scriptures are insuf-
ticicnt by themselves, and that we must admit, in addi-
tion to them, a second source, from which some essential
articles of faith are derivedviz., Tradition; and that
this second source is of equal authority with the first, and
independent of it. The following are the authoritative
statements of the Church of England and the Church
of Rome, respectively, on this subject. The Church
of England declares, in her sixth Article, that
'
Holy
Scripture containeth all things necessary to salvation :
so that whatsoever is not read therein, nor may be
proved thereby, is not to be requited of any man that it
should be believed as an article of the faith, or be
thoHjjbt requisite as necessary to salvation." The Coun-
oil of Trent, on the other hand, in the Decree concern-
ing the canonical Scriptures, passed in its fourth session,
" receives and venerates with equal sentiments of pieli/
and rererencf all the hoois, as well of the Old as of the
New Testament, and also the traditions pertaining both
to faith and morals, inasmuch as they [the traditions^
either cnme from the mouth of Christ himself, or were
dictated by the Holy Spirit, and have been preserved
by unbroken succession in the Catholic Church."t Ac-
cordingly, Cardinal RcUarmine. who reduces the contro-
rersy between [Roman] Catholics and Protestants
[whom he calls heretics] to two points, is quite correct
when he says : "The first is, ve assert that all nccesMiry
doctrine, concerning faith and morals, is not expressly
oontained in the Scriptures : and, therefore, we maintain
that, beside the written word of God, there is, moreover,
needed the unwritten wordthat is to say, divine and
Acts x?l. 80, Douay Blbie, froio which all our Scripture quoutlons
are made.
t "Onines libroa tarn VHfrls quim Kori Tulamentl. ncmon tradi-
uonMlpsas, mm ad adrni turn id mi ri. ifrtlnenlw, pari piclatis
affeciu ac retttcatia luaclpii at teneratur C'C Tridenllna Sjooduj]."
apostolical traditions.* But iheii [Protestants] teach
that all things necessary for faitn and morals are con-
tained in Scripture, and, therefore, that there is no need
of the unwritten word."t
Now, before proceeding any further, it is neces-
sary, in order to avoid misapprehension, to under-
stand clearly what is meant by the word tradition,
in the sense in which alone it is rejected by the
nnited Church of England and Ireland. Tradition,
then, as hero employed, denotes a divine revelation
concerning matters
of faith or morals, not rnntnined in
the written word ofGodiX but equally certain, equally
divine, cmially to-be-reverenced, and consequently,
equally obligatory with Scripture itself. In other words.
Scripture and Tradition are co-ordinate, independent,
and equally venerable sources of doctrine : either of
which without the other is not sufficient for salvation.
It is in this senseas nn authority upon matters of faith
equal to and independent of Scripturethat the < 'hurch
of these realms rejects tradition. There arc other senses
of the word, as we shall sec hereafter, in which that
Church receives with due respect theauthority of ancient
tradition. It must also be carefully observed, that the
reason why Protestants reject tr.iditions relating to
matters of faith, is not mereli/ because such doctrines
arc not contained in Scripture, but because there neither
is nor can be certain evidence that they proceeded
from our Lord or his inspired messengers. We know
perfectly well that a doctrine is, in itself, neither more
nor less the word of God for being written or unwritten.
\Vc arc fully aware that the doctrines now contained
in Scripture were, for some time, unwritten Iradi-
tions. We arc, consequently, quite prepared to re-
ceive, as authoritative and obligatory, any unwritten
tradition, provided it can be shown by unquestionable
proof to be derived from an inspired origin. We unhesi-
tatinjly repeat, that if any doctrine, not contained in
Scripture, be oflcred to us by the Church of Rome, and
b^, at the same time, authenticated as inconteslihli/ as
Scripture is, we will not refuse to accept it as part of our
creed. But until it be shown that there are divine and
apostolical traditional doctrines, n >t expressly or impli-
citly contained in Scripture : that, in accordance with the
fatnous rule of Vincentius of Lerins, a clear, unbroken,
universal belief of such doctrines has prevailol in the
Church, during all ages, from ihe first ; until this be
shown, wo dare not expose ourscjvcs to the fearful ana-
thema pronounced by the Apostle St. John, in closing
the canon of the Bible, against those who presume to
* This distinctioD iMtween divine and aposloiical traditions la
founded on the decree of the Council of Trent aboTO quoted divine
tradllions denoting lliose proceeding from Christ himself; apoMollcal,
those proceeding Irora the Apostles, under Ihe iniplralion o( the Holy
tibost. Tho latter, however, aa coming from an inspired toorce. may
also be tt-rmed divine, and are so designated by some llomaa Catho-
lic divines -fy., IVrrone. Loc. Theol.ig. Para, il., sec. 2.
t Bellarm. de vpibo Del., Lib. IV., cap 3. This famous writer
informa us further, thai when his Church speaks of the unwritten
word, or Tradition, in contradistinction to the wilrten word, or Scrip,
ture, it is not meant that trsditi'-nsi docirirei arc novhtre written,
but only thlt the, were not wilttenb; lh.lr/r.((jnf/iorj (I. c cap J).
The earl. Fathers of the Church are supposed toiiavec.>mmitled these
traditions tu writing, from which nude o/ co/treyance they h*ve been
design.ted. In the Decree cjnceruioK Purgatory, passed in the a.^th
Sessicin of Ihe Council of Trent,
the ancient tradilian o/tlit Falhtri'
(aniiquaPalrnralraditIo). A catsiogueoflhc Fathers, whose writings
are looltod upon a the pi Intipal deposiuries of the UBwritten word. Is
given by Cardinal Barunius in his .\nD. tccles., torn. I., p. 4Uiltr.
This limltstlon, however, of dogmatic tradition 10 doctrines recorded
by Ihe earlier Fathers, htving been found to he an embarra.sing re-
striction, has been ahaodobcd by the more raodcru Komao Catholic
ttieologiaua.
t Prolesunta do not, of course, reject tradilloni so/ar at then afrtr
iei(A Scripture. But, on th.- other hand, wo deny lliat such inAesi'n
traditions, as ihey have bn termed, are neceaaary to those who sdmlt
theauthority of Scrlptnre. If Scripture be once allowed lobe in.
spired, IIS testimony is suiply sufficient without them. It Is quite true
that the general consent of the esriy Chrlallans, aa lathe truth nf any
doctrne, Ihaloflheatonemert, for Instance, Is a strong coll fcris/ proof
o/the matttr qf/act that the Inspired preaehen of the Uospel tau|ht
that doctrine, and that our Scriptures, which eontaln il, ase genuine.
But this consent does not make the doctrine true : ila truth depends
lolel, oo its being revealed b, Uod.
( Ur. .Miiner, Indeel, fuilnwirg Bellarmlne, appears to bare Ihsnghi
that Scripture was. by far, the lesa important of Ihe two, or rather
not Hi all (ssenllal. "
The Cbrltllan doctrine and dl(cl| lln-," be s,,
'
might have be-n propagated and preserved by ttj,. unwritten word,
or tradition, j >ln<l with the au'.borlly or the Chore". I'louch Ihe
Scriptures htd not been composed, hoaever proOtable th \e mn\t
certainly are." Ac End of Obiilrov. Lei. a. The psssaeeof Ir^n.Tus.
which Or. Mllner qnotca Id connection with this lemark, o shall
iiotice hereafter.
make unauthorized ailditions to the word of God
" I
testify to every one that henreth the words of the pro-
phecy of this book ; if any man shall add to these tbiiigf,
God shall add to him the plagues written in this book."
Apoc. xxii. 18.*
Having thus explained the nature of lie eonlrovtrijf
between Protestants and Roman Catholics respecting the
rule of faith, we may now proceed to examine, as raocb
in detail as our limits will permit, the arguments addneed
on both sides, with a view to ascertain on which tide
reason and Scripture are to be foand. The question at
issne is one of the highest moment, involving as it dot*
the very basis of our faith ; so that its discussion may
well bespeak the serious and patient attention of every
one who is alive to the importance of being able, before
men and before the Searcher of hearts, to give a reason
of the hope that is in him. We propose, then, to devote
the remainder of the present article to a brief statement
of some of the arguments on which Protestants rely in
support of the position that Scripture alone, without
Tradition, is sufficient for all the essentials of salvation.
These arguments may be classed under the four fol-
lowing heads :ftr</y. The nature and the design of
Scripture. Secondly, The testimony of Scripture to
its own sufficiency. 7'hirdlit, The inadequacy of oral
tradition, as a vehicle for the transmission of doctrinal
truths, f'ourlhli/. The testimony of the Fathers and
Doctors of the Church.
I. Scripture is the word of God, and was written by his
authority. The Council of Trent "receives all the
books as well of the New as of the Old Testament,
because that one God is the author of both."Sess. iv.
The New Testament Scripture was written, then, not
casually, or by the momeatary impnlse of the Evange-
lists and Apostles, but in acconlance with the deliberate
will ond design of God. Some Roman Catholic divines,t
indeed, in onlcr to deduce an argument from the oc-
casional origin of the books of Scripture against ita
being designed as a compl"
'
't of faith, insiat
much on the fact that wc n. 1 in Scripture of
our Lord's commanding the 1
^ . is or Apostle* to
icriVe the truths which Ihey were commissioned to
preach. But, without dwelling on the obvious tendency
of this assertion to undermine the great truth of the in-
spiration of the New Testament, it is sufficient to ob-
serve lliat it contradicts not onlv the spirit [Sec Lnko
i. 3, 4 ; 2 Pet. i. 15 , Is. xxx. 8], but the letter [Sec Apoc.
i. 11] of Scripture: and that it is at variance with the
declaration of the Council of Trent, just quoted, and
with the express statements of several of the ancient
Fathers.^ Now, for what imaginable purpose could the
New Testament have lieen written by the will and di-
rection of God, except for preserving to all future ages
an authentic record of his revealed word? Roilian
Catholics deny that Scripture was intended to be
judge in controversy or to Uach the GopeI. They show
abundantly that many have made an ri7 use of Scripture,
and have attempted to support their errors by its words
\
The question, then, returns with still greater "forceWhy
did (jtMl command the Scripture to be written? No
other reason can be assigned than that just statedvii.,
to preserve an authentic record of I/is revelation. Bat
if tin's be so, it will be very difficult to account for ca/y
a part of this revelation having been thus perpetuated
;
.Ti.i-1 ...-p-.^.
irjnniinn nf nnmnfUbillllhliilinHM
in favoar ofTroditloa land tber laant PTOmi>till> InmiiitnMlij.
in receirlBg one sttirforal tggdltleiw wliUalby njtHI tlwr. Tk*
answer, bovtvar, ii abrtoaa W* r*c*lT lb* umUUtot ngordad m
Ihe Bible. bMwiM tbqr r fMo^ded tar mow dMMIr oaak-
slondaDdliiqiirdtDoni. W ttject dl ogkcrdoeMMl mtUMML
bnamae. IfUm7exMri whilst the MM* WMb*lM vilMM. ttvMM
* *
*~*lir
"
''T
'
iT'Tll'il plrilliiiinnn miaaiii 11
t Dellarmine, d* VWk. Del. Iv. r MUiMr, End otCoatnv , Ut, tU.
Tievern, I'Isc. AmlcLIM
: Thus, fur insUiM*. Ircossaasaya (Coot. Uar. Hbw III. e. I.),
*
WUck
[tioepel] ihy[ib ApoMlcs) then ladeMBrMdM: bat n*mHa,
tjr r* ifl
q<
(M<l *sW<< Ahmta na te awSrMarM, U* the pUlv
and gnxiod of onr falu--(qiiod [va(ltaa] bne ifMtm pnMOtf
-
arerunl [ApoatoH} polavro per Dd ToiBauttm tasSctlfg*'** hM*
Iradlderuat, fundamaotum el colamnaia fldel nostra rutvnuB). St.
AuguaUne alto sua (d Coaa Evmc. lib. I . e. UX
'
Wtttmmr be
[oar blessMl Urd]w<a*l isf to reader his acUoaa and sracda. Ikia A
mnmmdsrf la tt uHtIm by tbm [hli ApeaUeal n If by bta ova
han<l"-(qnl<inld U] da snli Caetta at dktla noa 1(aia Toloil, boe
""
i< laoqiwaiBiilBaMBlbaa laparavit).
iral. Tbaol da lacL Ckrtati, L ni, .; BaUly Tract.
J> 2.aq.
I
Miincr,
Eodo(.\mlr.lat.TlU.;I>aikbe(w. da EccIaa..^0.
62
THE CATHOLIC LAYMAN.
[June,
especially as most Roman Catliolics admit that the Old
Testament Scriptures contain the whole of the extant
revelations made by God during the elder dispen-
sation.' That some truths should be committed to
writing, whilst others equally necessary (according
to the Roman Catholic view) were left with totally
unequal evidence,t is such an interruption of the
general harmony of the divine proceedings, and of
the special analogy just noticed with respect to the
Old Testament, tliat we cannot admit its probability
without positive and clear evidence that it was God's
design to transmit His revelation by these different
channels. Vague assertions about the possibility of
ioctrines equally necessary being intended to be
conveyed by totally different and unequal vehicles
will not suffice. In the utter absence, then, of any-
thing like positive proof of so startling a proposi-
tion, we must conclude the sufficiency of Scripture from
its existence. And when we further call to mind that
Scripture does make very particular mention of many
things which are admitted to be not essential to salva-
tion, such as several rites and temporary regulations,
the improbability of the omission of any necessary
articles of faith is rendered still more apparent.
II. Wo come next to the evidence which Scripture
itself bears to its own sufficiency. Between Roman
Catholics and Protestants there is no dispute as to the
authority of the parts of the Bible from which this evi-
dence is taken ; so that the testimony of Scripture on
its own behalf is here admissible. But, on the other hand,
both sides have appealed to the evidence of Scripture
on the subject before usRoman Catholics maintaining
that it bears witness to its own insufficiency, whilst
I'lotestants assert the very reverse. We shall quote at
present a few of the many passages adduced by the
latter, reserving for subsequent consideration those re-
ferred to by Roman Catholics.
Deut. iv. 2
Is. riii. 20. And in the new, we read that the Bereans
"
were more noble than those in Thessalonica, who re-
ceived the word with all eagerness, daily searching the
Scriptures whether these things were so."Acts xvii. 11.
But we may state the case still more strongly. The
Scripture is more than silent upon this subject. Tradition
is occasionally mentioned, but almost always with disap-
probation* Thus our Lord says to the Pliarisees (Mark
vii. 8,
9)"For leaving the commandment of God,
you hold the tradition of men. Well do you make void
the commandment of God, that you may keep your own
tr.adition." It is not a sufficient answer to say, that
the traditions here condemned are either repugnant to
God's law or frivolous, and, therefore, have nothing in
common with the divine traditions committed to the
custody of the Catholic Church. For although it is
quite true that the Pharisaical traditions hero condemned
were either repugnant to God's word or frivolous
;
still it is equally true that the Pharisees maintained
their divine origin, asserting that they were the
unwritten word of God, handed down from the time of
Ezra, through the Doctors of the law and the members
of the Great Synagogue ; and so represented them as a
supplement to the written word. Yet our Blessed Lord
reprobated them in the most unqualified terms, and
that, too, on the broad ground that they were tra-
ditions of men, as contradistinguished to the command-
ments of God. Had it been his intention to leave a
portion of His own revelation to the safe keeping of
oral tradition He would surely have taken occasion here
to obviate an almost unavoidable prejudice against such
a mode of transmission, arising from His own words, by
making that distinction between true and false tradi-
tions which Rom.in Catholics are here compelled to call
to their aid. There arc, lastly, a number of texts which
plainly intimate that the object of committing the word
of God to writing was that men should not be left to
the vagueness and uncertainty of oral tradition. Thus
St. Luke tells Theophilus
''Now, therefore,
go in and note it diligently in a book, and it shall be in
suflicient, at present, to answer, that such an exhibition of miraculous
power, for the att^iinment of an end whic i miiflit be compassed by the
employment o' ordinal y mean!*, is oirec l> opposed to an Hdiiiilted law
of the Divine admini^^tration, sell. Keononiy In the use of miraculous
agency.
Roman Catholic objections to Scripture, derived from the various
abuses of It, ate not legitimate grounds ot exception.
t This is a favourite argonient with Roman (J:ittiolic divines6,17,,
Beltarinine, Milner, and lielahogu--.
t
Two per.'-oTis Mellin>etrth and Sliem might have conviyed the
primaeval revelation from Adam to Abraham.
We learn, from Josh. xxiv. 2, that Abiatiam's fathers were idold-
tois. We kiiow, from txen. xxxi. 19, 30, that liia nephew, Lahun, was
one.
II The exact religious state of the Israelites, at the time of Mosea'
mission, it would be diHiciilt to a>certinn. Finm theinlimation, how-
ever, given in Exod. iii. l;J. e may safely conclude that their know-
ledgeof God wa-i, at least, very miioh dimmed and (ihliierateJ.
^ Some learni'd men have ihounht that a/phabetic writing was en-
tirely unknown down to this period ; and that it wns now miraculously
communicated for the very purpose of rurnishiiig a safe ana pi-rroauent
medium for the transmis.ion of God's word.
** It is snfflckiit to nolUf first, the circumst nces of terrillc gran-
deur which accompanied the pr.imnlgation of the la on Mount Sinai,
and which from their v ry nature, \^ ere calculated to piodueea power-
ful and lasling impres>loii. Secondly, 'llie various rites and aiiniver-
sary festivals insiiiuted i:i coiumeinor.itlon of toe giving of Ilie laws,
or Illustrative of Its various provisions. Thirdly. Tlie fixing the chief
seat of the rel glon in a single locality. Fourthly. ThecstnbhslimeDtofft
divinely instliutjd priesthood. vhO! 8<'ieLusiiiess it whs toprnvidefor
the due observance and perfect conseivalion 01 the teliglon. Fijtfily.
The continuance or vi-lhle charrtcters of God's miraculous presvnce
" It is not
now as under the Jewish law, when tho priest partook of
several things from tho altar which the people did not
:
there is no difference between the priest and the people
when we come to receive the holy mysteries, for one body
and one cup is offered to all."%
It would be easy to multiply testimony on this point
from the Fathers, but it appears to be needless, aiid
we prefer proceeding at once to show the true origin of
the modern practice of the Church of Rome, and the date
of its final ratification, which did not take place till the
Council of Constance, A.i>. 14 U. The doctrine of com-
munion in one kind had, about two centuries before,
begun to be agitated by the clergy ; and towaids the
middle of the liith century, St. Thomas Aquinas, so dis-
tinguished for scholastic subtleties, reduced it to a tangible
shape, and first proposed the quostiim, as a subject of
disputcttion yiz., yrhetbei it was allowable to take the
body of Christ wi'Mouf the blood, as it was customary with
many churches to do soat the same time admitting that,
according to the custom of the ancient church, all |icrsous,
as they partook of the body, so they also partook of the
blood.
'II
Cardinal Bona admits that, from tho origin of the
Church to the 12th ago. Christians, ol all limes and in
everi/ place, communicated nnder the species of bread
and wine.^ And Cardinal Bellarmino (Do Ench. lib.
iv., c. 4) virtually admits tho same thing, when alleging
the excuse for tho changerii.,
"
that the inconvenience
became more and more apparent as the multitude of com-
()ai Corpus Domlai, caniairo rtmiose. SuiataMai parul lo rilro.
Epiit aud Rail Mooacli. tUacao, op. op. zev.Tain If. Pr>. it Col
77;. 77s.
t
Uaail. op. vol. III. p. 27. Par. IMS, vol. II. p 44S.
t Si. Chr;itom, op. Horn, ixill. la 1 C"r. vol. %. p. MS, Par. l?iS.
j Si. Ctiryaoatoin, ov. Horo. xtiII. In 2 Cor. Ibid. p. SS.
I
Saeundum antlquM acdttlB coDauetudiom omnoa alcul coonu-
nlriham rafpuri. Ua ai minnnioalioni onfiilnii Tbos. Aquln. pan
>. Qu SO, Art. II.
f Stmpsr SHim tt itMfM ab sectaia prloMrdlla mqua ab UKulum
duodaclffium, aub ipacia pcnU at vini
*"'*^*^"
Bar.
Llluri. Ub. II. c. 1.
iiiurii'rants 1
;rra'liiaMv -
observation. Tli
iiid(:d so triflint.'.
tions age coiihl liuvc
justify a departure (1
the risk of -, and the indrc
arose of col. ung their beards 1 l
the wine kept for the tick slioald turn sour ; ur auuie
[icrsons should not be able to bear its smell aad taste, oil
tho like
!
We might well smile at such trilling excuses fur
departing fr<>'"
>'<>'
-''nblished nsa|^ of many centnriet,
did we not h Pope Gelasiai, that to depart
from an ex: land of oar Divine Master, toady-
ing the most solemn ordinance of his holy religion, and to
establish a nnw practice at variance with it, is too like
open relH-IIi. Christ to be treated lightly, evan
though the
'
''onstance, a n. 1414. Tonlorad to
oppose its ail. , . :, that of the Divine Foimder of th*
institution. Did the Council of Constance dcay that
our Lord so instituted it ? So far from it, the decree of
that council sets out with acknowledging
" that Christ
iiistitute<l and administered this Mejned sacrament to
his disciples in both kinds, of brei i ;....
and admitting, that in tho primi: the faithful
received it in AM kinds;" and yci ^.'^.^ ^i to saoctioa
by its authority the very reverse. To show that wean
notmisrepre.senting the decreeof the Council of Constance,
we think it right to subjoin, in a note, an accoraie eoff
of it in the original Latin, of which the following ii a
translation :
"
Whereas in some parts of the world there are some
who presume rashly to assert that Christian people
ought to take the sacrament of the Euchari.st under
both species uf bread and wine, and that the laity
should communicate not only under the species of
bread, but also under the species of wine ; also
that they should receive it after supper, or at least
not fasting, &c , &c, : hence it is, that this preeent
sacred general council, lawfully congregated, in the
Holy Spirit, at Constance, taking care to proWdo for
the safety of the faithful against this error, after mature
delibL'ration of those learned in both divine and human
law, declares, decrees, and defines that, although Christ
did institute this venerable sacrament after supper, and
administered it to his disciples under each species of bread
and wine, nevertheless, notwitlManding this {^hoc mom
obstante) the laudable authority of tho sacred canoiu,
and the approved custom of the Church, has held, and
does hold, that this sacrament should not be conae-
crated after supper, nor received by the faithful except
fasting, unless in case of infirmity, or other necessity,
by law ur the Chnrch conceded and admitted. And
as this custom was reasonably introduced to avoid tomie
dangers and scandals, although, in the primitive Ckmrek,
this sacrament was received by the faithful nnder each
species, henceforth let it be received by those consecrating
it under each species, but by the liiitif only under the
species of bread, &c. Whence", since a custom of this sort
was reasonably introduced by the Church and holy
Fathers, and has been very long n' - ' '
r It be taken
for /air, which it is not lawful to i rtu change
at pleasure without tlie authority I'l : h. Where-
fore to say that to observe this custom or law is sacri-
legious, or unlawful, ought to be <lcemed erroneous, and
those pertinaciously asserting the contrary of the fore-
going, ought to M rtpetUa as kertlic, and stctrtfy
punished by the diocesans of the place, or their officials,
or the inquisitors of heretical depravity, in the kingdoms
orprovinces in whichanythingshallhappcntobcattempted
or presumed against this decree, according to the canoni-
cal and lawful sanctions wholesomely framed in favoor
of the Catholic faith, and against heretics and their
adherents."
Cnm In nonaalUs mondl partikaa <aMi
prsiuinant. poputum ChrlstUnoiD
mentum, tub utraqna paals at viol .
spcda pania, ard atum tab apaala alaL iipilai lolcaa
i
mnnleant, atlam poai eaaaai vol altaa aaa Mmmmt, Ac, *e.,
qiMd boa araaaoa caaaiUaaiaaaraa laaatala OaaalaM, Ii
lagHtaaa asan(ataau advaasw
aalaMOi^ laatara
p
l mtuai doab
daUbaraUonaptahakNi. daalinfc daMnil,atMflati, m4 Itest CbitaMi
past tamtm Inarttoarit. at aata MadpaHa alnlwiataatt, aobi'
paela paali at vial, taoa TCaaraMlo aasfaaannuD. I
obauat*, aacraaaa eaaaoiua siMKiillaa laifaWlli. at
aaatado aaclaria laraTU at iaraal, qaa4ta||aai
abat aaatel past riiia aaqoa a Malibaa raripi aaa Jajaaio, aW la
caio Inannltatla, altartoa Dtcaaaltatls, sjnra vti laala^a aaaaaa* sal
adoiisso. Et sleut bae cooauaOMlo ad eTiUDdim allqa* pwkalaM
candala oat ratloDablllltar lomducta, qood Ileal In priatttaa aaeieda
hi^us modi aacnuBrataa raelparatar a idsMbaa aab alntpo apa^
pakaaaconnclcnilbassub ntia<|a, at a la<i< aataaaasab mttks
panIa, suaclpiaior, ae. Uada torn b^lwaiil 1
rl aanctis pairlbua ratloiuMUiar latradaets, at <
III, AoAeaiia ut pro iapa Mai mk Km< rtprt^an, aai ataa <
aactorliaia pro Ubilo aoMta. Qaapnptar dtena^ ^uod baa* <
ludlaaa aot laiaoi abaanaia^ all sacrilaiaa aat K
dabat aireaaaai : at partlaaetlar aaanialaa afpaalu
64 THE CATHOLIC LAYMAN.
June,
We may have, hereafter, to notice the wars in Bo-
hemia and elsewhere, which followed upon this memo-
rnble decree ; by which the Church, by his own authority,
ventured to abrogate and make void an express com-
mand of our Blessed Lord and the acknowledged prac-
tice of the primitive Church, on no stronger grounds
than a custom introduced by reason, to avoid some
dangers and scandals which they did not venture to
define, though its framcrs clearly foresaw the opposition
which would be made to such a decree, even in that
dark age, and by men who did not deny transulistan-
tiation ; and, therefore, invoked the whole powers of the
Church and Inquisition to punish as herest/ any attempt
to disobey it. We shall also show how vain were their
daring and tyrannical attempts (even when subsequently
ratified by the anathemas of the Council of Trent) to
compel the whole of Christendom to substitute a custom
of the Church in place of a command of its Heavenly
Founder, given nearly 1,500 years beforedepriving
the laity of a sacred right, in order to increase the dignity
of the priesthood. Probably, as there is no one point in
which the Church of Rome has acted more visibly con-
trary to the Gospel than in tliis, so, we tliink, there
is not any one thing which has raised a greater oppo-
sition to her, or made more men forsake her communion
than this memorable and daring decree. The subject
is one of deep interest to every follower of Christ, whether
Koman Catholic or Protestant, and more especially
to laymen, for whom we write, and whose privileges are
deeply involved in tlie controversy. At present, until
some graver reasons can be shown for varying from
an express command of our Divine Master and the
acknowledged practice of the primitive Church, than tliose
above referred to, we shall only ask, whether it was those
who disobeyed the Council of Constance, or the Council
of Constance itself, who were really guilty of sacrilege,
according to the solemnly-expressed judgments of Popes
Gelasius and Leo the Great, to which we have already
referied our readers ?
TO WHOM SHOULD WE PRAY.
There is nothing so wonderful but that wo cease to be
astonished at it, if it is a thing which we do, or see done,
every day. When first the electric telegraph or the
daguerreotype was talked of, it sounded like a jest to
hear of messages being sent hundreds of miles in a few
seconds, or of pictures being painted by the sun ; and
yet, now thousands employ these wonderful inventions
as a matter of course, and no doubt in a few years it
will almost cease to bo a subject of occasional remark
how wonderful these inventions are. The very cattle
who pasture by a line of railway, and who, at first, are
frightened to distraction at the noise of the passing
trains, gradually become so accustomed to it that they
scarcely lift their heads from grazing when a train
rushes by.
Now, of all the wonderful things which we daily see
taking place, without wondering at them, there is, per-
haps, none which, when we think of it, contains more
to astonish us than prayer. When a man is suffering
under any distress which neither ho nor otiier men arc
able to relieve, nothing is more natural or more common
than to offer up a prayer to Almighty God for the re-
moval of the affliction. The same man, perhaps, would
be too shy to ask a small favour of another man of rank
a little higher than his own, or, if he required a favour
from one very much his superior, could not venture to
speak until he had obtained an introduction from some
one likely to have influence with him. And yet, a
moment's thought must show how infinitely above him
is He whom he addresses so naturallv, and often so
thoughtlessly. Each of us is but one "among millions
of inhabitants of the earth; this earth itself but one
among millions of worlds, each probably as densely
peopled as our own; is it not wonderrul, then, that
creatures so insignificant as we arc should have boldness
to address the maker and governor of all things? But
the wonder is increased when we remember that wc are
sin/u/ creatures, and that we who are so ready to ask
God for favours, have no right to expect anything at his
hands save the penalties due to his offended justice. If
notwithstanding all this, our nature tells us that God has
made prayer our instinct and our necessity, wo must
ask, has he not provided some means to calm that awe
and dread which would deter us from approaching him ?
has ho not, perhaps, appointed some being to mediate
between us and him, some being not too highly exalted
above our nature, but one who we may be confident
can sympathize in our sufferings and our frailties?
Now, the Church of England and the Church of Rome
arc agreed on this, that God has provided such a media-
tor as wc are speaking of; and that in the person of his
own Son. He is both God and man, and is thereby pe-
culiarly suited to be the object of our devotions. As
Ood, he ha5 infinite power to assist all his suppliants :
as man, he has given proofs of love to us and of readiness
r,iL.l V
Prpvlncits, Inqulbu, con.r. 1,. decr.ium. .liquid fuorl
loni.n
ueni.lum.r.lproi.utnptumjuxi.caiinnlca.et
leitlnia...nc-
iTl'i" T';""'
C'lholle^ Add, contra hricoseormh",orer
lobrlter ad-inventM._L.bV. t Com., vol. xli.,
f. , Ac, Tu\m
to sympathize with us, sufficient to give us confidence in
his willingness to help us. And his willingness to' help
us is not matter of conjecture or of inference ; he has
promised that the petitions shall be granted which are
presented to the Father in his name.
But though, on this point of doctrine, the two churches
are agreed, there is a great difference as to the manner
in which it is practically received by the members of
both communions. We have, in our previous numbers,
spoken of the importance that each Christian who is
able should study for himself the written Word of God.
Any who neglects to do this, even though he may be
rightly informed as to the doctrines contained in Scrip-
ture, runs the risk of not having them impressed on his
mind in the same relative importance which they hold
in the Bible. For exam])le, we believe that the doc-
trine that our Blessed Lord was jierfect man, al-
though a doctrine which no Christian will formally
deny, is one which forms no part of the practical creed
of those Roman Catholics who are not familiar with the
Bible. It is as God that such a one almost exclusively
regards our Saviour ; as the future judge of mankind,
who shall hereafter appear, in flaming fire, taking ven-
geance on those who know not God. It is no wonder,
then, that, from dwelling exclusively on this awful side
of our Lord's character, they should well nigh cease to
look on liim as the mediator through whom we are to
draw nigh to the Father, and that they should seek for
other mediators, through whom we may approach to him.
Another circumstance wliich contributes to produce the
same effect is the fact, that the ordinary pictorial repre-
sentations of our Lord relate, for the most ]iart, only to
the two extreme points of his sojourn on earth. lie is
commonly pictured either as an infant in his mother's
arms, or as in the agonies of death on the cross ; and as
neither of these representations bring him before the
mind as one ready to hear and answer the requests of
his people, those who have not some other means of study-
ing his character arc in danger of losing sight of some of
the most important practical lessons taught us by our
Saviour's incarnation.
But very different is the case of those whose know-
ledge of our Lord's nature is derived from the Gospel
narratives, and who, consequently, have read not merely
of the beginning and the end', but of all his life :
who know that he is represented by the evangelists as
perfect man, taking part in all in which man may with-
out sin engage; censured by the self-righteous of his
day for the readiness with which he would enter any
scene of innocent festivity
;
yet still more ready to
enter as a comforter and help into the house of sickness
or of mourning ; and as he called himself, the friend of
his disciples, their teacher, their counsellor, their inter-
cessor. It is perfectly impossible for any one who has
thus studied the character of Jesus Christ when he was
on earth, and who believe that he is tlie same now, to
suppose that he will consider the distresses of his sup-
Ijliants beneath his attention, or to imagine that they
can find other intercessors more compassionate, or more
patient, or more forgiving. It is remarkable that it is
recorded on several occasions, in the Gospels, that our
Lord heard the petitions which those about him would
h.avc had him spurn, and dealt mercifully with the sins
which his disciples would have had him punish. For
example:Luke xviii. 3,")_43. Mark x. 1314. Luke
ix. 515G. Matt. xv. 21 28, which wc give verbatim
from the Douay Bible.
"
Luke xviii. 35 to 43.
" Now it came to pass, when he drew nigh to Jericho,
that a certain blind man sat by the wayside begging
:
" And when he heard the multitude passing by, he
asked what this meant.
" And they told him, that Jesus of Nazareth was pass-
ing by.
" And he cried out, saying : Jesus, Son of David, have
mercy on me.
"And they that went before rebuked him, that he
should hold his peace : but he cried out much more : Son
of David, have mercy on me.
" And Jc-ius standing, commanded him to be brought
unto him
; and when he was come near, he asked him,
" Saying : What wilt thou that I do to thee ? But he
said : Lord, that I may see.
"And Jesus said to "him : Receive thy sight ; thy faith
hath made thee whole.
" Andimmediately he s.aw, and followed him, glorifying
i
,4,"'' ''" ^'"^ people, when they saw it, gave i)raiso
to God.
' o
1
"
Mark X. 13, 14.
"And they brought to him voung children, that he
might touch them. And tlie disciples rebuked them that
brought them.
"Whom when Jesus saw, he was much displeased, and
saith tothem: Suffer little children to come unto me,
God
''
""" '""^ ^ ^"'''' '* ""' ^'"g'io"' of
"Luhe ix. 51 to 50.
" And it came to pass, when the d.ays of his assumption
Wjcru'sl'l!^
"^'
""" '"^ steadfastly set his face logo
"And he sent messengers
before his face ; and going,
they entered into a city of the Samaritans, to prepare
for him.
" And they received him not ; because his face was
of one going to Jerusalem.
" And when his disciples, James and John, liad seeu
this, they said : Lord, wilt thou that we command fire
to come done from heaven and consume them ?
" And turning, he rebuked them, saying : You know
not of what spirit you are.
"The Son of Man came not to destroy souls, but to
save. And they went into another town."
"
Matt. XV. 21 to 28.
" And Jesus went from thence, and retired into the
coasts of Tyre and Sidon.
" And, behold, a woman of Canaan, who came oat o
those coasts, crying out, said to him : Have mercy on
me, Lord, thou Son of David : my daughter is griev-
ously troubled by a devil.
" Who answered her not a word. And his disciples
came and besought him, saying : Send her away, for she
crieth after us
;
" And he answering, said : I was not sent but to the
sheep that are lost of the house of Israel.
" But she came and adored him, saying ; Lord, help
me.
"Who answering, said: It is not good to take the
bread of the children and cast it to the dogs.
" But she said : Yea, Lord ; for the whelps also eat
of the crumbs that fall from the table of their masters.
" Then Jesus answering, saiil to her : woman, great
is thy faith
; be it done to thee as thou wilt ; and her
daughter was cured from that hour."
Wc have added the last jiassago because it is the only
one in the Gospels where the disciples appear to have
been more ready to do a work of mercy than their Lord
;
and }-et, when we examine the history, we find that the
disciples' intercession proceeded, no't from compassion
but from selfish impatience, to get rid of the woman'.?
importunities, while our Lord's first refusal proceeded
not from want of compassion, but from a desire to draw
her forth to fuller exercises of faith, which ho was about
richly to reward.
The case, then, stands thus :It is true that, weak and
sinful as we are, we might naturally find it difficult to
come with any confidence to present requests to our
justly offended God; but it is also true that God lias,
in his mercy, anticipated the difiiculties which it was
natural for us to experience, and has presented to us
the human nature of Christ as a tangible object for our
affections to take hold of, and through which we might
be brought near to God. It is certain that God has
made him known to us as our intercessor, as perfectly
able to hear every request made to him, able also to
grant it, and full of love and willingness to help all who
seek his aid, as having also promised to grant requests
made in his name. Now, if all this be true, can any-
thing be more perverse than, notwithstanding all, to
fly to other mediators, to whose intercession no promise
has been given, with regard to whom wo have no cer-
tainty (nothing beyond doubtful conjecture) whether
they can know that we are addressing them at all,
and no certainty that, if tliey do hear, they arc able to
procure the fulfilment of our requests; and who, we may
also bo sure, are infinitely inferior in love .and compas-
sion towards us to him who gave hia life for our sakes ?
And it must be remembered, that recourse to such other
mediators is .admitted on all hands not to be divinely
appointed. The Church of Rome herself only asserts
that it is permitleil us (not commanded) to seek th
intercession of the saints ; and the Roman Catholic who
shall resolve from this day forth to offer prayers to none
but God, would violate no precept of his church. It
would surely, then, seem to be the safest way to direct
all our prayers to him to whom we are commanded to
pray, and who has promised to hear our prayers
;
rather than to those to whom we have no comm.and to
pi'ay, and with regard to whom it is doubtful whetlier
they can hear our prayers or not.
We have thus given some reasons for thinking that it is
needless for any one who believes the doctrine of our
Lord's incarnation to seek for any other intercessor. We
hope in our next number to show that the directing our
prayers to others is worse than mcrelj' useless, that it is
productive of mischievous practical consociuences.
THE CURE AND THE BISHOP.
(AbridgedJrom the French.')
In a retired village in Franco there lived, not long ago,
a good cure, in the midst of two or three hundred ])a-
rishioners. One Sunday, when returning from saying
the mass, ho w.is reflecting upon the little benefit his
])eople could have derived from it, he came upon a
dozen of them, who were chatting together before the
door of the church. It occurred to him that a familiar
conversation with these simple country people might be
more useful to them than chaunting vesjiers to them iu
Latin ; so he slopped iu the midst of them, seated him-
self on a stone, and leaning his two hands on the top of
his walking-stick, he said, in a good-humoured tone
"
Tell m, John, are you a Christian?"
1852.]
THE CATHOLIC LAYMAN.
M
"
Why, yes, Mr. Curo,'" repUwl John, quito Mto-
"
AihI how dill joM boeome ChriitUn
7"
ll'wl Why, boonuao yon baptiiod mo, when I
wii.-i qiiUo littlo, unci 80 I mil ii Chrixtiuii."
"
\S\'II, but mr Kood follow, Uo you think that tlut
ilu.'f wlioin tho pohco arrcstcil, hist ni'T.lh, on the
lin;lnv:iy, and who was comleittU'V.! ycsterdoy to ton
yeara ai tho gallovs, for havix.^ stolen 8,IX)0 frn. from our
notary do yuii Iniok that robber was a Christian?"
" (Certainly not."
"
Yet, hicc yourself, he had roooivcd baptism when bo
was a rhild. You sec, therefore, it is not merely baptism
that makes a Christian. And you, Qoorgc, are you a
Chrlitian
?"
" Yes, I am."
"And why
r
"
Because IVc made my first communion."
"
Well, you have hoard speak of Cartouche
?'
"
Yos ; lomotimos."
"
Was ho a Christian
?"
"
No ; he was a robber, like Maudrin."
"
Yet, my friend, both Cartouche and Mandrin had
received their tirst communion. You see, therefore,
that the communion does not constitute a Christian."
Our worthy pe.isants looked at each other, as if thoy
did not know what their good cure was at.
Ho continued
" I am a Christian :
"
Isl. Bcciiuso I go every Sunday to mass.
"
2ndly. Because I go to confession every month.
" 3r<IIy. Because I observe tho penances imposed ; I
recite my Pater Nostors ; I keep the fasts, Lent, and all
the rest."
" Your answer is longer than the others (tho peda-
gogue looked well pleased with this commencemont;,
but it is worth no more (the schoolmaster rando a gri-
mace) ; for you know,'' continued the cure,
"
that nil
hypocrites, who trade in religion, all go to mass, fast,
recite their Paters, observe their penances
;
yet these
hypocrites are not Christians."
The auditors were all taken by surprise ; every one
feared to be questioned. A child, about ten years of
age, who was present, alone remained unconcerned.
It was to this child the cure now addressed himself,
" Tell me, little Joseph, what must ,ono do to bo a
Christian
?"
" Sir, we must love God and be very good."
"
Blessed art thou, Heavenly Fother," exclaimed the
pastor, " because thou hast hid these things from the
wise and prudent, and hast revealed them unto babes.
" My child,
'
Thou shall love tho Lord thy God with all thy heart,
with nil thy soul, and with all thy mind
!'
Do you under-
stand me
?"
"
Oh ! yos, Mr. Cure, wo mnst love the blessed God."
"
And you, my child, listen' There is none righteoHS :
there is none that doeth good.' Do you understand
?"
Tho child cast dotvn his eyes ; ho had so well understood
the words that his conscience had at once applied them to
himself, and as he had just been striking one of his com-
panions in a quarrel, he replied
"
It was ho who began ; ho gave me a kick klso."
"
It was your fault," said the other.
"No," said a little girl,
"
it was both of them."
"Well, mv little friend," said the cure, "listen
'
Christ has liicd for our sins ; there is no more condem-
nation for those who are in Christ; believe in the Lord
Jesus and thou shalt be saved.' What does that mean, my
child?"
"
It means that Qod will pardon onr rios If we look to
Jesus Christ."
" Now, you," said the cure to the fourth, "listen' If
any man lack wisdom, let him ask of God, who jriveth to
all men liberally.' 'Pray without ceasing.' What do
these word* mean
?''
"
Bur : that mesu that we miut prajr to Qod to luka
ui goon.
" Quite right, my ehildrtn ; flgbt no more, lore J
"'-
' ' ' '--
*Ho pardon of roar iai;
Id will go to bMven."
.'ited.
"
Well, ' said the curt' to his bUbop, "it appwtntlMM
children understood mr words."
" That is not surprising," laid tha Utter,
"
the/ weraM
simple."
" Yet, these words, so simple, are precUelr tboee of itw
Bible; and if these children can nnaenteoalbem. it ia to
be supposed their father* end mothen would nuMrMMW
thorn also."
" Yes ; but all the page* of tbo Bible en not u cleer m
those you have quoted.
" I grant it ; but even if the simple believer had only
understood these four paeaages oat of the whole Bible,
would it not bo enough to make it worth his while to
road it? Bf"'''-' .v,.r;,..,ne
jnd good sense unite to
prove, that ^r is been read with prayer lot
some time, t: reader will soon find ao aae/
passage help iiiiu to understand another less clear ; thet
which he has mastered will help him to understand what
Still remains to be lewned, and thi:
dually cleared away. When a fl i
to us, of which some words are indisumt or nioi-.ca, we
do not on that account reject the sheet of paper; wo
read it a second and a third time, until what precis<U>
and what follows enable us to understand the illngihio
words."
"
But," answered the bishop, rather embarrassed bow to
got rid of those reasonings,
'-
is it not better to sabmit the
Bible to tho interpretation of councils, whose decisione
arc directed by the Holy Spirit, according to the promiM
of Jesus Christ
?"
"
But," returned the cure, without hesitation,
"
wh/
should tho Holy Spirit, who can direct the decisions o(
councils, not direct also the mind of the simple believer,
who implores it with humility ? For this promise of Jesos
Christ was not made to Councils only, but to ali whon
the Lord shall call."
" But, then, if each one may pretend to read the Bible,
you will base as many croo>b as individuals ; while, ia
submitting the Bible to the interpretation of councils, we
should hare one uniform faith."
" I do not believe it ; for how will uoiformity be better
attained by reading the decrees of councils than by reading
the Bible? Will it be more easy to understand the Lttia
of the Council of Trent than the Latin of the Volgate 7
No ; but the priest is there to interpret to the simpla
believer the decrees of the council. But even so, will it be
more easy for the believer to understand tho French of hie
cure from the pulpit, than the French of De Sacey, in the
translation of the Bible ? Be it Latin for Latin, or French
for French, I would rather read the text than the com-
mentary. Tho Bible is worth more than the explane-
tions, unless we pretend, that when God speaks, men know
better what ho means to say than he does himself, and
tliat men hare more capacity to make themselves ondec-
stood."
"
Finally," said the bishop, with some impatience,
"
what do you moan to conclude from all this
?"
"
I conclude that, since tho Bible is the Word of Qod,
every man is bound to go and draw from that Word the
rule of his faith and conduct, without any one having the
right to impose any other upon him ; and that, if the
simplo believer ought to listen to his pastor, it is onlj
so far as tho pastor speaks conformably to the BibleL
Then, the faith of the Christian will be an ealighteaed
faith, and so much tho ii> . as it shall be
more intelligent. Then th<^' will be able 10
say in his conscience, that he l . . . ^. . rather than man,
since ho draws from the book which all Christiaa
communions (the Catholic, Apostolic, and Boman Cbnrcli
also) are obliged to recognise as the soarco of all religion,
as the Word of God. Is it not at the source that
the water of a rivulet is most limpid and clear? Doee
not every step it flows through tho clav and med
of this earth contribute to pollute it? >Vell, in the
same way, will not religion be most pure at its source, in
the moutli of God, and will not every step made ia
passing from mouth to mouth tend to corrapt it ? OiTe,
therefore, tho Bible to tho people, and they will thea
understand that it is not more vain ceremonies that cea
save the sinner, but tbo blood of Christ alone, and the
renewal of the heart by the Holy Ghost." The cartf
spoke with so much warmth, that the bishop sew he shooM
never succeed in making him abendon this new coena
by mero persuasion. lie brought into play, theie-
fore, turn by turn, the fear of hindering his advance-
mcut in th
'
the menaces of tho condem-
nation of K But all wet oselets ; the cortf
always retun.^.. i...- .uiswor
'Believe in the
Loud Jesus Ciihist axd thou shalt he saved.'
Believe, and thou shalt be saved, said I. What ! it is
sufficient to believe ! I thought I must have misunderstood.
I re-read these words, and I found again and again,
' Beliete on the Lord Jesus Christ and thou shalt be
saved.' In order to throw light on this thought, I looked
at other passages in my Bible, which treated of the
same subject, and which were indicated by references.
I found a great number of which the sense always
was, ' Believe in the Lord Jesus Christ, thy sins shall
be pardoned, and thou shalt receive eternal life.' I
confess, however, that this faith which was required of
rne, this salvation so freely offered me, all this was at
first in ray head, without reaching my heart, when
one day the words of the Gospel, 'ny grace are te
SAVED," fell like light into the depth of my sonl. Grace !
oh! now I understand, cried 1; I was condemned to
hell, like a felon to the scaffold, and when ready to
perish, my King sends mc a pardon. I understand_I
owed my Master a heavy debt of sins, and my God has
cancelled them. I owe it to his grace. Now, I under-
stand this word. How sweet it is, how powerful to chase
from my heart all fear ! Now, whether I die or live, I
am saved ! What love my God has shown for me ; and
now that I am saved by his grace, what love I must have
for him. How delightful to do his will ! How willingly
will I sacrifice myself to his service and to the good
of my brethren, who know not yet what this grace
ISthe pardon, the love of God I Grace! this word
encompassed all my soul, and since then an ever-incroas-
ing peace has spread itself through my heart I ex-
perienced the reality of that promise of Jesus, 'My
peace I give unto yon, not as the world giveth, give I
unto you. Let not your heart be troubled, neither let
Jt be afraid. -John xiv. Since then I have known no
greater happiness than labouring to do the will of my
Cod. Without doubt, I still fall into sin frequently but
I never rise without trembling; and without gaining
even from those falls, new strength by which to stand
firm for the fitnre. Since that time, I have been full
of an ardent desire to make known this good news to
my bretlircn ; and I am happy, indescribably liappy,
wiicn I see my words fall on a heart wcii prepared, and
another soul escape hell by turning to the Saviour."
"
But, my dear brother," interrupted the bishop, moved
by these words of fire
''
For the Paraclete
(the title by which his followers spoke of the
I'anatic Montanus) most frequently set forth this."
Is not this a fine proof of Catholic doctrine ?
the ravings which Tertullian had heard from a
wretched fanatic who called himself the Holy
Ghost! Such is the proof which Bellarmioe
himself produced for the doctrine of purgatory :
such is, indeed, its origin ; for this is the earliest
mention of that doctrine which could be found
'Oftliejast or of til* anjnd.
68
THE CATHOLIC LAYMAN. [June,
in
'
the Fathers." Now, how are plain and un-
learned men to weed out all such errors from the
works of the Fathers? Is it by the help of
Cardinal Bellarmine, the greatest controver-
sialist which the Koman Church has produced,
that they can hope to do it ?
Again, it is admitted by Roman Catholics
that all private speculations and opinions of the
Fathers are of no weight. It is only where they
deliver the actual faith of the Church in their
days, that they speak with any authority. How
much of what is commonly quoted from the
Fathers belongs to their own individual specula-
tions and fancies, every one who has examined
carefully such quotations, well knows ; but how
are unlearned men to make this distinction ?
But it will be said that the Church of Rome
appeals only to the
" unanimous consent" of the
Fathersthat is, that she relies upon them only
when they all agree, and disregards them when
they differ. Now, we are not going to speak
with disrespect of the unanimous consent of the
Fathers. Far from it ; we know that all the
Fathers, and the whole church from the begin-
ning, have all consented unanimously in all the
articles of faith contained in the ancient Catholic
creeds : in the Apostles' Creed, in the Nicene
Creed, and in the Athanasian Creed. "We join in
that same consent ; and we glory and rejoice in
doing so, and in this consent we hope to live and
die ; and while we do this, we trust that we hold
the Catholic faith. But any unanimous consent
among the Fathers, in any article of faith not
contained in these creeds, we have never found.
It is nothing new or strange to say this. It was
felt and confessed by the Fathers themselves
:
"
which ancient consent of Holy Fathers is not
so carefully and diligently to. be both sought
for and followed, in every small question of
the Divine law, but only, or at least especially,
in the Rule of Faith" {i.e., the Catholic Creed.)
If he neglect to
hear the Church, let him be to thee as a heathen and a
publican.
Reply.The case here spoken ofMatt, xviii.is
one of offences of private persons against each other,
not of any questions of doctrine. The individual sup-
posed by our Lord to have committed the trespass
against his brother, was, first, to try private remon-
strance, and then lay the case before the public assem-
bly. Whether a Jewish or a Christian assembly be here
meant, it is a case of private and personal injuries, in
which no one thinks a Church an infallible tribunal.
But the Church in the text probably meant the par-
ticular synagogue with which the man might bo con-
nected. If ho who had committed the trespass refused
to hear the decision of his own church or synagogue,
then he was to be
Remember them
which have the rule over you, who have spoken unto you the
word of God, whose faith followJesus Christ, the same
yesterday, to-day, and for ever. Be not carried about
wiih divers and strange doctrines. Ver. 17.
Obey
them that have the rule over you, and submit yourselves. It
Luther and Calvin had hearkened to these Divine les-
sons, the Protestant religion would never have had a
being.
Reply.Protestants do acknowledge the use of pastors
and teachers in preserving unity of orrfmance*, and in
assisting to maintain true doctrine in their respeciivB
churches. But they hold these pastors and teachers to
18.')2.] THE CATHOLIC LAYMAN.
M
In' fi!fil !r mm. wliiwo iloclriiio miMt itM-U l>o tricil Ay
> >l thin liy tho nu'inbors i)f tlicir own
II < their AcvcrnI nliility. Such wvro, in
I I. ihu
"
SorihcK," who, iMour l.onl said,
a," l)iit who wore, o( oonrsc, not to hu
li ; I. V (iw Ho iloclnred)
"
nittilo tho Wonl
of Uod ol no olioct thron);h their trndiliona."
Our Loril's wonU (I.uko x. lii) wuro aildrosiied to (he
h>' iri'i'i of hix own inspired followors.aud do not appl/ to
ui liiLiry Ivndirni.
Ill lli'li. xiii. 7, tlio Apostle expressly (fives Christiiiiis
A It liy which to try the dortrines even of their tunchcrs.
' N Christ"aspronchcilhy hi< in<pirod ineHvciij;cr
" If tho
Ai)ostlcs had not left us the Iloly Scriptures, should wa
not be equally bound to follow and be guided by the
traditions which they had intrusted to those to whom
they had committed the charge of the Churches which
they had founded ? Slany barbarous nations, who have
rc.oivcd the faith in Jesus Christ, have been guided by
this rule
;
preserving, without paper and ink, the truths
of salvation written in their hearts by the Holy Ghost,
keeping traditions with the utmost care, and believing,
through Jesus Christ tho Son of God, in one God, creator
of heaven and earth, and all that which exists therein.
Those men, who have thus embraced the faith without
witnesses, perhaps, may be esteemed b.irbarous without
literature; but with regard to doctrine, religious prac-
tices, morals, and faith, they are wise, perfect, and
acccptjiblc to God : living in justice, wisdom, and
chastity."
From this extract of the writings of so learned a
doctor of the Church, one sees that there wore multi-
tudes of Christians, in the early ages, who had attained
a complete knowledge of tho articles of our faith, and a
high ilogrco of spirituality
an
"
adding to the Word of God"I leave
those who run to decide.
(2^) Where in Scripture is to be found the Table of all
the Fasts and Feasts that are to be observed in the Church
of England throughout the year, rnani/ of them holidaysfor
saints and angels 1 You speak of the word
"
transubstan-
tiation" not to be found in Holy Writ. Show me in your
sole rule of faith the words
"
trinity" and
"
eonsubstan-
tial," yet these I find in your creed and liturgy as well as
my own. Now, neither you, sir, nor the Irish Church
Missions' Society can give a satisfactory answer to all this
without retractingwhat you have saidagainst the Church's
authority, and pulling down the proud idol of private
judgment. It is on the very principles you ridicule
and condemn when Popery is in question you must
convict the Jew and Dissenter when they come in your
way.
I remain. Sir,
Your obedient, very humble servant,
M. V. Atlmeb.
72, Lower Baggot-street, June, 1 852.
There are few controversies which might not be much
shortened if the disputants would always take pains to as-
certain what are the exact doctrines held by their oppo-
nents. In the present case we find, in Mr. Ayliner's let-
ter, much that is irrelevant, and which we are persuaded
he would have left out, had he been more exactly informed
as to the nature of the points in dispute between us. This
one advantage at least, we hope, will follow from the in-
stitution of this journal, that intelligent Roman Catholics
will have an opportunity of learning what are the doc-
trines held by the members of the Church of Eng-
land ;
and, on the other hand, should we inadver-
tently misrepresent the views of Roman Catholics, we
shall cheerfully lend our columns to the correction of our
mistakes.
As to the rule of faith, then, Protestants and Roman
Catholics agree, that what must govern our belief is the
teaching of our Lord and his Apostles. They agree,
moreover, that it is the duty of the Church to preserve
the truths communicated by our Lord, and to make
them known to her members ; and for this purpose both
the Church of England and the Church of Rome employ
nearly the same means. Not to speak now of the use of
creeds, and such like formularies, the principal of these
means is the setting apart a fixed order of men, whose
duty It is to instruct the people in God's truth. As to
the advantages of oral instruction, there is no dispute
between us. There is, at least, as much of sermons
and catechizing in the Church of England as in
the Church of Rome. And we believe that a lay-
man may learn all that is necessary for his salvation
from his priest, without going further, ifthat priest rightly
fulfil his duty, and if he teach the doctrines of our Lord,
without any mixture of human error. So far we are
agreed. But the point of difference arises, if a layman
asks his priest, how am I to know that such and
such a doctrine, which you teach me, was taught by
our Lord? AVhere is the teaching of the Lord and his
apostles recorded ? To this question a priest of the Church
of England is taught to answer (see 6th Article)" Every
doctrine which it is necessary to your salvation to believe
is contained in the Holy Scriptures. You are at liberty to
examine them for yourself, and to satisfy yourself that the
doctrines which I have taught you are to be found there."
The priest of the Church of Rome will reply
" It is
true that sotne of the teaching of our Lord is recorded
in the Bible, but not all. The Church possesses, besides,
the unwritten Word of God ; and you are not at liberty
to examine what I teach you in her name. If you pre-
sume to test the accuracy of her doctrines by comparing
them with Scripture, you will commit a grievous sin,
and be, besides, in imminent danger of being led into
error."
It must be explained (see Bellarmine de Verbo Dei
Lib. 4, cap. 2), that when the Church of Rome speaks of
the unwritten Word of Gd, it is not to be understood
that that word is nowhere written, but only that it is
not written in the Scriptures. For instance, we do not
suppose that Mr. Aylmer maintains that there is any
doctrine which it is necessary to his salvation to believe,
which now rests on oral tradition alone, and which is
not to be found written in some book or other. We sup-
pose he must acknowledge that, if the Christian doc-
trines had been left to be handed down to us from the
time of the Apostles, by word of mouth alone, they
would have been in great danger of being corrupted ; but
he will tell us that the belief of Christians has been, from
time to time, recorded by learned doctors and fathers of
the Church. To their writings, and to the decrees of
councils, he will refer us, if it be asked where are we
to find the unwritten Word of God. We see, then,
that, strictly speaking, the question between Protestants
and Roman Catholics is not "
the written word versus
oral tradition
;"
but the ditference is, Protestants say,
all doctrines necessary to salvation, have been, through
the providence of God, committed to writing, by di-
vinely inspired Apostles and Evangelists : Roman Ca-
tholics say, that some of these doctrines have been
written down by Apostles and Evangelists, and others by
fallible men.
In discussing this question, it is plainly irrelevant to
declaim about the advantages of oral instruction, and the
possibility of man's learning all the truth by word of mouth
alone ; for the point at issue is not whether oral instruction
be a good thing, but how its correctness shall, in the last
resort, be tested.
There was in a certain city a town clock of conside-
rable antiquity, said to have been constructed by a first-
rate maker. There were, however, in the town several
who asserted that this clock had, in the course of years,
got more than an hour astray, and who demanded that
the clock should be compared with the sun-dial, and cor-
rected accordingly. But the corporation asserted that
their clock was infallible, and, moreover, that it did
accurately agree with the sun-dial. And, in order to
silence all objectors (whose eyes, they said, must have
been dazzled, when they fancied there was any diffe-
rence between the dial and the clock), they locked up the
garden in which the sun-dial was, and only allowed
a few to enter, and that only on condition that they
should promise beforehand to maintain that the clock
and the dial did accurately agree. And when the ob-
jectors requested to be indulged with a sight of the
dial, that they might satisfy themselves that the clock
was right, the corporation replied"How absurd it is
of you to maintain that the sun is what regulates the
true time. According to you no one can know the
hour at night, or on a cloudy day. We hold that a
blind man may know the hour very correctly by hearing
our clock strike, but you must maintain that if he can-
not see the dial, he can never know the hour at all."
But, of course, the others replied
Search the
Scriptures. This is the more remarkable, because the
note in the present Douay Bible shows an earnest wish
that the people should not understand it as a command
!
Yet, among the thousands of alterations which have been
made, from time to time, in the Douay translation, the
Roman Catholic bishops have not ventured to alter this
text. They still retain the command. Search the Scrip-
tures.
The note to which we allude has been but lately put
into the Voany Bible. The earliest edition in which we
have found it is that of the New Testament, corrected
1852.]
TTIE CATHOLIC LAYMAN.
n
l>y Dr. M'Miihon, niul siitliorioil l>y Dr. Troy, in 180a.
In Iho "111 edition (Kheiiin, 15H'J) the nolo rnn ihiu
"
Our MuKtor rtft-rrctli lhni nol to iht mulin;/ only, or
itarmmg ihtm u-ithoul iuoXr
l,ul to ihe dfep $enrelt
Hf
tht nuanini) and mytlrrin of M<i .SVri/</Hr." Now,
it inuy bo nskeil, nlicn the Uoiniili l)iHlii>|),H liccamo <liii-
satisticil with tliin note, nnil iiltorcd it iiiti) aii entrcntv
that Hi) ono nniild understand tho text M n commnnil.
how ilid it oouic to i>fts,i that they (li<l not alter their
tran.ilatiun, and that when they "did not scruple to cor-
rect tho translation of so many other passage* ? Tho
reason wm, because they knew that the first translators
hail rendered tho passajro in accordance with the opinion
of tho best Greek Fathers, who spoko the lan-
guH^e of tho New Testament from their childhood,
and must bo admitted to bo cotnpetont judges of
tho meaning of a Greek word. Wo give a uaota-
tion from St. Chrysostora, the greatest of all the
Greek Fathers, ami on comparing it with tho note
in the edition of 1.182, to which we hare referred, the
reader can have no doubt that these translators were
guided by his authority in adopting the version,
"
Search tho Scriptures." He says (see 4l8t Homily on
8t. .John's Gospel)"Wherefore Christ, when ho re-
ferred the Jews to the Scriptures, sent them not to a mere
reading, but a careful and considerate learch ; for ho said
not
'
read tho Scriptures,' but
' search the Scriptures ;'
He hids them now dig down with care, that
they might bo able to discover what lay in the depth
below."
On this text, however, Mr. Aylmcr exercises his private
judgment, in a manner which many Protestants would
not have courn);o to imitate ; and, notwithstanding tho
authority of tho Greek Fathers and the Irish Koman
Catholic bishops, prefers the rendering,
"
Yc search tho
Scriptures." In our last number we cimscnted to waive
the question whether Mr. Aylmer is right in this opi-
nion. It is sufficient for our argument if the Jews
were right in searching the Scriptures. We ask him
accordin;;ly
" Yc search
the Scriptures"do not express either approbation or
condemnation of tho Jews' conduct in so doing. It is
true, perhaps, that these words do not express that our
Lord a)>proved of the conduct of the Jews in searching
the Scriptures; but wo think that tho context implies
it plainly. At all events we call upon Mr. Aylmcr to
tell ns plainly, does he think tho Jews were wrong in
searching their Old Testament Scriptures? AVe cannot
think that he will venture to say they were. But if
he admits that the Jews were not wrong in this search,
our argument proceeded thus.
'
We asked for some proof that Christians are not to
read the Scriptures which are given them, as freely as
the Jews were permitted and taught to read theirs.
The early Christians had been Jews. As such they
were used to daily reading of their Scriptures. When
Christians, they would, naturally, read what tho
Apostles wroto, unless they were forbidden. We
therefore said'' It is impossible to believe that such a
change woulil have been introduced, without being for-
malli/ and distinctly nolijird. We shall anxiously look
for Mr. Aylmor's views on this subject ; but think we
may safely challenge the Priests of the Church of Komo
to produce any such nolilicalion
"
And as Mr. Aylmcr
has, certainly, produced no such notiflcation, we now
refer him to tho fact, that St. Paul wrote his epistles
to all the believers in tho Churches he addressed. He
directs his letters, not to tho bishops or to the clergy
exclusively, but to the faithful brethren. Now, can it
bo supposed that the persons to whom he directed his
letters were not allowed to read them ? Must they not
(in the absence of all directions to the contrary) have
thought themselves as well entitled to read these letters
Standard.
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II.
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T.
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THE
CATHOLIC
LAYMAN.
*ww^^ww^^^ WWV**VVVVTVVVVVV*V*V**^<n^^^^^^>FP
^loip t)0 Dhia an
f
na hapouib, agup piohcain aip an ocalarh ocajcoil oo na oaomiB.
LvsBli. 14.
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rrBLISHED MONTHLY, AT 9, UPPER 8ACKVILLE-STREET, DOBLIK.
Vol. I.No. 7.
JULY, 1852.
i
Annual aobscrlptlen, 8a. M.
PajabI* In A4vane.
CONTENTS.
One OnidB or Two ? "
THe Tlk of Iht RodKo. V
'<
The Two Faraifrs of tuillntnbber
''*
Rratoni of Mr. John KfnnoUjr, of Nnth, for LMTing the Chnreh
of Ili>mo
Rtplj t . Mr. AylmWi Lcr on Reading the Holy Sci1ptnr
(eonoiuded)
Ue of
"
the Flhr" In ProThiit the Norelty of Errors
Anon^moiu CheDcngt, Kilkenny
CoKRRSroNDItXCK
:
I the doctrine of Pnnratory tiO(ht by the early Fathers ? .
Rejoinder on St. Augostlna'a Prayer for bia Uotbcr Monica
By a Catholic
8.'
FarniiiiK Operations for July 83
ONE GUIDE OR TWO?
We slinll comnencc with a story, which our rcndci^
may bclievo or not as ihcy please. Last summer, on
a walking tour in Switzerland, wc met, on one of the
mountain passes, an English friend, escorted by two
guides. As the pas was neither difficult nor dangerous,
we had the curiosity to ask why he had provided him-
self with a second guide.
" Why." said he, "
I started
with this honest S>viss, who has the ch.iractcr of being
thoroughly acquainted with every path in this district;
but on the way I picked up this Frenchman, who has a
great deal more to say for himself; tells mo a great
many stories, of which the Swiss knows nothing ; and
who assures me, besides, that he knows the whole country
80 well that I may implicitly trust to his guidance."
"
Well, then," said wc,
"
if you like your new guide sn
much the best, why did you not send ba<:k the first
?"
"
I was going to do so," said he, " but the Frenchman
advised me not, telling mc that the Swjss really deserved
his character, and that no one can bo nctter acqu.tinted
wi til the entire t^untry." "Then," said we,
" wc sup-
pose yonr two guides always agree."
"
I don't know what
to say to that,' replied he. "There have been several
times that I imagined the Swiss wanted to lead me a dif-
ferent way from that wliich the Frenchman was taking
mc. However, the latter assured mc that I was mis-
taken, and that it was merely that I did not undersLiml
the Swiss guide's patois, but that, in reality, they were
both [wrfectly agreed." "Then," said wc, "if you are
quite sure you can trnst the Frenchman, you hn<l
better get rid of the other; for if the two agree, ho is
of no use to you ; and, by seeming to disagree with the
other, he only makes your mind uncomfortable, and ren-
ders you uncertain whether the Frenchman is leading
you right."
Without pledging ourselves that all this literally hap-
pened, we may ask our readers to receive the moral
wbicii we want to draw from our storynamely, that
when we have to employ the services of n guide at all,
we arc not better off with two than with one good one.
If our two guides agree, it is the same thing as if wc had
but one ; and if they disagree, it is plain that we can
only follow one of them.
What we have said has l)ecn intended to prepare the
way for the consideration of one of the principal con-
troversies between the Church of England and the
Church of Romenamely, Has God given ns a single or
a double rule of faith ? Our readers are aware that the
Church of England maintains that Oo<l has given ns a
inj;/c rula of faithviz., Holy Scripturewhich,
according to her, contains all things necessary to salva-
tion; the Church of Rome holils th.tt God has given us
a double rulenamely. Holy Scripture and tradition
and she asserts that the written and the unwritten word
of God are both guides of c(iual authority, and to be
listened to with equal reverence. Now, wo shall attempt
to prove that the system of a doable rule of faith Is one
which in practice cannot work ; and that, if tradition is
to 1)0 our guide, Scripture is useless, if not mischievous.
Wc need no better proof of this assertion than the
conduct of the Church of Rome hdrsdf. Though she
professes to have two guides, in practice she employs
but one of them. Her Bdrocntes cannot help admitting,
in theory, that Ood has given us the Scriptures, and
that ho must have intended them to scn-e as a rule of
faith ; but when they arc teaching their people, imitcad
of sending them to the Rible to learn their faith there,
they think it sufficient to acouaint them with the tradi-
tion of the Church. For those who know this, they
maintain that the Bible is altogether unnecessary, and
there are no pa.s.sagcs from the Fathers which they have
more pleasure in ([noting than those (such as Mr. Ayl-
mer has referred to in the last number) where any of
them faavo asserted that it is possible for a man to know
every saving troth without having read the Holy Scrip-
tures. On this possibility the Church of Rome has
acted. Among her laity ignorance of the Bible is not
the exception but the rule ; and it is only where they
have come much into contact with Protestants, that it
is possible to find many of her lay members well
acquainted with it. In this countr}-, where Protestants
have exerted themselves so much to circulate the Scrip-
tures, Roman Catholic priests have had an obvious
motive for emulating their exertionsnamely, in order
to show that they had an equal regard for the Book which
God has given, and were not afraid to let their people
read it ; and yet in this country it will not bo denied
that a vast majority of the Roman Catholic laity ore
wholly ignorant of the Bible. And this ignorance is far
deeper in countries where Protestants have but little in-
fluence ; and we suppose that it would be possible to find
ten Roman Catholics in this country acquainted with
the Scriptures, for one that could Ihj found among the
same nymber of persons in Spain or Italy. It is not our
object now to find fault with this state of things. The
only conclusion we wish to draw is this : that if the Ro-
man Catholic theory be trueif God has left us tradition
as our rule of faith, wliiidi tradition the church preserves
and tc.iches without any risk of error, then wc do not
want the Scriptures as our rule of faith, and it is quite
unnecessary for us to read them.
But, wc will go farther ; and wc say, that if the Roman
Catholic theory be true, the reading of the Scriptures is
likely to be mischievous. A saying is attributed to a
celebrated Roman Catholic divine, that it would
have l)een better for the Church if the Scriptures
had never' been written. We are quite aware that no
church is bound by the .sayings of one of its members,
however eminent. A Roman Catholic may answer if
pressed by nn injudicious siHJCch of Cardinal Hosius, or
Cardinal Bellanninc, just as a Protestant would answer
if taiinteil with an injuilicioiis speech of Luther or Cahin,
and may fairly say, "
The speech was a hasty and an
unwise one, and I am by no means bound to defend it.''
Our motive for quoting here the saying we have just cited,
is merely that it expresses in a concise and strilung form
what we believe to bo the legitimate consequence of the
Roman Catholic theory of tradition. For let us suppose
that theory to bo true, and let us examine of what ad-
vantage the Scriptures arc, considering in succession the
three possible cases which may arise.
First, there is the case of that large body of persons
of whom we have already spoken, who bare learned the
tradition of the church, but who have never opened the
Bible. These persons, it is plain, have, practically, but
a single rule of faith. To them Scripture is useless
;
their case is the same na if it had never been written.
And they are not worse off, but mav, without the
Scriptures, know everything necessary for their,salva-
tion.
Secondly, let us consider the case of those who, having
been taught the traditions of the church, afterwards
compare them with Scripture, and believe that they
find them to agree with it. Now, whatever intellectual
gratification these persons may derive from reading the
Bible, their religions position is not more advantageous
than that of their unlearned brethren ; for they will
have learned no saving truth from the Bible, which the
church will not have taught them already. There are
several Roman Catholics (our correspondent Mr. Aylmer,
for example) who approve of reading the Scriptone, if it
be done in a spirit of reverence and subminiaa to the
tcadiing of the church. Now, we sar, these penons
have also, practically, but a single rule of faith. In
the illustration with which we commenced, we sup-
posed that the Frenchman allowed the traveller to
bring the Swiss along with him, and to converse freelj
with him ; only, if any doubt should ariee u to IM
right way, no matter what he might imagine the SwiM
to say, it was the Frenchman's directions which were
to be followed : such a traveller might have ha'l two
companionn, but he had only one guide. And so they
who read the Scriptures, but only on condition of find-
ing in them the doctrinei taught by the church's tradi-
tion, do indeed use tlie Scriptures, but they do not use
them as a rule of faith. The church's tradition is their
rule, and with that rule the apparent aense of Scripture
must be (qnare<l.
These two classes of persons, then, hare, practically,
but a single rule of faith, and are not better off in this
respect than if the Bible had never been written. But,
let us now pa-ss on to the third class of
p
ertoui ; tboM
who read the Scripture, and who cannot be persiudad
that the church's doctrines agree with it. Any Roman
Catholic must admit, that such cases, imfoitnnatelr, do
arise. Many of their divines have asserted, that almoct
all heresies have arisen from the reading of the Bible.
Does it not follow, then, that while the first two classea
of persons would not have been worse off if the Bible
had never been written, this third class would have
l)een far l>ctter off had it never been written ?
We shall find still greater reason for coming tu thif
conclusion if we actuallr compare the doctrines of the
lioman Catholic Church with the Bible. We say dis-
tinctly, that if the doctrines of the Roman Catholic
Church be true, then the reading of the Scriptures will
be certain, in a great majority of cases, to lead a man
into error. For example, let us suppoae that the
Blessed Virgin is justly entitled to the hoooun paid her
in the Rom-in Catholic Churchhonours so great that,
in Italy and other countries, she is even more eagerly
and more fondly worshipinid than her Sonstill we be-
lieve that a student of Scripture will be almost inevi-
tably led to doubt of the propriety of the worship which
his church approves. It will be impossible for him to
peruse the meagre accounts given in the New Testament
of this so promuient an olijcct of Catholic reverence and
worshipto read the brief, frigid (some might even think
harsh) speeches ofChrist to herto contemplate the silence
of the Apostles, who do not even once mention her name
in their epistleswithout having the idea suggested,
that it was never intended that we should pay her such
homage as the Church of liome demands for ber, and
without feeling suspicious that the New Testament
di.sowned it, and knew nothing about it.
Again, how must the mind of a devout adherent of
the Pope be unsettledwha4 a shock most be given to
his deep reverence for the spiritual head of the church,
and his conviction of his uadoubted inheritance fhnt
the prince of the Apostles of his august prerogatiTef,
when, on cxaminiDg the Scriptures, be fiitds no trace
of such a personage as the Pope in the sacred page, the
title of Bishop of Ilome never whispered, no hint given
that Peter was over even there
'!
Or, again, when a member of the Church of Rome
reads the Scriptures, and finds that in all the New
Testament not a single mention occurs of any torment
to be endured by the righteous alter death ; and that
the Apostles, who so honestly told their converts of all
the tribulation they most expect in this world, carefnUT
concealed from them the probability that thejr ihoaM
have to bear suffering* in the nextnar, led them to
hopo for immediate iM from their lahoon, when re-
leased from this tronbleMiiM world, and gsTe them to
undersund, that when abnnt from the bo^ they ihoald
be present with the Lordmust he not be strongly
templed to doubt the tradition of hi* church oo the
subject of Fnrgatory ? And if that tradition be true,
will not the rMding of the Scripture* have been likely
to shake his belief in a capital article of fiuih ?
How many piin^e* of Scripture are there wl.ich ap-
pear to condemn decisively an adoration paid to images,
which the churtJi consider* lawful? How many pas-
sage* which aeam to *peah of Christ as the ooIt nMdi-
alor and inteicesior? And how completelr does the
whole Testament teem to ignore thoae t&oaiasdi of
other intercesMm whom the tradition of the church ha*
made known to n*?
It would be easy to lengthen thii list of pointt of
74
THE CATHOLIC
LAYMAN.
[July,
apparent ilisagrcement between Romish tradition and the
Bible. Let the reader, liowevcr, only consider the
doctrines we have referred to. We are not here dis-
puting but that the Churcli of Rome may be right on
all tlics3 points, and that her doctrines may be in some
way reconciled with Scripture : all we say is, that there
certainlv appears to be some dis^igrecment ; that many
thousands who have read the Bible, with earnest prayer
to be directed to the truth, have come to the conchision
that, on these subjects, the doctrine of tl'.e Church of
Rome docs not agree with ihe Biblenay, we may add,
for ourselves, that if on tlicse sulijects we are mistaken,
the Scriptures are the catise of our error. We are con-
vinced, then, that if the doctrines of the Church of
Rome be true, the rcadinfr of the Scriptures is deci-
dedly mischievous, and that it would have been far
better for the church had they never been written.
But now comes the difficulty for the Romish theory.
God has caused the Scriptures to be written ; he surely
knew what was best for his cluirch. Are we to suppose
that he gave a "revelation" which requires to be care-
fully concealed ? or, that the words of our Saviour and
his Apostles were recorded by the Spirit of God only
to mislead thousands of those who read them?
For what purpose are we to imagine that the Scriptures
were written ? Would God have given them to his chnrcii
as a guiile, if he had already provided her wiili another
guide, safer and better? For Roman Catholic divines
continually remind us, that oral tradition was first.
Now, in the illustration with which we began, we were
obliged, in order to make our story probable, to suppose
that^the traveller had set out witli the guide.who spoke
most obscurely and who had the least to tell ; it would
have been absurd if we had represented him as taking
a second guide, who conld tell him nothing but what liis
first guide told him plainer and lietter. We ouglit,
however, to have done this, in order, accurately, to illus-
trate the theory of the Church of Rome. According to
her, the church's tradition embraces all the doctrines of
Christianity, and teaches tlieni, without possibility of
error : and to this guide was added the Bilde, which
only contains some of these doctrines, and teaches them
in such a way as to be likely (more likely than not) to
be misunderstood.
The conclusion, to which the preceding reflections have
irresistildy led us, is, that if the teaching of the Church of
Rome be true, the Scriptures would not have been
given. But the Scriptures have been given ;
therefore,
the teaching of the Church of Rome is not true. In
fact, we have reason to think, that the system of having
two guides does not answer in practice. We have found
that the Church of Rome, which proposes to have two
guidesScripture and traditionfinds it necessary, in
practice, to silence one of them. We are led, therefore,
to believe, that God has given us a single rule of faith
;
and when we ask what th.it rule is, since we find that
Protestants and Roman Catliolics are agreed tliat the
Bible is the rule of faith, although they are not agreed
whether anything else is, we cannot hesitate to take
that for our guide whose infaUil)ility all confessLet
it be the lantern onto our feet, the light unto our paths.
TALK OF THE ROADNo. V.
We hope our readers will be glad to hear what Pat and
Jem were talking about since. Well, as they were
walkin^r home from their work, not long since, Pat
asked .lem,
"
What do you find in the reading now,
Jem
?"
"
Why," says Jem,
"
my mind was running on that
story about the stone and the praty. You mind what
you told me about what our blessed Saviour said about
it, and it made me think so different of tlic great God
from anything I ever could think before, and it made
me feel so different like to him, that I took to readmg
that place over and over. And sure if I had any doubt
about reading the Bible, the reading of that story over
and over makes me feel in my heart, that reading
God's book is a blessed thing to us poor creatures. And
then, when I was reading, the next verse stuck in my
mind, and this is it
"
Well, if Lord Kilmarty was nt home, we would not
be tried this way. I'll be bound he'd "help us over our
present diflicultics, and put us in tbe way of doing for
ourselves, ns wo were doing before this winter.
"
Why, then," said Patand a bright thought seemed
to siriko him" What is to prevent us letting Lord
Kilmarty know now tho way we are in? Did not he
tell us to write to him if anything went wrong with ns?
and I don't think we need wait for matters to be much
worse than they arc.*"
Dan was at first a little afraid of this propotaL He
said that ho did not know whoro was tho piper which
Lonl Kilmarty left with his directions on it ; but Pat
Callaghan brought it out from where he had put it, safe
in the l>ox under his bed. Then Dan said he was no
scholar ; but Pat knew that ho could write af well as
himself, which was not very well, to be sure.
Then Dan Mid he had got no paper, and, as Pat
not bcttM off, iIm coovwMiian mM is iMr balk
togMhr to, Mr. (ySMy, * iriiilwMlw, |
teMhinir tMr ebildrta, mU wke bad gifw Am U.__
hand before, when they bad brapMMd le waat to Mad
letter to a friend. For Mr. arSUBj wm a nod-:
man and obliging, thoagh it wa* laid in iBallintabb*
that ha wai able to sack the Proroat of Trinity C<^M
in learning. Mr. O'Reilly gara then iba papar fwj
willingly, asking them, howerer, wbo Iba^ wart
goJ
M
to write to ; bnt when they said it wa to Lotd U-
marty, he pushed np his ipectaele* on Ua
and stared at them as if they bad aeren bead*.
" Cock yon up,'' said be, "
and so ootMaf 1
writing to a lord would aerre job. Wbjr, then,
do yon think he would be boihertd raadhig a letter I
the likes of you? And, eren mijiuau ba did, what do
you know about the way a lord oufikt to ba written to 7
Did you ever write to one in your life baiore? A praltj
letter you'll make of it. I would gira ifac|wnce to laa
how it woulil look on a silver dish when hi* lonbfaip't
footman brings it into him.''
" Well," said Dan, "
my mind m'isgave me, when Pat
talked about writing to his lonlship, that it was but s
sorry band we would make of it ; bat yon see, sir, we
are in distress, and if we thought hla kmbfaip wonld
attend to our letter, it might set ns right In the world
again."
^
"I dare say," said Mr. C'ReOlT, "that when h>
lordship knows your state, be will give yon help if yoa
don't give him otfenrc ; but you cannot tell what affront
ho might take at such a letter a* yoo could send him,
since you do not know how to write it with proper forma
of respect."
" I am sure," said Pat, " his lordship knows that we
all respect him, and I don't think he'd be the man to
take offence at a poor man's ignorance ; but, Mr. O'KeillT,
you are a learned man and a scholar, and if you would
write the letter for ns to his lordship, you would put na
both under great obligation."
" Ahem," said Mr. O'Reilly, somewhat molli6ed by
this request, "
no doubt, n letter written with judg-
ment and discretion wonld have a different effect from
one that you would write yourselves. I have written
letters to some of the first gentry in Ireland, and though
I have addressed epistles to none of the nobility, I am
I sure I could indite such a letter to his lordship as would
I
succeed with him, if he was likely to give any atteotioa
to your affairs. But my opinion is, that no matter who
writes the letter, Lord Kilmarty has many better tbinga
to think on, than on two poor farmers of Ballintubber.
So, if you will be ruled by me, it is not to Lord Kil-
marty you will send the letter, faiit to Mr. Harris."
" And who is Mr. Harris V" cried both the men toge-
ther.
" Mr. Harris," replied Mr. O'Reilly,
"
is Lord Kil-
marty's English steward ; and I have it from those that
have a right to know, that he can do what ho likes with
his lonlsliip, and that if you have his good woni, yon
may make sure your petition is as good as granted. So,
write your letter to Mr. Harris ; he is not a nobleman,
and ho will not be above reading a poor man's letter,
and getting his master's promise to do what yon want."
" But," said Don, " we don't know where Mr. Ilarria
lives, or how we are to direct to him."
" Why, then, you omadhaun, where could he live ex-
cept witL Lord Kilmarty ? At all events, if yon direct
your letter to Lord Kilmarty he will take care that Mr.
Harris gets it."
All Dan Kelly's objectioof were now orercome; hot
Fat Callaghan, who was more obstinate, exclaimed
"
You'll find, before long, you're in the wTong box.
Expecting to get his lordship's favour, and talking dis-
respectfully about his mother! To be sure she'd know
all about me. Do you think his lordship would keep
secrets from her? and, in course, he'd have told her
who I was, and all about me."
"
I am not talking disrespectfully of her," said Pat,
"
but I think this, that if his lordship cared enough
about you to be talking about you to his mother, he'd
care enough about you to grant you a small petition;
and, what's more, I know this, that when ho went away
he did not say, when you are in trouble write to Mr.
Harris, or to Mr. Thomson, or write to my mother;
but he said, write to myself; and I'll go by what he told
me, and not by what Mr. O'Reilly tells me."
Well, not to make my story too long, no more came
of this application than of the others. Dan had not his
rent ready for Mr. Dormer when he came round again,
and Mr. Dormer had no directions to release him; and
I don't know what ho would have done, only that he
had got word that Lord Kilmarty was to be back soon
;
so he let the whole matter lie over for his lordship him-
self to decide on.
When his lordship came home, and, after a few days,
walked down by the river, he was grieved to see things
looking so much worse than he had left them. Pats
farm was beginning to come round ; but Dan's, which
had always looked the best before, was now in great
wretchedness. Dan came to him, and told him all his
story what losses he had, and how Mr. Domier had
pressed him for the rent, and how Mr. Grip had seized
his cow, and how Pat Callaghan had been forgiven, and
nothing was done for him.
" But," said Lord Kilmarty,
"
Pat Callaghan, wrote
to me as I bid him, but I never had a line from* you.
I left you well off, and how was I to know you were in
any trouble?"
Then Dan told him how Mr. O'Reilly had advised
him against writing to him, and had made liim write to
Mr. Harris.
" I never had a servant of the name," said Lord Kil-
marty.
"But, my lord, how could I think Mr. O'Reilly could
be mistaken? It was he taught me to read, and only
for him I would not have been able to read the directions
your lordship left me, and so I thought I could not be
wrong in following his advice now."
" Not even when his advice was contrary to the ad-
vice I had given you myself?" said Lord Kiiinarty.
"But what did you do when you did not hear from
Mr. Harris?"
Why, then, my lord, I wrote to Mr. Thomson, the
butler, that I got acquainted with when your lordship
was over here before."
" Thomson is not with me now," said Lord Kilmarty
;
" he is with my sister, in Yorkshire, and I suppose he
never got your letter; and even if he had, I think you
might have paid mo the compliment to think you would
be likely to find as good a friend in me as in him. But
what next
?"
"Why then, my lord, I -wrote to your lordship's
mother, and I hope she spoke to you for me."
"
My mother," said Lord Kilmarty, " has never
been in Ireland in her life, and probably never
heard your name. I see you are sorry now for
your mistakes
;
you have suffered enough by them,
and I hope to have yon set well a-going again ; but take
this piece of advice in future
e
Word, would be, no less than a layman, in danger of
going astr.ay." But, it is plain, from the passage quoted
by Mr. Aylmer, that St. Augustine, when stating, as low
as possible, the obligations to a personal study of the
Scriptitves, never dreamed that a priest could be excused
from it. He evidently felt, that one who had the charge
of teaching others, could only keep his teaching right,
by constantly comparing it with God's written Word.
We hope, in an early number, to show, by other quota-
tions from St. Augustine, that we are right in this
statement of his views respecting the Scriptures.*
In the second passage quoted, St. Augustine says,
that we believe the Gospel moved by the authority of
the church. And this statement is true, if rightly
understood. But it must be observed, as Dr._ Milner
points out (see End of Controversy, letter xiii.), that
when we say we receive the Scripture on the authority
of tlio church, wo motvn the church considered as n
credible, not as an infallible witness; otherwise, ho ac-
knowledges we should fall into a vicious circle in at-
tempting to prove the authority of Scripture by the
infallibility of the church, and "the infallibility of the
church by the authority of Scripture. St. Augustine
himself elsewlicre shows tliat the evidence on which
he believes the genuineness of the Scriptures is the same
in kind, as that on which the genuineness of otlicr books
is proved.Sec Contra. Faust, xxxii. 21, "Si qiu-eritis a
nobis, nos unde seiamus Apostolorum esse istas litcras,
brcviter respondemus, inde nos scire, unde et vos scilis illas
literas esse Manichosi." And that the testimony of the
church was only one of the arguments on which St.
Augustine received the Scripture, the reader will find,
by consulting his Confessions vi. 5. One of his arguments
will scarcely be adopted by those who think with Mr.
Aylmer
p. 73.)
(18) Mr. Aylmer makes the decrees of general councils
the interpreter of Scripture ; ho mentions this alone,
and, of course, he believes in no other ; we ask him to
consider
1st. Dr. CuUen and the Pope will pronounce this rank
heresy, as bad as any Protestant can bo guilty of. " St.
Peter's successor" is their interpreter of Scripture,
though not Mr. Aylmer's ; and they will never tolerate
his denial of their interpreter.
2nd. Mr. Aylmer, in No. viii. appears to think an
ever-living interpreter necessary
;
yet, when we look at
his interpreter, wo find there has not been any in the
Catholic Church for three hundred years. For so long
it is since a general council of the Roman Church was
held ; and it may bo three hundred years more before
they venture to hold another.
3rd. Who is to "interpret" the Council of Trent?
Does Mr. Aylmer know all that has been done about that
by the Popes? and what a puzzle it has proved, at Iftist
as great as interpreting the Scripture
!
4th. What are the general councils? Can Mr. Aylmer
give us a certain and unquestionable list of them ? If he
can, wo entreat him to do so. If he can not, how arc
wo to find this rule ?
(l)
Mr. Aylmer says, there never was a heresy that
did not profess to be founded on Scripture. We reply,
that there have been very many, founded on the rejec-
tion of one or several of the books of Scripture.
(20 & 21) In reply to what Mr. Aylmer says of the
I
differing opinions of some who call themselves Pro-
testants, we have to say1st, that (with the exception
of Socinians and some others, whom we do not look
upon as Christians, though they call themselves Protes-
tants) we know of no difference among any Protestant
bodies about articles
offaith, equal to that between Mr.
Aylmer himself, on one side, and his Primate and his
Popo on the other, about the interpreter of Scripture.
Since tlie .ibove was written, we have been able to put our hands
on the iMsage of Sf. AnRmtiiie (i)e Doctriiia Christiana, lib. i. c. 39)
from wlncli wc doubt not Mr. Aylmer's citation is taken. An ei-
amination of it confirms us In our conviction of the absolute
necessity of vcrifyini; every nuotation before arguing on it. The
worJs, " and Rulded by the decisions of his p.istors," do not occur in
the passage wc have referred to. St. Augustine dues not scorn to be
speaking of the case of an illiterate man depending on the decisions
of his pastors, but of the case of a man originally built up in faith,
hope, and charily \>y the Scriptures, and yet able to retain these graces
without the continued use of the Bible. He alludes specially to the
case of solitaries dwellinK without books in the desert. .\nd it
cannot be inferred from liiis passage, that St. Augusiine supposed that
a Christian living la society (a father of a family, for example) who
might be called <n to instruct othcra, could dispense with the use of
I
the written Wore*.
TTiey will tell him that their claim, which he evidently
rejects, is an article of faith.
2nd. That we are not answerable for the opinions of
those who separate from us ;
but is he equally uncon-
cerned in the opinions of the head of his own church,
whom he professes to consider the Vicar of Christ on
earth ?
(32) Mr. Aylmer is glad that we repudiate the notion
that
"
private judgment" is the same as
" unaided, un-
instructed judgment." We do repudiate it. W^e believe
that God has given us sufficient means of understanding
the Scripture ; and wo dare not reject those means.
We believe that an undying church, instituted by
Christ himself, and a teaching ministry, derived and
continued from his institution, are important means.
And we, in our turn, will be glad (and we yet trust that
time may com.e) when Mr. Aylmer will repudiate the
notion that the
"
private judgment" which he already,
to some extent, does exercise, is absolutely subjugated
by God to the ipse- dixit of priests who have caused,
many to stumble.
We consider the text he has quoted here2 Peter i.
20 -inapplicable, for it treats of how prophecy was
"
made'' [Douay translation ;
" fit," Latin version], and
the word
"
private," as both the Greek and Latin show,
is not opposed to
" public," or the authority of the
Church, but refers to the man himself who delivered
the prophecy, as distinguished from the Holy Ghost
who .spoke in him.
Mr. Aylmer next argues, if we understand him rightly,
that a man cannot exercise his private judgment if the
results of his judgment coincide with that of other peo-
ple. This seems to have been hastily written, and not
to require an answer. It is surely unnecessary to point
out that several men, reasoning rightly, may, by an ex-
ercise of their private judgment, arrive independently
at a common conclusion.
(") Neither do we think that Mr. Aylmer will, on
reflection, require us to give any answer to the collec-
tion he has made of passages from the Scriptures in
which the words reason and authority occur; not one
of which is relevant to any point in dispute between the
Churches of England and of Rome. We approve of Scrip-
tural arguments ; but we cannot consider that it is a
proper mode of arguing to hunt up from a concordance
texts in which certain words occur, without e.xamining
the context, and the whole bearing of the passage.
(^,85,) The conclusion of Mr. Aylmer's letter is
principally taken up with an enumeration of sundry
points, which ho challenges us to prove from the Holy
Scriptures. In the topics which ho has put together ho
has confused questions which it is necessary to keep
distinct. Bellarmine divides traditions into Divine, or
Apostolical, and Ecclesiastical. The first alone arc ia
question, when the controversy is concerning the riJe
of faith ; and the Church of England doctrine concern-
ing them is stated in her sixth article. The latter relates
to the rites and ceremonies of the church ; and the
Church of England doctrine concerning them is stated
in her thirty-fourth article,
"
On the Traditions of the
Church." Her statement in the sixth article is, that all
Divine and Apostolical traditions are contained in the
Bible, and that nothing is to be received as an article of
faith, the belief in which is necessary to salvation, unless
it be contained in Holy Scripture. Her statement in
the thirty-fourth article is, that every national church
has authority to ordain, change, and abolish rites or
ceremonies, provided that all things be done unto edi-
fying, and that individual members of such a church
must not break ceremonies thus approveil by common
authority. When, therefore, Mr. Aylmer (20) asks for
a Scripture proof of the Church of England table of
f;ists and feasts, he plainly confounds Apostolical and
ecclesiastical traditions. That St. Peter's day is to be
kept holy, is not an article of faith, the belief in which
is necessary to salvation ; and, therefore, the Church of
England is not bound in consistency to maintain that
this can be proved from the Scriptures : it is but a
matter of cliiuch discipline, which the church might
abrogate if she pleased.
The observance of the Lord's Day rests, also, on the
same authority, as far as the Scriptures are silent on the
subject. It can, however, easily be shown from Scrip-
ture that, in weekly commemorating the resurrection
of our Lord, the Church has not acted arbitrarily, but
has followed the example of the Apostles. With regard
to the abolition of the Jewish Sabbath, the Scriptures
are not silent; they not only speak of the abrogation
of all the Mosaic law, but they especially declare that
this particular part of it is not binding on Gentile
Christians. See Colossians ii. 10.
It is not by tradition, but by our natural reason, that
we know that the words of our Lord
"
CHALLENGE.
"
May 18, 1852.
"
It will not be denied but that the Church of Kome
was once a most pure, excellent, flourishing, and mother
churchRom. i. 8, chs. vi. and xvi. White's de-
fence of his way,
pp. 43, 44. King James in his speech
to the Parliament. Whittaker in his answer to Dr.
Sand, 2 Demonstrat. Falkin, c. 2, 2 Thess. s. 7, Iley-
nolds in his fifth conclusion.
" This church could not cease to be such; but she
must fall either by Apostasy, Heresy, or Sclnsm.
"1. Apostacy is not only a renouncing of the faith of
Christ, but the very name and title of Christianity.
No man will say that the Church of Rome had ever such
a fall, or fell thus.
"II. Heresy is an adhesion to some private and
singular opinion or error in faith contrary to the
generally-approved doctrine of the church. If the
Church of Kome did ever adhere to any singular or
new opinion, disagreeable to the commonly-received
doctrine of the Christian world, I pray satisfy me as to
these particularsviz., 1stBy what general council
was she ever condemned ? 2ndWhich of the Fatiiers
ever wrote against her ? 3rdBy what authority was
she otherwise reproved ? for it seems to be a thing very
incongruous that so great a church should be condemned
by every one that hath a mind to condemn her.
" IIL Schism is a depanure or division from the
unity of the church, whereby the bond and communion
lield with some former church is broken and dissolved.
I fever the Church of Rome divided herself by schism
from any other body of faithful Christians, or broke
communion, or went forth from the society of any elder
church, I pray satisfy me as to these particulars: 1st
Whose company did she leave ? 2ndFrom what body
did she go forth?
3rd_Where was the true church
which she forsook? Pause on these three words ; for it
appears a little strange to me that a church should be
accounted schismatical, when there cannot be assigned
any other Church dilfercnt from her, which from age
to age since Christ his time has continued visible, from
which she departed.
"
To the Bible Readers
"
at James's-street, Kilkenny."
I. The challenger thinks tlicre cannot be apostasy
from the faith of Christ without renouncing "the very
name and title of Christianity." Take the Socinians,
who
"
deny the Lord that bought them." These men do
not renounce ''the name and title of Christianity;"
and, therefore, according to this challenger, they have
not apostatized from the faith of Christ! And we sup-
pose they are still Catholics ! We do not wonder that
this cliallenge was given iu the dark, so that it could not
be answered.
II. The challenger evidently thinks that the m.ijority
of professing Christians, at any one time, viust bo
Catholics, and the minority hereticsas if the truth
of doctrine clc])cnded on counting heads. It is hardly
worth wliile to answer this, e.'icept by counting heads,
to convict the challenger himself of heresy. For Rome
is in a minority at this day. To acknowledge the Pope
is with her an article of faith at this day and the whole
Greek Church, including all the Churches of the vast
empire of Russia, as well as Greece and Tuikey, all the
Chuiches of England, America, Denmark, Sweden,
Norway, &c., and all Protestant sects, reject her, fax
exceeding in number those who obey her.
But it is not true that we must follow the majority.
A great Catholic doctor (acknowledged as such by the
Church of Rome herself), St. Vincent of Lerins, who
wrote his
"
Commonitory against Heresy" in the year
434, undertakes to tell us what we should do "if some
now infection goeth about to corrupt, not a little part,
but the ivhole Church"ch. 3. And he gives us an in-
stance of it too in ch. 4
"
Our predecessors prudently advised that no brother
departing this life, should nominate a churchman his
executor; and should ho do it, th.it no oblation should
be made for him, nor sacrifice
(JJ
offered for his repose,
nor prayer in his name otrored in tho church"Epist
i., page 2.
4. (Fourth Century)EirsEnius, styled the Father of
Ecclesiastical History, and who lived bct^vccn the years
257 and 339, tims writes describing the funeral service
of Constantino tho Great
:
" In this manner did Con-
stantius perform the last duties in honour of his father.
But when he had departed with his gtiards, the minis-
ters of God, surrounded by the multitude of the faith-
ful, advanced into the middle space, and, with prayers,
performed the ceremonies of Divine worship : the prince
reposing in his coffin, and the people, in concert witli
the priests, not without sighs and tears, offered up
prayers to heaven for the repose of his soul, in this
manifestin;; the most acceptable sen-ice to a religious
prime. The deceased emperor was thus admitted to a
participation in the religious rites, the mi/stic sacrifice
(f) and holy sufTrages of the faithful."
Eusebius De
Vita Cumtant., Lib. 2.
6. [Fourth Century] St. Cvril"There (in tho Sa-
criflco of the Mass) we pray for the holy Fathers and
tho bishops that are dead ; and, in short, fur all those
who arc departed this life in our communion ; believing
that the souls of those for whom the prayers are offered
receive very great relief, u>AiVe this holy and tremendous
victim lies upon the altar (t)"
Humil. 3, in
Epist. ad Philip.
7. [Fourth Century] St. Epiirem, of Edesaa, in a
work entitled his Testament (tome
3, paye 2'.J+, Edit.
Vossii., page 371, Edit. Oxonii) thus clearly and
scripturally expresses himself on the subject:
"My
brethren, come to me, and prepare me for my departure,
for my strength is wholly gone. Go along with uie in
psalin.s and in your prayers, and please const4intly to
make oblations for mo. When the thirtieth day shall
be completed, then remember mo
;
for the dead are
helped by the offerings of the living. Now, listen with
paliciK'O to what I shall mention from the Scriptures.
Hoses bestowed blessings on Reutien after the thinl
generation (I)eut. xxxiii. ti) ; but, if the dead are not
aided, why was he blessed f iVguin, if tlicy lie insensible,
hear what tho Apostle says:"If the dead rise not
4^(in at all, why are they then baptized for them?"
I
Cor. XV. 2U.
8. I shall abstain from giving you long quotationa
from Obig EN (Homil. 6, in Exod, tome, 2, piige 148;
w likewise, Homil. xvi. in Jerome tome. 3) ; Irora
* Our cormftan^rnt mUukm (< toppoM utldmially; Id
alallof Cyprian to hTe liv^ In ih lu^ond crntury. We hare In
Mftal (third rnitury) nblcb Im, |>rfaapa, iuwodcd.
. . of Wii, hi VaiMUt Mhili Bmu aod
Ambbom, an in bfoor of (tie doctrina of Vrnptuarf,
M a plaM of Mqwral
i
? or pmvatiaa altar
death, wban foina tools n: :, but reUerad bv the
prayen and alma of th faiihTul, cspaciallj by tho Holy
aacriAce of Che Maaa.
Yoo may obwrra, in th fortgoiag mm^i, tluu where
the words" Saer^*,"
'
Ao^ aaJ trtmMam* VietM,"
". Mytie Saer^et," and "
SMrti Jf^atefMSoccur, I
hare inserted a note of Interrogation to aimplr inoolre
what do they mean. If not the &icriflce of the New Tes-
tament, or Catholic Sacriflee, anciently ao called
(Chrysottom Sent, de drwe et Latrone), the word
"Mam" not having boon introduced for a coople of
centnries afterwards.
I fear I have made loo great an inroad on your spaco, in
showing that tho Fathers of the three and four flrtt a^5
concur in opinion as to the Existence of an interme-
diate state ; many of them interpreting a remarlcable pas-
sage of St. Paul (1. Cor. iii. 13, 14, 15) aa denoting ex-
pressly some region of purgation for the soul. I shall
now conclude with a quotation not from the Greek or
Roman Fathers, but from one of the elders of your own
church, which so completely embodies tho sentiments of
Roman Catholics on the subject, that I cannot hot oifer
it to the serious consideration of your readers. Bishop
Forbes, on Purgatory, thus expresses himself :
PCBCATORY.
SirI want to come to the point about the doctrine
of purgatory. I want to know, once for all, if it was or
was not the doctrine of the Church of Christ in the first
ages. Let us take the first three centuries to begin with.
I call upon some learned Catholic layman, or Catholic
priest, to publish the opinions of the Fathers, wlio lived
in those three centuries, in favour of purgatory. And
I call on you, sir, to publish anything of this kind th.tt
may be sent to you. I hope our priests will sec that it
is essential that this should bo done, in order to counter-
act the effect of your articles ; and I hope that you will
see that the fair play which you profess requires that
you should publish it.
I hope some Catholic more learned than me will have
the charity to come forward and do this, for I have not
been able to do it myself.
I remain your obedient,
A Catholic.
ST. AUGUSTINE'S PRAYERPURGATORY.
TO THE EDITOR OF THE CATHOLIC LAYMAN.
SirI congratulate myself on having been the hum-
ble instrument of getting you, even in any shape or form,
to pray for the dead. As a Catholic I rejoice thereat, and
hope that more than a few Protestants will be found to
join you in a formula of prayer which, as far as it goes,
I look upon to be rather Catholic. It cannot, I tt'ust,
be possible tliat your Protestant readers will feel hurt at
seeing you so beautifully condense St. Augustine's
prayer, or for adopting and throwing so much light on
so truly ancient and Catholic a tradition.
No prayer that Catholics use denies the mercy of
Christ, goes beyond or contrary to the promises of God,
or repudiates the all-saving efficacy of the Redeemer's
blood. Did I believe, or could I imagine, that praying
to the saints to intercede for us with God, or that to
remember the faithful departed in our prayers, derogated
in the least from the merits of Christ, I would not ad-
dress my prayers to the saints, nor pray for the repose
of the faithful departed
; but the fact is, we Catholics
believe, and are taught, that in doing both we acknow-
ledge solely the merits of Christ, since it is through him,
and in him, we are in the enjoyment of the "commu-
nion of saints."
I did not, in my first letter to you, say or seem to thinh
thatSt.Monicareceivedher^na? judgment as soon as she
departed this life. I will now be more explicit ; the
church teaches me, and I believe her teaching, that each
soul undergoes a particular judgment immediately after
death, and is rewarded by a just God according as it is
found guilty of mortal or venial sin, or of not the least
stain of venial sin. Ifdefiled by sinthat is, mortal sin
'
If the sacrament of extreme
unciion be not here, where is it?" This question is
not asked without reason; and yet. ace .rdnig to the
confession nf some of the greaH'st divines of ilie Church
of Rome, the unction in St. .Mirk was not sacramental,
or for the belling of the mind, but for ihe health of the
body nnly. This was the opinion of Canlinal Cisjeiaa
and Cardinal neliarmine, who recites other ereai ao-
thorilies on the same tide. J And any unprejudiced
person, calmly reading over the words of the evaoceiist
'-they anointed wiih oil many that were sick mad
healed (Aem"would obviously come to the tame coadi^
tion. Why, then, was Muldonalus so very anxious 10
find the sacrament of extreme unction in this pitsa^
of ^t. Mirk? He well k'lew that the divines ol hi*
chinxh had generally denicil the unction which the
Ai>ostles used in St. Mark to be a tacrami-nial unction,
and that they had laid the strcs of their cause upon
St. Jam' 8 ; but he saw the obvious inconv.nience of
this counte : for the same unciion bemg plainly
spoken of in both places (as we shall see prvsetiily},
those writers who give up one passage in efiect give ap
both, and thus leave their sacntmeot withooi any lestw
mony of Scripture at all.
We now come to the well-known verse ofSt. Jamea,
which the Council of Trent declared to he the proinnl
cation of the sacrxment nfexircme uoetioo. It runs as
follows (James v. U. 15, Pouay Version)
:
" Is any
man sick among you? \t\ him bring in the prii->ts of
the church, and let Ihem pray over him, ano luin.- him
with oil in the name of the Lord ; and the p'-aycr of
fill h shall save the sick man: and the L >rd ahai I raise
him up ; and if be be in sins, they tbn'l be fofgivta
Can. t( 4. Coe Tild , S'aa !., p. I.- lurtilaia at
anirm aacra Ice SMtla tBlraaraa una** nN ' s ov^d aaaa-
nMniuo Novl TaiUomiil, Ckrlsw DmsHm .i, ao MuesB
qatdam jinutluwh par Jaenb Maaai tnaal(aisA.*
t r,4t Falbcr l-aul Saipl , lib. It . | it
t Ballann. da Bair. Uoc, c U.
-
UU Mrita^^w fkoto' ar<-
toll, raflrrabaiur sohiai aai prircipiir ad aiaitaiMi laafl crvrmUa ;
ui rx ao Idea paiei, nad* aitaaa taaabaniur oat ^A \
Naniu*
I I
peri
86
THE CATHOLIC LAYMAN. [August,
him." [N.B.The Greek word here translated priests
is TrpfrrfivTipovi, which properly fiiinifiea "elders."]
The first tiling to be determined in this passage is the
true meaning to be attached to the words
" Theprayi r
of faith flisU save the sick, and the Lord shall raise him
up." If they stood alone, no person would hesitate to
admit that they refiT to a miraculous cure to be wrouglit
upon the sick person spoken of in the previous verse.
"
The Lord," it is s-aid,
"
shall raise him up." From
what? Obviously from bis bed of sickness. The word
used by St. James (t ytpti) is the same as that spoken by
our Lord himself, when he effected the miraculous cure
of the impotent man recorded in St. Jolm's Gospel, ch.
v. 8, and a<ldressed him thus :
" I
am the way, and the truth, and the life ; no man cometh
to the Father but by me."John xiv. 6.
"
Amen,
amen, I say to you, ij you ask the I'ather anythiny in
mt/ 7iame, he will give it you."John xvi. 23. "Jesus
is entered into heaven itself, that he may appear nova
in the presence of God for us.'Hebrews ix. 24.
" He is able also to save for ever, them that come to
God by him ; always living to make intercession for
us."Heb. vii. 25.
"
I have prayed for thee, that thy
faith fail not."Luke xxii. 32. "And not for them
(the Apostles) only do I pray, but for them also who
through their word shall believe in me."John xvii.
20.
"
So here you see,'' said Mr. Owens, "if we want
to come to God in prayer, we must come through Christ,
who is the way ; and we must pray in the name of
Christ, if we want our prayers to be granted ; and then
Christ makes intercession for us, that our prayers mar
be heard, and he prays/or all who believe in his Word.
So you see," said Mr. Owens, " we do not want for
somebody to pray for us, and to intercede with God
to hear our prayers ; we have one who is able and
willing to do it ; and if we want our prayers to be heard
is.^s.i
THE CATHOLTC LAYMAN.
87
wc must utTer llicin up t)in>u^-h hit iolarecstioathat
19, we luuil nak him to apak fur xu, and to ofierour fnj-
en tu Qod."
" AdiI may wo B>k the stunts and angclj to do it at all,
jour reverence?
'
>aid Pat.
" That's a ibins that Ood ronit know better than we
pan," aaid Mr. Owcna. " I have showed you, ont of the
ll)ouajr Bible, that wo hare great promises to thoe who
pray thruuijh ,Iesus Christ, and ask him to intercede for
ihem. Itiil dill you find, in iho Doiiny DiMe. any pro>
miao to those that pray through the Virgin Mary or the
saints?''
" Yoar reverence," said Jem,
"
that's the very thinjj we
want to ask you ; neither of us has found the like of that
in the Bible ; hot wo haven't read all the Bible, and it will
take us Ion;; to do it, nnd mavhe it is in that iMrt that wo
haven't road ; nnd we just want to know if tli ro is any-
thing in it at all obout asking the Ulc;>sed Vn^io a'.ul the
saints to pray for us."
" Well," said Mr. Owens, "
I tliink it would bo better
you would nsk some one else that question ; for If / say
there is no such thing in the Bible, you will think, mnvbo,
that it U because I am a Trotcstant that I say so, or be-
cause I do not understand the tight sense of it ; and so,
perhaps, yon would not believe nie."
" And who will we ask, your reverence?" said Pat.
"
Of course, you will ask Father John," said Mr.
Owens. "
If he can show it to rou in the Bible, of course
he will : and if he cannot show it to you in the Bible,
then yoB will be $ure that it is not thrre ; and may
be vou would not bo sure merely for my telling
you.
'
" Well, yonr reverence," said Jem, "
that would be the
right way ; only I doubt it would not do at all
"
" And why not?" said Mr. Owens. "
Sure yonr clergy
ought to bo ready to tell you whether the things they teach
you are in the Bible or not."
"They ought, your reverence,'' said Jem; "sure
enough, that i;; true; but, then, that is just the thing we
darstn'l ask them at all."
" And why not
?"
said Mr. Owens.
"Why, your' reverence.'' said Jem, "if it was in the
Bible, that would be all right ; and I'm thinking father
John would bo ready enough to tell us if it was in it ; but
if it's not in if. your reverence, wouldn't I be in the queer
way to bo asking Father John to tell me out of the LSible
what's not in the Bible at all ? Isn't that what u-oulil
anger him ? And how do I know but what he might curse
me from the altar, and leave me without a bit to put into
the childer's mouths ? So I would rather take your reve-
rence's word for it. Is there anything in the Bible for
asking the saints and angels to bring our prayers to God
for u-s
?"
" Well," said Mr. Owens,
" in that case I must answer
you. There is not one word in the Bible, from beginning
to end, to tell us to ask either saints, or nnscis, or the
Blessed Virgin, to pray for us ; but a great deal to tell us
that we want nobody but Jesus Christ to offer our
prayers to God. Just listen to this," said Mr. Owens,
' ' Having, thereforo a great High Priest, who hath passed
into the heavens, Jesus, the Son of God.' . . .
'
Let
us go, there/ore, wtTii coNnoENCE to the throne of
grace ; that we may obtain mi-rcy, and find grace in
seasonable aid.' Here, you see," said Mr. Owens,
"our having such a High Priest is sufficient to warrant
us to pray with confidence for the mercy and grace
we want ; and if that is enough to make us pray with
cou/Jcnce, what room is there for anything more? And
more than that,' said Mr. Owens,
"
I can tell you, that
the Roman Catholic books, that argue for asking tht:
saints to pray for us, do never give any proof for it out of
the Bible ; and, of course, if they could give proof out of the
Bible, they would."
" And what proof do they give for it, your reverence?"
Mid Jem.
" The proof they give is this," said Mr. Owens :
" they
say that the Bible tells us to pray for eiich other, ond
to ask each other to pray for us. And so far they are
right, for the Bible does teach us to do that ; nnd then
they say, would it not bo better still to ask the angels and
the saints in heaven to pray for its? But that
is an invention of their own ; for the Bible does not sav
that."
" Well, your reverence," said Pat,
"
I would like to
hear more about that ; sure there's my brother, that went
to Australia, if he was here now, I would rather ask him
to pray for me than anybody at all; he vas the good
brother, and he used to read the Bible betimes, afore any
of llie other Imys thought of rending it ; and though he was
not so ntteniive to his duties as some of them, he was the
best Christian at all ; and sure I would be glad I could only
ask him to pray for me; and if he was in heaven, wouldn't
he rare for me still ? and wouldn't bis prayers be better
stiU?'
" Well," said Mr. Owens, "
I hope our friendi in hea-
ven do remember us, as wo ought to remember them
;
and it may be that they still pray to God for us ; but we
can say nothing at all about that, because God has not told
us anything about it ; and no one else could tell us any-
thing about it. But I do not see how you, as a
Christian, could ask your brother, in heaven, to pray for
yoQ, the same as you would if he was standing beside
jou."
" Weil, if your rerareiioe could ihow me \h diAr,"
said Pat.
"
Where is he now V said Mr. Owens.
"
In Australia, your reverence,'' said Pat.
"
That is Just at the other side of the world,'' said Mr.
Owens.
"
If you could make a hole straight down into the
ground, and dig it about eight thousand miles deep, it
might come out at th other side, near about where he is
;
it is a long way," said Mr. Owens.
"
It is, your reverence," said Pat.
" And you would like to ask him to pray for yon
7"
said
Mr. Owens.
"
I would, yonr reverence," said Pat.
" Well, then," said Mr. Owens, "just go down on your
knees here, tliis moment, nnd call upon him to pray (or
you.''
" Oh, your reverence,'' laid Fat, "
sore I conldn't do
that."
" And why can you not do that ?
"
snid Mr. Owens.
"Because, your reverence, ho can't hear me," said
Pat.
"
Would it not bo a great sin to do it ?" said Mr.
Owens.
" It would, ^our reverence, not a doubt of it,'' laid Pat
;
"
and I dursn t do it nt all."
" But you would ask your brother to pray for yon, If
be was standing here beside you
?"
said Mr. Owens.
"
I would, surely, your reverence," said Pat.
"But it is quite a different thing to call upon him to
pray for you while he is in Australia?" said Mr.
Owens.
"It isn't like it at all, yonr reverence," said Pat.
"
And if you got a letter tu-morron-,'' said Mr. Owens,
"
to say your brother was dead, would that be i he same as if
he was standing here beside yon?"
"
Nj indeed, your reverence," said Pat ;
" nothing like
it."
"And if you then went down on your knees," said Mr.
Owens, "
and called on him to pray for you, which would
th.1t be the most likeasking his prayers while he was
standing lieside you, or calling on him while he was in
Australia?
"
"It would be n deal more like asking while he was in
Australia ?" said Pat.
" Well,'' said Sir. Owens,
"
the only reason the Iloman
Catholics can give fur praying to the saints in heaven to
prny for us. Is this, that it is just the same as asking our
friends beside us to pray lor us. Now, you see it is not the
same, but quite nitTercnt ; it is just like praying to our
friends on earth in a way thit no Christian durst do, for
fear of making God angry with us. Tell me now," said
Mr. Owen.",
'
would you go down on your knees and call
on the present Pope, Plus i he Ninth, who is at Kome, 1,&00
miles off, to pray lor you
?"
" Nil, your reverence," said Pat ;
"
no Catholic would
do that."
"
Would it not bo very wicked and sinful if they did
?''
said Mr. Owens.
"It would, your reverence," said Pat.
"Would it not be putting the Pope in the place of
God to suppose he could hear what you said?" said Mr.
Owens.
" Well, I think it would be very like it," said Pat.
" If you sjioke ever so loud, the Pope could not hear
you," said .\lr. Owens.
"
He could not, your reverence," said Pat.
"And if he knew of your prayer at all," said Mr.
t)wen9, "
it could only be because he knew the thoughts of
your heart.
"
"Nothing else, your reverence," said Pat.
"
Chu you speak loud enough to be heard in heaven
?"
said Mr. Owens.
"
I cannot, yonr reverence," said Pat.
" Well, then," said Mr. Owena,
"
if the saints hear your
prayers, it can only be because they know the thoughts of
your heart ; and is that not putting them in the place of
God, for Solomon says to God
'I am Priace of
the Host of the Lord, said tue Aumv to Joshua, and
Joshua fell Qit on the ground, an I adoring, sa:(I, ebat
saith mr Lord to his 9rvMnl?" And here Mr. 0eaa bid
them observe the words
'The Lord
thy God shall thou adore, and him only shall thou
serve.'
"
"I see now, your reverence," said Jem; "and I see
il's no use to pray to angels, when the angel knows his duty
better than to take our prayers. Sure enough we must
worship God only."
"
And remember, too," said Mr. Owens,
" that if we
want to be heard, we are to pray in the name of Jesus
Christ, and trusting to him as our mediator, and then we
have his promise to hear us."
SHALL ROME HAVE THE EXCLUSIVE CON-
TROL OF EDUCATION ?
In a former number of this publication we put to Roman
Catholic laymen the important question, whether it was
for the advantage of this country, morally and politically,
that the Romish priesthood should obtain the exflusive
control over the education of the laity. We endeavoured
to point out to them that the answer to that question
should be determined by the actual results which had fol-
lowed from their success in securing this great object of
their policy in other countries ; and we cited the example
of Italy to show that there, at least, degradation, moral
and political, had resulted from their success. The ar-
gument, however, which we then urged must, to a gre;it
degree, depend, not on the example of one nation or
one country, but on the uniformity of results that
have flowed from the same causes ; and the country
to which we would next call our readers' attention is
Spain.
Among all the great nations of Europe, there is not
one in which the domination and control of tho Romisli
priesthood has been carried to such an height of power
and exclusiveness as in Spain. Tho birth-place of
Sominick and Ignatius Loyola, of Francis Xavier, and
Alphoiisus Liguori, the four most niemor.ible saints
canonized by Rome in modern times, her rulers in-
fluenced by their spirit, were ever ready to compel sub-
mission to Rome by the power of the sword. From her
ports issued forth the invincible Armada that was to
destroy heresy in England, and her armies were arrayed
by the side of the forces of the League, to crush the
Huguenots in France. For the education and instruc-
tion of the Spanish people in the dogmas of Rome,
an ecclesiastical establishment had been created and
endowed, which numbered in its ranks at least one-
thirtieth of the whole population of the country ; and
the teaching and control of this vast army of eccle-
siastics was enforced by the dungeons and autos da
fe
of the terrible Inquisition. No book unsanctioned
by that tribunal could circulate in Spain; and so
jealous was it of the slightest contamination of heresy,
that even the epithet of
'
learned," applied to a heretic
author, by the most orthodox of their own writers,
was rigorously expunged, lest it should be supposed
that any heretic was rightly called so. In Spain, then,
at least, the Roman Catholic Church had full and
complete sway over the national mind ; and if her
teaching does, indeed, produce as its fruit that righteous-
ness which the inspired wisdom of Solomon tells us cxal-
teth a nation, what country in Europewhat nation in tho
worldshould have attained tlio same liei-ht of moral
and political grandeur, and retained it, as lung as tho
Spaniiih monarchy?
In contrasting the past and present condition of the
bpanish monarchy, we will avail ourselves of the eloquent
aescription given by Mr. Macaulay, in one of his brilliant
essays. After describing the vast extent and pow^r
ot the Spanish empire in the sixteenth century, when
the Spanish monarch ruled over the whole I'lninsula
over Naples and Sicily, over Holland, Flanders, and
tranche Comio, and when a boundless empire in America
poured its treasures into her bosom, and every nei"'li-
bonring nation trembled for its independence, he thus
proceeds:
"The ascendancy which Spain then had in
turope was m one sense, well deserved. It was an as-
Modanry which had been gained bv unquestioned supe-
riority in all the arts of policy and war. In the sixteenth
century, Italy was not more decidedly the hiiul of the
h^W ,1 ^.t
''"?*"^ was not more decidedly the land of
i i?,
^
1
"peculation, than Spain was the land of
statesmen and of soldiers. The character which Virgil
has ascribed to his countrymen
might have been claimed
J?Jn ^V r"*^ "i""*^'"^
'^'"'^''''
"'' surrounded the
t^nnTti,,
.."'''"!.\'^'v''''^Sere imperio
populos,'
J^u
not better understood by the Romans, in the proudest
days of their rcpubl.c, than by Gonsalvo and iimenes
Cortes and A va. The skill of the Spanish dipbmS
was renowned throughout Europe. The soverc gn nai on
was unrivalled both in regular and irregular warfare.
The impetuous chivalry of France, the serried phalanx
of Switzerland, were alike found wanting when brought
face to face with the Spanish infantry. In the wars
of the New World, where something different than
ordinary strategy was required in the general, and
something different from ordinary disciplinein the soldiers
when it was every day necessary to meet, by some
new expedient, the varying tactics of a barbarous enemy,
the Spanish adventurers, sprung from the common people,
displayed a fertility of resource, and a talent for ne-
gociation and command, to which history scarcely affords
a parallel."
Such was the eminence attained in the arts of war and
government by the Spaniards of that age ; nor were they
wanting in the liberal arts and sciences. Prescott, in his
history of that period, observes :
"
The Castilian scholars of that ago may take rank with
their illustrious contemporaries of Italy. They could not,
indeed, achieve stich brilliant result in the discovery of the
remains of antiquity, for such remains had been long
scattered and lost amid the centuries of exile and disas-
trous warfare consequent on the Saracen invasion. But
they were unweaiied in their illustrations, both oral and
written, of the ancient authors; and their numerous anno-
tations, translations, dictionaries, grammars, and various
works of criticism, many of which, though now obsolete,
passed into repeated editions in their own days, bear ample
testimony to the generous zeal with which they conspired
to raise their contemporaries to a proper level for contem-
plating the works of the great masters of antiquity, and
well entitled them to the high eulogium of Erasmus,
that '
liberal studies were brought, in the course of a few
years m Spain, to so flourishing a condition as might
not only excite the admiration, but serve as a model to
the most celebrated nations of Europe.'' The Spanish
universities were the theatre on which this classical
erudition was more specially displayed. Academics of
rei)ute were to be found in Seville, 'I'oledo, Salamanca,
and Alcala, and learned teachers were drawn from
abroad by the most liberal emoluments. At thu hfad of
those establishments stood the illustrious city of Sala-
manca. Such was its repute, that foreigners as well
as natives, were attracted to its schools, and at one time
7,000 students were assembled within its walls. Nor
was this devotion to liternture confined to the pursuits of
classical literature
; the same historian adds :
" A
similar impulse was felt in the other walks of know-
ledge. Jurisprudence assumed a new aspect under the
learned labours of Montalvo. The mathematics formed
a principal branch of education, and were suc^-essfully
applied to astronomy and geography. Valuable trea-
tises were produced on medicine, and on the more
familiar practical arts, as husbandry, for example.
History, wliich, since the time of Alphonsus X., had been
held in high honour and more widely cultivated in
Castile than in any other European state, began to lay
aside the garb of chronicle, and to be studied on more
scientific principles." Nor did this literary ardour and
progress fail in producing tiie more permanent works
of genius. Soon appeared that wonderful work of genius
that has made the name of t'ervantcs and the achieve-
ments of Don Quixote familiar to every nation in Europe.
Then, too, Calderon almost rivalled in fertility of intellect
our own immortal Shakspearc. To these might be
added a host of other names which rendered the Spanish
literature of that day a worthy rival of that contempo-
raneous literature of England, which boasted the great
names of Shakspearc and Spenser, of Bacun and
Raleigh. But while the English liierature of the
Elizabethan era was but the glorious dawn of that
bright day of literature and science of which we have
not yet seen the close, the Spanish literature of the .same
jieriod was only a meteor light which shot up brightly,
indeed, at first, hut having long since passed away,
has only ni.ade the succeeding darkness more glooniy
and intense. For two centuries Spain has not produced
a single name eniinent in literature or science.
Alone, of all tho nations composing the great
European confederacy, Spain has sent no contribution
to the numerous and various discoveries of modern times.
The names of Newton, Laplace, Liebnitz, Tyclio Braclie,
Kepler, and Gassendi, show that sciem e has had
its votaries in every part of Europe, cccept the Spanish
peninsula.
To the Spanish mind the discoveries of
Newton brought no light
; for they were the discoveries
of an heretic, and therefore could not enlighten an
orthodox son of V.e Roman Church. Those universi-
ties w huh the piety and liberality of Lsabella founded
or enlarged, have all disappeared, save Salamanca
;
and that celebratel seat of learning, like Si;ain herself,
exhibits only the melancholy decay which has come
over all Spaiiiih greatness. A modern traveller, speak-
ing of It, says" The days of its ediegiate glory
are long since past by, never to return. Its walls
are now silent, and grass is growing in its courts,
which were once daily thronged by at least 8,000
students
a
number to which, at the preseut day, the
population does n^t amoant."
Nor has it been only on the literature of Spain that
blight and decay have fallen. Where is now the mighty
eminre, on whose vast possessions the sun never set, and
at whose greatness the other nations trembled ? The
sixteenth century saw Holland revolted and indepen-i
dent. The middle of the seventeenth century saw Por-
tugal assert its independence
; whilst Flanders and
Franche Comte were wrested from the Spanish crown,
to increase the strength of France. The close of tha
same century saw the whole of the Spanish monarchy
pass under the dominion of the grandson of Louis XIV.
:
and for the next century, Spain was but an humble sa-
tellite, following, in peace and war, the politics of the
French court. One-half of the nineteenth century has
now passed. It has seen Spain rescued from French
invasion by the bayonets of an heretic army. It has
seen almost the whole of the vast empire in America
throw off their allegiance to the mother country, and es-
tablish independent republics. Whilst Spain itself, for
the last twenty years, has been the prey of anarchy and
civil war, to be succeeded only by the domination of a
successful military adventurer. No wonder, then, that
all modern travellers unite in mourning over the sad lot
of Spain. Struck, as they all are, with the wonderful
advantages of a country intersected by great rivers, de-
fended by noble mountains, rich with tho most produc-
tive mines
;
having ports looking on every sea, and
blessed with a climate fitted for every production ad-
vantages which had made it, when under the dominion
of the Romans and the Moors, a garden of plenty and
delightwhen they see the picture of neglect and desola-
tionmoral and physicalwhich the greater part of the
Peninsula presents, the face of nature, and the mind of
man dwaiied and curtailed of their fair propor-
tions; their inherent fertihty allowed to run into vice
and luxuriant weeds ; the energies of her people misdi-
rected
;
their capabilities for all good converted into ele-
ments powerful only for evilno wonder they should
mourn and lament over the change that has come over
the fair vision, and abhor and denounce the blighting
superstition which, for centuries, has placed the ban
of its curse on all knowledge and all learning, which
did not pander to its exclusiveness. Yes, to pre-
serve to Spain an exclusively Roman Catholic popu-
lation, to have none but Roman Catholic judges,
and a Roman Catholic army
; to permit access to
no literature except Roman Catholic liierature, was
the grand object of political wisdom in Spain. Philip
II. declared that he would rather lose all his domi-
nions than be the sovereign of a single heretic. For this
the Jens were banished, the Moors were expelled,
and the Protestant heretics of Holland driven into a suc-
cessful rebellion. In truth, Spain affords the most
striking example of the effects which this system wUl
produce, when it is pursued consistently through all its
practical consequences to inquisitions and acts of faith.
The progress of all nanons necessarily depends upon
activity of mind, and upon the advancement of know-
ledge. The arts of navigation and war, the results of the
most profound and sublime searches of science, can
never long flourish when knowledge is not ardently
and boldly cultivated by many minds. A priesthood
who claim exclusive coiitrcd over the education of the
laity, soon usurp a jurisdiciion over sciences the most re-
mote from their own peculiar province, and forbid their
cultivation.
It is no wonder that no mathematician should have
arisen in Spain, after the fate which Galileo experienced
from the Inquisition in Italy. Spain had not, and still
w.ints engineers, because she had no mathematician
;
and she had no mathematician because she had an Inqui-
sition. She could not profit by the discoveries of
foreicn nations in the arts and sciences, b cause the In-
quiiition and Index Expurgatorius excluded all lite-
rature that did not recognise the infallible right of Rome
and lierpricsts to dogmatize on all branches of human learn-
ing and knowledge.
The void created by the expulsion of the Jews and
the Morisco.'s might have been supplied by the n.atural
progress of population ; but wliat could revive the spirit,
the curiosity, the sense of security, the ardour of mental
enterprise, which had been extinguished by tho example
of their expulsion? To give the Church of Sp.un and
its priests entire and cumplete control, the mind of the
people was emasculated ; and the government which, at
their instance, made ihe exercise of the understanding
penal, soon found itself without statesmen, without officers,
and without seamen, and fell into that state of wretched
debility which is but a just retribution for its cowardly in-
tuleraucc.
AN ACCOUNT OF THE TRIAL OF SIGNOR
AJIEDEO SERF, VAUDOIS PASTUROJ;' TURIN.
[Translated from tb orlglaal lulUn.]
Hf was summoiiod by iha editur of a papi-r called ttiG i'ltramonfana
(wh'cti ii considered to be tlie o;gan of the Jesil*l'), on iiccount of
an article he had wrilten in auoUier paper, answeriuj; a calumuloiu
nltacli upon the rrjtesluDt faiili.
On Saturday (10th July, 1852), I was conducted to tke
Audience-lmll of the tribunal, and made to seat myself on a
bench which had been occupied a few minutes before by
five or six felons, who had received condeinimtion, and were
led away by the carbineers as I entered. I remained for
five hours, upon this seat of the guilty.
My article was immediately read aloud, in which,
after giving a sketch of the Lutheran reformation, I said
1852]
THE CATHOLIC LAYMAN. m
r-ihlfi ;\ ;!. m '
J'm ii 'li i' iIiM.-li 111.' I'r.il, ,1:11
by
!
aiiil -,
rli)iiuii not ul l,uui.ui (>olic'>' iir cirriijil oinl laUy
(lo:lrino, but uf iliu jiuro nn>l ilivino rvlieioii uf tlie
Goap^'l. lliiuo it U lli;it mill
r i.
[, f
fouiiil in llir wiirlil nnil wiili th ivili;:ii-
tioii Iti llu' lll^'lul ilcxrcv. Aiul : .. i..; i ol'lho
lixtoiiilli iinturv woiilil rortniiily hiivo iniuiodlilll'urtlu'r
OomiUi'st.H (aiiiiNi its ubji'ct was only to frco munfroiii tlii>
yoko of su[icr-iitiim, and lo conduct them to relinious
liburty), but for the ob^UcloH of imperial nbaolutidm,
tho Ini|uiiiiti()ii, mill tlie order of JusuitM. So [>o\vorfui
were tbi'ic oli<tiicloii tbnt, after tlie tirot part of tliat
century in wliicli so niny ahandoiiod lioniauiani, iiie
rolilfious movement atopped, and, oxcupi a few indivi-
dual cunveraiona, Komu r^'tiiined nil llie nations which
had noi alreaily deserted her. Tlio number of Pro-
tataniadid not mntoriaily increase. Thetrulh, there(bre,
did not make progross, nor did Hberty and civilization
;
for poliiical institutions cannot improve, in any im-
portant degree, till both the people and their rulers
understand their true intereststill, in short, the prin-
ciple is evervwhero recognised that religion is a thing
of conscience, and not to be intartVrcil with by goreroors,
zccpt so for at to preserre public order.
" V'
-, however, th.it the ignorance and
coar- the people in general servo to in-
tigai. ;..t.. ,..;.;.. il rulers to keep them in religioas
.)arery, so th,it theyinnocent and imbecile iiistru-
aicnts of the pride, avarice, and otiier pa'^sions of those
rulersbind chains round tiiemsclres, and, instead of
Meking to enjoy the incitiniablo blessings of religious
liberty, and a faith of their own, they prefer believing
without rt'tlectioii whatever tlioy are told.
" It is also true ihat, in the present state of Europe,
many nations are (apparently) unable to do without a
rdigion of pomp nod ceremonies, and that, according to
the opinion of many, if they should lose such a religion,
they would fall into inKdelity, bijing unfit to raise them-
selves to a purer and more spiritual fiiith.
" Hut have Protestants a diflerent disposition from Ro-
man Catholics ? Are not all men brethren? Was not the
Gospel, in its most spiritual furra, adapted in the earlier
ages to both east and west ? Surely, then, what is good
for one nation is good for another. Therefore, the spi-
ritual Cliristianity which Protestants now profess may be-
come the religion of the Italians, since they have no less
natural iiiclinaticm for the truth than any other nation.
The Gospel is Catholic, is uaivcrsal : let it then be Catho-
lic for all people."
Thij extract finished, the criminal counsel accused
me
"
The Protestant religion only aims to persecute and
Si^ whatever does not follow it. If any ProtesUint is
merciful, this is not the fruit of Protestant doctrines,
but of a mind naturally disposed to good, and formed
by study and education ; or, more frequently, it is the
result of fear ; they dare not put forth in all their ful-
ness the doctrines which are brooding in their hearts,
until they feel themselves strong enough to defend by
force of arms what their pen expresses.''
Kcarly at the same time the cho ofMont Blanc ex-
presses itself as follows
:
"
The erection of a Waldenso Church, at Turin, is
an intrigue prepared, not with the view of raising up a
place of prayer and religious instruction, but to create a
focus for disorder and demoralization."
"
The onlj- dogma of the Protistants is, to kill the Pope
and the King."
" The I'iedinontese people do not deserve such an in-
sult as that of allowing Protestantism to exist at their
side."
"
Wherever it (Protest.iiuism) penetrates, all
it docs is to spread ruin and bloodshed over the coun-
try."
"
ToarlmitProtestantisrais to approve the preach-
ing of every kiud of folly, disgraceful wickejniiss, and
monstrosity."
The CaihoUco of Genoa says, amongst other thingi<,
that
"
The government, in authorizing the erection of the
Wuldeiiso temple at Turin, coataininated the capital
with that aboniiiiablo opprobrious worship."
And, finally. p.ising over much more abuse and con-
tinued rcvilin,4, this is the manner in which the Lord
Ilishops of the Slate, in their protest to his Majesty
against the erection uf the now temple at Turin, have
expressed themselves on the subject of the Waldcnse
religion
"
Vanity, ignorance, love of novelty, and immorality,
have availed thembelves of the erection of the temple to
scandalize good Catholics, to
"
i niif
fereuce on religious matters, by
little and Ittlle to Atheism, li.v in,,;, i,,^. i-.,.,. , and
fatal consequence of the spiiit and mind of Prutostaiil-
bm.''
The Advocate then proceeded to ot M.
Hern in the accused article, had. indee . . the
corruption, the ign "1 t!ie Uumisli
rclinnon, and espe l.uther, on the
occasion of the sale n ; mi ,vin.- , Dili liicjc n-
'
of public notoriety, and Signor Hurt was n"'
saying what every one knows. Not that tliv (
religion the infallible Word of Godcan itttlj' bu c. r-
ruptcd;but fallible men ruin and corrupt, in tlftirapeeehci
and writings, even the religion of the Lord.
That, finally, Siitnor Bert is well known for his
moderation and tolerancewhich is shown even in lie
article in quest ion. He then demaiide.! that I sl^ uld
'>b acquiticd free uf all cost; but the triuunal, before
deciding on my case, determined to cousiilcr the cause
of the editor of the journal, who had inserted an article
niltlrn by
l.e. Uka
in the aama aaaiW of the
" t'ri.'r'X'i
so-called Uun Del/hri, on U
imagf<, and worship of the .
me, tel.
Im Uv> Ihlllore (an Italian and Ronaa
Call,.,
' ' V ' with much splril,
firKt, the: oguaga ant audw*
stood by 1
1
,.
. td.'ty of worship-
ping the sainta, which is only ' '
.an folly f-
Btored, under another name, in 1 . thirdly and
enally, the gross supcrstiti < . od ia repi-
Bontcd by images, while a tothaimagta
themselves, as if tlicre was ^Mur-^:i n^ iji^toe tadmioi-
able in them.
The counsel fur the editor then procecdad to tpaik.
He first dwelt on the iiiju<tice of having wailed aigitt
months befofe proceeding tn the f.ublic prosecatioo of
the two cases; for such
i-^
< are good or bad
according to the tide of ;i >n at the momcot.
These two articles, which iiiiKuu i> aoqoiued eigkt
months ago, bfcaute thnj wtre eonformabU to tkt ImtM
Mtate o/yubtic opinion, might now b<! condemned, merely
because that public opinion had somewhat change'l.
Secondly, For the rest, nothing had been wr.tten In-
consistent with the respect due to the State religion
;
for even the Council of Trent bad declared that the
Church might substitute the vulgar toogoe for Latin in
prayers and preaching, if it seemed to ber a good and
desirable thing.
Thirdly, As to the worship of saints, the Oxindl of
Trent willed that men should have recourse directly to
God, in the name of Jesus Christ, as a just and Chris-
tian practice; for Go<l is not like the princes of this
world, who have reprefontatives througn whom access
to them is obtained. Many abuses on this point pre-
vailed, and Uelflore had pointed out some of them ; bat
the Oauncil of Trent bad exhorted men to dcstioy
abusea, and had also commanded that no images should
be made of the Most High, and no superstitious veoe-
ration paid to any, as if they had any virtue in them-
selves. Bclliore was, then, in accordance with the real
desire of the Church of Home.
The counsel then demamlod, as Jeccbio bad done, that
his client should be acquitted.
At the end of half an hour, the following sentence
was pronounced by the tribunal
:
"
Whereas, though in ihc article, entitled
' Is th*
now Waldenso Temp'e a School of Immorality?' some
strong expressions may be found, it appears that tlie
auihor was excited to them by the oulrmgrt poured
forth by the press against the Protestant rcligion^mf
which he is the pastorin this capital ; but no ezpret-
sions can be fuimd which contain any direct or indirect
attack on the religion of the State ; and with regani lo
the article, entitled
'
Prayer according to the Homiah
Church,' although it is innocent of the imputed crime
(of aggression against the State religion), siill the oflfen-
sive comparison between our religion and that of the
pngans, and the degrading remarks on some of the
saints, are likely to occasion scandal,
"
Therefore, the Pastor Amadeo Bert and the Editor
(the Advocate Grassi) are declared not guilty of tha
imputed scandal, and acquitted, free of cost ; but tha
editor (in consideration of the offensive words in tba
said article lOeljiort'a]) is condemned to 6Te days' ar-
rest and fifty-one lire fine."'
I consider that the cause of liberty of conscience baa
thus g,iined an important victory. If we had written
these articles in Naples, Rome, or Tuscany, we should
have been sent to the galleys The five hour* I
spent at the bar of the accused were, for me, five honrs
of real Iiai>pines8. I thank the Lord f.T it, with all my
heart; and hope I may ever he cna'.lcd to defend our
cause, in Piedmont, with : hfulness, and
freedom, and be ready to s . if I can %at
be favoured lo promote, more .ni i ir.uie, me sacrodt
of civilization through the Gupel.
THE ELECTIONSA DIALOGUE.
John Tom. did you give jour vole for Father M
at the election V
Tum.-l
surelv the
Jo'':-
not
fore
God, and for on
we should Ih> \
eterr.
not -
to ;lo.> 1
-said Ltt
licavcn, g'
for
'.
ratand what yon mean, John;
'
tod for the county ?
Ul. . not mean
!" '"t' did you
her .M told us a lay be-
tliat we xere t' v,, . ai>d ibr
lut It we did not,
.1 this world, and
.iiul said that he woyld
. nhen they were dying,
...
. ... I
nttet mass, be
r and
goinc to vote
aud heii, go tu the left; aud afterwards
sent men round to ail th<- bovs' house*, to tell u not to
dare to vote for 1 r. ; and the man
told us that we if we voted any way bat
the way he wi5:i.i, i <i u ... did, we bad better not
show our face* in Uie market at C , and, c<.>min
g
winter, i>orhap, our corn and bay would be bunted,
and, maybe, our houses too ; and you know they
smashed the windows of two or three (bat they wen in
90 THE CATHOLIC LAYMAN. [August,
doubt of, by way of earnest as to what they wou'd get.
You were a bold man, if you set Father M at de-
fiance after such warnings as tliem !
TomAnd yet, John, they call this freedom of elec-
tion and independence of voters. Did you see the address
that the priest's man stuck up on the chapel gate ? What
was the heading of it ?
John. Why, I think it was
!n,^ T^ ^'l"^
happiness or misery to our
oX'Tt: ?hat horwi^
\ni'rro
I'J^'r'
^
':!^^^^-
-^ ha;;ts';o^f-rsrer^^^
thi:ir;ui?!|yri;7-;;^^,I-;;^i^rdeSJ^S
the election and the parliament."
u>-pcnas upon
At that he smiled and said"And I begin to think
lies nght, Tom. The religion of the Church of Koruet
the religion
'
of this world.'John xviii. 36. It seems it
must be maintained by violence, falsehood, fire, and
sword. The priests feel this, and therefore they are
stirring themselves so in this election. The weapons of
the Church of Rome seem to be curses, threats, sticks,
and stones. The weapons of our religion are the truths,
and arguments of Scripture. 2 Cor. x. 4. Our religion
that is, the religion of the Gospelis not
'
of this world.'
It does not depend upon such things as an election. It
does not depend upon Acts of Parliament. It depends
upon the Gospel of Christ, and therefore we can afford
to be more quiet on such occasions. But as you have
said so much of the election that the priests arc so
violent about, I will tell you of one kind of election that
I feel very anxious about. The election which the
priest seeks to carry will soon be over, and priests,
candidates, and voters will soon be removed to another
world, to give an account of all they have done in this.
But the election which I am so anxious about, is one
which our religion does really depend upon."
"Pray, Mr. ," said I,
"
what election is that?"
"It is, Tom, the 'election of God.' God sent his
only beloved Son into the world that men miyht be
saved ; my business is to proclaim this blessed truth,
to persuade men to embrace the Gospel. I cannot make
them do sothat is out of my powerGod alone can do
that ; God, the Holy Ghost, can alone lead men's hearts
to embrace the Gospel. '
No man can come to the Son
except the Father draw him.' John vi. 44. To elect
is to choose, and the Father hath chosen those whom he
leads by his Spirit to believe on his beloved Son, that
they may be saved. This is the election on which real
happiness in this world and in the next depends. My
business is to try and persuade men to embrace the
offer of God's mercy in Christ. If I succeed in this,
and that I see them living by the rule of the Gospel,
loving God and man
" Jleatb,
in her prieslhooil, sat in calm council, and
selected as her representative," &c. (letter of the
Rev. Mr. Kelsh, a priest in Meath
Tablet
Newspaper, July 31). Here it was the priests
only who met to choose the representative
;
and " Meath" is said to have made the choice, as
if it were the exclusive right of the priests to
act for Meath, the laity having nothing to do
but to obey, and, therefore, not being consulted
in the matter. And accordingly we find Mr.
Lucas and Mr. Corbally both acknowledging the
power by which they were returned in the fol-
lowing words :
Tablet, August 7.
"
The number of votes recorded in his (Mr. Corbally's)
favour amounted nearly to two thousand, andfor those he
was indebted to the bishop and the Catholic cUrgy. , .
If it had not been for the clergy HE WOULD
HAVE BKEN BEATEN."Speech at Meath election, Tablet,
July 31.
Take again the great County of Tipperary :
" It is well known that it is the priests of Tipperary,
and the priests alone, who can and will gain a triumph
over the enemies of freedom, in this great county, slI the
coming election."
Tablet.
And Archbishop M'Hale, at the Galway elec-
tion, expressly recognises and approves of it^
" No doubt the clerpy of Ireland are very much respon-
sible for their share in the result of the contests now waging
though the la.nii." Tablet, July 24.
The means taken to carry into effect such elec-
tions are equally notorious. The priests having
made tlieir choice, were prepared to maintain
that their choice was the choice of God, and that
it was an offence against God to vote against
their men.
We give one or two instances at random of
the manner in which the priests have used their
spiritual powers to force their candidates on elec-
tors.
An influential priest at Tralee is reported to
have said :
you may
well say,
"
One more such victory, and I shall be un-
done!"
If you consider the lesson you have given to Protes-
tants, that no senices rendered to your church and
cause can secure the gratitude of yourself and your
clergy.
If yon consider how you have divorced the cause ofyour
church from all association with the names that shed a
lustre upon Irish history,
If you consider what a wound you have inflicted upon
the just national feelings of Irishmen in your election of
a nominee to be forced upon this county,
If you consider the effect which the conduct of yourself
and your brethren for the last two years has had upon
English Roman Catholics, in making the Emiincipatiou
Act a nullity in England, Scothmd, and Wales (from all
which but one Roman Catholic has been returned), thus
depriving them oi tlieir fair and just share in the represen-
tation of the country.
If, I say, you consider all this, in a time of solemn
reflection, you may well doubt whether you have not
paid too high a price for the privilege of returning, as
member for Meath, a man who will be a mere cypher
in parliament, powerless to redress the real grievances
of the country, because no possible British minister
will dare to accept his support
powerless to advance
even the interests of your church, because his very pre-
sence in parliament will be the most fatal argument
against it.
If you had witnessed the scones that passed in KeUs
at this electionif you had seen the filthy and disgust-
ing insults to which all respectable Roman Catholic
voters were subjectedif you had seen the filthy treat-
ment bestowed at his own doDr, on that Roman Catholic
in Kelts whose charity and e.\ertions for our poor have
been most admirable (Mr. Flood's political opinions and
mine are sufliciently different to make this just testi-
mony to his worth above all suspicion)you would
tremble to think how nearly the violation of political
gratitude is connected with the extinction of all private
gratitude, all social virtue, all sense of civil liberty,
everything that makes a people worthy of respect or
admiration.
If you had seen your priests, some acting as check
cleiks in pubic polling booths, some like constables
or bailiifs in the streets, seizing by the collar Roman
Catholic voters at the door of the tally- room which they
wished to enter, and dragging tliem with violence
through the street to the tally-room which they wished
Ifl.52.]
X
to nvoul, you would trambla to think bow yon bxl
iMMnsil tha rMpoct of tbo pooplo for > *acrd etuirMter
and mil log.
Or if yon could now hear how Tory ntp<>ctablo
Boman Catholic in KcUi expreuc* hit daep diagoit at
luch doings, and iuch roc, you would fvar luat tbii
doapcrato eCTort to orer-rido ororytbing goo<l ami
honourable in tlio feelingg uf your own people, may not
proTO till) Irt-tt lital blow to your poliilcal power. Da
annrcci, Uit;l>t KoTercnd Sir, that mullltudoa arc now in-
qniring whether rtsligiou* liberty can bo roally >up)>urtc(l
by a lyttem of civil tyranny in the hand* of spiritual men;
multitiidrs are now inquiring why politics should Oot bo
left to the laity; and mnny Konian Caiholici arecon-
aiderini; nhotbcr the clergy, of all persuasions, should
not be restrained by law trom taking p,iri in elections,
except only by giving their own votes. It is not for mo to
'
intorfera with the consideration which Roman Catholics
round ma are giving to this subject, except by ven-
turing to oQer the willing consent and support of the
(dargy ef my own Church to such a law, as it may apply
to ourselves.
But the political view of this election is not the chief
nibjei't of my present address to you. 1 bad no political
interest in this election. I gave my vote, against my
own political feelings, only to manifest my sjmp.ithy
with those iniicpondcnt Konian Catholic electors whose
conduct commands the sympathy and respect of all
honourable men.
Thi' (jucstlon arising out of this election, on which I
now require you either to speak or to be silent, is the
teachiui; of your church upon political obllKationsthe
teaching of your church upon solemn oatbswhether
Tou use them as instruments of fraud, oj .as pledges of
integrity ! whether you teach men to violate tbem or to
observe tbem!
It i^ a question which it behoves the people of this em-
pire to understand ; it is a question which mustmaiuly in-
flueace the now wavering judgment of your own pcjplo
upon the merits of the teaching of your church ; it is
a question upon Which yuur spealting or your silence wiU
be equally instnictivc.
Let me now show you how this question arises.
There was an electioneering meeting bebl in Kells, on
Sunday, June 13, to give Mr. Lucas an opp<irtiuiity of
stating the principles on which ho sought to be member for
Heath.
Mr. Lucas was introduced to the meeting by the Rev.
N. JI'Evoy Cyour representative in Kells) ns
"
the tried
and trusted advocate of evcnj principle dear to the hearts
of the entire prelacy and priesthood of the bind." If the
keeping of oaths was a principle dear to the prelacy and
priesthood, of course Mr. Luens would be an advocate of
that principle. Mr. M'Evoy said further
" Juranaaeieatar
illicitum, non indiget abaoloiioue, sed tonetur illud ooa
observate;" "he who knowingly swears an unlawful thing
does not lack absolution, but is bound not toobserveit."
Chap. 18, some title. I suppose tbis cannot mean that
taking an unlawful oath doet not need or re<jMire abao-
lution, but r.ither that tbe person who takes such an oath
is not to be left without absolution, but is to be abtolred,
provided he promise not to be liound by tha oath. Thna,
altliough you consider the oath unlawful in itself, yet if
Mr. Lucas knowinyljf tike* such an oatb^ you are to give
him absolution, provided he will bremk it.
This, Sir, api>ear8 to bo the law ofyour obareli upon the
subject, and when you send a man to parliaaant publicly
pledged to violate the oath wliicli be is to take there, we
must presume, unless you disavow ii, tliatyouare prepared
to act upon this law.
Let me here remind you that the question is not wiiat
is to be done by a man who has taken an unlawful oath,
believing it to be lawful. There may be eonie very few
cases, in which sucli an oath ought not to be kept, wbea
a man discovers that that oath wl.icb he believed to be
lawful and wliieb he intende<l to keep at the time he
took it, is indeed unlawful. But this ia not Mr. Lucaa'a
case. He has not taken the oath yet. Ue ha* time
enough to conaider, and you have time enough to in-
struct him,, whether the eatli is lawful or unlawful. If
the oath be unl.^wiul, or ion:rary to tbe interest ofyoor
church then your own canon law says it is s ptrjiay
TO Take it; Dill if it be lawful^ then, when takirn. It
would be a perjury to break it. 'i'be question is, wiU
you sanction his taking a wicked oath, an oath which
yuur own law tay* it is a perjury to takeiU yea
sanction bis dning tiii* aa a mean* Of daceiviiM iieteUei^
and violating the suiemo rnnrtillnn* of the Enaoeip*.
tiun Act, or wiil yuu sanction U* inreakiag a lawfhl
oath 1
If you will not do either the on or the other, I sup-
mit that you must instruct him that the pled,{e which he
gave at the meeting at Kells is unlawful and cannot be
kept.
if yon should give him no direction on the sahjeot. I
submit that yuu are answerable lortliesinofallowiogbia
to keep hi* pledge and viobite his oatii.
If you sliuifld be silent on the lubjccr, it most be sop*
posed that you will not condemn this * of oath*, white
you eamnot <li>rend it. In that eaae Roman Catholioa
may be
'
ibt l-.ow far Uiey can trust in tha re-
ligious ; those who cannot venture 10 avow
anddtki,! ...... i..A:triue on the plainest muni obliga-
tions.
I trust you will not sappoaa that I put forward tMa
subject of the oath, to turn away discuasion from tha
merit* of the Irish riinn-b. Yon will remember that,
three year* 1 . . uteoce wbich X
had with the nvited him t*
'-' "''
iiKltdfVom St
I .ce of the Ca>
r. Kelly did an-
swer liiat icll<rr ; but un llii< sunject lie a silenr. I
wrute another letter, whirh I sent to you, in wWoh I ia-
vited any pr; -.ot.
No one hu voo
*
"'inatp iiMj , i', kii-\ U39 ,ivii uic tbe
: the Ir.sh the way I tben propoaadr
I N on answer '. ,, mnat suppoae that I wiah
94
THE CATHOLIC LAYMAN., [AUGDST,
to Toid discussion on the subject in parliament or any-
irbereelse.
.
But the subject of this letter is to call on you to de-
clare the doctrine of yonr church on oaths, and political
obligationsto say whether you consider it lawful to take
an oath against the interest of your church {the taking of
tehieh your own law prqpounces to be perjury), with no in-
tention of keeping that oath, but taking it solely as a
means of deceiving others.
And let me again remind you of the awful position in
which Mr. Lucas standspledged to you and to your
clergy to do this, and sent by you and your clergy to par-
liament to do it.
Surely, if ever a bishop was called on to direct any
mans conscience, you are called on to direct Mr. Lucas in
this.
I bare the honour to be, Bight Reverend Sir, your obe-
dient servant,
Edward A. Stopford,
Archdeacon of Mealh.
The foregoing letter was probably written be-
fore the following was published, which we take
from Mr. Lucas's speech at the declaration of
the members at the Meath election, as published
in the Tablet, July 31,
page 494, col. 2, which
we add here, as it shows Mr. Lucas's own under-
standing of the grounds on which he is sent to
parliament
CORRECT translation.
43. And having made a
preparation of two thou
sand drachms of silver, ac
DOUAY TRANSLATION.
43. And making a ga-
thering he sent twelve
thousand drachms of silver
to Jerusalem, for sacrifice
to be offeredfor the sins of
the dead, thinking well and
religiously concerning the
resurrection.
cording to a collection man
by man, he sent to Jerusa-
lem to qffir a sacrifice on
account of sin, acting alto-
gether well and correctly,
reasoning concerning the
resurrection.
44. For if he did not ex-
pect that the slain should
rise, it would have been
superfluous and trifling to
pray for the dead.
45. Then seeing that a
most excellent reward is
reserved for those falling
asleep with piety, a holy
and pious thought. Where-
fore eunctrniiiy the dead, he
made atonement, to be loosed
from sin.
44. (For if he had not
hoped that they that were
slain should rise again, it
would have seemed super-
fluous and vain to pray for
the dead.)
45. And because he con-
sidered that they who had
fallen asleep with godliness
had great grace laid up for
them.
4t). It is, therefore, a holy
and wholesome thought to
pray for the dead, that they
may be loosedfrom sins.
We have printed in Italics the places in which the
difference is important ; and we give here the corres-
ponding Greek words, that those learned in that lan-
guage may satisfy themselves which translation is cor-
rect. In v. 43, the Greek words arc, Upoffayayiiv
jTfpi apapria^ Bvaiav. In ver. 48, iata Kat tvatjiriQ
7) iTTtvota. oQtv irfpi Tiov TtGvtjKoTiov Tov e^iXaopov
(7roi7](TaTo, Tiig apapTias airoXvdrjvat. We appeal to
all Greek scholars if we have not translated this cor-
rectly.
Observe, now, in v. 43, the historian does not say in the
Greek (what the Douay version is thought to say), that
Judas Maccabeus offered the sacrifice for the benefit of
the dead. He says nothing of the dead ; he only says,
that it was oflfered on account of sin.
Observe, next, in v. 46, what the writer says about
a holy and pious thought is not spoken of what follows
(as the Douay translation makes it appear), but of what
goes before. Every Greek scholar will see that it is
impossible to connect these words in the Greek with
what follows. It was the belief in a reward for those
who die the death of the righteous, that the author of
this book called a holy and pious thought.
Observe, lastly, that the Douay Bible, in v. 46, again
applies the benefit to the dead
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THE
CATHOLIC
LAYMAN.
^^^i*W**PWPWWWWf^^^W^W^^*^^^WW^^WW
^lojp no Dhia an pna haptiuiVi, nguf
pfoocam aip an ncnlarh ncajrotl Do na DaomiB.
Lon U. 14.
AMM*MMrt*UMMUd**M*UM*MMM^MMMiMAMM*U**MMM*
rUBLlSDED MONTIILT, AT 9, UPPER 8ACKVILLE-8TREET, DUBLIN.
Vol. LNo. 9.
SEPTEMBER, 1852.
Annual abcr1ptlea, 3a. M.
Payable In Advance.
CONTENTS.
no*
TbeTwoShlpn 97
TiUor tbaRond- No. VII 98
Vbtt Scii|>tnr< tclli ni or ths Vltami Virgin Uarjr ... 99
Th l!c. rrofctjor Sliirr)r, of UaynmXIi, wm< tha ArchbUhnp
of Dnbr.n, on iDMIIMIIt/ lOO
The Irlsli In Amrrlc* 103
The Touchtlono (cooUaa3) lO-i
Note* uul qa(r< 107
Oosanroxsixci:
Mr. AjrimorAro the Dtara of Oener^ Conndli the sole
hiterprvtcr of Scrlptara ? 109
Warner ChrlitUn Sc.irch on i Mitccabeei xU. M4S . . I0
Fuming Op<ratlan> for September 107
THE TWO SHIPS.
SoMK weeks ago an amusing story was told ia the
newspapers, of .a certain traveller who was on bis
journey in tlio United Slates, and who wished to go
from New York to Boston. He proceeded to the quay,
and embarked on board a steamer which was ready to
sail, supposing that it would bring him safely to bis
journoyV end. The next morning he went on deck,
and asked one of the sailors when the vessel would
arrive at liostou.
"
Bless you, sir," was the man's re-
ply, "
we are going to Liverpool
1''
The dismay of the
unfortunate traveller may easily be conceived ; and
when he had time to reflect coolly on the cause of his
mishap, he could only blame his own folly and careless-
ness in not making the necessary inquiries before he
set out on his voyage.
Let us suppose, however, that the traveller, on pro-
ceeding to the quay, found two ships there, each of
which professed to be bound for the port he wished to
reach. In this case, if he were a prudent man, and
the voyage long and difficult, he would naturally make
some inquiries of the captains or crew of the two ves-
sels, before dseidin^ in which of them he would embark.
And suppose he were informed that the two ships, on
leaving the harbour, would pursue directly opposite
courses ; and that all the staltmeuta made to him re-
specting the nature of the voyage, its dangers, and its
probable termination, were entirely different and con-
tradictoryin such a ease the perplexity of our friend
the traveller would, of course, be very much increased.
It would not he a sufGcient reason, fur example, that he
should embark in one of the vessels, because he saw
many of his friends and neighbours crowil on board,
without any questions or previous inquiry. Nor would
he, if a man of sense and firmness, be much influenced
by the loud and clamorous assertions of any of the crew,
that, if he went on board the rival vessel, he would cer-
tainly be lost. But he would endeavour, if possible, to
learn for himself how the case really stood. He would
inquire, perhaps, if a chart or map of the voyage could
be procured ; and, with this before him, he would
examine which of the conflicting accounts bore the
greatest appearance of truth. And if one of the two
captains were to call our friend into his cabin, and
spread out the chart on the table, and explain to him
that he intended to sail his vessel in the course pointed
out by the map ; while the other captain refused to give
him any satisfaction, and told him that he had no busi.
ness to meddle in such mattersthat it was very great
presumption in him to ask any questions at all, and
that he ought to leave the matter In his handsthat the
map was of little or no use, and that, for his part, he
went by other rules, and steered by other directions if
Uiis was the manner in which the traveller was treated,
it is more than probable that, in the end, he would em-
bark on board of that vessel which Uie authority of the
map, and his own well informed and deliberate jude-
mtnt, pointeil out as the one most likely to arrive safely
at her journey's end.*
Via arc tnailile. alju ! Out oor Irish ctnlgrann too often oeslcel
inch le l!iiiulrlca.nd irccanUons; and eiutiarl In tcjscIs wlthiut
anjr rare nl nil tii team whether they arc sea-worth/ or properly ,irc-
liivL iiiuj iU{ OTBcn we, la (oiutummce, taj caiia tiuai igrt
I
Our renders will probably have already guessed the
! application which wc are about to make of the foregoing
illustration. Our two ships, in short, may serve to ex-
emplify the Protestant and Roman Catholic Churches.
Both profess to follow a safe and certain course to that
happy land that all are anxious to reach at the close of
I
the present life. The choice between them must tie
made by all, for death will quickly overtake the
I youngest and strongest ; and to live without any religion
at all must inevitably lead to ho|>elcss and everlasting
ruin. Now, if the Church of Rome and the Church of
England both followed the same course, and steered in
the same trnck, it niig'it, perhaps not be very material
to which Church men belonged. But here lies the diffi-
culty. The two Churches, as all our readers are, of
course, aware, are at variance upon many of the most
important landmarks of the Ciiristian voyage, while
upon some their views are diametrically opposed. The
Bible is the chart which God lias mercifully provided
for men's guidance, in order to enable them to shape
their course aright among the rocks and quicksands of
life. Both Churches acknowledge its authority; but the
use which they make of it is verydiff'erent. The Church
of England appeals to it on all occasions, and follows no
other guide; the Church of lionie, on the contrary,
relies upon tradition, and asserts that she ha; an infal-
lible pilot at the helm, who cannot possibly go wrong.
The Church of England invites all persons to search
the Bible for themselves, and compare her doctrines
with the revealed Word of God. Tlie Church of Rome
condemns the exercise of private judgmeut, and cither
forbids her members to read the Scriptures, or tells
them that they must interpret it exactly as she com.
mands. In the one Church there are two sacraments,
in the other there are seven. The Church of England
holds the doctrine of justification by faith only; the
Church of Rome teaches works of supererogation. The
one Church believes in purgatory and uses prayers for
the dead ; the other Church rejects both as human invcn- i
tions, unwarranted by Scripture. The Church of Rome
addresses prayers to the Virgin Mary and to the saints,
and sanctions the use of images. The Church of Eng-
land believes, with St. Paul, that
"
there is but one
Mediator between God and man" (1 Tim. ii. 5), and
that the Almighty is a jealous God, who
" will not give
|
his glory to another, neitherhis praise to graven images"
Isaiah xlii. 8. It would be endless to specify all the
points of difference ; but even from this brief sketch
it is evident that the two Churches hold doctrines which
[
are not only different, but almost oppositethat the i
paths which they respectively follow are, in fact,
"
wide
as the poles asunder."
|
By what principle, therefore, are we to decide ? It is
plain that both Churches cannot be right. The one
|
steers north, the other south ; if the one vessel arrives
safely at its destined port, those who embark in the
other run grout risk of m:kkiiig shipwreck of their :
faith and hopes. If the point were to be decided by
j
bold and confident assertions, the Church of Rome would ;
probably triumph; for she condemoe all those who
differ from her to perdition, and declares that out of her i
pale there is no salvation.* But the controversy is too
|
important to be settled in thi.s way ; in a matter of such
consequence every prudent man will ask, not what it
laid on either side, but what can be yroved. The ques-
tion which every Catholic layman, anxious solely for the
cause of truth, and his soul's salvation, ought to put
himself, therefore, is thisWhat are the marks of a
true Church of Christ? How am I to know whether
the Church of England or the Church of Rome is the
Church to which I ought to belong, and in which I
ought to live and die ? In the following remarks we
hope to afford our readers some hint* which will help
them in this inquiry.
In every question, the first thing to be settled is,
the meaning of the words we use. Many of the con-
troversies which have arisen upon religious subjects
of TcaaeU the; provide, and tha rcault 1^ that tbonauda of our coan-
Ir) men prlsh annnalljr b^ ihlpwrvek, by aimis. and gimuiu nOir-
wan ; all of which mithi havs bsM svoMad, If Irish antgraats to
.\iiitrlca were aa carafnl and pnidantlatliseiMlMStsaklpaaBiigllah
eiulgraou are in goliig to Auatralla.
Vlda Crasd of Pops Plna IV., | l-''naiK reran CattattUsm
a4H wiMguMa asHS mItws vvtat.".
'
would hare been avoided, if men had agrved before-
. hand upon the precise signification of the terms which
they employe<l in their arguments Now, the first place
I in which we find the word
"
Church" made use of is,
of course, the New Testament, where it very frequently
wcurs : and it is here used in two different tenses,
which it is important to keep distinct. It is appliad,
in the first place, to the whole collective body of true
Christians, who have existed, or who ever shall exist in
the world. Thus, fur example, we read that "Christ
loved the Church and gave himself for it, that be
I
might present it to himself a glorious Church, not
having tpot or wrinkle, or sny lucli thing" (Eph.
V. '2J.3. and St. Paul speakt of "the general assembly
and Chnrch of the first-born, which are written in
heaven."Heb. xii. '23. It it applied, in tlie second
place, to a particular congregation of professing Chris-
tians, assembling in one place for the purpose of Chris>
tian worship ; or to a collection of such congregationa
in a particular city or district. Thus. St. Paul, in bia
epistles, salutes
"
Nymphas, and the Church which is in
his house."Col. iv. 15.
"
Priscilla and Aqoila, and
the Church tliat is in their bouse. "Rom. xvi. 5. "Ar-
chippus and the Church in tby hon.e."Philem. 2. He
speakt also, generally, of
'
' the Churches of the Gentiles"
(Rom. xvi. 4);
"
theChurchesof God which in Jadea are
in Christ Jesus" (1 Thess. ii. 14);
" the Churches of .Ma-
cedonia" (2 Cor. viii. 1) ; and St. John, in like manner,
speaks of
*'
the ceven Churches in Asia," the Church of
Ephesus, the Church of Smyrna, fccBev. ill. The
collection of these particular local Churches makes np
the general Catholic CImrch, as it exists in the world at
any one particular time : and whieh includes all those
persons on the face of the earth who profess to beiieve
in Christ, and who acknowledge him to be the Saviour
of mankind. Every particular Church which professes
the true faith and worship of Christ, is a true Christian
Church, and would be a true Church, though there were
no other Church in the world. The Christian Church at
Jerusalem, for example, was obviously a true Church be-
fore the Church of Rome or any other Church was plant-
ed. The Catholic Church embraces all the true Chris-
tian Churches in the worlil, which have all the tame na-
ture, and possess the same essential character.
It is plain, therefore, that before we can form any
clear idea of the Catholic Church, we mutt, in the first
place, know what it is which makes a Church to be a
true, particular Church. We must hare tome notion
of water, for example, before we can form any idea of
the tea or the ocean. It is acknowledged, both by
Protestants and Roman Catholics, that in the trae
Church only there it the Uuc faith, true remission of
sins, and a true hope of eternal talvatioo.* But the
queition is, how arc wc to know whether any particu-
lar Church it a true Church or not? If it be, it belong*
to the one Catholic Church of Christ, and its member*
are in the way of talration. Now, the antwer which
the Church of England gires to this question is let
forth with much brerity and limplicity in her 19th
Article
" Iler
name is found incessantly on their lips." W^e believe
that it is impossible to find any such document, of
moderate ieugth, in which the Blessed Virgin's name is
not mentioned ; scarcely one of which a considerable
iiortion is not occupied with expressions of devotion to
ler, nnd exhortations to their people to love and rever-
ence her.
Now, we propose to enable our readers to judge
whelber the Blessed Virgin occupied the same jdaco in
the thoughts of tho primitive Christians which she holds
in the teaching of the Church of Rome. Wo l>cgin
with tho writings of our Lord's apostles and evangelists,
ns they are recorded in the Holy Scriptures. "
No
doubt," a Roman Catholic will suppose, "
the writings
of the apostles cannot fail to cont,iin innnmernblc ex-
pressions of their ardent lore and devotion to the mother
of God ; no doubt, in their letters to their flocks, they
must repeatedly have taught them the advantages and
importance of addressing their prayers to her who is
'our only hope,' nnd of securing her intercession with
her Son." Well, we shall not take upon ourselves to
say that there is no such thing in tho Bible; but we
shall put our readers in a position to jiidge for them-
selves. We print from the Donay Testament ntrg
passa;;e in which the Blessed Virgin's name is men-
tioned, after the first accounts in the gospel of the parti-
culars of our Saviour's birth, nnd we leave it to tbo
reader to say whether the Apostles entertained the same
KUtimcnts, with rec.ird to the Blessed Vircin. which ure
held by modcni Romanists, by Gregory XVI., or tbe
Cardinal <le Bonald.
If we have inadvertently omitted any passage in tbe
New Testament in which her name is mentioned, we
shall be happy to print it in our next number, if any of
onr rcnilers will point out to ns onr omission. Wo be-
lieve, however, that our list is complete.
Wo recommend our renders 10 begin by reading over
the accounts of our Saviour's incarnation and birth,
given in the first two chapters of Si. Mniihew's Gospel,
and in the first two of St. Lnkc's Gospel. It would
take up too much space to reprint these chnptcn here
;
but any one who read* tbeie chapters (which cootaio
Iho history of lb* Virgin, dorlfif Ibe early pert of ovr
Lord's lifR), togwlhrr with Ibe peaaaces wr git (whiek
contain all that Is told of bar anerwards), will, b*>
lieve, bar* read all ibat Sfip<iire reeorde or trachea
concerning her.
Matthew xii. 46, he.
"
As Jesiu waa yot apeabhif
to the mullitade, behold his mother and hie bretkra*
stood wiihnnt, cekiof to apeak to him. And one aabi
to him: Behold thy mother and Iby bretbreo stand
without, seeking thee. But be aoswrriny kirn that lM
him, said : Who is my mother, and wbo are mj b*l^
'
Ibren? And stretching forth bis band towards Ma iNt-
ciplos, be said : Behold my mother and ray bretbreo.
For whosoever shall do lh will of my Father that ieia
hcavpn, the same is my broibvr, and sister, and OMtber."
I'ho aame atory is given, nearly in the saoM words,
Mark iii. 31, Lake viii. 10.
Matthew xiii. 54 tells us that the people who heard
onr Lord's teaching won iercd, and iiaid
Acts i. 14.
"
All these [viz., the Apostles] coatinoed
with one accord in prayer with tho women, and Mary
the mether of Jesus, and with his b etbreo."
Tbe Doiuiy Testament contains fourteen letters writ-
ten by tbe Apostle Paulvit., one to tbe Cborcb of
Rome, two to that of Corinth, one to the Churches of Gar-
Intia, one 10 the Church of Epheias, one lo that of PbiU
lippi, one lo that of Colosse, two lo the Church of tbc
Thessalonians, two to Timothy, one to Titus, one to
Philemon, and one lo the Hebrews. / // tktt* fotr-
(ttn IttUrt vce have notbtem ahtt to Jittoetr a tingU iwaflpa
or allMUoH lo Iht Bl'utd Virgin.
Wo find next in the Testament the Catholic EpistW
of Su James the Apostle. But neither does be naka
the least mention of the Virgin.
There next occur two Epistles bv St. Peter; but this
great Apostle not only gives no bijunctiocis lo invoke
the Wrgm Mary, but he does not once mentioa nor al-
lude to bar.
The Testament next contains thrte Rpistlea writleit
by Si. John the Apostle, to wh.ise special care ovr Lord
had committed his mother : hut this Apostle ia as (ilent
with reaped to hrr as the rest.
There is also an epistle written by tbe Apoflle Jade.
and in this, too, there is not a word coneenung tha
Virgin.
'Tbe Roaan CatboHe must find it singular that ia
Iwenty-ooc letlrr*. soase of them long ones, containiog
all that the providence of God has allowed to be trans-
mittrd 10 as of the insiruclioiu givrn by ihe Apwtlee to
their fljcks, there should be no instructions to invoka
100
THE CATHOLIC LAYMAN. [September,
th(j BlesEed Virginnay, no mention of the name of
her who is now described as the only refuge of sinners.
The last book of the New Testament is the Apocahpsc,
supposed to have been written by the Apostle St. John
at the close of his life, and in which we ought to expect
to find anything necessary to b-> believed and practised,
which bad not been recorded in the previous part of the
cavon of Scripture. In this book, however, we are
eqttally unable to find any mention of the Blessed
Virgin.
We have now laid before our readers everything we
can find in Scripture on the subject of the Blessed Vir-
gin. We make no comment on these passages, but in-
vile our readers to compare them for themselves with
the teaching of the Church of Rome on the same sub-
j
ject. On a future occasion we may, perhaps, gist ;in
account, in like manner, of the doctrine of the Fathers
of the first three centuries with regard to her.
INFALLIBILITY.
In the early numbers of this paper we reprinted
in full an essay on this subject by the p-esent
Archbishop of Dublin, and stated our intention
of giving the reply in a future number. The
press of correspondence and other original matter
has hitherto obliged us to postpone that reply,
for which (lis we have already done) we beg
again to apologize to our readers, and proceed
now to perform our promise, by giving them, in a
condensed form, the substance of by far the
ablest answer which has come to our notice
"
But I am delaying too long from the examination
of Dr. Whatcly's argument on the text of St. rnul
a
text which, I suppose, he would say, fumishea the re-
quircii corrective. Let us see.
"
I. Tho argument may, for facility of examination,
t>0 pat in the following form :
"
If Christ had established any infallible authority
on earth for detining articles of faith and setting con-
troversies, St. Paul (to whom, of course, such an insti-
tntion would hare been known) would surely have re-
ferred thereto as a means, or M means, of overcoming
the dangers which he warns against. Nor would he
have confined himself to exhorting the ciders to watch
over themselves and their flock, to remcmlier his own
earnest warnings, &o., as if these were their only means
of safety. But St. Paul does not say one word about
Ruch authority ; on the contrary, he contines himself to
the exhortations just stated. Therefore no such iufallible
authority was established.
"
ANSWER.
'
I deny the two first propositions ; and, in direct
nd absolute contradiction to them, a.ssert that, sup-
posing an infallible authority to have been establisheil,
in the Jirtt place, St. Paul was in no way calleil upon
to refer to it as a security against tho evils described by
him, an<l that ho diiF point out the only real means of
security ; that, in the lecond place, it would have been
Idle and beside his purpose to refer to it ; and that, in
tho third place, such reference would have been in the
highest degree incxpe<lient and pernicious.
"/ir<. The object ol tho Apostle's address in no
way reqnire<l that he should make any reference what-
ever to Ihe infallible teaching of the Church.
It is plain from the rejieatcd assertions of St. Paul that
those whom ho was addn--"' '""i ''
vcd from him
fall instruction in the wl Christian doc-
trine, and in the eeononiv m di..<p<!nsatiun.
They, therefore, had no iiee<l to recur tu an infallible tri-
bunal to learn for tho first time what they had already
known before, or to learn more fully and distinctly wh.-jt
they had previously received but partially and obscurely.
St. Paul hud taught every one of them taught them
night and day, through their houses, for three years
'Take
heed therefore to yourselves and to the whole flock
wherein the Uoly Uhost has placed you bishops, to rule
tho Church of Ciod, which ho hath purchased with his
own blood. Fur I know this, that after my departure
ravening wolvei mill enter in among yov, not sparing the
flock. And of your own selves shall rise men speaking
pervtru ihinyt to drav away din'iplcs after them.
TTiere/ore watch,' 4c. (v. 28, &c.)
"Thjt is to say, the danger was from nndinuletd
heretics and schismatics, endeavouring to corrupt
their faith ['epeaking penersc things'], and to break
tho unity of tho Church ['to draw diKiples after
thcm'J.
"Th
I-
is was the enemy they had to comhnt. How, then,
1,..^. ....( ..,,.1 .Ili'i'iii liiiii'^ \\\ fliiiLi' to an in-
ee?
' l(?am
whether lli'
But all this
an infallible Apostle. Iiiey haii rcnMv.n me wnnie
coun.tcl of Qod, each one of them; nothing had been
withheld.
"They already ponteued the traareof sound doctrine.
The danger to which they were afterwards to be ex-
posed, and of which the Apostle forewarns them, was
the danger of losing this treasure. Their duty was to
preserve it. And now I assert, that the means pointed
out by St. Paul were the means and the sol means of
fulfilling this duty : the means whereby Christian
bi.ihops anil other pastors through all time are to pro-
tect themselves ami their flocks against the aMaoIti of
heresy and schism. Anotlier infallible authority could
only repeat and evolve the instructions here laid ()^n.
Listen
:
" '
/ have not spared to declare unto you all the muusel
of God.' You have now the whole iHxIy of Christian
tfoctrine from a divinely commissioned and infallible
authority : you require not now to seek any more, to
be taught over again.
"
' Ilavening wolves wilt enter in among you,' 4c.
Whtn I am gone, the unity and faith of the Church
will l)c assailed among you. I warn you of the dan-
ger. As the homely proverb has it
Foreioarned,
forearmed.
" '
Take heed to yourselves watch.' What mean
these weighty words? What means Christian watch-
ing against tho snares and attacks of the devil and his
ministers? It is not as tho watching for an indifferent
event, as for an eclipse of the moon, or the arrival of a
pageant. It is watching for the coining of an enemy,
who, if he finds you unprepared to resist him, will cap-
ture and slay you. It is a practical watching ; a watch-
ing with your spiritual armour on ; a watching in faith,
and humility, and prayer, and the practice of all virtues
for by such weapons only are these * ravening
wolves' defeated. Yon need not run here or run there
to look for the truth of Christ: you have received
it from mo : it is within you : keep it, and these are
the means of keeping it: Take heed to yourselves
watch.
" '
/ commend you to God and to the word ofhis grace,
who is able to bind up,' &c. God's grace will
strengthen you to overcome the dangers I foretell: usk
it : adopt tlie means of securing it : trust in it.
"
' Keeping in memory,' &c. For three years have I
laboured among you, teaching every one of you, teach-
ing all Ihe counsel of God. Forget not my labours and
instructions : keep them before your minds : in the re-
collection thereof you will see the deformity of perverse
teaching, and fly from it.
" '
Take heed to the whole flock, wherein the Holy
Ghost hath appointed you bishops to rule the Church.
'
You are the pastors of the people. It is the duty of
pastors to watch over the flock, to protect them. Your
pastoral vigilance is a divinely appointed means of sav-
ing them from the inroads of heresy and from all sin.
" '
If, in onr own day, St. Paul were to come down on
carili to warn the bishops of any country against approach-
ing trials
'
Yon will surely meet "ravening wolvet" on your jonr-
ney ; and when you do meet them. I wouKl counsel yon
to send your servant to a competent judge in the next
rillage, to know whether the animal i* really a wolf
nd really mischievous.' Meantime the wolves poor
down and kill all before them. The ime advice wvold
be' Keep a sharp look out over yourself and yonr at-
tendants, and trust to the accuracy of yonr aim and th
goodness of your rifle'
' And
of your own selves shall arise men speaking pervaraa
things.' We learn accordingly from his qiiatles to
Timothy, who was at the time Bishop of Epberas, tbat
these
' ravening wohres' did aetoally appear during that
generation and ^rery soon aftar his own depjirtdra.
Having fiiiih and a good coascieiice, which soiae re-
jecting have made shipwreck coaceiaing the fiuth. Of
whom is Hymenens and Alexander,' Ac1. Tlnu i.
19, 2a 'Thou knowest this that all they who are in
Asia, are tnmed awi^ from me ; of whom are Phigellus
and Hermogenes.'3 Tim. i. 15. St. Paol might hava
contemplated a gemral case, the ganetal fcrtaoes of the
Chnrch in after ages : bat be <uf not cooicmplate except a
particaUr case, and shaped his admonitions occordiofly.
"
From tbe fact just esublisbed, a fresh, distinct, nn-
answerable argimient presents itself against Dr.
Whately's proof, which may be thus briety stated.]
"
An iiOkllible authoritynamely, tbat of St. 'Paal
and the other Apostleswas actaialy Hring, i
p
adrth
g,
teaching, defining, at the very time whan tbe dingsta
foretold by St. Panl were to occur and did eecnr. But
St. Paul does not refer to this iolaUibla atubority as a
moans of providing against tboae daageia. Tberatanha
did not think it wimnty 10 refer to an iiMlbIa i
rity, though existing, as a mean* of proridiag i
those daanra.
"2o.
bL Pul, at I have already shown, it not ecu-
templating tha case of boma fidt doobts and dii
p
atea
within the Chorch. He was, ibeialare, ia no way c tlUJ
upon to prescribe what was to be doiM in laeh Ma.
"nie case bafbre Um was altogeAer itiinf, his !
-
-
are eoofined to it
'
Bigbt besaid, but let thissnfllce. Dr. Wbataty's
argnmem, therefore, from the sileoea of
ibe Apoetic, so br IVom being
'
alone folly snfldant to
establish' the fallibility of the Chiurh, leaves tbat
dogma quite untouched, has no force wbatcvar i
it, of any kind, in any degree."
102
THE CATHOLIC LAYMAN. [September,
EDITORIAI. REMARKS.
In presenting to our readers, side by side, the argu-
ments of his Grace the Archbishop of Dublin and the
Eer. Professor of Theology at Maynooth, and making
some remarks upon the latter, it is of course right to hold
in mind that neither his Grace nor Dr. Murray purport
to give a// the arguments on their respective sides of the
mnch controverted but most important question, whether
God has given to mankind, in addition to a Divine re-
velation of his will, a living infallible tribunal, to guide
them to the right interpretation of it. Neither of the
essays hare gone into the general question in the way
of proof or reply ; and it is but fair to the Rev. Dr.
Murray to observe, that he expressly guards against the
supposition that he proposes to go into the general ques-
tion, which, however, in p. 82, he holds out a hope that
he will hereafter do, by entering fully into what he calls
the Catholic proof; a task which we should gladly see
well executed, and which we doubt notif executed by
Dr. Murraywould prove as interesting to every sincere
inquirer after tnith, as it would be important to the
Church at large, if any such proof could be given as to
deserve the name suggested by the learned professor.
Dr. Murray, for the present, however, expressly con-
fines himself to an examination of Dr. Whately's proof
against infallibility, or at least "what is entirely new
therein, or put forward in a new form."
In order to appreciate the real weight of either the
attack or the defence, it will be proper to invite
the attention of our inquiring i-eaders a little more
minutely to the interesting passage in the Acts of the
Apostles, ch. XX., out of which this controversy origi-
nated.St. Paul was at Miletus, in Asia, on his way
from Macedonia to Jerusalem, where ho .was anxious to
be, if possible, on the day of Pentecost, and, therefore,
not having leisure to revisit Ephesus (which was then the
most important church in that part of Asia), but being
anxious to take a final leave of the Ephcsian Church,
knowing "that they should see his face no more," he
from Miletus sent to Ephesus and called the ciders of
that church, whom, in v. 28, ho states had been made by
the Holy Ghost overseers ^i. e., bishops) of the flock, to
feed the Church of God, and addressed to them the
solemn exhortation and warning from which Archbishop
Whately selected the text on which he bases his argu-
ment. We shall give the passage in full from the Douay
Bible.
Acts xx. 15.
15. And the day following we came to Miletus.
16. For Paul had determined to sail by Ephesus, lest
he should be stayed any time in Asia. For ho hasted,
if it were possible for him, to keep the day of Pentecost
at Jerusalem.
17. And sending from Miletus to Ephesus, he called
the ancients of the church.
18. And when they were come to him, and were toge-
ther, he said to them ; You know from the first day that
I came into Asia, in what manner I have been with
you for all the time.
19. Serving the Lord with all humility and with tears,
and temptations which befell me by the conspiracies of
the Jews
;
20. How I have kept back nothing that was profitable
to yon, but have preached it to you, and taught you
publicly, and from house to house.
21. Testifying both to Jews and Gentiles penance
(" repentance," English version) towards God, and faith
in our Lord Jesus Christ.
22. And now behold, being bound in the spirit, I go
to Jerusalem, not knowing the things which shall beful
me there.
23. Save that the Holy Ghost in every city witnesseth
to me, saying
: that bonds and afflictions wait for me at
Jerusalem.
2-t. But I fear none of these things, neither do I
count my life more precious than myself, so that I may
consummate my course, and the ministry of the word
which I received from the Lord Jesus, to testify the
gospel of the grace of God.
25. And, now, behold I know that all you, among
whom I have gone preaching the kingdom of God, should
see my face no more.
26. Wherefore 1 take you to witness this day, that I
am clear from the blood of all men.
27. For I have not spared to declare unto you all the
<nrse (English version, "
counsel") of God.
28. Take heed to yourselves, and to the whole flock,
wherem the Holy Ghost hath placed you liishops (Eng-
lish version, "overseers"),
to rule the church of God,
OQ
,,"""'
POfliased with his own blood.
29. 1 know that after my departure ravening wolves
WU enter soon among you, not sparing the flock,
30. And of your own selves shall arise men speaking
^?i*"ri, F'
* ''"'^
"^"y disciples after them.
31. Therefore watch, keeping in memory that for
threeyears, I ceased not with te.irs to admonish every
one of you night and day.
32. And now I commend you to God, and to the
word of his grace, who is able to build up, and to give
an inheritance among all the sanctified.
33. I have not coveted any man's silver, gold, or an-
parel, as
> o
. r
34. Yon yourselves know: for such things as were
needful for me and them that were with me, these hands
h.ive furnished.
35. I have showed you all things, how that so la-
bouring you ought to support the weak, and to remember
the word of the Lord Jesus, how he said, "
It is a more
blessed thing to give rather than to receive."
36. And when he had said these things, kneeling
down he prayed with them all.
3". And there was much weeping among them all;
and falling on the neck of Paul, they kissed him.
38. Being grieved most of all for the word which he
said, that ihey should sec his face no more. And they
brought him on his way to the ship.
Now.
1. We think it must be plain to any candid reader of the
Apostle's address, that the thing which chiefly moved
him to these earnest exhortations to
"
watch and re-
member," was a sense of the dangers to which the
Church at Ephesus would bo exposed upon his removal
from them. It was the jirospect of the approaching
withdrawal of him
"
It is a notorious fiict, tlint a convulsive movement
of reli|!nous opinion is in pi'ogre.ss, sueli ns these coun-
tries have not witnessed (or three hundred years. It
docs not exist merely in one locality, nor is it confined
to a particular class of men \ on the contrary, it hns
spread, like an electric current, to the remotest comers
of the empire, and has pervaded all ranks of sonicty.
The Premier Duke of England in his ancestral castle,
the leanied professor in the time-honoured University
of Oxford, the peisant in the lonely wilds of Connemara
and Kerry, have alike felt its influence, and hent be-
neath its power. . . . We are daily informed that
ome fresh individaals, few or many, have relinquished
their old religious beliefthat a Roman Catholic has
become a Protestant, or a Protestant has become a Ro-
man Catholic.'''
In the article on
"
Conversions and Perver-
sions," in our third number (March), we put it in
the same light :
"
Is there to be no voice raised that will keep the
people at home, and thus save millions from spiritnal
destruction 7 I say mUtiont ; here are my facts :
We repeat that it is not Tuam, nor Cashel, nor Ar. j 15,000,(XH), and of these the Catholic Church claim*
magh, that are the chief seats of successful prosclytism,
but this very city (Dublin) in which wo live.'
The fact must have been very notorious and
undeniable, when it is thus confessed by the
leading Human Catholic newspapers. Of course
they would deny such a thing if they could.
VVe have lately learned a fact, upon good au-
thority, which shows how this movement is ex-
tending. Dr. Plunkct, the Bishop of Tuam, has
held confirmations through the diocese of Tuam,
in each of the years 184y, 1851, 1852. In those
three years he has confirmed in the faith of the
Church of England and Ireland, in that one dio-
cese alone, no less than two thousand four
HU.NDRED AND FOURTEEN converts from the
Church of Rome ! and this is steadily increasing
;
for the number confirmed by him this year is
larger than in either of the former years, being
eight hundred andforty-one.
This gives us some idea of the work that is
going on. The number of converts is, of course,
much larger than the number of converts con-
firmed ; and the number who are thinking and
inquiring about religion must be vastly greater
than the number of converts.
We hear two opposite accounts of the nature
8n<l extent of this movement. Some say that all
these persons are bribed : and that only for the
bribes there would be no converts at all. Others
say that only for the fear that the people are in,
at the consequences of changingthe fear of
losing employment, and becoming "marked
men" among the peoplethe number of converts
would be tenfold greater.
We confess we have no faith in accounting for
all this by bribery. We know of no funds for
the purpose ; and we do not think so ill of the
Irish Roman Catholics, as to believe that
thousands of them could be found in a single
diocese to sell their religion and their souls for
paltry bribes. We think this story of the bribes
an unjustifiable slander on the people of Ireland.
only 1,980,<X)0.
"From the year 1825 to 1844, 1,250,000 left Ireland,
one million of whom- came to America ; the proportion
of Catholics among them may be fairly estimated at
800,000. Since that period to tlie present, the nnmben
who emigrated here from Ireland, at the lowest calcu-
lation, were 1,.500,000; and, taking the Catholics as above,
we will hAvc in nine years 1,200,000.
" A large number (say half a million) came from Ger-
many, some from Italy, France, Belgiom, and other
countries, during the last ten yean, iulfof whom wera
Catholics, s.iy 250,000.
"
Twelve years ago America had a Catholic popnlation
(according to Dr. England, Bishop of Charleston) of
1,200,(X)0. Calculating the increase of this number by
births, at the very small number of 500,000 and adding
for converts in the larger cities and towns 20,000, we will
have the following total :
"
I declare it as my own experience of twelye years
in the western missions, and I appeal for ita truth to
*very missionary, of longer or shorter experience, the
fact that apostasies from the faith of St. Patrick is
owing, with scarcely an exception, to the want of
reli-
gious instruction in which these unfortunate people were
literally raised. . . My humble advice, therefore,
to those whom it may concern, in Ireland, is, teach all
the children, and many, very many of the adults, the
Christian doctrine."
We think this explanation is not far from the
truth ; but we do not think that it is the truth.
We never heard of a multitude of men chang-
ing their religion while they continued in stupid
ignorance. It is when men's minds begin to
work, that these things happen. When men
attain to the first and hardest step in the path
of knowledgenamely, the knowledge of their
own ignorancethen they will take some active
step in the search for truth. We met with a
remarkable instance of this not long since. We
BAW an address, signed by 243 Roman Catholic
heads of families, in a parish in the west of Ire-
land, and presented by them to the Protestant
clergyman of that parish. We shall never for-
get the simple and forcible statement it contained
"
For he says, after my departure ravening wolves shall
enter in," "and of your own selves shall arise men
speaking perverse thing*." Now, observe, St. Paul
does not say,
" immediately or shortly after my depar-
ture," nor allude to any particular time or event, but
uses words which, wih perfect propriety, might be
I
used to designate cither an event or a seties of events
which were not to happen until after his deathevents
'
quite as likely to happen fifty years after his death as a
[
few years after it. What i it but this" While I re^
I
mained with you, to teach and warn you day and night
, with tears, you had mc, of course, to refer to on all oc-
casions of difficulty, but after 1 am gone, as you can no
'
longer refer to me, keep an anxious watch against false
I
teachers, who will try to mislead you"a practical ex-
I
hortatiou, which would surely be as applicable, if not
more applicable, to their successors than to tliemselves.
'
Were the exhortations of uninspired philosophers, such
as Socrates or Aristotle, ever considered as addressed to
'
their immediate disciples alone, and not understood as
i equally applicable to all their followers ? And how
much more the words of an inspired Apostle, who had
: theacknowleilged power of working miracles in confir-
mation of everything he taught ? And which of his
hearers could have limited the caution of St. Paul as ap-
plying exclusively to the natural lives of those to whom
he spoke, merely because, in addressing such a class as
the ordained pastors of the Church, he used the phrase
"of your own selves," instead of the synonymous one
"
of your own body
?''
The fact that dnring the life of
Timothy, who was then Bishop of Ephesus, Hynieneus
and Alexander, Phigellus and Hermogenes "
made ship-
wreck concerning the faith"ie., apostatized from
Christianityassuredly affords no additional proof that
St. Paul ezclusivrly confined his warning to those who
actually heard him : and until some better proofs than
those given by Dr. Murray shall be produced, wecannot
'
consent to treat it as
" a fact established" that though
St. Paul might have "contemplated a general case (the
general fortunes of the t'hurcli in after ages), he did not
contemplate any except a particular case, and, therefore,
sliancd his admonitions accordingly." On tliecontrary,
wc must continue to hold that St. Paul selected this oc-
casion for addressing truths of general importance to
the whole Church of God, especially when we see that
his companion, St. Luke, writing under Divine guidance,
thought this address was a suitable one to form a part
of what was to be delivered down, for the benefit of all
after ages, in the Holy Scriptures, and be received as an
authoritative part of the Gospel of the grace of God,
which St. Paul
"
received of the Lord Jesus." and was
commissioned "to testify," not to the Ephesians only,
but to the whole Gentile world. If this be the fact, and
his words be admitted to be applicable alto to the
Church in after times, when (to use Dr. Murray's own
words), "under the pressure of persecution or from other
causes, the knowledge of men might become imperfect,
and doubt* and difficulties might arise that would
require the intervention of an infallible tribunal to
settle, if such tribunal enisled," the silence of 8t. Panl
as to the existence of any such tribunal, it not
only unexplained by Dr. Murray, but the Archbishop's
palmary argument, as Dr. Murr.iy c.ills it, is, we
think, left quite untouched and unanswered. It ap-
peart, indeed, to us that Dr. Whately to shaped his
objection, that no other reply was pnwible, except that
which Dr. Murray has attem . . but which has
led him unavoidably into an t variance with
the doctrines of his Churchn. .... h. ion which, if it
means anything, amounts to thisthat an infallible
authority it unnecettary for the transmiuion of
Divine
truth, inaimuch a* when Uivina truth lia* been once
Mir (IvM < okawk, liMlMUDr to m Impv
qaittt*. en a* oiMm te tk fMtmUtm limmtm.
Of dMwMM of barwy i ih* tola wmm tt tttmnio Utt
treaaar* of (onnd doctrine beioc, "watchlof aad
prayer, and pattanU MpwvWaa," which are nhrloiMlT
a* opB to the membar* of the Chnreb of Sa^uhl wMak
deniea, a* to tboae of the Church of Rome wUdi MMfle
the 1mii ei ait infalUWe faUo miiwOm oreoaUo.
venie*. Oo the whole, hae*tv naj a^atiae Uw
Ingenuity and boUoeaa of Dr. Marray, aiid appreektte
hit temper and eoartetjr a* a ooMtroreraial writer, we
think hit attempt at replying to Archbiahop WbatW^'t.
etsay hat not only failed, hue it one of the meet
anil explicit abandonments of the naeetmti tot i
lible Church which we have yet met with U aaj i
Calbuliu writer.
mtipj;Oimt.
TO THE KOITOB or TBK CATBOUC LATMaa.
SiaI am reall; much turpriied yon thoold adert,
in page 76 of your July nnmber, middle of aeoood
column, that I make the deereee of General Cuuncila
the sole interpreter of ScrlptaN*} that I mention tbia
alone, (!) and, of course, that I beliere in no other.
How can you reconcile luch a pfOfMaMoa with the
7tli paragraph of my letter, top of page OB, and 3rd
column of June number, wherein I exprttaly aflrs
that the clergy are to be regarded at the jndgea a|>-
pointed by God to expound the law, and their expoei-
tions to be considered binding ? Exekiel xliv. 24
;
.Mai. ii. 7; Acta viii. 26, and subsequent went*;
i Cor. iii. 6.
I certainly do say that the aente in which the Ca-
TiioLic- Church liaa held, and doet hold, the Hot^
Scriptures, can bebt ascertainedin fact, itembodied
in the decreet of her General Councils, which were
convened at different periods to condemn various here-
sies ; and, in doing so. have necessarily given, and set
forth in detail, the Church's sense and interpretation of
such portions of Scripture as from time to time were
hereticaily relied upon, and advanced against Catholic
doctrine.
That I deem perfectly satisfactory and consistent, in
reply to the oft'repeated question of where the tme
sense uf the Holy Scriptures is to be found, which the
Koman Church professes to enjoy, but which, it isalicgod,
she has never published.
Your commentary, in this particular, retemble* rery
much the wailing of a man under the discipline of
drummer. You are neither pleased with the interpre-
tation of priests nor councils, and wish to be left all to
yourself.
Will you give me leave to aak, by what anlhority
you next proceed to excommunicate from tlie Proteataat
fold Socinians and some others (?) whom voh do not
look upon as Christians, though they call thtmttlttt
Protestants? Have they not as clear a right to exerdae
their private judgment, and protest as yon ? How caa
you write that you know of no difference among aqjr
Protestant bodies about articlet of faith, when thea*
are essential differences between the Doited Church of
England and Ireland, and what, by Act of Parliament,
is styled the Protestant Presbyterian Church of Soot-
land ? You state that your church law of divorce doee
not allow the separated parties to marry ; if so, whjr
are such married by clergymen of the Church of Eaf>
land, not only as ministers, but likewise as principolaf
You make a distinction between religion*
<
'
ic., &c.. and articles offaith, to which I readily I
and am most happy to have elicited ; I oolr pray yum
to extend the same indulgence to Romas CauoUca, aad
not everlastingly be calling on then for Bui
p
tuia
proof of such and such religious practices and oheer*'-
ancet, which are matters of individual predilectioa, aad
not of general or Catholic belief.
You conclude by observing, that if the Church of
Rome had not been guilty of serious errors, you woald
not have been justified in leaving her coawBaaloa.
Whether the Church of Itoroe has erred la ita tcaeUa*
it but a matter of opinion; whether it is the chaieii
founded by Christ and his Apostles, and. in despite of
powers and principles, enjoys a perpetaity, to a
matter of fact. The Uving Church, in direct deeeea^
is the test and confutation of all false churchee.
For a motaeat, and for the rake of argumentad>
niitted it baa become corrupt, what justification i* that
lor your separation fVom her fold ? I challeage yea to
produce a Scriptural authority for distent. Dieet to
nowhere reuemmeaded ia the New Tataa*cat; quite
thecoatrary. Tbe ChaNh of Qatotia waa eaerapt ; St.
Panl. nevcrtheleea, did aoi exhort ito tethata to *epa>
rate from, or coiae eat of it, bat to remedy ito ahatta.
The Church of Oorlntb wee corrapt ; the Apoetto acted
in the tame way with respect to it. The Jewith Church
was corrupt, exceedingly corrupt in our Saviour's time,
yet he, whom if we follow we walk in the fulness of
light, so far from separating from it, attended oo ita
niiniilrationt, paid its charges, inculcated obedience to
it> ministers 1 in award, rxhibiu>d the eaampto of a (cra-
pulous ngard to its ecclesiastical anthottty. When the
Corinthiana had a mind to introduce lawethlng like
106
THE CATHOLIC LAYMAN. [September,
ichism and dissent into Christianity, St. Paul thus re-
bukes them" Is Christ divided
?"
1 Cor. i. 13. Nor
ihould Christ's fold be so ; but one, under one shepherd.
I remain, sir,
Your very obedient,
M. V. Aylmer.
July 31, 1852.
We would be most unwilling to misrepresent Mr.
Aylmer's opinions, and most anxious to correct any
mistake, if we have made one. We are not yet sensible
that we have done so ; but if Mr. Aylmer can show us
that we have, we will make the fullest amends.
It is true we did say
"
Mr. Aylmer makes the decrees
of General Councils the interpreter of Scripture ;
he
mentions this alone, and, of course, he believes in no
other.
" Mr. Aylmer asks us did we not observe that he
had said before, "the priests are to be regarded as the
judges appointed by God to expound tlie law, and their
expositions to be considered binding?" We did cer-
tainly observe this; but, then, we know that Roman
Catholics differ very mucli about the sense to be put
upon these words ; some very ignorant men speak as if
everything that any one priest may say, is to be re-
ceived as gospel, infallibly true. Other Roman Catho-
lics, who have more knowledge, treat this doctrine with
as much contempt as Protestants do, and admit it to be
clearly false ; these say that when we speak of the expo,
eitions of priests as binding, it can mean only what all
priests agree in teaching, and not what each individual
priest may say. And when we come to ask how we are
to know what teaching all priests do agree in, we find
two different answers ; one party tells us that we are to
read what priests have written, to search all their books,
to find out all their opinions, and then to form our judg-
ment, of what the}' agree in. Now, we confess that our
experience makes this the most impossible task that
ever was imposed upon mankind. Suppose that we eoen
could find out, in this way, what all the priests in the
world at the present day do agree in, it would not only
cut out much which Mr. Aylmer would keep in, but we
should not even then be at the end of the question ; for,
what if we should find, as we certainly should in many
cases, that the priests of a, former age thought diffe-
rently ? Truth must be the same in all ages. Let us
take an example to illustrate this method. Does the
discourse of St. John's Gospel, chapter 6, apply to the
Holy Sacrament or not? There is no question concerning
the interpretation of Scripture, of greater practical im-
portance in the controversies of this day. Will Mr. Ayl-
mer show us how we are to ascertain the general sense
of all the priests of the present day upon this? We ask
him just to try and tell us how we can ascertain this? Will
he try ? And if he could, what if we should be able to
ihow that the greatest and most learned priests of his
own church, in ages not long past, taught the very
opposite ?
It is the absolute impossibility of finding out the
general agreement of all priests in this way, tliat has
led the wisest and most learned men of his own
church to say, that we are to look for the authoritative
exposition of priests only in the decrees of General
Councils.
There are three different senses in which the judgment
of priests is held binding :
yes,
or no?
Or will he be bound by all the decrees of the second
Council of Nice? All these are difflcult questions for
him J but we must leave them for the present. If he
wiM now tell us in what sense, and to what extent he
considers the expositions of priests binding, and how we
are to ascertain those which are binding, we will take
care not to misrepresent his opinion.
Mr. Aylmer next asks
" Though we or an
angel from heaven preach a gospel to you, besides
that which we have preached to you, let him he ana-
thema."Gal. i. 8, Douay Bible. The Church of
Galatia was at that time preaching " another gospel."
"
Within the last day or two I have had the satisfaction
of finding my view and argument on 2nd Maccabees
confirmed by no lest an aulliority than Bishop Jeremy
Taylor. . . . This learned doctor, in his Liberty of
Prophesying, ecc 20, n. U, p. 345, thut exprtsset niM-
(ELT."
Now, it is quite trae that the passage which "
W. C.
Search" thus intrmluces and quotes is found in that
work of Bishop Taylor to which
"
W. C. Search" re-
fer*; and it is quite true that this passage agrees with
"
W. C. Search's" arsumtnt ; but it is quite false that
this argument i$ confirmed by Bishop Taylor's authority,
or that Bishop Taylor 'Uhui erpreises himself."
" W. C. S^ch" has left out certain words of that
passage, as it stands in Bishop Taylor's
"
Liberty of Pro-
phesying" (the book which "W. C. Search" refers to
for it). Bishop Taylor put in a parenthesis of three
wordM, and "
W. C. Search" left them out ! It ia for us
to supply them ; thus" We find (sats thb Romanist)
in t>i history of the Maccabees;'' so Bishop Taylor
wrote it : but on looking back to
" W. C. Search's"
letter, our readers will see that
"
W. C. Search" left
out the words, "says the Koraanist," and instead of them
ha asserts, "this learned doctor thut eipreMttM uiH-
SELF."
Thus Bishop Taylor exprettly ilalen that he is only
reporting to ns what the Romanutt toy for themulve$,
mnd
"
W. C. Search" leates onr this express notifica-
tion, ami gives us the passage ai Biihop Taflor'n own
judgment in the matter I
What con we say to such dciling as this ? All we can
aay to it is this, that we find in the writings of the
leading Roman Catholic controversialists, what appears
to us very like a systematic employment of falsehood
and fraud, to make authorities appear to be for them
which arc directly against them. Wc shall give in our
next number some other instances of the way in which
the principal Roman Catholic controversialists have
quotiKl the authority of Biabop TayWr with similar
unfairness.
In dealing with sncb a system we hare no argument
but to expose its falsehood, and to leave it to the con-
sciences of lionian Catholics who sincerely seek for
truth to consider for themselves, as they regard the
salvation of their own souls, whether they can expect to
be guided into truth by those who seek to lead them by
Boobmeaoa.
We bog
"
W. C. Search" disdnctly to understand
that we do not at present charge bioi with falsehood or
fraud. Uc may be able to show that he has only been
tli.'.>
Ocvll.;!'
the worti^,
and most
quotations
k
If'W,
VII IxHlk,
II tliifi cimllrr. \Vi. know
tiiki- tlicir authorilii'*, not
but from extracts given in
I of roniroversT, and thus
C. Scarrh did really
nnil <lld himself rut out
' - '
---iise,
his
1
I II xik
which bad nlrcuiir left out the words, we musi hold him
excnaed from nny intention of falsehood, and will only
ask him to mark in future how apt nch booki are to
deceive him. (Jr if ho ran tell as or any modem edition
of Biahop Taylor's
" Libertv of Prapbeeying
''
In which
thoae wrda are omitted (telling the date of that edition,
and where it was printc<l), wo shall also hold him ex-
cused ; though this will not support his argument, be-
canae those vmrdt are in all the editions published by
Bishop Taylor himself during his lifetime. We do not
know of any such modem edition, nor do we nppoie
that such n one exists.
But wc remind "W. C. Search" that, in order to have
the benefit of this excuse. As mutt tell ui from what bonk
he took hU quotation ; and wo now call upon him, in justice
to bis own character, to tell ns the name of the book
from which he took this quotation. If he do not answer
this, hf must bear the blame himself.
Tho other arguments in his letter require but little
notice. He tells us that the festival for which our
Saviour is said to have gono up to Jerusalem, in the
Gospel of St. John, cb. 2, v. 23, was a feast esublished
by Judas Maccabeus. We caimot believe this, for this
simple reason, that the Apostle himself, in the very
verse to which
"
W. C. Search" refers, tells us expressly
that that feast to which our Saviour went up was the
feast of the pasaover or pasch; ami we supiiose that
"
W. C. Search'' will not ask us to believe that tlie
passover was instituted by Judas Maccabeus. " W. C.
Search" probably intended to refer to 1 Mace, ch. 4, v.
59, and to John, ch. 10, v. 22. But this festival had
nothing whatever to do with sacrifice or prayer for the
dead.
"
W. C. Search,*" in the above letter, quotes the
Book of Ecclesiasticus as Scripture. Now, in
'
W. C.
Search's" letter, in our lost number, he took a* to task
for saving that he had quoted the Book of Maccabees
as Scripture, and affirmed that bo bad quoted it only as
a historical testimony, and reouired us to meet his
argnment on this ground. Surely he must know that
tho Book of Ecclesiasticus has no more claim than the
Book of Maccabees to be inspired Scripture.
"
W. C. Search" also quotes 1 Cor. chap. 15, verse
29. We ask bim does the Church of Rome now practise
"baptism for the dead," in the sense which he now
seeks to put upon that verse ? Would not the Church of
Rome now say that to practise what he thinks to be the
true sense of that verse, would be an impious blas-
phemy ? How comes it that they, who profess to have
an infallible jniide to the true sense of Scripture, so
often (juote Scripture in a sense directly opposed to their
own infallible guide?
We shall give in our next nnmber the instances we
have promised of tho fraudulent appeal to Bishop
Taylor's authority, which the chief Roman Catholic
controversialists are so fond of making. In the mean-
time, wo call on " W. C. Search" to clear himself from
this imputation, by telling us the name of tho book from
which be quoted the passage, which he gives from Bishyp
Taylor's
"
Liberty of Proplicsying."
llotts anb (Qiitxits.
Can any one explain why, in the Roman Catholic
creed, the creed of Pope Pius the Fourth, the word
"Amem" is put in the middle and not in the end? Or
is there any other instance in the Catholic Church,
since it began, of this word Awien being put in the
middle of either a
not at the end of it 7
proCwion of faith or a prayer, and
TO THE EorroB or the catbouc latmam.
"
A Friend to Tnith" wisbea to know if be bo correct in
saying that tlic Church of Rome does not allow the
sacrament of Extreme Unction to a criminal that is to
be executed?
We hkv bat cm tiDBBg eomctloii to nuka onrselTcai tin word
iir' at (ks kafknisf at nrse i, whkb w* kas* HaaaUUd
"
tliea,"
might b better traasUKd " farther," or
"
besidei^'' which would Im-
pravs Um em. (For tliti ue uf the word tea Hab. xU. 9, where U Is
UiaiUtad /iwAnwrv In the uthortnd, iM morentr la the T>oir
frueitUon
)
Verae <4 hehii a ptrenthala * narked iwih In the
the CTOimd Sciie. tbcrctcm. evwT MIDOrtBaitT tO eot
DoayBit>te,Trssaiod 4 art tkascnctiN to glvs the
I ??.T^
"p"""-
P'^T^
ujcikiww, ovmy ofpon^mj m> cu
FARM OPERATIONS FOR SEPTEMBER.
Habtbst operations will be the chief employment dnr-
iag the month; and notwithstanding the previous in-
clement weather, the present has tnmed out very pro-
pitious, the change has come in time to save much
com tliatwas ia a very doubtful and hnzardon* way ; and
from aU we can tee or learn, the preeeat harreet pn>-
mieea to be, if anything, over an avecage one, if the
present fine weather continnes.
MarwtMinf.Proceed rigaroaily in mtting the com
ero|ia, they get matwed. Avoid catling while the
crop is wet with rain, ia thit Mate it will not be fit to
bind, particnlsrl^ if there be inaeh sraM or weeds
--
and It will be baaardooe to Mve it ia Uf* aaongtt it.
at ooe*. Tb* elMlu vW t Ibi kttUr tt Ml Mag
capped, if the weather heUe drjr
i bat oo Iba tMfi
of ralo, lose ao time in doing to. When thoroagalr tea-
toned carry to the haggard, slack and thatch wltboat
delay. Field-stacking should be avoided m BMeh M
possible, much waste attends It, and maeh leeeofliaMi
the frequent handling of the tbesvee eked the (raio i If
wet wealber comes on, maay of tha ttacka will taka
the wet and be much injured, and bronxht Into the hag-
gard in a bad state, betldet being atlcodad with aaab x>
pente. We wonid, therefore, ttroogly retowaaJ ear;
rying the corn out of the ttook to the hagcaH. Any
sheaves not fit to bring home to-day wlU be lit to-
morrow or the next day. The days are looger, tlia
weatlier liner than further on in the season, and all
things conspire to make this mode the moat ecooomical
in every way
PhugHing At loon at the com it reaped, it thoold
be ttooked in rows, at wide intervals, to allow of tha
stabblet being ploughed up at once. If the ttabUea
are weedy, the land thoold be pared with the akia
plough, or horse-hoe, harrowed well, tbeweada gathafaA
and bnmcd, and the atbes icattered before plooghlag;
thit, if timely execttted, will tare moch aner labour,
cost, and trouble.
Wheal should be sown this month on the fallow laoda,
where the system is practised, or on potato land wliea
the crop has been taken out ; this, however, greatly
depends on the state of tlie land, which shoald be neither
too wet nor too dry ; if in either extreme, time mattba
given till, by the timely fall of tome rain, the land pot-
sestet the proper degree of consiatency, if too dry; and,
on the other hand, to dry off sufficiently, if too wet.
Hye should be sown early in the month, whether in-
tended for a grain crop for toiling, or for supplying the
ewes with an early bite ; it is a most valuable crop for
the two latter purposes, it supplies a bite before any-
tbio^ else, and gives the earliest soiling crop.
If infer Vetches may be sown any time iutbe month,
and is a most valuable succaleot soiling crop; though
sown at the same time it does not come into ase aa
early as the rye ; the rye is past use for soiling when It
shoots, but the vetches are not in their prime till tbey
begin to pod. they are then most nutritious ; from their
trailing habit it is necessary to sow a little rye with
them, or, better stUl, some winter ats, which help to
bupport the vetcbet, and add considerably to the bulk
of the provender.
Bere iliould also be sown early in the month, it is a
most useful grain, ripening before any other, and giving
a supply for bread at the most critical ti:nc of the year,
between tlie old and new : it makes an excellent botite-
hold bread.
Winter and Russian Beans may be town between the
middle of this and the middle of next month. The land
should be clean, in good tilth, and well manured ; the
beans may be town either broadcast and harrowed iaw
or in drills from 21 to three feet apart. When the land
is clean the broadcast towing is allowed to produce tha
heaviest crop ; but if the land be dirty, drilling gives a
great facility for summer cleaning, and in this case it it
truly a useful and profitable /o//ok> crop.
Winter Dun Oat$ Thia grain bat now got univer-
sally into repute and baa prored itself an excellent and
remunerative crop, having, lo many instances, super-
seded wheat. It should be sown early in the month ; ia
fact, as soon as liarvest operations will allow. Ii should
be sown in dry weather, never in wet. That town in
dry weather will be several barrels more productive pet
acre, than that sown in wet.
Winter or Black Brley majbatownany time between
the middle of this and the middle of next month. It it a
very productive crop; but its malting propartiaa hart
not been sutficiently tested.
Cabbage sown in July will be fit to plant out thia
month, the land should be both deeply tilled and well
manured ; in field culture any of the modes propoted
for planting rape will be found toitable.
iVsai/M may be town any time during thia er tha
tuooeediag month; the land should be deag(r tiUad|
well palverised, and well manured with xkb aoiapeal,
which should be well incorporatad with tha toil. t pf
ducc fleshy, dean roots.
Sheep Breeding ewee thool I iww ba aaleetad, aa4
by the end of the month tome of tbaat adwHtad to tka
tup. oMit, and the colled awt,th<mldba kept ootba
best and most nutritious pattoica, 10 aa to pCMuotothe
growth of tha iamba, and tbt the ewca for Market.
Piys Storea thoold now be put up to fatten : food of
all toru and olbl being abundant. They will be tha
better of being let to loam aboot the liaggard and com
fields, to eat op the (bOan grain, which may otherwiia
be watted, nnfeta there be a plenteous stock of pooltrj
to let oot for that Dorpoae. Let them out in the day
time, but hooae tnam early in the evening, giving a
good evening meal, and good dry bedding.
Odds and a</s.Plath and lay bedgea. tcottf oot
dvket and water-connca ; repair roads; cart hooe dry
k>g-stoff to Utter the byrcc and itaUat with, and aaa
batie to boild iDanare.lieape on ; cart hona tmt for faai.
and limeatone to the kilaa to biira for
108
THE CATHOLIC LAYMAN. [September.
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'1 am a
better bunch,
-
n^h me bless tbe Lord.'" Irenae.
Coutr. Iliir. V > > II It 1,0 Uttle short of blasphemy to ascribe
such n ris t> Him who apoke aa never man apake, is it not
cqsally piain thai we art boand to fel deeply gratafitl to Ood
thority alone must necessarily be attemled with some
degree of uncertainty : whilst, upon the other hand, the
closest examination of their writings failed to detect any
clear recognition upon their part of the eharacteristic
doctrines of the modern Church of liome. Again, in
reference to General Conncils, it was equally incontro-
vertible, in the first place, that,
"
furasmach as they be
nn assembly of men, whereof all be not governed by the
Spirit and Word of God, they may err, and sotaetimes
have erred even in things pertaining to God" (') : and,
in the second place, that the acts of the universally-
acknowledged oecumenical Councils are utterly silent
about any csen/ii(/ doctrines, the proofs of which are not to
bo found in Scripture. The written evidence of Chri.<tian
antiquity being thus found to furnish insutBcient proof of
such doctrines, it became absolutely necessary to call in
the aid of the great
"
living witness," the infallible
Church, by whose interposition every embarrassing difii-
culty is easily conjured away. Thus, then, in addition to,
or rather instead of, the troublesome realities of doeu-
ments which cannot be tortured into yielding a sense
that their authors never intended them to convey, we
are presented, whenever it is convenient to do so, with
the pleasing vision of an ever-flowing stream of Church
tradition, traversing with unsullied purity the foul cor-
ruptions of many a century of darkness, ignorance, and
crime (-1) : of a sacred deposit transmitted unimpaired,
for baring provided us with a written standard of truth, by
which the traditions extant even in the immediately posl-
apostolic age may be testc>I ? Tiie last instance, in illuslra-
tion of this subject, to whii^li we bball read, is the Kpiatle at-
tributed to the Apostle Barnabas. If, as several of the early
Fathersincluding Origen, Clem. Alex, Eiisebius, and Jerome
believed, Barnabss were the author of this work, no stronger
evidence can lie ad'luced of the danger of admitting any ad-
dition, from whatever source, to the written oracles of trnlh
;
because it contains so much at vaiiauee with sober reason and
the acknowledged Word of God. that we cannot, upon any
sound principles of criticism, admit its inspiration. On tbe
other hand, if it be a forgery, it yet imposed on some of tbe
most learned and critical of the Fathers ; and what presump-
tion is there that some or all of the (non-Scriptural) tradi-
tions, or traJitional interpretations of Scripture, for which
Apostolic authority is claimed, may not be derived from sources
just as little entitled to credit as this pretended piatle of
Barnabas ?
(3) Art. xxi. of the Church of England.
(:t) liaronius gives a fearful description of the darkness and
wickedness of the tentli century, of which the following pas-
sages may serve as a specimen :
Am. Eeele:
An. 900. And, agiun, tba Mme hittorian writes
"
I adore the fulness of Scripture, which manifests to
me the Creator and his works. . . . But whether
all things were made of some pre-existent matter, I have
as yet nowhere read. Let the shop of Hermogenes
show that it is written.
If it is not written, let them
fear that woe which is destined for them that add or take
away "('"j. Again, when disputing against the heretic
Augustine thought as we do on this subject of patristic
aathority. "
Other autliors," he says,
"
however excellent their
sanctity and learning, I read so as uot to credit their assertions
merely because they say thus : but because they liave been
able to persuade rae, either by means of thtjse Canonical au-
thors, or by probable reasons, that tlieir statemeuta are not
repugnant to truth."August, ad. Hieron. t. ii. 13. Ed. Bened.
(8) "When they [the heretics] are confuted out of the
Bcriptures they turn round and accuse the Snrijttures them-
selves, as if they were not accurate, nor of authority, and be-
cause they are ambiguous, and because the truth cannot be disco-
vered /rom them by those who are ignorant 0/ Tradition : /or that
the trttlh was not delivered in writing but orally." (Cum enim ex
Bcripturis arguuntur, in accusationem couvertuntur ipsarum
Scripturarum, quasi non recte babeaut, neque sint ex auctori-
tate, et quia varie sint dicta, et quia non possit ex his inveniri
Veritas ab his qui nesciant Traditionem : non enim per literas
traditam illam, sod per vivam vooem.Cont. Haer. Lib. iii, c. 2 )
.
It is scarcely necessary to direct attention to the truly re-
markable resemblance here exhibited between the respective
positions taken up by the Gnostic heretics and Irenieus upon
the one hand, and those occupied by Koman Catholics and the
Oburch of England on the other.
(T) Cedere hc debemna Deo qui et noa fecit, rectiasime
cientes ijuia Scripturse quidera perfectte sunt, quippe a Verbo
Dei et Spiritu ejus diclseCont. llier. Lib. ii. c. 47.
_
(*?) Non enim per alios disposltionem salutis nostra cogno-
vimuB, (^uam per eos per qtios Evangelinm pervenit ad nos
;
quod quidem tunc preeconiaverunt, postea vero per Dei volun-
tatem in Scripturia nobis tradiderunt, fundamentum et colum-
nam adei nostrte futurum.Lib. iii. c. 1.
(0) Legiu diligentius id qood ab Apostolis est evangelinm
nobis datum, et legile diligentius Prophetaa, et invenietis uni-
veraam actionem, et omnem docKrinam, et omnem passiou^m
Domini nostriprasdiclam in ipsia.Lib. iv. c. 31. The meaning
q^ivioosly Is, that in the Gospel the general tenor of our Lord's
Mtiona and the whole of his doctrines were exliibited ; whilst
tb
f
ropheta predicted all the circumstances connected with
his passion.
(10) AJoro Scripture plenitudinem qu(B mihi et Factorem
msmfesUt et facta. An sutem de aliqua aubjacenti materia
hcta 6int omnia, nuaquam adhnc legi. Bcriptum esao doceat,
Permogenis officina. Si non est acriptum, timeat Va illud
#tcir<i6uj aul (i(tral>tnHb\u destmatiuii.TertoU, A.cIt. Her-
mog. c. 23.
Marcion, he says
" As
we deny not those things that are written, so we reject
those things that are not written"
(l<).
The instance
wliich he gives is peculiarly worthy of attention, when
taken in connection with the various purely traditional
notions entertained by the Church of Home of the
Virgin Mary
i e.,
from Scripturelet this savour well with you : whatever
is extraneous to it reject, lest ye wander in a cloud"
(17). Again
"qui
autein prMergredilur fidei regulam, non accedit in via, sed
recedit de via."August. Tract, in Jobau. xcyiii. 7. We may
add, that Tbeophylact and (Ecumenius, in their commentaries
on thia passage of the Galatians, are also directly opposed to
this Ehemish gloss. With respect to the Greek irap 9 there
seems to be no doubt that the correct translation is besides or
mare than, as the Ehemish translators themselves render it
again in Bom. xii. 3.
(20) See the Desratttia ds Can. Scrip., quoted in our June
number, p. 61.
(.21) Quie tamen pertinent sd ver&m religionem qneerendam
et teneniUm, diriua Scriptura nou tat.August. p. ^,
be no proof of true Christianity, nor can there be any
other refuge of Christians wishing to know the truth of
the faith, except the Divine Sctiptures,"* And to quote
no more, writing against the Donatists, he says-
" Let
them demonstrate their Church, if they can, not by
discourses and rumours of the Africans, not by Councils
of their own bishops, not by the writings of any dis-
putants whatsoever, not by deceitful signs and wonders,
against which we have been prepared and warned by
the Word of the Lord, but by the words of the one
Shepherd himself, and all the canonical authorities
of
the Sacred Books" (22^. This remarkable passage is de-
serving of all attention from Roman Catholics.
Such are a few of the testimonies of the early Latin
Fathers in favour of the Rule of Faith for which Pro-
testants contend. When we turn to the Eastern Church
we find, if possible, even stronger statements upon the
point.
Clememt of Alexandria, celebrated as one of
the founders of the famous school of Alexandria, and
the master of the renowned Origen, thus writes
towards the close of the 2nd century
"For," ho adds,
'
riling tho divine mid holy iiivHtoriM of th" fnilh,
III remark onghl not lo In-
! Si-ripturff, I)o not iniplii
;
lin-a:!^
' ' - \ V- Jriiiiri .11
thost'i; '). Agnin,
aiHinkir 1 not beinf;
i.'\'' it' li in tM'riptiirn, lie siiv
^^
^^AVi
liicii, do you bufy
1/ 11 It' ahttut what the itoly Spirit haa not written iu
the S. ii|.t!ircs?\3')
lUsii. the Qrcnt, Biahop of CieaarM, and one of tho
ni'.; |m)fi,mid thr-' -f his nge (fir. A.U. 370),
ihi . ui'itc*
"
I will not hear Mr. Jonea run down in that man-
ner, for I know him to be a Tcry knowledgeable man,
and very good he haa been to me. ' And then others of
the people took courage, and Dr. FarrcU and Dr. Brady
had frienda to speak ia their favour. But Dr. Bric-
cone was not in the least disconcerted. "
Listen to me,
good people," cried he. "
I don't in the least blame you
for .speaking up for those whom, in your ignorance, you
think your friends. But if you will stay awhile I will
prove to you, and make it (luite clear to you, that you
oare been mistaken, and that these doctors of yours
have )>een going on a system wliich ciumot possibly be
right. Tell me now, do you suppose that God Almighty
intcndc<l that people should always be racked with pain
and plagued with diseaaea, without any hope of reco-
-ary from them ? or do yon think that ho hits been mer-
dinl enough to provide medicines by which men may be
cored of their sicknesses'/"
" Ob," said Pat, " no doubt be has, glory to his name.
It wonid be a had world all out if, when one got sick, he
eoold never get cured again."
" Very good," said the doctor ;
"
yon see that if God
aesda us diseases, he scnda us cures too ; and there's not a
disease in the worhl tiiat be has not provided a remedy
for. But aniTOcr me thi.s, what good would his provid-
ing a remedy be if ho did not put us in the way of
knowing what it was? Suppose now that yon," said he,
singling out Dan Kelly, "
were on the flat of your back,
with a IhmI sickness; and stipptise there was an herb that
would cure yon in five minutes, what would you be the
better of it, if yon did not know what it was or where
it was to be found
'/''
"
Sorru much, " said Dan.
"Or suppose that your friends w^ent by guess-work,
trying first one medicine ami then another, on the
dnnce that m.iyhc they might hit on the right one?"
" They might be trying a long time," said Dan.
"Don't yoa see llien," said the doctor, '"it stands to
nason that (iod would not put cures for all your com-
plaints in the world, without also providing some one
able always to tell you what the right cure is? If the
world was full of excellent medicines they would l)a of
no use to yoa, unless you had some one able to point
them out to you
;
you see, than, that it is neceuary that
there should be some one always at hand to be cou-
^tcd and ready to tell yon, without the possibility ot
^ake, what the right cure for your sickueaa ianot
one who ahoatd gu by guusa-wnrk
hero, who, for the inimt part, giir-
who should alwagn Ajww
"''. ""
yott wall."
"I don't tbiiik the do:
CaUaghan. " i
barUSTMdart
luk owed
linn."
"I don't say. Biii'l Mr. I'll
uow and than.
'
lh;il llicy n
Tha foct in, hat
tbay bava got oaa or two of my medisiaea, and aa for
aa tkat goaa Aef are all right ; hut tba gnatia part of
^v cure* tkaw kaw notliing aliout, and tlMy- gira on
in innaail, which will l>o aura to bitaf aK tbac
t In them ta tba grave. However, to oaaaa badt l
! .lying^ hasre- abowad jiau that Aai yra
.ctor who sbo^ ba mnfiag in the ilark,
-'"lit, aawantilben,^ acciiileDt, butane
witb eaatainty wliat ha waa doing,
ilhii|>aahl to tall bow to anre yoa.
JSvw, can yuu tell ma aiw yainr doaton here alwaya in
tho right, and arc tba^ abia to tall bow to cure every
diaaaaa that conea amang yon
7"
^
WeU," saidFat, '^Inaatown tbay can't; for when
the cholera waa baia, aeorea died in spite of them, and
I teaiambar it waa aiud that tha doctors were at tliair
wiia^ and, and oonld not tall what to make af it."
" Exactly," said the doctor.
'*
There now yon see
tha diffisrence. Now, the reaaon I am ctllcd the infolli-
bia doctor ia^ tbat I oAooys know the right cure. I aaa
naaar aaHded,. I iia*ai have any lU.nlit or baatta-
tieo. The memeat I aee a patient, if God's tiina baa
not come to tako him, I can tcU what will make him
well ngain."
"
WelU atr," aaid Pat, " yon have made it plain
enough that this is tho kind of doctor we want ; and I
believe you are right in saying that it is not to be sup-
posed God woidd give us medicine without sending na
some one who could show us how to uso it. But bow
are wo to know tliat you are llie right person, that you
are the real infallible doctor
?"
To thia question the doctor began by telling them a
story of a celebrated physician long ago, whom every
one .icknowledged to be always right then, and who,
he said, lived in the same town from which Dr. Brie-
cone came ; and, conaettuaDtly, that it was plain be
must be his genuine aocoaaaar, and be in poeseasion of
all his cures. I cannot repeat to you exactly what he
said, for he did not seem to make out hia caae very
clearly, and I suppose be thought so himself, for he
IGCZ
'""d a new tack
:
**1
cannot be expected to taaieanber every caro I pisfosifc
My servant ia a very honaat man ; I wonld keep no aaa
about ma that was not, and I otto Miy yoo aaa toaat
him. And if I did not peribm Ibo poaMeofo* cart ya*
ask about, you may be snre of this, that I
formed othera jnat as wooderfal." Howoer, a
net, of which I will give yoa a specimea or twct, weao
printad on the doctor's handbills, and
nit approral, I suppose it is fair to
twenSw for them.
"
Lock at them pUlt^" taid ho;
doctor naet in all casta of patoy. If a perton haa lot*
the use of his limba for years, t boa of thtto piBa ia
sure to make him walk at wefl aa tvtr.*
After telling tome cataa af tho eorta of mMi whokod
been bedridden for ytait^ke want a to aay :
"
Some years ago, in naaea, there waa a man,
Denis Parry, who had been fontarly enred by <
bnt in the time of the troublea tbcra, be
to death, and his head wat cot off. Wdl, his wifo pat
two or three of ray maeter'a pOIa into bia month, and np
bo got, and walked as well with bia head in hia band aa
ever he had done with it between bia ahaaMtta. And,
for all I know, he might be waOtia^ to tbia day; bat
when ho had gone a mile, or perhaps it might he a liltia
more, tho pills were shaken out, and fdl down throogh
the hole in hia aeck; tbaa ba Uj down It tha ploia
where he was, and tbaa yon may aat bit toatb to iMt
day."
At tbit story then waa a geaaral adataaliaa.
>^
Don't be tnipdaed at thia," add tha infI; "I
bT oAar tloriea to tdl yoa for aMa toipiitiBC tbaa
thit. Ton matt know dtat aiy matttr had a gyaat ata-
gaxine of thete pills in a bouae in
where Jemaalem ia. Since that timo ba bat
never to keep ao many of them togaihar la I
place, bnt ttieB be di<l not know
Well, tbeaa pUb bare ao mnch vittaa hi
powtrofmatioBi aadihtrewara to aat
ther, duit tho whole bonaa whara Aty
to o
y
*
It took Ha gbt actota tba ttaa, and it did not 8
until seTcral of the pilb were ahakaa aat; Ihaa It
down in Italv, where it ii to tbit day."
"Thunder and turf," rri.i Pal CaOaghaa ; "dM
tal ever iMar the like of that 7 Tbat> tMwo (baa a*er I
conld baBam*
Toa need aotbalavt It If yoa doat lika," laid tba
aarranL
'*
My aiaatai'a pflfo wOI eoa aU tha
aama whether Toa do ar aok. Bat aaaM yoa bait**
year own eyoa? WeB, I tnw It wMi mj owa tyaai I
Hrad near dMt honaala Ital^y for a year; and thtta bmb
bare (poinlfog to tha other servants) caa titti^ tfmt
they tanr it at wall at mjmIL Bai tha beat nmof 1 eaa
giTe yoa it, Oat tboaaaailt ha*o i Mtt i the hoata, aad
tUy Cwko kag the heal right to Jndga whilhir lh
atory bo traa or not) bava hA aaeh pio
them there, that If the
again, my master conld
has brought him in."
114
THE CATHOLIC LAYMAN.
[OCTOBEE,
There was no disputing such evidence as this. The
gale of the pills went on mcn-ily, and at nightfall the
crowd poured back to Balliutubber, well laden with Dr.
Briccone's medicines, and leaving a good deal of their
loose cash behind them. For though the doctor had
come among them from motives of pure benevolence,
yet it appeared that all his plans tended very much to
the filling of his own pockets. And, indeed, he owned
that the chinking of the money in his purse was quite
essential to the efficacy of his medicines. Dan Kelly
was among the largest of his purchasers. Pat Csllaghan
was very much disposed to believe in him too, but
he was a more cautious man. He had a long talk with
the doctor at the end of his public speech, and lie
thought he would like to have a talk with Lord Kil-
tnarty too, before making up his mind. So next morn-
ing, at the hour that he knew Lord Kilmarfy was in the
habit of coming out to walk about his farms, Pat
steered his way up towards the great house, and sure
enough he did not fail of meeting his lordship.
"
Good morning, Pat," said he.
"
Good morrow kindly, your lordship," said Pat.
"Well, Pat," said he; "I hear you had great doings
last night. Were you down on the fair green with the
rest?"
"
Why, then," said Pat,
" if that was not the very
thing that I wanted to have a talk with your lordship
about, and to know what your lordship's opinion was
;
for I was there sure enough ; and I think I never
heard a finer spoken man than this new doctor that's
come here ; and he made it clear to me that he was the !
only man that could cure myself and all my family of
whatever sicknesses we had ; but still I thought it bet-
ter not to deal with him until I heard what your lord-
hip would say about him."
"Well, Pat," said Lord Kilmarty, "Pd like to hear
how he made this clear to you."
" AVhy, my lord, you know neither Dr. Brady, nor
Dr. Farrell, nor Mr. Jones, can say that they are always
certain of being right in the medicines they order ; and
when they meet a strange case they are often in doubt,
and, perhaps, they don't agree with each other; but
this doctor says that lie is never in doubt, and that his
medicines never fail, and that his agents never disagree
with each other, but sell the same pills all the world
over."
Lord Kilmarty smiled, and said
" It is
owing, with scarcely an exception, to the want of
religious instruction in which these unfortunate
people were literally raised." We trust and know
that this was not so with all. But we fear it was
true of a vast number. The truth must be told.
With a vast number while in Ireland, the priest
was their religion : they left their religion to him,
and he was content to let them do so. For the
religion of the heart and soul they had not learned
it ; and he hid not taught it to them. The priest
had been himself their religion ; and when left
without a priest, they were without a religion
;
nd so "
the faith died out." Sucli a relii,'ion as
this will ever fail in the time of trial. But if these
men had had their religion in their hcurt.sif they
had been taught to understand and to believe for
themselves, their faith would not have failed in
the day of trial, and the storms and troubles of
this world would have strengthened and estab-
lished it the more.
Who has not seen the self-denial and self-
devotion of the very poorest of our people, in
providing the necessaries for those who go ?
Who has not seen them strip themselves to abso-
lute destitution to provide sea-stores for a son,
or a brother, or a sister, who was about to go ?
And cau we be indifferent to provide the bread
of life which alone can sustain their spiritual
life, for those who go ?
It was while we were continually revolving
(uch thoughls in our minds, and thinking what
that Rca-Htorc Hhunid Ihs, that would keep their
faith from "<lyingoul" upon their voyage, that
we hnppciK'd to take up the sermonn of St. Chry-
sostom. Archbishop of Constnnlinoplo, that great
preacher of the Catholic Church. Wo knew
how ho has spoken of the storms and the troubles
of our pilgrimage on earth, and how he shown
where to look for strength and comfort. Wo
know that he preached juurteen hundrtd and
fifty
yean ago, and that ho would give us no
modern disputes or cavils. And we road thus:
"
What iaith bo 7 Let the word of Chritl dwell in
yoH ri'cA/ythat ii^ the teaching, tlic doctrinen, the ex-
hortation, wherein ha suys thnt the present lire h
niithini;, nor yet its good things ; Tor if wo coiuider this,
wc shall giela to no hardthip whatever. Let it dwell in
you, he taith, richlynoi simply dwell, but with great
iil>undancc. Hearken jo, as many as are worldly, and
have the charge of wife and children. Now, to you, too,
he commits especially the reading of the Scriptures, and
that not to be done ligbily, nor in any sort of way, but
with much carncsmess. ... lie said not simply, let
the \vor<l of Chriiit l)e in yon ; but what ? Dwell in you,
and riohly, in all witdom, teachiny and admoniihing
one another And tarry not for another to
teich thee, for thou host the Scriptures of God. No
MAN CAS TEACU TUBE AS TUEY
; for he, indeed, often
concealed much for vainglory's take and envy. Hearken,
I entreat you, all yo thnt are careful for this life,
and procure books that will be rnedicine for the soul. If
ye will not any other, yet get you at least the New Testa-
ment, the Acts of the Apostles, the GospeU, for your
Constant teachers. If grief befall tlice, dive into tliem as
into rt ehcit of medicines ; take thence comfort of thy
trouble, be it loss, or death, or bereavement of
relations
;
or rather dire not into them merely, but take them
wholly to tlicc ; keep them in thy mind. This is
the cause of all evils, the not knowing the Scriptures.
VVe go into the biittle without arms, and how should wo
come off safe ? Well contented should wo be if we can
lie safe with them, let alone without them." (.Homily 9,
on Coloss. ch. 3, vs. 16, 17.)
We here ask every Christian man to consider
this. If every Irish emigrant had followed this
advice, would the faith have
"
died out in rail-
lions
?"
Has it not been thus, with a great multi-
tude of emigrants, that they went into that most
trying battle of life, emigration to a foreign land,
without these arms, and so their faith " died out?"
But here we find some comfort in thinking of
many of our countrymen. We know that mul-
titudes of them had heard of the Scriptures here,
and did take these arms with them. Many have
gone for this very purpose, that they might freely
read the Word of God. It is likely that they may
have cast off many n superstition, and many a
dot-trine which they cannot find in Scripture ;
but may we not hope that they have found the
medicine of their souls? Father Mullen says
nothing of the.se. He may have counted them
heretics, or be may have thought this just as bad,
or worse, than if the faith had died out in them:
but would St. ChrysostOm, or can any Christian
m.in think so?
This, then, is our advice to emigrants and the
friends of emigrants; yet not our advice, but St.
Cbrysoslom's. Emigrants get yourselves Bibles,
or at least the New Testament. Emigrants'
friends, provide them with this store of medicines
for the soul. Let not the faith die out in them,
in the long, weary wandering that lies before
them. Ask the priest for the book ; if that fail
try the parson.
Oh, what ft comfort, in the long, long weary
days at sea, when nothing but the watery waste
and cloudy sky appear, to learn to call on Him,
and trust in Him, who, forour hope and comfort,
has passed through every scene of trial wc can
know, has walked upon the troubled woter, and
bid the stormy waves be still, that in the tem-
jiest's loudest roar his people's cry should ever
be
"Clement, my fellow-labourer,
whose name is in the book of life.'' Of these two
epistles learned men generally consider the first to
be genuine, the second not to have been written by
Clement, although an ancient document ; but both
epistles agree in this, that there is uot a syllable in
either about the Virgin Mary.
We next come to a collection of epistles by Ignatius,
Bishop of Antioch, who suffered martyrdom about
seventy years after our Lord's death. Concerning these
epistles there has been much dispute, as it is now gene-
rally confessed that much that was, for a long time,
pasoed off as Ignatius's was not, in reality, written by
him. And though the majority of learned men agree in
accepting what are called
"
the seven shorter epistles"
as genuine, there are others who maintain that some of
185?.] THB CATHOLIC LATUAN.
I
ttuM are not Konatna, and that th rai
tomlTclv ititerimUtiHl. Thij is a ponlroranif, bowavwr,
whh wdirh wa ne<l not nioUdle ; for in all thai ha*
bam aicribail to If^atiua thera k not a wonl of any
nmr ur inrucatiou boicg addfMtad to the BleaMd
Vlr^
In loiiathii, howTr, w* do Ind th iMiie of the
ViiflB Mary. In oppoaition to tboae who daoied that
or Iiord wan truly man, ha anorta, in three or four
plaeif, that our Saviour was born of Mary (lee Kphe-
aiaiu, ca|>s. 7, 18, TralUans, citp. 9, Smyrna, cap. 1), bat
without any fiirtlier asoription of glory to her. Ho
bo entertained a ainfolar opinion that onr Sariour
waa bom of an tnoumd virgin. In order that hit birth
might remain anknown to the dcril. See Epheaiana,
p. 19
tain that
"Thou
shalt not make unto thee any graven image, or any
likeness of anything that is in heaven above, or tliat
is in the earth beneath, or that is in the water under .
the earth. Thou shalt not bow down thyself unto them,
nor serve them ; for I, the Lord thy Gcid, am a jealous
God"(2).
This commandment plainly contains three distinct
clauses, or prohibitions, against the use of images or
pictures in connection with religious worship. Firstly,
the making of them is forbidden :
"
thou shalt not
nud-e unto tliee any graven image, or likeness." Se-
condly, outw.ard reverence is forbidden; "Thou shalt
not bow down unto them." Thirdly, inward adoration
is prohibited: "Thou shalt not serve (or worship)
them." And the reason of this whole commandment
is emphatically added "I, the Lord thy God, am a
jealous God;" or, as the same reason is elsewhere more
fully stated by the prophet Isaiah, "I am the Lord, that
is my name : and my glory will I not give to another,
neither my praise to graven images."Isaiah xlii. 8.
God's hatred of image worship is here stated so plainly
and distinctly, that there scarcely seems any possibility
oi evasion. In fact, we do not see how stronger or more
express words could have been employed by the Divine
legislator, in order to |ircvent the possibility of image
worship, in any form or upon any pretext whatever.
And now, if we turn to the authorized formularies of
the CIniri h of Rome, we shall, doubtless, find them to
be equally e.xpress in denouncing a sin which is so
plainly condemned in the second precept of the Deca-
logue. But, alas ! we sootl discover our mist.ike. The
eleventh article of the Creed of Pope Pius IV., which is
tlie most authentic summary of the Roman Catholic
faith, runs as follows (^;
:" I most firmly assert, that
worship of images ( Vide Col. iii. 0). 'I'he Greek word, a every
scholar knows, ie derived from f^SoiKoy (an image), and
AaTgeia. (ivorsbip).
(a) Vide the Catholic Layman for March, pp. 27, 88,
where some remarks are made on the d.iTerfiice be-
tween the Authorised Version and the Douay translation
of the Second Commaudmeut. The difference is but trifling,
and turns chiefly upon two words. 1. The Hebrew
SoB
is reii'lere i tjy the I^iuay Version ' gravca tliiuy," instead of
"
graven im!ige." Gesenius, wlio is confessedly the greatest
Helirew amhority in modern limes, translates the wotd by
'sitnulacrum sculptile." which exactly agrees with the
Authorised Version. 2. 'Che Douay translators render
ninnt'n-tlS
(thou shalt not bow down to them, Autk Ver
)
"
thou sliait not adore them." Hut the primary meaning of
the verb
,-ir^^,
as given by Gesenius, is,
"
to bow oneself down,
to prostrate oneself before any one out of honour ;". and nnr
Uoman Catholic readers may satisfy themselves that this trans-
lation is correct l)y referring to the followin'.; passages, where
the same Hebrew word i-i thus translated in the U ubv Ver-
sion. In Genesis iwii. 7, we read,
'
AbrHhm bowed down
before the people of the land" ( Heb.
inr\w)
Genesis xxxvii.
7, "Y..ur sheaves, siamiing about, bowed down before my
sheaf" (Heb. pnntt'n).
Genesis ilviii. V-l Joseph bowed
down with his face to ihe ground" (Heb,
mPtt'O-
'I bese ei-
amples, lakm from the huuoy Version itstlf. are enough to
prove that the clause of the Second Commandment ought to
be translated, as it is in the Authorized Version,
" Thou shalt
not bow down to them,"
(3) Firmissime assern, imagines Christi ac Dei) arte sem-
per Virginis, necnon aliorum sanctorum, bubeudas et reti-
nt^das esse; atque eis debituni houorem ac veuerationem
impertiendani.
He that
believeth not the Son shall not see life, but the wrath of
God abideth on him.
Reply.It is jdain that the persons here spoken of
are such as had had the Gospel preached to them ; which
some of them received, and others, to their condemna-
tion, rejected.
As for such Pagans as have lived and died without
ever having heard the Gospel, no Protestant Church
presumes to decide how they wiJl be judged; because
Scripture gives us no information on the subject.
But that Protestants consider it a matter of great im-
portance to make known the Gospel to Pagan nations
is sufficiently proved by the toils and dangers and suffer-
ings which many of their missionaries encounter in that
work, and in the zeal and liberality shown by others
in sensling out and supporting such mis; ion tries.
Objection 1 4. Protestants teach that it is not neces-
sary to salvation to embrace the faith and communion of
the true church.
Their own Bible teaches the contrary, w'hen it tells us
{Acts iv.
47J
that God added daily to the church such as
should be saved. And {Isuinh Ix. 12) that the nation and
kingdom that ivill not serve (the church) shall peiish.
Heply.The passages, it should be observed, make
no mention whatever of the Church of Rome. Protes-
tants do hold that the Gospel promises are limited to
those who are members of tlie Church of Christn.amely,
the tmiversal church which consists oi all believers ia
Christ throughout the whole world. But they do not
admit the supremacy claimed by the Church of Rome
and by the Greek Church; each of which calls itself the
only
"
true Church," and the
"
Catholic Church," and
demands submission from all Christians. Let any one
try such claims by the Touchstone of Scripture, ac-
cording to the professed design of this tract. Protes-
tants will admit the claims of the Church of Rome if
any passage can be found, either in the Epistle to the
Romans, or in any other part of Scripture, describing
the Church of Rome as supreme over all Christians, and
as possessing an authority which all are bound to sub-
mit to. A doctrine so very important as this would be,
if true, would surely have been mentioned by the Apos-
tles had they known of any such. But we find them,
onthecontrary, always speaking of each of the churches
of Ephesus, for instance, and Corinth, and Thessaloniea,
&c.as perfectly independent of anyone on earth, ex-
cept the apostles themselves.
Objection 15.Protestants look upon it as uncharita-
ble to say that heresy is a damnable sin, or that heretics
are in a state of damnation.
Their own Bible {Gal. v. 20) expressly reckons hae-
sies amongst those sins of which it pronounces, that they
who do such things ihall not inherit the kingdom of God.
0B.JECTION 16.Protestants are of opinion that no man
shall be damned for following a wrong religion, if
he really judges it to be right, whether he have taken
sufficient pains to inform himself of the truth or no.
'I'heir own Bible expressly tells them {Prov. xvi. 25),
There is a way that seemeth right unto a man, but the end
thereof are the ways ofdeath.
Reply to 15, 16If you read through the Prayer-
book of the Church of England, including the Thirty-
nine Articles, you will find no such declaration. And
as for what any private individual, Roman Catholic or
Protestant, may declare as his own private opinion, this,
be it right or wrong, is not to be regarded as a decision
of his church.*
The same observations will apply to the 1 6th objection.
But no Protestants deny what the Apostle savs at Gal.
V. 19 20, 21, concerning the sins which arc there enu-
merated, among which, along with heresies, envyings,
murders, drunkenness, and many others, they find
idolatry that is, adoration of images.
But Protestants do not, in general, presume to pro-
nounce of anv individual sinner that he is inevitably
doomed to final perdition, and that it is impossible for
the Almighty to pardon him ; because God alone can
perfectly know what opportunities each man has had,
and what temptations he has been exposed to. And
no Protestant Church hits ever put forth any such decla-
ration as that contained in objection 16.
If a passage could be cited, from the works of any
individual Protestant writer, declaring it as his belief that
it is a matter of indifference whether a man have taken
due pains to inform, himself of the truth or no, this would
prove nothing against any other I'rotestaiils. But we
do not believe that even any one such passage could bo
found.
Objection 17. Protestants, to justify their wide
notions of salvation in any religi'm, falsify the Scripture,
by forging a text, nowhere to be found, even in their
own Bible
i ,i,t ih
"
:.-it-
. -,,;... ;,.,.. ,, , ,,., ,,,. ,,,, i.iut in the
^-
''pturc art tome Ikini/n hiird lo be underitood, which
ihal are unlearned and unMlahlt wrt$l tc thtir own
' tirlion.
liKfLT.This pouago from St. Peter is misquoted.
The A|iotll is >]>akiiig of St. Panl's npistlcs, in which,
he says,
"
nro s. 1. which
ihry that are ir 'heg do
alto the other
.*> ;. .ii." lint
he does not, on . of his con-
verts fioin reaii Is them that,
"seeing they know ihesu ihiugs Iwforv,
"
they are to
bew^aro lest, being led away with the error of the
wicked, they fall from Ihcir oi^ steadfastnenj. It'wa,
therefore, some moral fault Urlf- conceit, and want of
hunillity, |>crliaps) which caused those "unlearned and
uiiKiiiMe" persons to wrest the Scripture to their de-
struction.
(To bacoDtlnawl.)
MANTvT.R IN Wlliril ROMAN CATnOLTC CON-
TROVERSIALISTS QUOTE BISHOP JEUEMV
TAYLOR.
Is our September nnraber we had to offer some comment
on a letter written to us by
"
Warner Christian Search,"
on 2 Maccabees, ch. xii. See page 107.
We had, then, to observe on ihe no which " W. C. S."
made of a passage quoted from liishop Jeremy Taylor.
"
W. C. S.
'
gave this passage as Bishop Taylor's own
judgment--'* I his learned doctor . . . thus kxpheases
HIMSELF." We showed lhat Bishop Taylor had not
thus expressed himself, but had only told us what Ro-
man Catholics siiy for themselves. We showed lhat he
^d marked this by Ihe words,
"
says the Komanisl,"
Ifcieh wonts
"
W. C. Search" had left out, to make it
ai)pcaras if Bishop Taylor was giving his own opinion.
Knowing, ns we do, that this is not a solitary in-
stance, but a eominoii practice of many Roman Catho-
lic controver.ialists, to maintain their cause by dis-
honest quotations frcyn writers of great name and cha-
racter (as if there was no chance of being able to defend
their cause by truth), we then promisetl to give other
instances in* which Roman Catholics had dishonestly
quoted Bishop Taylor, in order that our readers may
see what hope they calf hare of being guided into truth
by such men as seek to defend their cause by the arts
of falsehood.
We take our first instance from a discussion, held at
Hammersmith, near London, in the year I8;t;i, lictwcen
Dr. Cuniining on the side, and Daniel F;t;nch, Esq.,
barrister-at-law, a Roman Catholic, on the other. Wo
quote from the edition published by Hall & Co., London,
1851.
Mr. French thus introduces bis quotation from Bishop
Taylor:
"
Listen, also, to that renowned doctor of the Pro-
testant Church, Dr. .Teremy Taylora man who, if
splendour of genius can atone for the enormous crime
of omitting to embrace that trnth which shone so vividly
in his eyes, will not be destitute of a very large reward in
the kingdcjm of heaven."P. 382.
Mr. French concludes his quotation thus ;
"
This, I say, is a noble concession made to tmth, in
a disinterested hour, by Dr. Jeremy Taylora man
whose pcrsjiieacity and wisd"m shone so luminously
amid the stupor of surrounding error. Oh ! such words
as these arc, indeed, worthy of the mind that uticicd
them."P. 383.
The words should have been truly and fairly state<l.
But before we give the words, to let our readers judge
of this for themselves, we must tell the purpoti of tm
words.
The book, called the
"
Liberty of Prophesying," was
one of the most remarkable books ever publiihed. It
was the first book ever publisbeil in the world ex-
pressly for the purpose of establishing religious liberty.
Dr. Jeremy Taylor published this book to persuade
mankind that they ought not to persecute men on
account of ihcir religious opini' ns. And there is no
denying iht it is a great glory and a lawful Injast of the
Church of Knglaiyl and Ireland, that a bishop of that
Church (he was a bishop in Irel"-'
> ' '
''rt per-
son that ever wrote a bo<ik with ; This
led liiin, of course, to consider 1 : ich arc
false can have t*) say ybr themsclveit wiieiher they hare
such plau-ible reatoni as might deceive well. meaning
men, so that ive shtuild rather pity than
I
' '
r
being deceived. Where, observe, it is t; ~
doctri
' - >
-liether i,..--v ...... ........ .i
are t-
III ~ I'c of Roman Catholics,
whether iTolesiaiiis -bould persecute or tolerate them. It
is from this section lhat Roninn controyersialists take all
their false quotations from Bishop Taylor in favour of
their religion.
'I'Ij,.
.. 1. .-. i;...-'" -t .1... r^.,.;.. ;.,. ... f..iT .. ii.x.^
farlln
is, wIm ^
.
i
and persecuted, ibis in itself would be enough kisIiow
any fair man that the subject of the discussion was mot the
truth of ilii-
The con;
'
of the chapter slates this plainly
"The object of
their (the Catholics') adoration in the sacraments, is the
only true and eternal God, hypostaticaliy united with
his holy humanity, w'hicli humanity the/ believe ac-
tually present under the veil of the sacrament. And if
they thought him not present, they are so far from wor-
shipping the bread, that they profess it idolatry to do so.
This is dcnionstrationthat the soul has nothing in it
that is idololatrical ; the will has nothing in it but
what is a great enemy to idolatry." Dr. Milner gives
this as Bishop Taylor's own reasoning, hls own de-
monstration that it is not idolatry to worship the host.
But Bishop Milner treated Taylor much as .Mr. French
has done : he, too, cut out of'tlie middle of the passage
these words
"
To tlie most honourable Priests and Deacons of the
Catholic Churili of Lombardy and Venice, followers of
the most pure doctrine of lluly Writ, and of the ancient
lUilierd. .'<oine priests of tbelieforined AnglicanChiu-ch,
greeting in Cliri.-t
:
"
Our soul was Ullod with unspeakable joy when we
learned, both from your letters, which your interpreter
and friend, our. honourable colleague, the AbbeCassivio
di Col, professor of thcolojiy, gave us to read, as also
from his own lips, wliarprogress the restoration of the
Catholic doctrine had made amongst you. The princi-
pal and continual object of all our thoughts is to lead
back the minds of men to the Holy Scriptures and to the
customs of the most ancient charches. This is why we
deem it of the highest importance that there should bo
elsewhere distinguished personages, whose sentiineAcs
coincide with our own on this point, and whose desires
and labours should be consecrated to do that which our
ancestors believed, willed, and performed three cenri-
rics since. We arc convinced that it is by divine inspi-
ration that, without aid from without, without having
received our counsel, without anv participation on our
part, without our even being aware of it, you h ,vo
spontunoouslv entered into the same p;ith of salvation as
ourselves, professing, like ns. veneration for the Scrip-
tures, respect for the Catholic Fathers, and moderaiiou in
the work undctaken, to renew the state of the chorch,
discipline, and faith.
"
Not to make our letter unnecessarily long, we
shall content ourselves with pointing our three pricipal
things which demonstate h <w perfectly united wo are
with you iu the same sentiments (sampsukoito euphro-
nounles).
"
We believe, then, what you confess yourselves
' .
: in.ilists, nor alln.-,~i'.
> . and the govcrniaent
1 1. in s;ich manner as
. ,
grounds ot sus|iii'i,>n to the civil magisiraic* nor to the
|>eop!e any oeca-siun uf cieniing dioirder. Should it over
come to pjLSS that N'orUicra luly, that Uad 10 (ruitfol
o rirh, 10 illiKirlonn In inCetleefaal work*, lo works of
art, niid in >irk<i of piety, i'l which re*pe<rt II Is nu-
pajMcd hj no oihercoaatryif ilihoahl ever com* to pas*
that, mindful of lu neirlit glory, and extirpating the two
weeds which hare f/rnwn ii,. In i.,.iirl,i-('.'ii)k.,lir Itymic
mipcratilion anil In th
Oo[H'l of. Christ, ol, . . jrcli,
yours and our*
I
" Given at London, at th LoadoftCoIlM*, tiM ISth
of March, IH,'>2.
" William Hale IfiLK, A.M., AicMMCoa wd
Canon uf the Cathedral Church of Londom,
"
J011.1 8111CLAIB, A.M., ArelMteMiaM of Mlddlo*
sex.
"
RicHAKn WiLLiAH Jelf, H.T.P., Canna of
Chritt Church,- Oxford, and President ol tiM
. College of I^ndon.
"Alexasoek M'CAti-, 8.T.P., Prebeoaary ol
the .Melro|iOiiian Chnrch, and ProfcMor of
Hebrew at King's College.
"Richard Uurokss, B.D., Prebendary of tke
Metropolitan Chnrch of London, and Corato
of Chelsea.
"Jon! David Gi.exxib, M. A., Secretary of the
Society for Promoting Christian Knowledge.''
Upon this letter The Unieen thiu com-
menta
"
It is not long since that the actually reigning Sove-
reign Pontiff gave serious winin<r tn Italy respecting
the underhand efforts m
" ' ' .v to establisD
itself among us, and thor . of the nnity
of the Catholic, Apostoli, , faith, perhaps
the only blessing, but <\:
'
.Toatest, which
remains to us. The m"-', ,Mr-^_:i^;. 1 of our Pontiffs
have, on rarioiu occasions, repeated those same warn-
ings, and have endeavoured to point out tbeir ({reat im-
portance. Some honest-minded men, however, woaid
only behold in them the effects of a panic ; and on
their side, the seducers, in their pcrlidians hypocrisy,
made them the objects of their calumnies, and have
represented them as dictated by a cunning knaverr.
Numerous facts, nevertheless, bring with them daily
the conviction that those fears are but too well founded,
and assureilly the one most worthy of attention is that
revealed by the document of which we subjoin the tenor.
It will be seen that, among the most diatiDgnished
members of one of the m"St remarkable and Mifyine
clergies of Italy, there arc some who have oadeaVoarea
to establish relations with an assembly of Anglican
dignitaries, and who receive the communications of
that society with a view to opcral* a religious reform
in Italy similar to that affected in England three cen-
turies since. Can anything be more clear or |>eremptory?
At the foot of this document, accompanieil with their
Christian names and titles, are affixed the names of
those who that offer a hand to the Italians to aid them
in this pious work. As regards the names of those to
whom it is addressed, they are inscribed in a book in
which we are not allowed to read. liut the names of
the apostates, and of those who betray the faith, will
resound in a terrible manner at the day of judgment.
"We have the certitude that this document u authen-
tic, and yet we hesitated about making it public. After
mature reflection we decided to do so. It is never
usele^is to convince of the reality of danger those who
arc expo.sed to be its victims, those who are to be put
up'>n tlieir guard, and especially thaw wboM duty It >
to take t'Oicicious steps to obviate it. Ontheolbar band,
it must not be thought that such me.isiirfii are tnkeM
without urgent necessitv, and it is, >r-
tance to make known the f.ict* "h^ jfj
them. And we are of \\ ng
better suited to attain tl: ion
of a docui
* ' ': *
i,'s us to place our nnger, as it
were, u| inch threaten* ns, aad which i
muchnc.i... _.. many too confident ponona are
willing to believe."
In the above docament, and bitter comment
of the Univer* upoi: it, we have a striking and
satisfactory evidence of the extent and iro-
(lortancc of this Italian movement ; and may ne
not lioi>e: thnt if not stayed by the. interference
of the temporal p>iwer, ere long a tniljj national
reformed Italian Church may nris-'. '
in
its organization, in its ritinl, and in ;
-
,ne
those distinctive cha: , which suit the
warm and impa.-ision-
-
ints ot a southern
clime; drawing its doctrines and its teaching,
pure and unadulterated, from the living fountain
of Go<rs Word, and leaving for ever the brok<-a
cisterns of man's creation ? With such a church
we could, indeed, unite in the bonds of brutlter-
hood. And tl^ere may then be that real unity
among Christian Churches, for attainment of
which so many have sighed in vain ; not such a
forced unity as that of Uotne, which, as in the mon-
strous produciioiu of nature, binds the living to
128
THE CATHOLIC LAYMAN.
[November,
the dead ; but that unity which arises from a com-
mon faith and a common object a unity which
finds its strongest bond in the pursuit of the same
object, through diversity of means. It is such
an union as this that might eiist between us and
a reformed Italian Church. And if such were
established, although unwilling to mix up any
mere political speculation with such a subject,
we may be excused if we add the hope, tliat the
establishment of a reformed National Ciiurch
would be but the forerunner of the i-e-admission
of Italy, free and united within itself, into the
great brotherhood of independent nations.
We are sure our readers will cordially respond
to the sentiments contained in the letter of Mr.
Leyne to Sergeant Shea, which we rei)rint, as an
act of justice to the character and feelings of
the educated Roman Catholics of Ireland. The
case referred to is that of Francesco and Rosa
Madiai, at Florence,.whieh has excited so much
public attention, and appears to have been simply
as follows
:
" And X
will put liini, tho first begotten, high above tho kings of
the earth ; I will keep my mercy unto him for ever, and
my testament faithful unUi him. I will put his seed /or
ferr I
''
1 throne as the dsra of henren. But
if hi
'
rsake my law (this cannot poftibly
bo I.I ... . .. , 1 will not walk in my judgments;
if they will profane my justices, and not tocp my com-
iiiandinenls, I will visit their inii|uiiies with a rod, and
their sins with stri|ic9. " lie does not tbrcalen that ha
would allow them to fall into doctrinal error ; but " my
loving kindneta I will not take away from him, nor
suffer my faitlifulnoss to Tail. My covenant will I not
break, nor tho thing which it gono out of my lips. Once
have I sworn in my holiness, if I lie to David, his teed
shall continue fi>r over, and his throne as tho sun in my
light, and a< tho moon perfect for ever." Obtenre how
fierfeet the church wat to be preserved, and, consequently,
incapable i4 error ! Tho above promises were made of
Christ, "tho son of David, the son of Abraham.''
Matt. i. 1.
Isaiah is full to this purpose. Chap, xlix., U, 16
"And Zion said, our lA>tA hath forsaken me, and our
Lord hath forgotten mo. Why can a woman forget her
infant,thnt she will not hare pity on theson of her womb?
A nd if the should forget, yet / will not forget thee.
Behold I have written thee in my hands." And liv. 9,
12
"
As in tho days of Noah is this thing to mo, to
whom I swore I would bring in no more the waters of
Noah upon the earth : so have I swore not to bo angry
with thee, nor to rebuke thoe. For the mountains shall
(sooner) bo moved, and hills tremble ; but my mercy
shall not depart from thee, and the covenant of my peace
shall not be moved, said our Lord, thy mi>>erator.
Poor little one, haken with tempest, without all comfort,
behold I will lay Ihg stones in order (to withstand any
tempest), and will found thee in sapphires, and I will
Fut
tho jaspar stone for thy munitions." And, again,
T., 15
"There
shall not fail of David a man to sit on the throne of Israel,
and of the priests and Levites, there shall no< fail before
my face a mm to offer holocausts, and to bum
sacrifices, and to kill victims all days." Behold, a suc-
cession of lawful priests still offering saeriiicesex-
pros-scd by the priests and sacrifices as were then only
known; and
"
If iny covenant with the day can be made
void with David my servant, that there may not be
of him a son (a ricar or vicegerent) to reign in his throne,
and the Levites and priests my ministers." Yea, v. 22.
"
Even as the stars in heaven cannot be numbered,
and tho sand of the sea be measured, so will I multiply
tho seed of David, my servant, and the Levites mjr
ministers." The church is above shown to be visible,
and governed in perpetual succtssiim by lawful pastors
;
here, a son ('f vicnr) to reign in Davids throne. Why,
then, refuse to admit the visible head of tho church to be
Christ's vicar On earth ? And how vast Christ's Church
when compared to the
"
lUrs in the heaven," and the
grains of
"
sand of tho sea
!"
This passage docs not
countenance that the Church of Christ cooldlM
"
a small
fold," as tho Vauduit Church most have been, at leait in
my opinion.
*
The points at issue being fundamental ones, yon will
pardon me if t go a little farther ; indeed, my letter has
already extended beyond what I first imagined. I will,
therefore, draw to as speedy a close as
p
>ssiblc. We find
l>an. iL 44,
'*
In the days of those kin.(doms the God
of heaven shall raise os a kingdom that shall nifl be dis-
sipated for ever ; and this kingdom shall not bo de-
livered to another
,
people, and it shall consume all the
(idolatrous) kingdoms, and it shall sUnd for ever in the
i/u-ility of a kingdom." How, unless having a visiblb
HEAD? To govern this ki"-' 'he church) "He
gave some apostles, soni . and other some
pastors and doctors," &c, u i et all in the unity
of faith, which will not be till the world'* eitd.Epbe*.
ir. U.
How can we doubt tho irn-'
'
.<
taught, when In a<l(|iti"'
self saith to his *pnttl<"
I am with you all day, even !
of the world ?"
As the Apoellw
end of tho world, it is eW4ilt tha;
'.. ; ......i
them and their lawful saeeMMn, TiMrafort, a Uwfal
succession of pastors mMt Madt, In all aM, lo Ika
end of time, be found in the chareh, at laaat iritfcoal aay
considerable interruption, as tb foregoing taxM alao (olljr
prove.
In what other than the RoMAS CBITBCa, Msa, it (Aw
perpetual succession found 7 This ritible bea4 ira da(i>-
nato by the name of Popea significant nama whea urn
etymology is ascertained to mean "
Father."
One text more, and I c'lncludi; for the preseal. That
God seems to glory in tho multitude of those who confi-
dently resort lo the chnrch, as a mistress of assared troth,
to be instructed by her, Isaias says (ii. 3.)" Let as go
to the mountain of our Lord, and he will teach ashls way*,
and we shall walk in his paths, and he shall judge aaKMii
the nations." Here is a court or tribunal erected in hS
church to deciile controveniea. Wbosa decision is final
unless that of a judge 1
On all these texts I leave yon, sir, and the public to
decide ; and again requesting that you will not look on
this as emanating from me in any other than the smsI
fritndyfeeling,
I remain, sir, yoora. tut~,
A> IsQiniEB.
Celbridge, Jnne 24, 1863.
If the Celbridge "
Inquir qnirer" bad read more carefully
what we have written about traiiition aid Scripture, be
might have left out some of his letter.
In onr article on the
"
Rule of Faith," in our number
for June, on which the
"
Inquirer" comments, we said
" We know perfectly well that a doctrine is in itself neither
more nor less the Word of Go<l for being written or un-
written. We are fully aware that the doctrines now con-
tained in Scripture were for some time unwritten tradi-
tions. Wo are, consequently, quite prepared to receive aa
authoritative and obligatory any unwritten tradition, pro-
vidcil it can be shown, by unqnestionabte proof, to be
derived from an inspired origin."
We do not see how it is any answer to this to bring
forward 1 Tbcs., c. 2, r. 13, and many other passage* of
Scripture, to prove that what iaspircd Apostles s/mts wa(
of as great authority as what they vrvu. That, tarely,
it no proof agoiiut what we hare said.
What we want to know is this Are we sure that what
the Pope and the Roman Chnrch say now wat uud bj tka
Apostles? v\e da not insist on iu being thown
to us that tho Apostles wote it. If any one can show
us that they snid ii, that will be enough for the argument
in hand. What we want is proof of the fact that
they laid it ; we do not want proof that their sayini; it
was aa good a* their writing it ; though even on that
point we may have something to say hereafter. For
insunce, take this article of tho Creed of Pope Pins
IV.
:--"
I confess that under one hind only (tj.,
bread or wine alone) whole and entire Christ, and a true
Sacrament, is uken and received." We know that the
Pope, and the Council of Trent, and the modem Roman
Church do say this. We know, also, that the Romaa
Church, for 1200 years, did not say it (see onr Joaa
number, page G3). We want to know,
"
Is this aa apoa-
tolical tradition ?"
Can any one give us proof that the
Apostles said this 7 We do' not ask for proof that they
wrote it ; we ibiow they ihd not write iU But if any on
can prove to lu that they said it, we are willing to admit
that it is true. If no one can give ns that proof, wa will
not belicTo it.
Is it aay answer to this to tell us that what the Apostlea
said is as gooil as what they wrote 7 Admitting that, wa
a>k for proof that they did say this : and no one attempts
to give us such proof. This it the actual state of the
question.
The only proof that the
"
Inquirer" offen is taken (rom
some of the prophecies. Psalm Ixxxix. 4. aid Lnka i.S9.
On these, th "
Iminirer' ohserres
" If
his children shall forsake my law, and will not walk
ill my jad;menuif they will profane mr justices, and
not keep my commandment*, I will riit tliair iniqailie*
with a rod, and their sins with stripes." Does this
prore that ihay eaaae> fonaka hi* law, or depart
Irom hit commandidHils 7 It saeias to as rather to
to axMt oaatanoa agot
t parpetoaL Ware all Italy
loiaediui or haalfceii, like Africa,
"
^ 'nrch OS earth. And
ill Chareh woald not
I
hurch, oehlaai can
130
THE CATHOLIC LAYMAN. [November,
vicar on earth, wSen .lereminh, in the place re-
ferred to above, .ays, thSfDavid sUall never be without
a son (a vicar or vicegerent) to n-i^m in his throne."
We answer, simply because St. Luke tells us, ch i ,v 32
that Christ himself is that son, who shall reiLm in the
throne of David for ever. And, therefore, we cannot
consent to the " Inquirer" pnttinR in "a vicar or vice-
cerent" into thai prophecy, and into that throne, out of
his own head.
prove that they can. Will the
" Inquirer." or any one
else, say that the Popes have never departed from God's
law, or refused to walk in his judgments ? If any one will
venture to say thi.'!, we will answer him by printing some
extract* from Cardinal Baroniui, the most approved his-
torian of the Church of Rome.
Our
"
Inquirer" relies very much on the prophecies of
Isaiah. We will not follow him into all his passages.
We ask for proof that these prophecies were intended to
apply to the church in herpresent state. Weknow that the
Church of Christ is to exist hereafter in a glorified and
triumphant state. Wc know that there are many pro-
phecies which describe her as she shall be in that state.
But the
"
Inquirer" seems to forget thisentirely; and every
prophecy which he finds about her he applies to the church
in its present state, without considering to what state it
was intended to apply.
He quotes Isaiah liv. He does not quote verse 7
" For
a small moment have I forsaken thee, but with great
mercies will I gather thee." With God 1000 years are
but as a day, and it is no more, in comparison of the
eternal destiny of his church. Will
" Inquirer' say
that the church cannot err, during the time, long
or short, of which this verse speaks ? He quotes verse
12
"I will lay thy stones in order, and found thee in
sapphires, and I will put the jasper stone for thy
munitions." We ask him to compare this with Apo-
calypse, or Revelation, ch. xxi., v. 19, &c., and con-
'sider to what state of the church this prophecy is to be
applied.
Again, he quotes Isaiah, ch. Ix., v. 18, as describing the
present state of the Church of Rome
iiure, road
-
audi, I . or bog-stufl, for coiupi'sis ; luni over
old CO" : quarrv, and draw home, or to tho
k;: vhen lo be ha<i at a
r It band for burning
t
t ri.A.l.w.ivs - thatch
i y
op
h,.'
-
may uol l<c -vcr from
the weather, :i a proper
sute of repair.
- "
ba nerer knew any man rwa
t J>ed of a morning
;"
and Doctor
FranKiiM, in ins [kte'iiiar manner, says, "that be wbo
riaaa lato may tfol all day, but never overubaf Ina
132 THE CATHOLIC I,AYMAN.
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CONTENTS.
Pwt
TbOiatWtrtrn8ohlim r
J''
TlDlTlaOr<il-'ni.Wri'tiWord
"
What TMdlUon trlU us of t>i BU-ufd \nrglo Miry. No II.
.
I
ThcRult ofFullh (conUniwil). P"l IIL
"*
AmtofaSonnoB
"'
Modwi MlrlM-Tl;e CWAote t/iir*<i
....!
IUt. JoJui AMworth, on Ih* CircnUtlon ol Uie DootT Venlon
of Ui S<Tlptiina
I*
Tbr.thfT>ofthPourthCntnry-Prglot7
... 110
Co>ia.<roitDrKci
:
Mr. Cdmond Power, on the I*w of DlToroa, Pnrgitory,
Ac
'<'
Od Roraan Ctthollc CtlMhlama, and the Uia of Qraren
Im<a, by Kontlutn Peator
"
IdoUtry amonic tbe Hlndooik by a HtUni Eait Indian H3
Parmint Ojwratlont (or December
I**
THE GRKAT WESTERN SCHISM.
Is the work on Vulgar Errors, which was written a
coupl" of huniircj year* ago, by the learned phy^iuian,
Sir Thomas IJrowne, we find an elaborate discussion of
the question whether it be true that a man has one rib
leM than a woman. He argues that though it be true
that God made Ere out of one of Adam's ribs; and
though it may bo concluded thence that Adam had ever
after one -ib le< than his wife, yet that it does not fol-
low that tliii defect was perpetuated in his posterity
;
since wed-'rve that men with one eye have children
with two ; I ripples have children perfect in tlicir limbs
j
and 10 on. He pursues this argument into detail, into
which we need not follow him. For he also states a fact
which, we should have imngine<l, might have saved him
all further troublenamely, that by inspection of their
skeletons, it appears that men and women have each
precis>ly the name number of ribs. In the present day
we should think it a waste of time and ingenuity to ex-
pend 1 iN>riims arguments on a question which might be
decided by, the evidence of facts. We think, however,
we m-iy derive from it a useful hint for the most proBt-
able mniii-r of conducting our controversies. We have
alreailv. III several articles, discussed questions as to how
it i- lik It that Gixl would have dealt with his Church ;
wheth. r, for in.Umc, God would be likely to provide
Chri-iixiiit wiih infallible safeguards against all possi-
bility "I religious ernir, or whether he would leave it uc-
cessiiy for u, in order to judge rightly in religious mat-
ter., tex|>end the same thougkt and ore which we have
to employ in the affairs of this life. But perhaps it may
be well to turn sometimes from abstract discussion to
ict. Iii'i ea'l of debating what course of dealings with
bis Chiircli Scripture and reason make it likely that
Ood would pursue, it may be well occasionally to ex-
mine how God actually hat dealt with it. For this pur-
pose we intend to give, now and then, (ketches from
Bcclesiasti'al History, which wilbcrveto tcstthecorrc:t-
nCH of our other arguments. We do not intend, how-
ever, to go into minute points, which have been thcsub-
jectsofdispute between Itoman Catholics and Protestants,
but mean to contlne ourselves to the great facts which
are admitted by historians of all persuasions. And the
better to secure our impartiality, we shall be careful to
state nothing for which we have not the authority of
Boman Catholic historians.
In the article on the jubilee, which appeared in our Oc-
tober number, we had occasion to mention incidentally
that there were, at the time of the third jubilee, two
rival popes claiming the allegiance of the Christian
world. It may interest tome of our readers, then, if we
tell something about the origin of this state of things,
and how it was terminated; or, in other words, if we give
a short sketch of the history of that long-continued divi.
(iOD among Christians known by the name of
'
' the Great
Western Schism." To tell the story in all its details
would require a large volume : but the chief facts may
be briefly summed up. For fifty years, two or more
Popes disputed with each other the honour of l)eing the
rightful successor of St. Peter; and the claims of the
contending partiee were m evenly balanced that the
nations of Christendom were tolerably equally divided
between them : very ri'spectable Koman Catholic writers
iiiaintaiii that it is siill impossible to decide with cer-
tainty which party was in the right : Saints working
miracles are said, by Romanists, to hare been numl)er('d
among the adherents of either Pontiff: and, finally (we
quote from the Jesuit Muimbour^h), even a general
council, which had the aid of the Holy Ghost to enable
them to decide infallibly which was in the right, was
unable to solve the question, and was obliged to have
recourse to its authority, instead of availing itself of its
knowledge. For the Council of Constance did not ven-
ture to decide w hich of the rival Poiies was the true one ;
but by virtue of its authority deposed them all, and
elected a new Pope of its own.
The commencement of the great schism dates from
the year 1378, from the death of Pope Gregory XI. For
seventy years before that time the papal chair had liecn
occupied by a succession of French Popes, who, to the
great dissatisfaction of ihc people of liomc, had removed
their residence from that city to Avignon, in France.
And as the French Popes had for the moat part nomi-
nated French cardinals (with whom lay the election of
the new Pope), it seemed likely that this state of things
would continue. But it so happened that, a little before
his death. Pope Gregory had been induced to remove to
Rome, chieUy by the persuasion of Catherine of Sienna,
who has been since Canonized as a saint, and
who is remarkable as having had (according to her own
account, at least) the marks ofthe Saviour's wounds im-
printed on her body, although, to spare her modesty,
no eyes but her own were ever able to see them. The
Pope did not long survive his removal to Rome ; and on
his death-bed, having a presentiment of the evils which
were to ensue, he called his friends together, and solemnly
cautioned them to beware of men or women who, under
the appearance of religion, spoke visions of their own
devising, since that he himself, seduced l>y such visions,
had been led to reject the rational counsel of his friends,
and had drawn the Churchjnto imminent danger of a
schism.
Sixteen cardinals (of whom but four were Italians)
entered the conclave, to proceed to the election of Gre-
gory's successor. Previously, however, the chief magis-
trates of Rome had presented them with a remonstrance,
pointing out to them the miseries which Rome had suf-
fered from the absence of its spiritual head.
"
The
sacred edifices were left without roof, or gates, or walls;
tlie abode of beasts, which cropped the grass off their
Very altars. The faithful were no longer attracted to
Rome, either by devotion or by interest ; so that there
was danger lest the unfortunate city should be reduced
to a vast and frightful solitude." As the only remedy for
these evils ihey demanded the election of a Roman or,
at least, an Italian Pope, adding some threats as to the
e.\trcinities to which the people might proceed, if dis-
appointed in their just ez|>ectation.
The cardinals received still plainer hints, to the same
effect, afier tbey hadactually entered on their delibcr-
tiuns. Their place of meeting was surrounded by a
tumultuous mob, which at length burst even into tbe
rece^s of the conclave. They threatened the cardi-
nals with personal violence if they ventured to elect
foreign Popethey would set fire to the placethey
would tear them in pieces
"If thy
brother shall trespass against thee, go and tell him his
fault between thee and him alone. If he shall hear thee
thou hast gained thy brother; but if he will not hear
thee, then take with thee one or two 11101 e, that m the
mouth of two or three witnesses every word may be
established. And if he shall neglect to hear them tell
it to the Church ; but if he neglect to hoar the Church,
let him be unto thee as a heathen man and a publican."
The Church (wliocver may be intended by that title) is
to be the umpire to decide a matter in dispute between
brethren. This is consistent with what St. Paul says
(1 Cor. vi. 2.)
"they have
Moses and tlie prophets, let them hear them."
Nor were things altered when the Ij<ird had ascended
into the heavens, having first desired his disciples to
"
go and teach all nations, baptizing them in the name of
the Father, the Son, and of the Holy Ghost, teaching
them to observe all things which he had commanded
them, and promising to be witli them always to the 'end
ofthe world."
The Apostle John, at the end of his Gospel, says
"
Many other signs truly did Jesus in the presence of
his disciples, which are not written in this book ; but
these are written that ye might believe that Jesus is
the Christ, and that believing ye might have life tlirough
his name." The Apostle Paul says that he was not
taught by man, but by the Lord Jesus Christ. He,
then, if any man, might appeal solely to his own inspira-
tion and expect everything he said to be received upon his
authority, yet he is found always magnifying the Scrip-
tures. When making his defence before Felix (Acts
xxiv. 14), he says
''
Fur Eva being a virgin, and incorrupt, having
received the word from the serpent, brought forth
transgression and death : but .Mary the Virgin hav-
ing received faith and juy (on the angel Gabriel an-
nouncing to her the glad tidings, that the Spirit of the
Lord should come upon her, and the power of the High-
est overshadow her), answered. Be it unto me accord-
ing to thy word. Aud uf Iter was born he of whom we
have shown that so many Scriptures have spoken : he
by whom God destroys the serpent, aud angels and men
resembhng (the serpent), but works a rescue from death
fur sucli as repent of evil and believe on him."
This is the strongest passage in ail Justin in praise of
the Blessed Virgin ; aiid you will observe, that the notion
of offering prayers to her is nut once suggested by it,
and that nothing is said of her exuept w hat I'rotestanti
are ready to admit. It is scarcely necessary to remark,
that in this parallel between Eve and the Virgin Mary,
Justin merely institutes a comparison suggeUed by bis
own ingenuity, and that he does not pretend to be com.
municaang any doctrine not contained in Scripture,
handed down to him by his predecessors. Justin
merely makes the remarks which his own reason sug-
gt'Sied on thu facts contained in Scripture ; but he des
not pretend to be adding any facts of bis own to those
already recorded in the Uibie. This passage from Jus-
tin, although it has no doctrinal importance, is interest-
ing in an historical point of viutv, becau^o this compari-
son which Justin suggested, between Eve and the Virgin
Mary, was one which greatly pleased some of the suc-
ceeding Fathers ; and we shall sea how some of them
improved un ii.
The folio volume in which the Benedieline editors
published tlie works of Justin Martyr contains besides
wri(iiigi) in defence of Chriblianiiy, composed by Tatian,
by Atuk.saoohas, xnd by Tueoi-hilus, who all like-
wise lived in the second century. Wu shall not weary
you by going separately through each of them ; but will
cut tbe matter short by telling you at onoe, of all three,
Berington and Kirk, whose work is the storehooaa
from which modem Romish controversialists draw their
citations from the Fathers
" As Eve having Adam for a husband, but being still n
virgin, becoming disobedient, became the cause of dentk
both to herself and to the whole human race ; so also
Mary, having her predestined husband, but being n~
verthcless a virgin, being obedient, became the cause of
salvation both to herself and to the whole human raoa.
And thus the knot of Eve's disobedience was nntiad
through Mary's obedience j for what the virgin Eto
tied through unbelief, the Virgin Mary unloosed through
faithAdv. Hsereses iii. 33.
"As she (Eve), through the discourse of a (fallao)
angel, was seduced, so as to flee from God, having
transgressed his word ; so Mary, through tbe disooaiso
of a (gooi) angel, was erangelised so as to bear God,
being ob>^dient to his word. And if Eve disobeyed
God, yet Mary was persuaded to obey God, that tlw
Virgin Mary might become the advocate of tbe virgin
Eve. And as the human race was bound to death
through a virgin, it is saved through a virgin, tho
scales being equally balancedvirginal disobc^eneo
by virginal obedience."Adv. Hjereaes T. 19.
The only correction we have to make in tho prece<BnK
translation is in the word translated advocate, which,
there is every reason to believe, should rather be trano>
lated consoler or comforter. Tbe original Greek ia
lost, as mentioned above ; but there is little reason to
doubt that the word employed must have been a deri-
vative o( TrapaiaXiu, that being tba word for which tho
Latin "
advocare" is a constant equivalent. For ex*
ample, Tertullian (Cont. Marcion iv. U) Iranslataa
the words "
to comfort those that mourn" (Isaiah
Ixi. 3)"advocare lugentes." And, if this be so, tbo
passage would simply refer to the consolation which
Eva would And in seeing tbe daaasge repaired which
bad been caused by her sin, and in aeeliog with bar
whose seed had braised the serpent's head.
But let us waive this point ; let ns supposa that
"
aiL.
vocate" is tbo exact translation of the word ; and let aa
grant, moreover, that Ireuaus was in poasassion of a^
theotio uiformation that the Virgin in hanvan pliaiji
for Eve: doirs it follow that she cau hesr our prayers^
addressed to her while we are on earth ? If we hiad n
brother in a dUtaot country, and even if we believed
that he was likely to pray fur at. we should have no
right to pray to him to otTer up bis supplication on oar
behalf
; and we find, in point of fact, that whaUver bo
the sense of this rhetorical passage, and whether or not
: Uils obscan ripnsilea Irsoow llaJa to a hreni iart
of his, that ttM enllHiy aftnMma a( lutan, whenkr Ike waMr
whtcli falls from Inana Is tr*atnat>4 br SMCMtve Oieasa am,
Um My e( Uw vine, IkM w ike Jaiee tt lb* tnf. ea* a le wia%
wwc, la the airula ol Ite rlni^e ef t Ma wlai^ sswymiii taMe
a ceoipMidlaea torn ; Um tarn* IMaf ket^ *eoe la a kv atosi*
whMfc, tai Ike erataary seane af aaHNb niake a whole 7r.
18
THE
CATHOLIC
LAYMAN.'
[December,
that the mvo
it H-as
of Mary : we have now seen ireuieus lanc up vuo
, comparison, and embellish it with some rhetorical
irks of his own. But he does not pretend to bo m
he thought the Virgin's advocacy likely to beneBt Eve,
there is no trace of irenxus. or any of his contempora-
ries. asking her intcrr.'ssion for himself.
But it Ts most important of all to observe, that in
these two passages Irenceus does not pretend to de-
liver a tradition. We can see plainly
cation of the Virgin yrew in the churchthat
not handed down. We have seen Justin 6rst draw a
comparison betiveen the injury caused th world by the
iastrucBeiitaliiy of Ev. and the benctits derived through
that of Mary : we have now seen Ireuaeus take up the
same
remarks .
, u u
possession of any new facts not contamed in the bcnp-
tares ; and, notwithstandini< the exalted tone ot a lew
sentences in a larRe work, he never once alludes to any
c9tom among Christians of asking the \ irgiu s mter-
We shall have to go down to much later writers be-
fore we shall succeed iu di.scovering any trace of such
prTers ! and when we do at length come to them, we
shall 6nd that it is not in tradition that they take their
origin When one writer ventures to speculate on the
dignity to which the Virgin is exalted, and the degree
al favour which she probahly enjoys, another adds
omething of his own, and conjectures much as
to the value of her intercession ; then another prays
tbt God may hear the prayers which he trusts she is
offering for him ;
until at lengtli petitions are directly
iddressed to her, requesting lier intercession or her as-
istance, notwithstanding that there is cunfessedly no
command, either of Scripture or of the Church, that we
should offer such prayers, ami though there is no pro-
mise that God will make such petitions known to her.
Whatever be the value of these speculations, we hope,
in diese articles, by tracing exactly what each writer
had learned from his predecessor, to make it apjiear
that they orij^inated in the private judymetit of persons
more or less eminent in the Church, and not either from
Scripture or tradition.
We cannot, however, take leave of Ireniieus without
noticing the illustration he affords how Roman Catholics
(while "they treat the authority of Fathers as decisive
whan it makes for them) feel no scruple in rejecting
(heir statements when they do not approve of them.
For want of any better passage in the writings of the
early Fathers, Human Catholics are very fond of put-
ling forward Irenieus's comptirison between the Blessed
Virgin and Eve, as if it were sufficient to connect with
the times of the apostles the adoration of the Blessed
Virgin practised in the fiiih century. And, yet, we
have shown that there is nut only no mention in this
passage of any practice of invoking the Virgin iWary
in the lime of Irenaeus, but that, also, the whole pas-
age expresses merely the writer's own views, and not
ny tradition which he had received from his prede-
cessors. But how Roman Catholic advocates would
bve triumphed if Irenseus had staled, that he had
heard, from those who had heard the apostles speak,
that the Church ought to offer prayers through the me-
diation of the Virgin. And, yet, they reject, without
ceremony, stitements which he does put forward on
this very authority. For example, Irenaeus tells us
that he had received it from those who had heard it
from the very hearers of the apostles, that our Lord
lived on this earth to old age, or, as he explains it, to
about fifty years of nge. One would suppose that this
was a point in which tradition was not likely to go
wrong ; and, yet, the Benedictine editor, very pro-
perly, absolutely refuses belief to this tradition of Irc-
Bans, and prefers the received opinion that our Saviour
tuffercd about the thirty- fourth year of his age. He
tells us, that "the reasons which Irenseus gives for his
opinion are very weak, aid tlint the argument is not better
than the rest, that the saint had received this statement
from his predecessors
; for that we do not know who
those predecessors were, nor whether they might not
have been mistaken, and that one of them (I'apias),
whom Irenaeua names, was a man of but feeble iudc-
mcnt."
''
Again, Irena>us strongly maintains the doctrine of
the Millenarians, that our Saviour is hereafter to reign
on earth for 1,000 years ; and about twenty pages from
the comparison between M,iry and l'>e, he tells as (see
Cathouc Layman for October, p. 109, note 1), on the
uthority of those who had he.ird it from John, the
disciple of our Lord, that Jesus had used the following
"words:
the whole of
this the Creed
briefly contains in itself (4). Again, he says
" It ia
the Rule of Faiththe short, the certain rulewhich
the Apostles comprehended in twelve sentences, that
the believers might hold the Catholic unity, and con-
vince the heretical pravitythe comprehension and per-
fection of our faith.'X5) The men who penned these
passages could hardly have believed the imperfection
and insufficiency of the written Word, of which the Creed
is but a brief outline. The same may be said of Pope
Leo the Great, who thus writes
"
Do the Roman Catholics orircland believe tlicsc stories
upon such eridencc 7 Do ihev put these miracles, and
the proof of these miracles, on an equality with the miracles
ofour Blessed SaTiour, and the proofs of those miracles?
If not, can they help acknowledging that these miraclei
arc tricks and inipositiuns ? And if so, can they account
for the fact, that while these accounts are circulated far and
wide among the Irish iicopic in the
' Catholic Directory,'
on the authority of the Bishop of Kimini himself, not one
of the bishops or priests of Ireland, by wUosc subscriptions
that 'Directory' is circulated (and who are so zealous in
preserving the Iniiy from all that is dangerous to their faiih
and morals in the enlightened and proKiablc educaiion of
the Queen's Colleges), should crci have raised their voices
to warn Catholics from believing the deliuions which are
oogbt to bo spread among them, on the authority of the
Bishop of Riniiui and bis confederates ? Truly, the Roman
Catholic laity of Ireland nrc called U|)on, in such a case,
to rindicate their common sense and judgment from the
imputation of believing or submitting to such manifest
impostorcs, and we shall rejoice to bear tlat they do so."
We had hoped that Mr. Aylmer, Mr. Warner
Christian Search, or some other of our educated
correspoudents, would have come forward either
to defend or to repudiate these alleged miracles.
One thing is plain, that they are either genuine
miracles, worked by the mighty power of God, or
Tile impostures, invented by the knavery of men.
A neutral or unimportant matter none can allege
them to be ; and taking place in the present day,
in the heart of Italy, they must either conflrm or
shake the faith of thousands in the Church of
Rome, for whose benefit they were, doubtless,
effected, whether they be genuine or whether
they be not. A more important inquiry we can
carcely propose to any inquirer after religious
truth, and we again call the attention of our cor-
respondents to it.
Uur attention was recalled to the above sub-
ject by a friend placing in our hands a number
of "
The Catholic Guardian," published Feb. 1,
1852, in which the writer gravely attempts to
prove the truth of transubstantiution by referring
to the cxtraonlinarjr iniraclea which authoni of
the first character (.') assert to have been wrought
in support of it. The following etract is a sam-
ple of them
:
"
NichoUs Sorrariui rolntcs, that when the Wickliff-
Um finl began to attack this dogma of the faith, in
1400, the rollowing miracle took place :
"A priest, called lleury Olho, was one day saying
mass. In Durti, in the diocets of Wurtibnrg, and,
through his waHt o/cauliom, upset thechalice, nnd the sacred
blood was spilled nil over the eorpornl. It appoarwl nl
once of the real colour of blO'Kl, and in the middle of the
cor|K)ral was an iningn of the crucifix, nurroundcd with
several other images of the bead of the Redeemer, crowned
with thorns. The priest was terrified ; and althoagb some
other persons had nlready noticed the accident, he took up
the corporal and laid it under the altar-stonc, thnt it
might decay in some time, and nothing morn would bo
known obont it. God, however, did not wish that such s
miracle shijuld be concealed. The priest was at the point
^f denili, and remorse of conscience troubled biin even
more than the agony bo was suiTering ; he could bear it
no longer, but confessed nil, told where the corporal WiH
concealed, and then died immediatfly. All was found
to bo as he stated, and God wrought utlicr miracles to
confirm its truth. The magistrates invcstl;;atcd the
whole afTair with the greatest caution and deliberation,
and sent an authentic arconnt of it to the Pope, and he
published a brief, dateil the 31st M.ireh, 1445, inviting all
the devout faithful to ornumoot nnd enlarge the cbnrch
honoured by so stupendous a miracle.
"Thomas Trelcr relates the next mirtcle. Some
Jews bribed an unfi>rtunatc Christian servant woman to
procure a consecrated Host for them, nnd v<hen Ihcy got
it, they brought it into a caTcrn, and cut it in little
bit on a tuble with their knives, in contempt of the
Chriaiinn faiih. The fragments immediately began to
bleed ; hut instead of being converted by the miracle, they
boried tlicm in n field near the city of Posen, and
went home. A Christian child soon after, who was
taking care of some oxen, came into the field, and saw
the cnnsccrntcd panicles elevated in the nir, and shin-
ing as if made of fire, and the cxtn all oh their kneet, at
if in adoration. . He ran off at once, and told his father;
and when he foutid the fact to be as the child staled, he
I
gave notice to the magistrates and the people. Crowds
) immediately followed him to the place, and all saw the
particles of the sacred Host shining in the air, and the
oxen kneeling in adoration. The bishop and clergy
came at once in procession, and collecting the holy par-
ticles into the pixes, they brought them to the church.
A little chapel was built on the spot soon after, which
Weneslaus, King of Poland, converted into a sumptuous
church, where Stephen Damnleniski, Archbishop of
Gnescn, attests that he saw the sacred fragments stained
with blood.
"
Tilman Brcdembach relates that there lived in Eng-
land, in l:i84, a noblcmnn of the name of Oswald Mul-
fer ; he went to his village church ore Easter, to receive
his paschal communion, and insisted on being comma-
nicntcd with a large Host. The priest, fearful of his
power, if he denied him, placed the large Host ou his
tongue, but in the very act the ground opened under
bis feet, as if to swallow him, and he had already sunk
down to his knees, when he seized the altar, but that
yielded like wax to his h.ind. He now, seeing the ven-
geance of God overtaking him, repented of his pride,
and prayetl for mercy, and as he could not swallow the
Host(or God would not permit himthe pricat re-
moved it, and replaced it in the tabomacle ; hut it was
all of the colour of blood. Tilman went on purpose to
visit the place where this miracle hnp|>cncd : he saw, be
says, the Host tinged with blood, the altar with the
ma.rks of Oswald's hands, and the ground into which be
was sinking still hollow, and covered with iron bars.
Oswald himself, he says, now perfectly cured of bis
pride, fell sick soon after, and died with scntimeota of ime
penance."
For the present we abstain from discussing
whether Nicholas Serrarius, Thomas Tre-
ter, or Tilman Bredembach are writers of the
first character or not, or whether the alleged
miracles above narrated are worthy of belief,
or on a par with the more modern wonders of
Rimini. Our pre.<ent inquiry, and, of course,
the preliminary one, is a more practical one, nnd
contiiied to the mere matter of factAre snch
miracles as these really believed in by the intel-
ligent and educated classes of Roman Catholics
in Ireland, or are they ranked by them among
pioutfraudi, winked at by those in authority, as
a short cut tu the edification of the vulfjnr? We
reserve our reasonings until we are better in-
structed upon the matter of fact. What do edu-
cated and pious Roman Catholics in Ireland
really think or believe upon this subject ?
We cannot close th flrat jtu ofonrlaboan
without expressing our sincere MtiifiKtJon at th
cordial reception which our pages have met with
from all classes of our fuUow-couotrymen. We
commenced thoae labours by undertaking la
maintain the right of educated men to study th
Holy Scripture*, and to discuss freely those dif-
ferences which unfortunately exist among iif|
and we further undertook that such dieeoHioa
should be carried on in the spirit of eaadoor
fair play, and mutual good will. We look back
with pride to the practical proof afforded in our
pages that it is possible, even in Ireland, to con-
duct controversy on both sides with eamestnesa
and ability, without degenerating into the vulgar
declamation of polemic strife, or descending to per-
sonal scurrility. If truth and unity are ever to
be attained, we feel more assured than ever that
it will be through controversy, carried on in a
mild and Christian spirit. In such a spirit we
are, under God's blessing, determined to perse-
vere. We hope, also, as we proceed, to render
our labours not only accessible, but intelligible,
to a still larger class of our fellow-countrymen,
who are anxious to think for themselves, inde-
(lendently of priestly thraldom. We have been
disap[)ointed but in one pointthat we have noi
been able to induce any Roman Catholic priest
to reply tu a single article which has appeared
in our columns. We inserted a friendly chal-
lenge, in our first number, and repeated it
again and again, to any priest or bishop of
the Roman Catholic Church, in Ireland or Eng-
land, to come forward and discusit, not orally,
hut in print, in our pages, in a spirit
of
can-
dour and Christian kindness, the whole contro-
versy. We announced tliat we did not require
the writers publicly to give their names ; so
that, even if they failed, their Church need not
necessarily suffer. We now ask our readers
why not a single Roman Catholic priest has ac-
cepted our offer, and entered the field against
us, while it is notorious that not a few of them
have endeavoured to put us down in ways which,
probably, they would be ashamed to avow ? Why
is this? We think our readers will scarcely
believe that they despise our efforts, or think tia
their inferiors in learning or powers of thought.
If truth be on their side, and they feel convinced
that it is so, why should they not boldly come
forward to defend it, and prevent their flocks
from being misled by what must be sophistry
and untruth, if their views are the right ones ?
We are still ready to receive their communica-
tions ; and all we require is, that Christian temper
should be preserved ; and where authorities are
cited, accurate references given to the volume,
page, and exact edition, so that time may not be
lost in, perhaps, a vain search. This we hare
always ourseWes done, aiul shall continue to do,
with scrupulous fidelity, being anxious only for
one thingthe attainment of truthand deeply
convinced that nothing is greater than truth,
and that ultimately it must and will prevail.
A COPT of the following letter having been for-
warded to us, we think it deserving of publica-
tion. We" greatly regret that the arrangement
contemplated in it was not carried into effect.
We can conceive nothing more desirable for pro-
moting a calm and dispassionate inquiry afier
truth than that the clergy of the two Churches
should enter into amicable proceedings of this
kind ; and we heartily regret that the Rev. Mr.
O'MuUane did not proceed with what he at flrat
agreed to.
This letter raises a serious question, whether
"the index of the Council of Trent" be in force
in the Roman Catholic Church in Ireland. Some
have affirmed that it is, others that it is not.
This is a question which Roman Catholics in
Ireland should wish to h.ive cleared up: we
invite communications on the subject. It will be
140
THE CATHOLIC LAYMAN. [Decembeb,
better to publish the index itself, in connection
with communications which throw light upon it.
"to the inhabitants of tbk PAmsHor glanworth.
"
Dear FriendsYou are, perhaps, aware that re-
cently a prospect presented itself that, by the mutual
eo-operation of the Roman Catholic clergyman of the
parish and myself, an arrangement might be made,
whereby the Romun Catholic translation of the in-
ipired Scriptures might be brought within the reach of
taeh of you ; and thus you might possess, and search
for yourselves the Sacred Volume. I regret that this
xpectation of co-operation for your benefit has been
frustrated, by the Roman Catholic curate, on Saturday
last, declining to carry out the plan we had agreed on a
fortnight before. The reason which he assigned to me
for this was, that 1 had in view
*
ulterior objects, and a
canning design ; ' alleging that such was evident, from
my expressed intention of providing also for sale the
Protestant translation of the Bible. 1 cannot see how
the exercise of my unquestionable right to supply to
any who desire to purchase it a Protestant Bible should
interfere with any benefit to be derived from the dis-
lemination of the Roman Catholic version also. That
1 have
'
ulterior objects
*
in view, in endeavouring to
place the Bible within your reach, is no '
cunning design,
'
but an open and a candid one. My primary object
limply is, that you should come to the knowledge of
what the prophets, and evangelists, and apostles of our
Lord taught and recorded. And my final aim is, that,
through the knowledge of the truth, your souls may be
aved in the great day of the Lord.
" That Mr. O'Mnllane would persevere in his ex-
pressed intention of sanctioning the circulation of his
own version of the Scriptures, 1 hardly expected. It
would be a boon too large and liberal for Rome to
confer
"There (inthe
Sacrifice of tlie Mass*) we pray for the holy Father*
and the bishops that are dead ; and, in short, for all those
that are departed this life in our communion ; believing
that the souls of those for whom the prayers are offered
receive very great relief (it should be advantage)
while this holy and tremendous victim is upon the
altarCatech. Myst. 5, pages 297, 298. Read prior
and subsequent to this quotation.
"
We have read as directed, and we find that all this i*
Tli WOTdt ara " W. C. Srcli't
."
out Sl Crril'i.
1856.]
^of p4lrUrohfc
propl.en. *poTi.i, and i;*TVM,
ts writ >t f holy fathom md bithopi, mnd of all who
dtrd 111 oar oomiBunioo. Wro all lhe in purRHorjr?
^awly tli Church of Bom* t the pretont dy will lell
*>
What was tiiu docuine of Tertallian himself while be
was a Catholic?" But in the intcr|iretation of the pas-
sage which you quote from him, to prore what this doc-
trine was, I suspect you have made a serious mis-
take, to which I beg to call yoor attention. Tba words
of Tcrtullian, cited by you, prove nothing, cither for or
against porgatory. When he says "grief for the dead
is idle, and tbe impatience of grief is idle," he uses
plain, une,|uivacal wotds, which cannot be misunder-
stood. He does not say that prayers for tbe dead are
idle, or that sacrifice and alms for the dead are idle;
and when you prove that
"
grief fur tbe dead, Ac, and
tbe impatieaos of gricl^" He, may ba aaderslood for
prayers aad sacrifios, the
p
aia
g
a will bear yoar iatar-
prelalion, but not till then. Tertaliiaa iaes ant afirm,
as you stntc, thai to pity them wim an eallad away is
tu du an injury to Christ ; but ha sajra,
" we do aa in-
jury to Chrut when we do not eoalaniadly accept their
being called away by bim, as if tbay were to be pitied."
Saint NUna folly mtiaiot tba aaton of iWoWwkkk
TertuUian deprscalea, and wUch lU ChHatiaa Chank
disooualananced ia all ages. lie ays" To ba gflsud.
to weep, to fast immodaratdir iat tba 4Mk f a rU>
tioD, indicatcii unlielief aad the wast of hap*- Ba k
believes that ba sluUl rise again ttom iba daad will tat
eomfuri, will return ibaaks to Qod, wiU chaMs Mli
tears into joy, will pray that be UA demdpermmt mmj k-
lain aieraal mctcy.-_Lib. I., epiai. 811, t. xi., p. u
In ^age 82 you reject the word "
rrpote," which
"
W.
C. 8, 'pot* into his traashuioo of tba fanagn haneMa
from Tertallian
;
you blame him (or aaiag tha aaMI
word again in Cyprian, "when it m, at least," Taaw,
"a doobtfnl translation;" yat straaga, joa V-t Ml
removed tbe donbt. "
Upon falling aalaap" is, at kaM,
an obuMrt elmadation, aad in perfsct kespiog with yar
notion oC "
refriferimut:'
I request you will show from Scriptw* tha pto-
gressive gradation of the felicity of the blnsisil in haanu.
Cyprian's words" an offtrretwr pro eo, mte imeri/iMm
pro dormitiom ejut eeUbraretur"evidently daaoM
actions subaeqaent to tbe time of bis (tirtrfsas) da-
parting tUs lila, aad can leave no donbt as to their ptecisa
meaning.
The same Cyprian is still plainer in Tpisi 3, paai
72, where ba says" It is one thing ta ba ejM waofH-
son and not to go out till the last '-tlbiiy ba paid, aad
another to receive at onoe the reward of laiih' aad
virtue ; one in punishment of sin la be paritad by lo^
sufiin-ing and purged bjr long Ore (or, soma bar* it,
Jiuiine), and another to hare cxpialad all sias by prarioM
suffering.''
Concerning the doctrine of porgatory, as laaght by tb
Catholic Church in tlte third century, nothing can ba
plainer than ihc words of Origen.
His words are as follow :
" If a seal si
Ac Versa
3" If the prisat Aat ia aauiaad *> i
according lo the tia of the paopio,* Ae. Van* U_
"And if tba whole aagnv>tioa of laratl do lia ibM*^
ignoranaa, aad the tbiag ba hid Craai iha *< af 2*
Bbiy,"Ac Verae 14
"Wbaa tha aia vkkh UNy
have sinaad against it is kaowa, Ihaa tba
shall oOar," Ac Vas 3S Wbaa a nhm
aad doa* snmwhiag lbro>gb
y
asrsaat," Aa.
On a eursory psraaal af tba fcartb i haplar af I<arilfc-
cus, it is easy to paroaiTa that it rabtas anla^y la
l||k
denul sins, or sins committed by aistslriag tha W%
or the proper sacrifices and ceremoaies, as ofdaiaadjbf
Moses, for whicb they ware bound to oAsr
142
THE CATHOLIC LAYMAN. Decembee,
when they saw their mistake. It is, therefore,
necessary to show that Judas was guilty through i^o-
rance, and participated in the sins of the slain. Neither
does the sacrifice of Hezehiah (2 Chron. xxix, 21, 22,
4c.), nor that of Ezra (viii. 35), bear any analogy to the
iacrifice offered by Judas. In fine, there is not in the
whole of the law of Moses any command to offer sacri-
fices of expiation for Israel on account of the idolatry of
individuals. Idolaters were ordered to be stoned (Dent.
XTii. 5) : no other conditions annexed ; no sacrifices pre-
Kribed.
I think from what I have here stated, it is plain,
that if Judas offered sacrifice for the living, he did not
offer that sacrifice in conformity with any prescript or
ordinance contained in the law of Moses, and, therefore,
the inference aimed at in your
"
correct translation" and
which you made to depend solely on the adventitious
iupport of that law, must, consequently, fail, not having
the authority of such law to support it.
I will not now say anything about the right of Judas
to offer sacrifice for the dead ; but I will say, that the
Jewish synagogue, both before and at the time of our
Saviour, did practise praying for the dead.
I need not prove it; a clergyman of the Church of
England does* it 'for me
Johnson.,
" UnblaoJi/ Sacri-
fice," page 292. Speaking of the practice of the primi-
tive Church on this point, he says"They seem to have
learned this practice from the synagogue ; for it is cer-
tain the Jews, in and before our Saviour's time, did use
it"
"Thou
thalt not desire the silver or gold that is on them, &e.,
lest thou be snared therein, &c. ; lest thou be a cursed
thing like it." The word lest is here worthy of some
consideration.
In the foregoing I have been actuated solely by a spirit
of candour and impartiality ; a question of such grave
importance as that of religion should thus only be dis-
cussed.
Hoping your will excuse ray lengthy epistle,
I remain, sir, yours sincerely,
Edmond Power.
In consequence of the difficulty we find in making
room for long articles, the length of the preceding
letter obliges us to endeavour to be brief in the remarks
with which we accompany it. We regret this the less,
however, as the subjects of which it treats have been ]
to fuUy discussed in our pages before. i
In a letter from Mr. Aylmer, published in our June
'
nuinber, into which our respected correspondent contrived
[
to introduce a great variety of topics, he asked ns how
'
we reconciled with the New Testament our law of di- ]
Torce, which permitted to marry her that is put away, i
The point being very irrelevant to the subject we were
!
discussing, we thought it enough at the time to correct
his mistake in supposing that there is any such law of
divorce. Mr. Power now presses us with the divorces
occasionally granted by the legislature, in cases of adul-
tery. And without admitting, as he seems to require,
that the connection of the Church of England with the
State makes her responsible for every act of pariiament
to which the Sovereign gives assent, we have no he-
sitation in conceding that our Church does regard such
divorces as valid, and that her ministers do not scruple
to remarry parties so divorced. But the prohibition against
marrying her that is put away (Mat. v. 32) evidently
pphes only to one who is put awny contrary to Christ's
command
;
and our Lord makes the special exception,
"saving tor the cause of fornication." We believe, in-
deed, that there are few subjects on which it would be
more easy to prove that "the Church of Rome has
erred than in her theory that "
marriage is a sacrament
"
and the deductions which she has drawn thence (in
spite of our Lord's words) as to the absolute indisso-
InWeness, in every case, of the marriage bonda theory
the strictness of which has been more than neutralized
by her practical facility in the far more objectionable
measure of annulling marriages ah inilio. More im-
portant subjects of controversy have hitherto prevented
us from devoting an article to this point. We hope
However, to be able to do so at no distant time.
'
Next in order to matrimony, Mr. Power is so ungal-
w v!*
'", '"''? P"''g'"0fy- A correspondent of ours
rJ^ S^^f
** '
>
f"'i''''ed with any passage in which
L^ uV^""!: ^'^i
">' '=""'"'
^P"ke of pur-
^. l7"
\?^-
^-
^f:"^j'>
"P"''' ^-y q>'otation from
UieMaccabees; at whuh we very naturally exclaimed-
do wifh^rTt*''\^W\/
">' '" "" ^"'ries to
do with the Book of the Maccabees ?"
If Mr. I'l
wishes to take occasion of this question to discuss ihc
canon of Scripture, we need not be afraid to meet
him, only that we think it convenient to keep distinct
separate subjects of discussion. There is no point on
which the Council of Trent stands more plainly op-
posed to facts than in its decision which includes the
Apocrj-pha in its canon. Our Lord and his Apostles
used the same Old Testament canon as the other Jews of
their time. St. Paul, who counts it one of the greatest
privileges of his nation, that to them was committed the
oracles of God, never accused them of unfaithfulness in
this high trust. And it is demonstrable that the canon
of the Jews of that time did not include the Apocrypha.
Accordingly, some of the most learned of the Fathers
do not include it in their canon. But when we shall have
occ.ision to appeal to their testimony, we do not mean to
quote them in the fashion used by our correspondent
" Thou
shall not add unto the word which I command you,
oaitber shall ye diminish ought from it."t
As to the fact that this omisnion is common and
uiual, it is only necessary to ask for any of the cheap
cat(t'lii>m., in ordinary use among the masses, to b
satisfied that the practice of the generality of priests
has ventured to difft-r from llie declared theory of their
Church. I am not aware of any catechism in Italian
tliat gives this fourth verse, for the translation of the
Trent Catechism is not in use among the laity. Ger-
man caiechisms, of very large size, omit it also ; and in
France the commandments are usually taught in cou-
plets, of which the following are the first :
" I. Un leul Dteii ta sdoreraa, at almerts paitaltonent
t. DIcu envMUi tn nc Jurvrss, ni aaira etioao paretllcniciit."
The only Iriah one that I hare setn witli a trmnsla-
tioa make* dio same omiaaion.^ and there are abun-
4iBM io the Epgliah that follow the example, la it
aarprising that Protestants give an onfavourable con-
struction to so general a suppression, and is it not
atrango that Roman Catholics will not refer to (he truo
standards of their faith, instead of allowing such per-
versiuDs of their own doctrines ?
Ko.VTIUB I'ETITOU.
IDOLATRY AMONG THE HINDOOS.
TO TBS KDITOB or THE CitTHOUC LATHAM.
8nThe anecdote, told in your paper for No-
Tcnber, of the reply of a Tinoevelly Hindoo gentleman
to a Roman Catholic priest forcibly reminded me of a
qtiealion which 1 often ai>krd myself, many years ago,
when I first went to Indiaviz., "
Wfcat is Idolatry
?'"
that sin so universally denounced in the Bible. Thia
question was suggested by the fact, that while idols were
ronspicuous in every Hindoo temple, and "under
every green tree" by the road side, and while the Bra-
mins themselves were lo be seen prostrated before them,
they all, when questioned, declared they did not worthip
idoln, but that they ioiiiMl down before them as the re-
preaentativea of the absent deitiea, to whom, in reaiity,
their homage was addreaaed.
This i|eply of the Bramina, coonectcd with the fact
that the idolatry of Hindoos it considered in Europe an
.xMiBittad fact, led ine to examine the account given in
the S2iid chapter of Exodus, of the firat great apoatasy
of the Jewish nation, when they made the golden calf;
and there I waa struck with the expression, in verse
5,
"to-morrow is a feast to JehovaJl." The golden en//'
waa, therefore, no new god, hot intended aa the re-
prtsenladre of the Holy One, who had
"
brought them
out of the land of Egipt ;' for in the 8th verse, this
power is attributed to their idol, though, as the people
-tfaeinaaives well knew, that idol wa* not in existence,
aa aa idol, when their deliverance from Egypt took
place
i
they coul 1 not, therefore, have imagined that
thtiealfbaii brought them out of Egypt. 1 he nation
were hardly to besotted as to think that j but they held
it to be the visible repre-entati.in of thai power which
had dcJivervd them from Egyptian bondage.
The belief held by many, that the calf waa lapposcd lo
be a god distinct from the true, aa Baal or Moloch, and
that the liraeliiea, in making it, had detenninod to
change the jupreme object of their worship, may have
arisen from the expression, in the first verte,
"
make us
gods," and that in the fourth verae, "these be thy
gods," but the word transUicd "goda" in both these
panages is the aiaeDPhmentioned in the fint
chapter of ihe Book of Genesis aa the Creator of heaven
and earth
;
and it is with reference to thia plural noun
that Aaron, in the fourth verse, us the plunU pro-
noun " these," which would evidenilv be inapplicable to
the single object (the calf i to which he was puinung.
The gruss, material worship of a lifeless idol (such as
Auropeaoa, who hate nut lived in an idolauuua country,
suppose to exist there) u rarely acknowledged, except
t PubUatied bjr tka Oaliafa f ib. Sorbonna. Farts, . . .
I'v iIk' inn'TCil sml inost ignorant claasea of Ihe )>eople.
The Itramins, to a man, repudiate anything ao aenae-
less, and even the lower claasea are ashame<l often lo
acknowledge it ; while, at the same time, their drwMl of
and reverence for their idola diacovea ilaalf on inanjr
occaaiona. Nor need this lie a laaltar of mmim ', fat
acta of power, motion, and knowledge are often attri-
buted to thaaa UfiBlea* blocks, which, (/ Irut, would
naturally obtain for them die gnateat rwefanee. Thoa,
on one occaaion, in a Bramin'a houae, in tb town of
lloobly, in Western India, an earthen image waa pro-
duced, very slowly mid grndually. Firat a foot appeared
Vthia waa shown to the aatoniahed popaJace, by tb
Bramin, as what had occurred daring the previous
night, while he tiept) ; after a few daya aaolMr foot
was found beside it ; and gradually legs grew on these
;
and, in the course of months, a perfect image of Vishna
npi>cnredi//"-crf<i/<i/. Can we wonder if tlie popnlaca
worshipped such an image 7
Kuropeniis generally receive these and similar tales
with such undisguised derision, that Hindoos seldom
venture to tell them the storied which arc cnrrent among
themselves of miraculous cures performed by images, and
of the acts of locomotion and supernatural power which
are .tttributcd to most of the idols throughout India ; but
ihcse, renmrkable as they are, are fully equalled by the
tides generally current of Christian inmgex in Papal
Europe. To say nothing of ancient stories, that of the
image of the Virgin Mary, at Kimini, in luly (referred
to in a foriiicr number of your paper), which moves its
eyes (commonly called the winking image), is a matter
of the present time. I have heard that this story waa
strongly reprolinted by M. de Silour, the Archbishop of
Paris, as injurious to religion, and calculated to bring it
into conienipt. Whether the I'ope is otherwise minded,
or whether be has favoured the world with bis infallible
opinion, or decided that the miracle waa true, perhaps
some of your readera may bo able to say. In the town
of Tonmuy, in Belgium, there is, in one of the churches,
an image of the Blessed Virgin, whose face is quite
black. 8o unusual an appearance excited the curiosity
of a gentleman of our party who vas lookmg at the
church, and he asked the acxtoneas the tauise. She
replied, that on one memorable occasion, when
Toarnay was besieged, that image of the Virgin
had advanced to the ramparts, and, by catching
the balls of the besiegers in her apron, had saved
the town
; but that the powder of the cannon
had blackened her face as we saw it. The visit to
Toumay which I here narrate occurred many yean ago
;
but I conclude that " the black viryin" is there still.
For the story which the scxtoness told the priests would
not be responsible
; but for the slate
of the image they
surely are, as it must have been coloured by their per-
mission : and wiicp images perform such prodigies of
valour who can blame the people for worshipping
them ?
The charge of idolatry was one brought against the
Romish Church, at a very early period, by Mahomed
and his followers
; and the contempt which they exhi-
bited towards the crott was solely as an object of wor-
thip. They believed, too, that the Blessed Virgin was
the third person of the Trinity ,- and though this was
evidently an error, even in the corniptest ages of the
Church, yet it shows Mahommodans considered that she
received Divine honours from the Christians with whom
they came in contact.
A friend of mine in India hod a Mahomedan servant,
with whom he used to converse fieely on religious
mattera. This man once classed the prevailing religions
systems of India as follows .The Hindoos and the
Pormgnese mn-thip immgee : the English and the Moha-
medani wonkip God."
I rat, sir, your obedient servant,
A Ketibsd East Imoian.
Nov. 27, 1852.
FARM OPERATIONS FOR DECEMBER.
{yrom Ihe Iritk Farmtrt' OatHlt.)
WheatWe should hope that (he greater portion of
the seed wheat has been oommitted to the ground long
ere this. Where that has not been the case, no exertion
ahoold bo spared in doing so without delay ; in no case
should it be deferred till after Christmas, aa after that
period it will bo getting late to sow any of the winter
varieties.
Beans and Peas may still bo sown ; the best varie(y
of bean to sow now is, the Russian, or the Heligoland,
for the feeding of stock ; the best for bnman eonsumption
are, the early Masagan and long pod.
Peai chiefly used in feeding slock are, th gray ma-
ple, Pennsylvanian, and strawberry ; for boniaa feod, the
early Charleton, early Hotspur, dnnhln hlmiomsd May
and marrow-fat peas are best.
Storing RotfTake every a<tvantage ofdry weather,
in poUiog and storing SwcdUb and Aberdeen luinip*,
mangels, parsnips, and earrols, before they soeoanter
severe frosts. Kouls, particnJarly turnips and niangel*.
intendsd for late keeping, are ouch mors t^jnrid by
frosts than most people issagine; for, alibongh oo in-
jury is perceptible lo the eye, tbcir keeping proparties
are much ii\jured who expoasd to isTere frosts. The
site ohosea for their storing tbould b aed aad dry, m4
the best aspsct is that facing the north, as, wb eh
exposed to Ihs east or south, early sprovling is tto
oonseqasnee
i whereas. If lb* nortlMra sides of waOt,
ditcbaa, or plaotatioaa are abasao. Ibsir spreaibM m
vegetation is prwvanled, as long as H h pssalbla, an*
season. Roou Intended for itoriog till a lata m*M
should be taken op very urefnily, and tba iMraa
wrenebtd off bv (be hand \ tba arownt wID thus rraiaia
uninjured, which will be teareelv possible if thote s.
ployed to trim them ar allowed to do so with a sbar^
entling instrument. The lap-rools thonid not b* aat
off, neither should tba ootar barli or skin of IbvrMli
be cut or bmissd ; Iba roots saay b paelMd aa ih*
ground in longitodinal bsapa, aboot sra fat wida at tba
base, and tapering up, about six feet hiKh, to a siagia
root St top. It will be of much service if tone braaabsi
of brushwood are plaosd in layers through the raali
i
they will prevent them slipping snd tumblia( dava,
which witlumi this eontrivsnee is a fertile searaa ft
aanovaoee. Parsnips and carrola will ha aasll bana
fitted by being packed io pit or river sand. After tba
roots are packed as abovs deseribed, they should be well
thalclicd. Hoots may also be packed in oool. dry siwds
or cellan, and in caves or pits, where the sabsoil n dry.
Stored as above, any of these roots will keep till aa io-
credibly long period in the spring.
Milch cowM shonkl ha kept closely in the honve, with
the exception of about an hour for exercise, during
which time their byrea should ba aHulo clean and ooai
fortable ; ibeir food should ba gaoaroas. for wbiob they
will amply pay. Alternate feeds of oookad and raw food
are much the bestthe eookod io the ssomiag aad at
night, the raw at mid-day. Cattle thus takea oata cf
are much more profitable than leaving ibaas ttaniag
and shivering at the backs of ditches, or poaebi^ tba
land, in fruiileas endearoura to pick up a suSeiaBej of
food, to say nothing of the inhnroanily of the syslaa.
Young ttock should also be welt and carefully hiiasid
and fed ; they require an abundant supply of nourishing
foodOS much, or more so, than thosa foll-grown^la ba
profitable to their owners ; it is a ndnons system ta ksap
stock on cold, bleak pastnrss ; and the improving fanaar
who baa once shaken off the sloth and indiftraaca
which too often characterixe the generality of our
bruthreo, and put his stock on better and mors sara-
ful keep, findsin their altered appaaranoe, and tha
prices obtained at the early sumsaer rairsao amply ra-
mnnerated, that he will hardly be temptad to return to
old habits.
PigtThere is no description of slock to which clean-
liness, warmth, and good keep are more esasotial at
this seaaon than fatting pigs, stores, and breading soirs,
more particularly as we are under 'the iapressiaa tiMl
pigs, for some time at leaat, will be the bast payiiv
stock. Cooked turnips, cabbages, parsnips, earrots,
mangels, with aliberolallowanceof pea, bean, aodeataMol,
or barley. meal, will not be lost oo the pigs, but pay
liberal per centage.
Digging On small farms this is the time to dig oU
lan<l not under crop ; dig deeply and roughly, so as to
expose OS great a surface aa possible in the ameUeratiag
influence of the winter's frosts and thaws. In wet or
in drained ground, the land can he dog in ridges, aad
in dry land it can be dug out without ridgaa ; bat ia
eitlier case, deeply and roughly, not seratehiag it ia
the usual old, slovenly manner. It may rsBaIn sa
until the sowing lime,' when, if intended fer gula. tt
may be sown and harrowsd in without aay fmtfcar
prtjiaration. But (be mode o< digging (hat wa Miat
oonuncnd is, (o throw up the land as it is dag lata
high and narrow drills, similar to iboaa ads for tar*
nips. This mode can ba adopted wbstbsr tba land is ia
ridgas, or with a plain surfaoa without furrows; tha
advantages of (his method are, that a greater i
diggiag to pick out ail saalnb graaa aad rso*
sxposed lo the frost, snow, and air; it lies so high, that
it Is quickly dry. and if iotsnded for cr'm will braak
down asriy in the spring io tba bast possible cooditioa
:
but if inteoded for a root crop the advantages ara stilt
greater ; for if Ihe land is thrown np into drills, 27 or
is iaoboa aaaadcr, in tba spring, tbsra is ao OMra ta ba
dona tbaa dopoait tha aianara la tba drilb as I'-ii^j
formed, and spKt tbsni with (ha spada.
'
manure from bo(h sides, whan tbs drill a
again for Ihe rsosption of the saed, whsthsr aarsaips,
carrou, mangels, or turnips, fcc Care sbaald ba toua
ia tka diggiag to pick out all
weeds.
Odd$ and Smdt.Ksep diaiaiag, digging, snbsoiling,
and gathering oaanrs. fer without a liberal wa of
manors the drahtiag, Ae.. will be of little avail ; thata>
fore, gather aad naaiafastura maouro by svery naa^ ia
jour power: let nothbig ba lost. Banova all erooitad,
sslsss, and cumbarsoosa fsncsa. and form naw ansa;
cut down, plash, and lay all overgrown faaeaa. JLaap
t. dul, or thrartlngiaiblai. busy, ao as ta bava
irsh and clean attaw Mara the cattlsi Saoar aad
dean out all open ditobaa aad poads. Cat aadhndaa
furze, which in an exaallaBi food fer bornsa or eawa,
whvn it oaa be obloinad. Repair and poail
'f'm
t.
wbatn raquirad, snd let the wall-r^datad bboar of
tboaa dapcitdaot oo him, aad a eleaa, coasfgctabla turn-
yard, ba tha cawlkl faraet's prida and
p
lsaaata.
~
144
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INDEX TO VOLUME II.
*
Arnirm blibop, bo WIS lh tral? >
AbMtBHiai. lwt kind Mrd la Chunb or Kn(Und .. ..30
rttMl'i ibMlalloa pfrmpixan nod-i *bM>lntlan .
.
m
AMmi VI. (Po9>),hI<la<!ntDculaUiepawf-rofthekry< .. 28
ilwrtllm In troag ln(iia(< tiM rorrnpilon of the Komui
CirtlMUeaiail>-PafM>>i>a*ll .. .. 131
nwlnMM ttut * Popt ni*jr imrl hrmr bjr his deeretalii,
an<l tlul nuoy PopM hare been heretics .. .. 8<
Ar1ns ft ll(Ti;rvnl iirM>n frum Arius .. .. M
AWuuxlcrVI. (I'upe', his chanH.ler compared witb Ul^ of
Hmrj VIU. .. Ml
MtoMa Mr liiMar, cnidtT, and iMciTtounm .. 113
ma Um Cbndi of which h wss the head trtt fnm " ipot,
wrinkta. or anj meh thinit
?*-
.. IM
AiBl>a(St.)hleomiiMntaa Matt-xii. 4. .. 1
did DOtbeliFTaihe VliYin MarytobefretfVnni iln .. 41
on iraaite worship .. .. .. 39
America, religion in .. .. .. 140
AiMicrypoa, its claims to a place la the canon of ScripCan dis-
cussed .. 111.125
tt U admlltad by Ronaa CatboUcs that It waa not cooated
as Serlptiin bjr the Jews .. IIS
Mr bjr twestjr andeal Christian writers who han left us
Ms af eanmlcul booka .. Ill
AqvtaMk his reasooa for ciTtnff
**
l^tria** to the crosa 33
Ms laterrlew with Pope Innocent IV. <
AraoMns, an Imaf* warship .. .. .. 32
AthaoMlw, did he stand alone ? 131,142
AsvasHiH (St.), explacated by the Cathdlio Latvaii .. I3u
friaoHilsa laid down by him In Ills cootrOTsrsy with the
Donatiats, applicable to modem contiureislaa 79, 130
his opliuims as to the Church Tislble and iarialble .
.
113
on imace worship .12
Anrienlar Cantarion (see Confession)
Asorlwa, bia docnUie as to the kind of worship to be giren to an
tanaga 10, 110
BAcnsiiorbens .. .. .. 16,32
Beilarmine, his forcltile description of the corrupt state of the
Chareh of Kome ttefoTD the Reformation .. ISI
his Scrlptnn amiimants for relic worship answemi . . Ci
thinks It ImpnideDt to rely too much on the rfflcscy of in-
dniaencea.. .. .. 7
gists a notable amment why we should sabmit without
proef to the obligation of confcasUiti, beosuse the duty
Is so diaagraeable. that nodoubt oar anceators most have
had some proof for It, or tliey would not hare submitted
lolt .. .. .. .. .. 39
in what sense we pray for the saints to help us . . 30
BaD% bapdsm of It, 81
sMiy nss of, In Iralaod .. 43
BtuBgailua, where was the Church In his tioHs? .. 10, 81. 104, 130
will any Raam CathoUa now stand by th doctrine of the
Cooncll tlMl aaodamaad Mm? .. 32, 10M30
Bemardlnus. his MisflOTwa langnagt raapcetiag the Bleaaed
Virgin .. .. .. .. .. M
Biblcv the Authorised Version and the Dooay compared 49, (1, 71, u,
99, 111
Molly of andcTstanding it not an argonent for not read-
lag It, aeeordlag to St. Chrysoston 18,118
pasnity, lahlaoplahm,aotarsason Ibrbeing wiihouf It lis
rlttaBbyplalaaMa.nrpWaiaaa .. lla
aaMy lalalnbbia la aO aeceasary polala 18,111
Iba aaily Chareh of Room meant It to be read by the
nlaaiiMd, or they would aot hare translated it for
tkem .. 119
read by the nnleamed in St. Peter's Ihne lis, 123
tli* Baaaa Catholic doctrine of the ass of It, as giren by
CarttaalWInnian <t,7, M
fnvaaadplaa for aorrectlng It, so ss to mske it speak Uo-
ll
W
2
u
I
2
9t
74
74
Bigotry, what la it?
(0<a hand and hand with credulity
orfglnoftheword
Bishop, Ofit nOB-rasMeat
tebiddea by (^loacils to migTste from oae see to another
Mr-hlaMlR on laiage worship, and on the phrase
I abaolBiaty focMddaa tar the Jewhh'iaw, and forbidden also
by the Apcadaa MllMir eooseru
did the Apostles then Ihlak thty drsnk blood erary time
they partook of tha BacharM? ..
BaoaU (Cardiaal da), distaiuagea tha pabUeaUoa of tha Roman
CalkoUc BWof of OrowMa's sioi7 of a mtaisealoaa ap.
paataaca af tha Blsassd Vhrgla ..
hinta that Msa nltades sad Use Indnlgences arc published
as s mesns of making money ..
Books, what allowed end what prohibited In Church of Rome .
.
BnanlgaB's Ictirr on l.a<ly luy
Brlaa'sleturon the liKlci KipnrgstOTiiu
Boordaaaz Teatament. Its fraudulent Irsoslstions ..
Bulls, Pspal, when ucaUsdm
CAUJSTV^ Pope, hla saaadaloas lllh and his
Oaaon of ^criptat*. when framed
how Isr it rrsts on Church sathcsily ,,
Intemsl ertdoiccofor it.. ,.
claims of the Apocrypha to a plact hi It dlwostd
.. 10*
.. 17
.. 17
.. 18
111, lit
Page
Calfrpillars cursed by Boman Cstliolle bishops .,27
Cathollrns, his answer to rontinm Petltor .. 38
Celibacy of clergy, dialogncB on .. .. 1% 0, 7fi
not the pnictlce of the ancient Irish Church .. .M,87
TOWS of eelibacy not expedient .. .. .. 21
'
not an apostolic custom .. .. .. 21
41
136
Chrysostom (St.), censures sercrely some of the conduct of the
HIened Virgin Mary .
.
his language respecting the Word of Ood end the duty of
erery Christlsn to study It .. .. 18,118
Chnrch, its nsibllity. discussed .. .. 9.81,104,11.1
Its Inrslllbllity, discussed . .. 3, 8% 99, 109, 121, 137, 129
Church of Ttome not immutable .. .. ..98
Circle In which Itomanists trarcl between the (Hiurch and the
Bible .. .. .. .. C3, 133
Clement or Alexandria makes no mention of prayers to the Virgin
Mary in sny of Itin wrItlnKs .. .. 41
CInnrnt of liomr, Ills allraed letter to .St. James .. .. 138
had he the rigtit to instinct the Apostles .. .. ISg
Clement VIL (Pope), released the King of 8pain from his oath,
and from his promise not to get himself released from
his oath ..
energy, peculiar doctrines of Romanism tend to exsttstlon snd
enrichment of .. .. .. .. i
celibacy of, discussed .. .. 13, 31, SO, 61, 73, 87, 140
Coatba, what? .. ,. .. 31
Colk'tte (Mr.), on Image worship snd miracles
on the Douay bible
Confossion, prlrate, to a priest, not coromsnded In Scrlptnte
cannot be prored to be of Dlrine institution .
.
history of auricular
lettt-ron
confession to God alone, for many ages, thought
wliat lilnd used in Church of England ...
the e^fontmtmt of periodical auricular confession a paen-
ilsriiy of modem Romanism
(^flrmation. Is It spoken of In Scripture ?
Is it a sacrament ?
Controreray, how conducted by Roman Catholic priests
how it wss conducted at Council of Trent
conducted In the same style by Roman Cstholic editors snd
others
ConncUs, wliat Councils aro general and infallible nobody can
tell
one general and infallible Council gave a list of (icncral
Council which nobody belieres to be accurate
Creeds, what Church has got the old creeds .. 10,142
hss the <^nrch of Home made a new creed rather than
give op her new errors
Cnise, a Pope's cuise held by Romish authorities to do no harm
toanybody
la a curse a prayer to the devil?
If a curse be a prayer to Ood to do mischief, 1st those who
curse show thst their prayers have power to do good
did the Ai^tlcs cnrse those who persecuted then
oar Lord'scommsnd sbout cursing
the cnrse on the cslcrpillan
Cyprian (SI. ). expoanre of a penrcralon of his words In support
ofPurgstory .. .. .,
32
73
20
88
3
47
U
6*
33
8
36
16
26
114
116
116
143
4
26
21
rj
27
DuTii-sao, what rellglan best there M
Devotion, an Its ends anawered In the Church of Rome? 110, 123
DIscasslan, why Roman Catholic prieats shrink from II ? 79
IHvorca, pnetiea of (3iarch of England with laapeet to 34
Doaatlst uuBUuswi
j , Its hearings on Roman CathoUe eoatn-
veny .. 79, 130
Dooay Blbie, Its variations .. el
corrected from Protestant Bible 31
snd coming still nearer to It 74
Us Irsnslators ssy la ibe preawelbat we ceoM do rafy wall
srtlhoat a traaslaltai of the Bible dt
OSes la its notaa, the aalbortly of what are now tailmmt
tohetorganea Ul
Its tranalailona of the word aacrament M
., penance .. 33
priaat 911
Doobt, BomsnIsiB Uie tellgioa af 3
Faith and eredallly
Paibsn and grandfalhsn
Fear, the mainspring of Ranaa Oalkalle and elhsr Calsa
Fisher (Caidlaars) teafc adan af anlanaisssaf deaWs af
gstory
Fontlnm Petltor, letters tnm .. It,
Fonndation of the Chnreh, aecordlng to Cooaea of Tnnst.
Peter, bat what ha beltered
Fowler, Mr., hie controversy with UwUMtrt
Frsnda, pknia, aad the Boardeaiu Teatament
and the Bishop of Orenoble
Qovom iJICKSD .. .. ..
Ooed works, does one gatai by sharing thesa wUfc othsn ?
mads cair la tte Charck a( Raa
reslaadWae
arenoMe, Blahop oi; Impoatare pstnnlssd by him .
.
Oaateen'a, Denis, Letters
Edocatiok, nsHoaal, Somiah aothoriUas divided among Ihem-
setves ssto 9g
EpIphanlBa aad the Tell 30
on prayers for Ike dead 93,103
his opinion of Orlgea .. 3
Eqaivoeallon piaeUscd wlllioni scrnpla by * Ronaa Calbollc
prelate 41
Erniatha,what? .. SI
Eaeharlsl, texu rehulng to, discnaaad 3
words vf InaUtnttea, bosr Is be htlsrvrtted tt
Roman CathUlc hilerprslatloa act literal 4*
compared with the Paasovsr 74
EvMaaces^ works on, why disapproved of by Rcsaan Catholic
prieats .. 103
Exeomaaakatioa of a pariahtoner casu a Roasa Catholic bl-
ahop XlXtdanagsa .. g
ofthecaMrpUlars 97
Eatrsms Uaetlen iWtcnswJ .. M
Eyes, lead of IM
113
4, IM
at
n
2
2*
48
.. 7
.. 110
.. irt
43
70. 94, 117
HADr.\ whst and where ? ,. .. .. .. t
Heart, ChrlatUnlty the relielon o( the .. .. gg
Hell, where was our Savhntr's aoul after Ms berial ? .. S
Henrieiu Maria, her letter to Wentworlh ahoat St. PaMek'a
Purgatory .. .. 37
Henry VIII. a Romanist In doctrine to the day of hb death .. 121
thoogh a iMd man wss a saint In comparison of Pops Alex-
ander VI. in
nereliea, ought the)- to be extirpated wHh the sword ? U, I*
HIersus, the nsme given in Kew Testamaat to Jewlak, net
Christlsn, ministers .. tt, **
Hippolytus and the Chnreh of Rome .. 109
Ho^ water dlsoersi ed In the Bible by the antbor of the Taadi-
iMAGEs, what la the
"
dne hononr~ with whlcB tbcy shnaM be
worshipped 10. 3*, 44k 43, 110
did the Heathen believe that any DIvhilly resided la thdr
hnagea? .. fI. n
the aame apologlea offered for Heathen bnage worship
aa are now osed by Ranaa Catholics 21,31
Immutability of Church of Rome diacassed 9
Index prohibitorins and expnrgatorias .. .. .. 110
what meant by the latter .. 94,111
and the Ulble .. .. .. .. 113
IndU. Chrisilsnity in .. .. .. 3ft, ti, \K
Indulgences, no toundstion for. hi Scflplaie or snUqalty ..
held by many to be pluaa frauds, la the tlaie of T
Ai{ninas ..
a prudent man would do well, according la i
not to rely too mnch on them
offered for prayer ts Jssns. Kaiy. aad Jeseph
lalUUbtlity of Chnreh, pnefo ttam sfrlialastlri"
- - lU. 99, lOf
.. 121
.. II*
.. 1.
St
.. IS*
.. m
.. 148
.. IS
k-
.. 13*
.. K*
UlsfMl asMsnces for CiMiallaallT aa
InifocaMan af taMs aa coamaaM
proof from Seriplara
dimcalHes of todlag wbcfe Raaish, rtaidsa .
certalaly not in the Pspe ..
Importance of tha dectriaa
sileaae of Sci lptafa sate
daealkeChmehofRomeht.'aelpainemlir .
a doctilae sabserriTS of ChrMleBHy
laloiaraaea ef the BwnlJi Charcb aarpssam aO
4
Ircaaas, did he believe la the aapremaey af Ibe Cbarcb ef
Rome? IM
UMl deniy. la early UaamdMaatpracllaeednav, bat Haded
dawn IbMT aOee ftoa htber la sen tt. tT
JnKiaoAK,lkaaKhbaaMnatw(fBMpaa Mel, waa p al i
for warsMpylac Iba Ima dad aadsr the fosm af en
'.'.
91 Jceolla, axpesara aflbair dectriaee by rascal
Jewell's cbaBsi^ te Ramaa CadisBi dirt sis
KuM. Mr, Us lalaaialm en HmCatcouo LAntAg
Ksogh. Mr., his chargea an tbe ri sisalsal Bible
lavltatlaa la bUa M pswra his werls
Keys, pawsrsf the
KllHOkft, CATnour Lashas tai
'
Kiag, Mr., his frsnslstisn Kern St. O
n
Malum
Laot Dat. observed 4lh April, IMS
sad Good Fitday
.. IIS
.. 113
t7
70^94. II*
.. lU
why aa dav Ihhi year ..
ear, ef Lalelstla
ie Mta any gaed itanaa wb I sbenid heiaMla
4T
4S
LaBIa, !< M A
Utrta,<Ba.aa*
Vranre
IneoanMmwfemkis
bypardaBa.'haw Ibe m'lllBiUiin Is practically
, riaa, jtaided to Ibe Arlaa^ and a ganaral
Ubetty, etvU aad rallgioaa ,.
143
lL 33
14S
19
!
INDEX.
Page
Lies, character oi" Irishmen for telling them, how kept up by the
prieats .. ., .. " 9*
LyLnff, Is it a mortal sin .. .. .. >. 16
LonKhmanaeh, Fair of , ,. .. ,.26
Lockhart, Mr., hia controversy with Mr. Fowler .. .. 92
Luther, if he stood alone, so did Athanasius .
.
131, 143
are we his follower ? .
.
'
where was our religion before blm ? .. 142
Mac MiKDB, Mr., bis letter on internal evidences of Romanism 69, 80, 92
M'Carthy and the nunnery, their case .
.
.
.
. . 78
M'Corry, Mr., his tract on the question. Was St. Peter at Kome ? 97
Madiai, their history and sufferings .
.
.
.
13, 27
Marleys. the .. .. .. .. 77, 89. 101
Marriage, is it a carnal state ? and if so, is it a sacrament ? .. 14
Metaii-ier. Wiseman, liow the plaintiff wati treated for presimi-
ing to go to law with a priest
Milner, bis remarks on the importance of adopting a right rule
offaith
admits that some Popes have disgraced themselves by their
crimes
Miracles, no authentic account of St. Patrick having wrought any
Missionaries, their doings in India ..
Monasticism not the life of devotion
Mortmain, law of ..
Mother of God, history of the title
15
134
35
.. 124
1, 15, 42
.. 98
26
National education, disagreement between Koman Catholics on
this subject .. ..
Nectarius, change made by him in practice of confession
Nicholas I., (Pope) his letter stating that up to his time no
council had published a list of the Canon of Scripture ..
Nicholas 11., (Pope) made Berengarius subscribe to a statement
which no Homan Catholic will now stand by 62.1U5, tdO, 143
Nice, second Council ot, its decree concerning tbe worship of
Images .. .. .. .. ..10
Non- reddence of Clergy forbidden by councils and Fathers ., 1
Nunneries .
.
.
.
.
.
.
. . 73
St. L)guori*s account of the reasons why many enter them 94
Numbers not a test of truth .
.
.
.
.
.
. . 40
Oriobn, a heretic .. .. .. .. 106,181,142
introduced notions of purgatorial torment into the
Christian Church .. .. .. 66, 67, 105
Oaths, how the Popes dispensed with their obligation .. Vi6
O'Mara, Mr., his letter on prayers in Latin .. .. 143
Paacai^ his history .. .. .. .. 91
Passover and Eucharist .. .. .. ..74
Patrick, St., his translation, and the rival bone-flndlngs . . 63
hymn in praise of him ,. .. .. 184
worked no miracles .. ..
'
., 181
did not-receive his commission from the Pope . . 184
never makes mention of the blessed Virgin .. 134
his zeal in making the Scriptm'es known .. .. 134
history of his Purgatory .. ,, .. 37
Paul, St., omits to tell his converts o<' the true (?) guide to truth 4
Persecution in Hindostan .. .. .. .. 107
Peter, St, if ever Bishop of Rome, was constantly noji<resident . . 3, 97
did he keep a curate ? .. .. .. ., 3
If Bishop of Rome, set an example of giving up a poorer
see for a richer .. ,. .. ,, 2
the duties of a Bishop incompatible with titose of an AposUe 3
if not Bishop of Kome, what becomes of the Pope's supre-
macy ? .. .. .. .. .. 2
which does Bishop of Antioch or of Rome inherit his infal-
libiUty? .. .. .. .. ..4
difficulty of finding his successor .. .. .. 4
proved to have been at Rome by Father M'Corry, out of the
Golden Legend .. .. ,. .. 97
bad a wife, and perhaps a daughter
*
.
.
13, 140
wliat he would have said If offered money for taking souls
out of Purgatory ? .. .. . ,. 33
what remedy he suggests for the difflcultles of Scripture . . 125
three Evangehsts, at any rate, say nothing of bis being th
Rock of the Church .. .. .. ..34
Philalethes, his letters .. ,, ., 9,81,104,129
Pictures, the two .. ,, ., .. 34
Pilgrimages, how useful if one image have as much virtue aa
another ,, ,, ,, ., 21
Pious fl-ands .. ,. ,. ,, ., 7^28
Pius IX. condemns freedom of education, liberty of the press,
and tbe right of men to worship according to their con*
science ,. ,. ,, ,, ,, iq
Page
3
Popes, some, according to Dr. Milner, have disgraced themselves
by their crimes
may, according to Romish authorities, be heretics, and es-
tablish heresy by their decrees .. .. .. 3,86
Popes Zephyrinns and Callistus were heretics .. 109
Pope Honorius a Monothelite .. .. .. 3
Liberius subscribed to Arianiam .. .. 142
Alexander VI. not a Saint I .
.
.
.
. . 122
how it is to be known when the Pope speaks ex cathedra 3
advantage on the Pope's side (according to Pope Pius II.)
when he disputes with Councils .. .. .. 3
specimen of a Pope's curse .. .. .. 4
testimony of Roman Catholic authorities that It did no
harm to anybody .. ,. .. ..4
what powers the Popes claim ,. .. .,19
what letters tlie early ones did write .
.
. . 137
how tbe letters they ought to have written, but didn't,
were written for them some centuries afterwards .. 137
not infallible, unless it be right to exterminate heretics .. 19
Post-offlce Offences Act .. .. .. .. 7
Power, Mr., his letters .. . 33, 66, 67, 83, 98, 105, 141
of the Keys .. .. .. .. ..27
Prayers for dead, why used in ancient Church .
.
. . 68
their origin .. .. .. .. .. 68
Prayers to saints, what kind lawful, according to Bellarmine .. 3U
Priest, scriptural meaning of the word, as applied to the Christian
ministry .. .. .. .. 99
in what character he celebrates Mass ., .. 106
Private judgment, we m5( use it .. ,. ' 96,121
Protestant Bible not a corrupt version of the Holy Scriptures 46, 61,
74,85,99.111
Proxy religion ,. .. -, .. .. 124
Purgatorv, if merely penal, what becomes of (he sacrifice of
Christ? .. .. .. .. .. 82
whatis it? .. .. .. .. .. 143
if it makes fit for heaven, why pay money to get our
friends out before they have had the full benefit of it ? 11, 82
a heathen doctrine described by Virgil .. ., 58
why the duration of it is left uncertain .. .. 134
did the Fathers of tbe first three centuries believe in it ?
56, 105
is it a state or a place ? .. .
.
. . 143
QtTESTXOns, Important, for Roman Catholics .. .. 5
Reucs, Old Testament argumenta for worshipping them consi-
dered .. .. .. .. 44,65
65
68
Repentance and penance .
.
.
.
Ridley on the Lord's Supper ..
Rock of the Churchsilence of three Evangelists as to St.
Peter
St Patrick's claims to the title
the text, how interpreted by Council of Trent
Rourke, Mr., his letter on infallibility 128.142
Saoraicsnts, texts in support of Romiah five, considered 84, 56
confer grace, and yet it is a holier state to be without one
of them than with it ..
can they be performed without an officiating priest ? and
if not, was marriage a sacrament before the conncil of
Trent?
how many there are
their number insinuated In Scripture, according to Peter
Dens
time of instituting the Romish five confessed to be uncer-
tain
who first coimted seven ..
on the word,,U5ed in Douay Bible .,
Secundinus, his hymn in praise of St Patrick
Sacrifices, what now offered .
.
of the Mass ..
Church of England doctrine as to .
.
only one for sin .. .. ..
Saints' days observed, on what authority
Scapular, is it a good way of salvation ? ..
Sacrificing priests, not now in the church
Schism, Great Western, history of
Scripture, St. Cbrysostom's arguments for reading it considered
Cardinal Wiseman's arguments against reading it consi-
dered .. .. .. .. 62,76,86
its difficulties no argument against studying it 18, 118
plain in all essential points (according to the testimony of
the Fathers) .. .. .. 18, 118
34
84
9
9
41
134
9, 99
67, 83
58
67
93, 106
66
82
4
lis
Page
Scripture proofs offered by Roman Catholics, not believed by
themselves to be good ones . . .
.
. , 92
Sidrach on image worship and miracles .. 21, 45
Simon Magus and St, Peter .. .. 97
Sin, and the remedy for it, .. .. -. 78
how much the blood of Christ cleanses from .. 140
is there occasion for Purgatory to cleanse us better .. 140
Slavery and freedom .. .. .. 10*
Spain, intolerance of the Romish Church in .. .. 186
Station, what passes at a .. .. > 102
Talk of the Road .. 16, 29, 39, 53, 65, 78, 90, 102, 113, 124, 138
Tariff, the Priests' .. .. .. ..30
Taylor, Mr., of Weybridge, who got his money .. ..42
Tanlstryexpl^ned .. .. .. .. ,, 51
Temper, why those who believe on little grounds are apt to lose it 25
practical illustration of this .. .. ,. 116
Tertullian, makes no mention of prayers to the Virgin ,. 41
his commentary on our Lord's refusal to go out to her .. 41
mutilated quotation from him as to Romish supremacy .. 100
TheotokoB, history of the title .. .. ..93
Touchstone, the .. .. .. .. 8,30,31,44
Transubstantiation .. .. .. .. > *6
Trent, Council of, in vain attempted to Mttle the question of
Pope's supremacy .,
.'.
.. ..3
arguments used there against the doctrine of intention . . 6
its canons, concerning confession .
.
.
.
. . 38
what they pronounced the foundation of the Church . . 22
calmness with which their discussions were conducted .. 26
how the two Bishops pulled each other's beards .. 26
the results obtained by tliia process infallibly dictated by
the Holy Spirit ,. .. ., .. 36
Truth and errorline between .. .. .,7
numbers not a test of .. .. .. .,40
Unity of the Church of Rome, how maintained in France at pre-
sent .. .. .. .. . 43
how in Ireland .. ..98
VlHIALSins .. .. . .. '*
Virgin Mary, were prayers offered to her in early Church .. 41
did the Fathers think she ever sinned ? .
.
..41
and the Holy Ghost .. ,. .. 90,106
never mentioned by St Patrick .. .. ... 134
Visibility ofthe Church discussed .. .. 9,81,104,118
Voragine, Jacobus de .. .. ..97
Vows, in what case not tfinding .. .. .. 20
Wakd's errata ofthe Protestant Bible .. .. .. 61
condemned by Roman Catholics themselvea .. ..85
Weasel, his statement about indulgences ., ,. .. 6
Willson, of Skibbereen, his polite letter ,. ,. .. 115
Wiseman, Cardinal, how he got possession-of old Carrd'a mMWy 16
did not like to tell he was to get Mr. Taylor's too .. 42
his skill in equivocating .. .. 42
. .. .. 63,76,86 on Bible reading
INDEX TO PASSAGES OF SCBIPTXJBE,
THE MEANING OF WHICH IS DISCOSSED IN CATHOLIC LAYMAN,
VOL. IL
Exodus xiil 19
Deut iv. 15, 16 .
xxxiv. 6
Isaiah xi. 10..
Malachi i. 10, 11 .
Matthew xii. 12, 32
X. 7 ..
xH. 46
xii. 32
xvi. 19
xviU. 17 1
xix. 6
xix. 13
xivi. 26, 28 .
Mark xiv. 23
John Ti. 61 ..
XX. 21
XX.33
65
10
65
5
9
32
57
41
32
,
84,'45, 121
27, 122, 126
34
58
8, 22, 46, 76
22
20,27,34
28
Page.
Act U. 24 .. 23
TiiL U 58
ICor.Tii. 82. 3 .. SI
X.16.. 8,46,47
li. 4.. ..86,8
Ephea. v. 23 .. 34
26.. 111, 131
82.. 43
1 Tim. 111. 2, 15, 16 ..122,21
Heb. Ix. 25 .. 57
xiii. 7, 17 .. .. 10, 82
James V. 14,16 20,47,58,67
1 Peter Ui. 18 ..2,143
2 Peter Ul. 15 .. 126
16,17, )8 19
ReTeUUonsi. 17, U 2T
111. 7 .. M
xtU. 7 .. .. 47
THE
CATHOLIC LAYMAN.
^loip DO Dhia an pna hapouib, aguy' pfobcain aip an Dcalaih Dcajroil do na DaomilS.
Leu U. li.
rrBLISIIED MONTHLY, AT 0, UPPER SACKVILLE-STREET, DUBUX.
oL n.-No. 13. JANUARY, 1853.
I*"""*'
SabacriptloB, Sa. i
PayabI* In Advaae*.
CONTENTS.
Tha UMd nuHt Mortmain
Who wu lli Int Abwntn Blihop ? . , .
Whcrali ItfaColIoqnjr
Tki Oraat Wmun Sdiiaa No. II. . . .
Ik* DgoMM of laiarttoa
Tha SAcM of Excanunnnicitlon ....
A fhv mrda opon Indut^encn ....
Fiindij idTlcc to Caunti7 PoitmMtm .
AMnm to ow RMderi
HwTmkMom (contlnned drom rol. L, p. Hi)
CounroiiDBfCE
:
Did ear SaTionr laatltnte Semi S*enianU T .
Oa Uw VWMUtj of the Chnrch, by PhlUletlwa
TlM an of JooiMUB, b)r o LoTor of Troth
On tho Dooar BiU^ hjr Ur. O'BcUly
From Mr. IL DoUa on the BoneAU of Pargitorr
Fuming OpenUioiM Iter Junary ....
THE DEAD HANDMORTMAIN.
Thme is no subject which wc think onitht to be urged
raorc frequently on the attention of Itoman Catholic
laymen than the obvious tendency which the leading
doctrines ami rules of discipline, by which the Koman
Catholic Churcli differs from the other professing
Christian Churches, have to promote and extend the
power and influence of the clergy, and to enrich the
great ecclesiastical corporation of which they are mem-
ber*. And when they remember that the same body
which derives Mich power, influence, and wealth from
those doctrines and that discipline, as far as they can,
stifle and forbid all inquiry into and discussion of them,
it surely should excite suspicion in their minds that the
origin and foundation of those doctrines and rules will
not bear investigation and discussion.
In the ordinary transactions of life, this undoubtedly
would be the result. Take, for example, a familiar
instance. If the heir to a large estate wns told that his
father had maiic a will limiting and restricting the rights
the law would otherwise have conferred upon him ; that,
by that will, the possession of his father's inheritance
was subject to conditions, and clogged with limitations,
which oothin;; but the clearest expression of intention
on the part of the parent would induce a court of law to
give cfTcct to ; that, instead of becoming his own master
t the age which the law recognises as the age of dis-
cretion, he was to remain in tutelage and under the
control of guardians daring all his natural life ; that hia
conduct and actions throughout the whole of his ex>
istencc were to be regulated by their wishes and direc-
tions. Would he not, in such a case, examine most scru
palously the authenticity and construction of that will?
Would he not subject it to investigation, and test its
legality ? And if, on demanding inspection of the in-
strument imposing such restrictions on him, he was to be
told by those in whose possession the will was, and who
claimed to be the guardians appointed by it, that he
should not be allowed any opportunity of making such
investigations; what, wo ask, would be his course
under such circumstances? Would any man, in such a
case, tamely acquiesce in the claims put forward by the
aUegc<l guardians ? Would he quietly resign those
rights which the laws of his country bestowed upon him,
and yivM implicit belief to the assertions of those whose
interest it was to keep him in tutelage and ignorance?
On the contrary, would he not vehemently suspect that
the alleged will had no real existence, or was, at least,
erroneously interpreted ? Now, if such would be our
conduct in the ordinary transactions of life, why do we
not apply the same reasoning and the same inferences
to spiritual matters ? We all, in the words of Scripture,
we heirs of God and joint-heirs of Christ ; heirs of that
will and testament delivircd by God the Father through
his Son, and scaled by his bloodjoint-heirs of that
etenial life revealed in that will. The Church of Home
and her priests say they are the appointed guardians
and interpreters of th( will ) and, as they interpret it,
the joint-heirship to eternal life Is limited and con-
trolled at the will and pleasure of themselves as guar-
dians ; and when the disinherited layman asks to
see and inspect the will in question, these self-con-
stitutc<l guardians indignantly refuse to satisfy his
curiosity.
Wo ask, therefore, Roman Catholic laymen, ought
not this refusal to excite their suspicions as to the
real contents of the will and testament of their Heavenly
Father ? Are they willing to resign their birthri;(lit at
the bidding of those who say that birthright belongs
only to those who submit in all things to their rule and
governance? And when they find that every one of
those doctrines, and all those rules of discipline which
other churches reject as not contained in that will, tend
materially to promote the power, influence, and wealth
of those self-constituted guardians, surely the suspi-
cion created by their refusal to allow free interpretation
of the will assumes new force and increased strength, and
ought to be removed only by the clearest and most un-
impeachable evidence. That such is their tendency we
will now endeavour to show, and for that purpose will
notice more in detail some of the principal of them.
In ecclesiastical government and discipline the most
marked diflTerence between the Church of Rome and
that of England may be found in the forced celibacy of
the clergy, and in the recognition and encouragement
of monasteries and nunneries. By the former of these
the clergy arc severed from all those ties which
would otherwise bind and connect the clergy with their
lay brethren. To the individual so severed the exalta-
tion of tlic church is the only object of ambition. Shut
out from the ordinary aflcctions and charities of social
life, his existence is wrapt up in that of the corporation
to which he belongs. Is he pious ? His piety hopes for
the spread of religion through the extended dominion of
the church. Is he ambitious ? His ambition can only be
gratified by the supremacy and exaltation of that body
to which he belongs. Is he selfish and self-indulgent?
That selfishness and self-indulgence finds its easiest gra-
tification in the increased wealth and importance of the
same body. Take, again, the institution of monasteries
and nunneries. Their vows are vows of poverty ; but
that vow is only as to the individual member, and does
not interfere with the acquisition of wealth by the
society of which he is a member ; and when we remem-
ber the age at which persons become members of those
institutions, the class of society from which alone
novices are sought, it would be, perhaps, impossible to
devise institutions morecalculated to accumulate wealth;
and such, indeed, practically has been their eflect in
every country and in all past ages of the world.
Again, if we take the distinguishing doctrines of the
Church ofRome in matters offaith, the result is the same.
It is hardly necessary to point out how materially the
doctrine of the infallibility of the church tends to exalt
the'clcrgy, who are the only recognised agents in dis-
closing and interpreting its infallible decrees. For
though, theoretically they may say that the infalli-
bility resides in general councils, or in the Pope himself,
or in the received tradition of the church, practically the
teaching of the individual priest, claiming, of course, to
be in conformity with tlie doctrines of their church, and
forbidding inquiry and discussion by the laity, is put for-
ward by each with a claim to infallibility. Again, in
the doctrines of purgatory, of confession, and of priestly
absolution, not only is the priest exalted, but who does
not see that, in them, unfailing sources are opened up for
pouring into thecoQ'er.'i of the church the wealth of weak
and frightened sinners? Tell the weak and pious devotee
that the remission of his sins is in the hands of his
priestly adviserthat by his absolution the pains
of purgatory may be alleviated and abridged. Hispietv
tells him that, notwithstanding all his prayers and ail
his desire to serve Go<l, he is still but an unprofitable
servant ; and with all this consciotuness of sin about
him, is it likely that, at the approach of death, he would
resist the exhortation to bestow his goods on those who
would use tl'cin fur the alleged good of his soul ? Nor
are the same doctrines less eflectoal with the profligate
and worldly-minded. Tell such a one, when the approach
of death warns him that he is soon to leave those ples-
stirei and riches which constitate his bappineM in this
world, that his condition in a future state depends on th
bestowal or withholding of the last rites of the church,
and then suggest that his peace with God may b mada
by the devotion of that wealth he can himself no longer
enjoy to so-called pious uses. Every feeling of his selfish
and hardene<l heart is enlisted in favour of such a dis-.
position of his goods. That very selfishness which
never hesitated to sacrifice the interests of others to tb
gratification of his own desires, or the advanctmait of
his own interest, will now make him sacrifice the temporal
interests ofthose nearest and dearest to him to that which
is now paramount iu his thoughtsnamely, his spiritual
safety.
We might extend these observations more at length ;
but wc have noticed them in this brief manner as an in-
tro<luction to a document to which we hope to call the
attention of our readers more in detail in succeeding
numbers. We allude to the recent report, presented bj
the Mortmain Committee to the House of Common*.
In that remarkable mass of evidence we have numerous
instances of the practical workings ^of the Roman Ca-
tholic system. There we will.flnd detailed how unscru-
pulously the emissaries of Rome pursue, with calumny
and persecution, those who dare to dispute her claims
to universal obedience. How indefatigably she prose-
cutes her great object, of bringing all matters, whether
spiritual or temporal, under her guidance and control.
How the TOW of obedience and poverty becomes the in-
strument of extorting from the unhappy devotee that
property, all claim to which was supposed to have
been renounced on admission within the walls of the
convent. And, above all, there will be found numerous
and well-established case*, in which the weak and aged,
in the very hour of dissolution, at the instigation of their
spiritual advisers, and in many instances by their inter-
vention, in actually framing the necessary documents,
have forgotten the claims of relations and friends, and
have impoverished their own families, in order to swell
the wealth and promote the objects of the Romish
Church. We hope to proceed with this subject in our
next
WHO WAS THE FIRST ABSENTEE BISHOP?
In the first article of our first number, which formed
the prospectus of our periodical, and, as it were, struck
the key-note to which our other articles were to be at-
tune<l, wc spoke of the misfortunes of Ireland, and the
way to remedy them, as a subject which should en-
gage our especial attention. It may, perhaps, then
have struck some of our reailers as an omission, that
we, in our last volume, have not said a word about
absentees. To give a diaaertatiaB on absentee Undlords.
however, would but ill hannonisa with the other topic*
of our paper; so we hope our readers will be sati^lsd
if we give them instead a few of our thought* on absentee
bishops.
It srems plain enough, that if an absentee landlord
be a bad thing, an absentee bisbop is even worse. The
meaning of the word bishop b an overseer ; and what
supervision can be exerdaed by one who is habitually
absent ? How can one far removed from them keep
watch over the faith and morals of bis flock ? And if,
even with mo<lern facilities of communication, a noo.
resident bishop must be felt to be one who neglect* hi*
duty, what must have been the case in ancient time*,
when penny-postage, and railroad*, and electric tele-
graphs were unknown, and when such thing* had not
been imagined, even in faiqrtalea? Accordingly, the
practice of non-residence was almost unknown in tbe
primitive church ; and there exist both canons ofcouncils
and sayings of Fathers condemning anything resembling
it.
-
Having read the Scriptures," say* Sl AtbanaMoa
fApol. i.), "you know how great aa oAnoe it is fcr
a bishop to forsake his church, and to neglect the flo(^
of God." Pope Paschal II. says, in his -i2nd epistle
" Bishop* ought to be disentangled from secuUr care*,
and take charge oftheir people ; and not to be long absent
from their cburchce." Even in Uter times, the seoood
Ijitcran Council ct\joins(Can. IU)" That churcbe* be
not coinniitteil to hired ministers; but that every
church, which has tbe means, have its own proper
priett." And, again, tbe third Lateran Council directs
THE CATHOLIC LAYMAJST. [January,
(Sess. 13)" When a church, or the ecclesiastical min-
iBtry, be to be committed to any man, let such a person
be found out for this purpose who can reside upon the
place, and discharge the cure by himself; but, if it be
done otherwise, then let him who has received lose that
which he has taken contrary to the holy canons."
in after times, however, we know that the corrupt
practice prevailed of a bishop wholly absenting liimself
from his see, enjoying, indeed, its revenues, and taking
rank according to its dignity ; but cither wholly neglect-
ing its duties or else discharging them by some hired
substitute. It would be a pleasure, surely, at least, if
ive could find out who was the first to set an example of
Buch neglect of duty, and if we could brand him with
perpetual infamy. Full of these thoughts we took up,
as our most trustworthy guide. Cardinal Baronius, the
famous Roman Catholic ecclesiastical historian ; and
though, no doubt, there did not seem much use in look-
ing at the early volumes, still, for fear of passing over
the first delinquent, we thought it best to begin at the
beginning. One of the first things that attracted our
attention, as we glanced through the history of the first
century, was the Iicading of the pages which were marked
with the year of the Lord, the year of the emperor's
reign, and also the year of the pontificate of the reigning
Pope, St. Peter being the name of the Pope which first
met our eye. On examining when his popedom com-
mencedwe found that he is stated to have taken possession
of the See of Rome A.D. 43, in the second year of the
Emperor Claudius, resigning then the bishopric of An-
tioch, which he had held for seven years before. He is stated
to have been Bishop of Rome for twenty-five years
a
length of time which no succeeding Pope has equalled ; so
that it has become a customary address to a newly elected
Pope, "Thou must not expect to see the years of Peter."
When we read this, it struck us how much less strict
the rules of the church were in the apostles' time than
they became shortly afterwards ; for it was reckoned,
in the primitive ages, a discreditable thing for a bisliop
to migrate from one see to another, and more especially
from a poorer to a richer. Several of the Fathers in-
veighed against the practice, as a kind of spiritual adul-
tery (giving up a poorer wife for a richer); and the same
practice has been condemned by several councilsNice,
Chalcedon, Antioch, Sardica, &c. Thus Pope Leo I. de-
creed (Ep. 84,c. 4)
"Infalli>
bility does not come partly from the Pope and partly
from the council, but wholly from the Pope."t
Inquirer You seem, however, to forget that it is
"
the church," in its aggregate capacity, that God has
promised to be with to the end of the world, not with any
particular portion of it alone. And tliat God did not
treat the Pope as
"
the church," is, I think, self-evident
to any one conversant with the history of the Popes.
Dr. Milner, in liis
"
End of licligious Controversy,"
adi' h to convince any one who will venture to
u.<' I .at all in matters of religion, that God has
not iii;i.> ueen wi''
' !',
and that some of them
were but sorry repi .f Christ upon earth.
"
I.
as well as Baroiiiu , nine, and other Catholic
vritcn," sajri Dr. Miloer, "
bare unequivocally admtt-
Tlw law Icuncd nrlr< Bulltr, Uw rmbimt Romu CaUmUc
lawyer. In bl> boat, of the Kunun Catholic Church (Lciuir x., p. 123,
edition IS.'.M. iajr* "In ^inrltual coocvnu lb* TranMlplne opiolont
ucrlb* to tha Pap<' * suixrioritr siHl eoainlUBc par oiar Ike
whole church, should the chance to oppw* bl* dceraca, and, conaa-
que'itiv .^v.r n ?oaeral cuuncll. hit rapresentatWe. They Iikew1e
a4( e the cxtraordluarf prern{;atiTr of ^i^rJimi/ Aa7b//t-
bi'-r ;;..JertakM to iMue a nolennn deeliiim on any point of
Iku :>,. Afflrii, it>.ii i.i plrliuali tbu Pop la subject. In
doc. or tu a ffcneral council repre-
acni ral cuuncll may without. an<l
veil -:,.i i' ... ;.n the church. They deny his
erMssdi iM/<ji.'i^i,i/y. ao.i oula thHt lie riMy b depoaod bj tb church,
la a fiBCfal council, for heresy and schism."
t Tota tirmitas concilioruui logitiroorura et a PontiUcc, non par*
lim a Fuatihcti partiui a concijio. ~ Oe rouiittcc. Art. 4, o. 3.
tctl that some few of our /wnfi/Z't Aai> ditgmctd
themtlvn by their crimei, and given juti cauu
of tcanilal io Chriitendom, but the credit of our
cause is not alferted by the pcrioiul conduct of
particular pastors." Tliis may bo true within certain
limits ; but It at least shows that Oud lias not been
always with the Popes, ami, therefore, that the Popes,
unassisted by councils at least, cannot safely be trusted
by Roman Catholics as Infallible, General councils, as
solemn assemblies of the bishops of the church, may,
with more plausibility, be supposed to represent the
church in its aggregate capacity, and, as such, to be
under the guidauce of the Holy .Spirit, and therefore
infallible, as yuiilfit hi/ that .'i/iirit into all truth. Mo
doubt there is difficulty in that theory (as you say), and
IHipcs have never admitted the supremacy of councils,
but have often claimed it to themselves as their own
prerogative, as vicars of Christ upon earth ; but there
have been often, as every reader of history knows, rival
"
vicars," who excommunicated and anathematized
each other without mercy, and whose claims it would
be difficult, or impo8.>ible, for the most impartial histo-
rian to decide between even now, much less when the
heat of party feeling and conflicting interests were
roused and in full force. Truth and piety do not seem
to have been affixed to the chair of Rome more than to
any other; and that the Papal State has not been
exempt from the ordinary causes oferror and impiety
"The two
popes continued to launch against each other, from time
to time, a tliousand thunderbolts of curses, which caused
furious scandal and terrible disorder throughout Chris-
tendom. But as tliey cared little for tlie thunderbolts
which thus missed fire, tliey soon had recourse to other
arms which did much more mischief, producing bloody
and fatal cfl'ects." p. 78.
Antoninus, Archbishop of Florence, who was cano-
nized as a saint, in 1623, writes as follows (vol. iii., p.
!\dO)
:
"
Therewere among the adherents ofeither party,
IS.'iM THE CATHOLIC LAYMAN.
II the time tlmt the oliiini laitod, mot Irarncil men,
ml most rcliKiouA, nnj (what it more) even ilUtin-
gulihiil by their luiraclen; ami the quotlon coulil nerer
bo toilccijetl, liiitthnt there remained adnubt with rcTj
many. And though it bo ncccnary to lalratiun t<4be-
lleve that there it but one vicar of Chriat, yet, on the
occaiion of a nchitm (when ocreral arc called popes'), it
doei not appear nceetoHry to salvation to bclicre that
this or that is the true I'ope.but only whichever of them
was canonically electod. And no one is bound to know
who wii.i riiiioiiically elected, any more than he is
bound to be ac(iuainled with the canon law; but the
people iniiy follow their princes and prelates." And
agiiin (p.
4(i<))
ma:
thi :
then 1" 1 -
111 >; i;
()lll;l..i'i
l)V tli^
Ic'iiirv Ilia brvthrvn to pray
:ii iir)(uiiu'nt he iliil not believe
;iiici': thiit ninny in the Court
more freely atEiiinit them than ho did
;
authority i very fnr from being infHlli-
t a !>iich ill that churcli, lu appeared
ris coniU'iiiniiii; tlio ItuU of Clement
'9, wherein liot<Hiliupon him to com-
1 ffive plenary remijmion both from
iiinunt, which authorized Uulla were
-.11 nt Vienna, Lemogci, and Poictou."*
ill iiilnlgoneos were condemned by Fetru* de
. w I . t
!'
S ilamanca, and hit follower*, ai appeal*
1. - I'.iil :ii;ainst him In I47U: and in Germany
JohaiiiK llvin lmr>lu dc Vcsalia, a famous preacher of
Mentz, proclaimcil that indulKenees were only pioua
fraud) and ways to deceive the people, and that Ihoy were
fooU who went to Komo for them-t The celebrated
Geron (John Charlier), one of the most eminent and
CM (Unit ecclesiastics of his time (he died in U'ii)), who
w.i^ iiikUaKsador flrom the King of France at the Council
of Constance, and one of the principal speakers on all
matters of doctrine and discipline in that Council, and
acknowledged by Cardinal Zttbarella as the most ex-
cellent doctor of all Christendom, in writing on indul-
eences, boldly asserts,
" that none can give a pardon
for so many years as are contained in the Pope's indul-
gence* but Christ alone."t And (^ardinal Bellarmine
himself, in his treatise on indulgences, lib. i., c. 12,
confesses
"
that it were better if the church were very
sparing in giving indulgences ; and that he would not
have the jMHiple too confident of the effect of them : for
though the church may have power to give indulgences,
yet they want their efVect in particular persona ; and there-
fore all prudent Christians do so receive indulgence* as
withal to satisfy Gyd themselves for their sins
;"
which
looks very like Atatcment that wise uhJ prudent persons
did not and ought not lo rely on them.
Where such eminent Roman Catholic writers are thus
opposed to trusting to the efficacy of indulgences, it
would, we think, require very clear evidence to establish
their validity to any mind not predetermined to adopt
and believe in them. Whether any such clear proof is
to be found of their validity, we are prevented by our
limitel space from discussing at present, but hope to
proceed to consider it in our next number.
CAUTION.
Impormation having been received, and several
cotnplaints made, that the Catholic Layman
newspaper has been destroyed or wilfully de-
tained in some of the country Post-offices ; and
complaints having been made at the General
Post-office to that effisct ; our readers are re-
quested to call the attention of country Postmas-
ters to the danger of conniving at such practices,
by which they not only incur the forfeiture of
their offices, but both they and every person who
ahull aid or counsel them in so doing incur the
penalty of fine and imprisonment, with or with-
out hard labour and solitary confinement, under
the Post-office Offences' Act, 1 Vict., c. 36,
which enacts as follows :
"
It is obvious to common sense, that, in order
to find out any hidden thing, or to do any diffi-
cult thing, we must first discover, and then fol-
low, a proper rule or method for such purpose.
If we get hold of a wrong clue, we shall never
extricate ourselves from a labyrinth. If we do
not take the right road to any distant place, it
cannot be expected that we should arrive at it.
The importance of adopting a right rule or
method for discovering religious truth, must be
admitted by all thinking Christians ; as it is evi-
dent that a right rttU aiooe can conduct them to
truth, and that a Cklse ruU is liable to condact
them into all sorts of error*. Yet, how few are
there who follow a rational rule or muUutd for
tlie discovery of the true religion 1 In their
other affair^ mankind are anxious to find, and
careful to follow, a safe and adequate rule of
acting
:
but how few are found equally anxious
and careful, in the most important of all thair
afiairs!
"Some persons choose their religion as they do
8
THE CATHOLIC LA.TMAN. [January,
their clothes, by the mere rule of their fancy.
They are pleased, for example, with the talents
of a preacher, and presently adopt his creed.
Many others adhere to their religious system
merely because they were educated in it, and be-
cause It was that of their parents and family,
which, if it were a reasonable rule of acting,
would equally excuse Jews, Turks, and Pagans
for persisting in their respective impiety, and
would impeach the preaching of Christ and his
apostles. Others, again, glory in their religion,
because it is the one established in this their
country, so renowned for science, literature, and
arms : not reflecting that the polished and con-
quering nations of antiquitythe Egyptians, As-
syrians, Persians, Greeks, and Romanswere left,
by the inserutible judgments of God, in darkness
and the shadow
of
death, while a poor, oppressed,
and despised people, on the banks of the Jordan,
were the only depositary of Divine truth, and the
sole truly enlightened nation. But the greater
part, even of Christians, of every denomination,
making the business of eternity subservient to
that of time, profess the religion which best
accords with the rule of their interest, their pre-
judice, or their convenience. Thus, guided by
mere fancy, or bewildered in the mists of preju-
dice, or blinded by worldly considerations, thet/
know not ivhither they goJohn xii. 35. They
may fondly flatter themselves that they are walk-
ing in the way of truth and life : but there is a
way that seemeth right to a man, the ends whereof
lead to death Prov. xvi. 25. They may per-
suade themselves that they adopt a sufficiently
rational rule for discovering religious truth, that
they have sufficient and safe grounds for the reli-
gion they profess : but the rule they adopt is but
the rule of their own self-love ; the grounds of
their religion may be but the delusions of their
own insincerity. In the meantime, they reflect
not, or scarcely reflect, that the matter is of infi-
nite consequence, that, in adopting a rule offaith,
their immortal souls are at stake ; that the reli-
gion chosen by this rule is connected with their
eternal interests."*
It is hard to make those see who have deter-
mined to close their eyes, or to see only through
the eyes of another ; but we have ample means of
knowing that it is not so with all. Fellow-
countrymen, have you courage to examine and
think for yourselves, in a matter where your
immortal souls are indeed at stake, and where, if
you follow mere fancy, or allow yourselves to be
bewildered by the mists of educational prejudice,
or blinded by worldly considerations, you may at
last find yourselves, when it is too late, in the
way that leads to death ? Brother laymen, will
you aid in the struggle to cast off a yoke which
is too heavy for you to bear, or will you tamely
bow your necks to the despots of Rome, who
would subjugate all mankind to blind obedience
to their tyrannical will ? We trust the day is
approaching when you will take the written Word
of the living God as your guide, and disenthral
yourselves from an ignominious and servile
obedience to an Italian priest ; and then may our
beloved country be again what once she was
"Great, glorious, and free
This it my body
which is givenfor youThis cup is the New Testament
in my blood, which is shedfor you. See also to the same
effect Mark xiv. 22, 24, and 1 Cor. xi. 24, 25.
Reply Whether the objector has here stated
fairly the opinions of the Church of England, he has
enabled his readers to judge by what he says in Ob-
jection 28
The bread
that I will give is my flesh, which I will give for the
life of the world.
Objection 26Protestants deny that Christ's flesh
is meat indeed, and his blood drink indeed.
Their Bible expressly affirms it {.John iv. 55) My
flesh is meat indeed, and my blood is drink indeed.
ReplyBefore Roman Catholics assert that the Pro-
testant opinions concerning theEucharist are condemned
by the 6th of John, they ought at least to agree among
themselves whether this chapter relates to the Eucharist
at all. We have already quoted (see vol. i.,
pp. 34,
40) high Roman Catholic .authorities who hold that it
did not, as well as the admission of the Council of
Trent (session 21, c. i.), that this was a point on which
the Fathers differed.
Objection 27.Protestants are apt to 8.ay, with the
unbelieving Jews (John vi. 52)
" Whosoever
shall affirm that the Sacraments of the New Law were
not all instituted by Christ Jesus our Lord, or that tkey
are more or fewer than seven, let him be accursed."
Now, the inquiry looked more serious. To be eter-
nally cursed is awful even to think of. I then became
doubly anxious to find out on what grounds the Coun-
cil affirmed that
"
the sacraments were neither more
nor fewer than seven." As yet not a particle of Scrip-
ture had been quoted in proof.
Thinking that the legates, the patriairchs, the bishops,
and the divines (who drew up and sanctioned the canon
referred to, as deciding the point) had, when discussing
the subject, given Scriptural proof in its support. I
took up the history of the Council, and examined the
speeches of the Fathers ; but still without success. It
is true some divines argued that seven is a perfect
numberthat there arc seven days in the weekseven
excellent virtuesaeven deadly sinsand seven planet*
and so concluded that there must also be seven sacra-
ments. Such reasoning was irresistible ; with me it
had the opposite effect.
I now took up the Catechism of the Council of Trent
that standard authorityout of which the priests are
educated at Maynootli. Thinks I to myself, although
Dr. Butler or the Pathcrs at Trent would not satisfy
the laity with the verses in the Scripture which prove
that our Saviour instituted seven sacraments, surely
the priests will be favoured with the Scripture proof.
I began to think I was right in my conjecture when I
read the following statement in the catechism :
" The
Sacraments of the Catholic Cb.urch are seven, as is
PBoVED FROM ScBiPTURE, from the unbroken tradi-
tions of the Fathers, and from the authoritative defini-
tions of Councils."
Now, thought I, we must be near it ; Scripture is at
last referre<l to, as proving the point. Let us have the
passage ; if we have Scripture proof the point is settled
:
we won't require tradition or the councils, no more than
the Almighty Creator required the help of men or angels
in creating tlie world. His word was sufiicient to create
all things, and so his word written is sullicicnt to prove
that there are seven sacraments.
Well, I looked anxiously through the catechism ; I
turned over page after page, to find out the particular
book, chapter, and verse so confidently referred to, but
I searched in vain. No Scripture proof is given ; a wit-
ness is mentioned, but the witness is not brought for-
ward; his testimony is not given. The natural conclu-
sion ia, that he has nothing favourable to sax for the
partiea who keep him back.
Wliilat looking for the Scripture proof, I met a note
in the catechiam, referring me to
"
C. of Trent 867,
Can. I ; and to tho Council of Florence."
I atop[>cd and considered the references ; I found that
I had examined the first already without success ; but,
on looking at the second, a gleam of hope passed over
roy mind. Oh, thought I, the Council of Florence was
held A.D. 1442, and is earlier authority than any yet
examined; perhaps it has given the Scripture proof.
I turned to the decree ; it simply states
'*
Where did Christ give us a com*
mand to baptize? A. In Sl MatL xxviii. 20."
I Ukd
that; it was Scripture authority. Thinks I to myself
perhaps the lioctor gives the Scripture proofii for hia
statement, that there are seven sacrament*. I looked
flrat at thechapter on Confirmation, and read
" Q. When
did Chriat ordain thia sacrament? A. Tkt time it
not certain ; but divines, most probably, hold it was insti-
tute<l at Christ's last supper, or between his resurrec-
tion and ascension." I turned then to the chapter on
Extreme ITnction, and read
" Though wk or
an angel from heaven preach a gospel to you besides
that which we have preached to you, let him be ana-
thema."Galatians, i. 8.
We call upon
" Philalethes" to say whether he does or
does not admit that a difference must be made lietween
the " faith of the church" and the opinions and doc-
trines of particular bishops and doctors. To help him
to answer this we give him an instance :
Azorius, one of the greatest doctors of the Church of
Rome, says"The image is to be worshipped with the
same honour and worship with which we worship those
whose image it is." And this was not merely a singular
opiMon of his own, for he says further
"This is the
constant sense of the divines."Instit. Moral, par. 1,
Lib. 9, c. 6. And we could give a long list of the most
celebrated divines in the Church of Rome who have
said the same. We could even go farther, for the pon-
tifical published by authority of Pope Clement VIII.
contains these words
"All
other things delivered, defined, and decreed by the
general councils, I, without doubt, receive and profess.
"
How can any one who professes this refuse to
"
adore
images?" We submit this to
"
Philalethes's" considera-
tion.
But now to apply this principle to the visibility of the
church in the time of Berengariusthat is, in the ele-
venth century. We look to the creeds of the Catholic
Church in that age, and we do not find in any of them
the doctrine which the Pope and some bishops sought
to force on Berengarius. We, therefore, conclude that
the doctrine in question was not any part of the faith
of the church, but only a private opinion of that Pope
and those bishops.
We find that
" the church" then held precisely the
same creeds which the Church of England and Ireland
holds now. These creeds were the public authorized
testimony of the church, as a church, to what she held
as the Catholic faith. Any errors then prevailing among
particular bishops were not in the creeds of the church,
and, therefore, were not the faith of the church ; and,
therefore, notwithstanding the errors of individual
bishops, we have no difficulty in acknowledging at that
time both the faith and the visibility of the church,
while condemning and rejecting the errors which were
held by individuals.
We have shown that this principle
"
Neither become ye Idolators, as some of them. As it is
written. The people sat down to eat and drink, and rose
up to play." From this passage in that Bible there is
a reference to Exod. xxxii. 6, showing that the trans-
lators or commentators were fully aware that the Apos-
tle alluded to Aaron's sin.
Again, in Dent. iv. 15, 16 (Douay version), the
Israelites are exhorted thus
"he
maile two golden calves, and said to them. Go ye up
no more to Jerusalem ; behold thy gods, O Israel,
who brought thee out of the land of Egypt. And he set
the one in Bethel, and the other iii Dan, and this thing
became an occasion of sin, for the people went to adoie
the calf as far as Dan."
There is a note at the bottom of the page, on the first
of these verses, in the following words
"
'Tis likely,
by making his god in this form, he mimicked the
Egyptians, among whom he had sojourned, who wor-
shipped their Apis and Osiris under the form of a
bullock." But I would veuture to suggest. Is it not
more " likely
"
that he imitated Aaron, since not only
the material and form were precisely the same, but the
words of proclamation also? In the above note, though
it is not expressli/ said that Jeroboam set up false gods
as objects of adoration, yet the impression left on the
mind of the reader is, perhaps, that he did. However
this be, it is very material to our argument to deter-
mine the precise nature of Jeroboam's sin. Accordingly
we turn to 3 Kings xv. 31 (Douay Bible), and find it
declared that
"
it was not enough for him [that is, for
Acliab] to walk in the sins of Jeroboam, the son of
Nabat, but he also took to wife Jezebel, the daughter of
Ethbaal, King of the Zidonians, and he went and served
Haiil." From this passage it appears that Achab'ssin was
different from, and much worse than Jeroboam's. We
are also plainly told what Achab's sin wasthat it was
serving the false god, Baal. What, then, was Jeroboam's ?
Was i<, too, the worship of a false god? If so, where
was the difference between them? Could the worship
of one false god be so different from, and so much worse
than that of another, as to call for the strong reprehen-
sion of the sacred writer ? The doctrine of Holy Scrip-
ture is not so. There the pretended deities are put all
upon the same level, and their worshippers are charac-
terized as alike contemptible and wicked
"They that
make them are like unto them, and so are all they that
put their trust in them."
But if this be disputed, there is further evidence suffi-
cient to settle the question, and determine unanswerably
the precise nature of Jeroboam's sin. This proof is taken
from the case of Jehu, another of the kings of the ten
tribes. From his history we learn that he was specially
appointed by Jehovah to punish the house of Achab for
their sin in serving BaalSee 4 Kings ix. 6, 7. In
the same chapter tliere is an account of his commencing
the execution of the sacred task thus intrusted to him.
In the following chapter (15, 16 verses) is related the
meeting of Jonadab, the son of IJechab, with Jehu,
while engaged in his enterprize, and Jehu's inviting
him to come up into his chariot, and saying to him,
"Come, see my zeal for the Lord," The succeeding
verses, which it would occupy too much space to quote
in fnll, tell us that
"
Jehu slew all that were left of
Achab in Samaria," and describe minutely, also, how he
destroyed the worshippers of Baal, which is summed up
thus in 28th verse
"
Father, if it be possible, let this cup pass from me :
nevertheless not as I will, but as thon wilt?" Hear the
same Rosa Madiai" We have been cast down, but not
conquered, and I hope that, through the merits of Christ,
the Father has accepted our witness, and will enable us
to drink, even to the last drop, the portion of that bit-
ter cup Which he has prepared for us, and to drink it
with thanksgiving." Words not used in the day of
prosperity and when troubles arc but prospective, but
proceeding from one already experiencing the bitterness
of the loss of all worldly happiness.
Do we reckon it a proof of the faith of Peter and
the other apostles that, when beaten with scourges,
they went on their way, rejoicing that they were
counted worthy to sufTer shame for the name of Christ?
In the same spirit can Hosa Madiai write to her hus-
band "Be not afraid: God, who made the chains of
St. Peter to fall off, and open to him the gates of the
prison, will certainly not forget us. Be of good conrage,
and lot us commit ourselves entirely into. the hands of
God. Bear up, so that I shall behold you joyous, as I
hope you will see the effects of the same grace in me."
Does Christ himself promise that "every one that hath
forsaken houses, or brethren, or sister, or fathers, or
mothers, or wife, or children, for his name's sake, shall
inherit everlasting life?" Who shall exclude from that
glorious promise her who, in writing to her husband,
says "Thou knowost if I hare loved thee, but bow
much more now that we have together fought for the
great King?" and who, notwithstanding that love, has
submitted to separation and itnpri.sonnient -to the tedium
of prolonged confinementto the hartUhipof prison dis-
cipline.
Remember that the past lives of these persons have
been in conformity with these sentiments. Against
them even the unscrupulous malignity of their enemies
has raised no charge of moral delinquency ; even tho
public prosecutor in his speech declared
"That tho
acts of goodness, natural probity, and benevolence that
were nrged on behalf of Madame .Madiai in arrest of
judgment might cause one to grieve more over her sepa-
ration from Catholicism, but could not free ber from
the present accusation."
Wc ask, then, our readers, do they beliere the Madiai
to be Christians or not ? Try it by another test. Sup-
pose the trial and imprisonment of the Madiai had
t iken place in Consiutitinople, and not in Florence
;
tho Grand Seignior the sovereign, and not the Grand
Duke ; the Mahometan Muftis the accusers, and not
tho Romish priests ; the charges brought forward the
same as those made against the Madiai ; the evidence
of Christian principle and Chri.>tian practice such a* we
hare stated. What view would Christian Europe take
of the persecution ? Would we stop to inquire whether
the victims of the Mahomeua penccntion acknowledged
the supremacy of tho Pope or not ? Would we ak in
what Chnrch baptized ? And if the Madiai, nn the facta
before us, would ho martyrs at Constantinople, whnt are
they at Florence ? If the charges on wliieh they are
found guilty arc worthy of pnnixhment, bow can Rome
herself justify her mi>sions to the heathen nations ? If
their comlemnation be just, then the condemnation of
Christ by the Jews is worthy of all commendation. He
denounced the consecrated priesthood of Aann as blind
leaders of the blind ; he d-clared that by their tradi-
tions they miulc the Word of God of none effect. They
built the tombs of the prophets, and in so doing con-
demned the cundnct of their fathers who persecuted iha
propheu; yet they imiuted the example of their fatben,
and slow him of whom th>^ prophets spake. And may
not the same be said now of the Church of Rome ? She
appeals to Peter and Panl, and the other Apottle*, a*
the founders of her spiritual authority, and vet ezeoed*
heathen R"me in the severity of her persecution of iboM
against whom no charge can be brought, save such aa
was brought against them. Let us not forget that tb
strength which has enaMed this poor Italian connar
and bis wife to resist the authority of an niijnst -
tence, and lo suffer under the ligour of pcrsccuiion, U
the same which, eighteen centuries ago, foonilcd oar
Church, and, three centnries ag , reformed it, and in
each cos - changed the face of tlie world.
Nor is this warning to ourselves without its neceoily.
There is not a single member of the reformed Churches,
here or abroad, who, if be acts np to hii profe-siou,
would not be 'Bound to do as the Madiai have done. If the
Madiai are justly condemned, we, too, are obnosioua
to the same condemnation. The power may b want-
ing at present for its active operation. Are we inro
that the will is absent ?
An appeal has been made, by an eminent nobleman in
England, the Earl of Carlisle, to the Roman Catbolio
citizens of this empire, "
to address the voice of remon-
strance to their spiritual superiors, to rescue them from
the intolerable reproach this persecution roiut bring
upon them." To that appeal a Roman Catholic gentle-
man, the late member for Youghal, Mr. Cbisholm
Anstey, has replied that that appeal is nseleaa. He
tells us that nearly every member of the Roman Ca-
tholic body is persuaded that it is the boanden duty
of the State to coerce heretics by temporal penalties,
and, if need be, to extirpate them by the swoni.
Again we ask our Roman Catholic readers, is this aa
or not? Do they sympathize with the Madiai or with
their persecutors 7 If with the latter, what is the na-
ture of that religion which irondemns to imprisonment
and death those who, in their life and in their trials,
exhibit the same Christian patience, the same earnest
spirit, the same unwearied trust that, in the first ages
oi the Christian Church, overturned the ididatrous wor-
-hip of heathen Rome, and extend- d the sway of Chris-
tian doctrine and Christian knowledge to the fnrthast
limits of the world?
We regret that want of space prevents us from re-
printing the letters of the Earl of Carlisle and Mr.
Anstey, which well deserve to be recorded.
DIALOGUE ON THE rON'STRAIXED CELIBACY
IN THE CHURCH OF RuME, BETWEEN TWO
ITALIAN GENTLE.ME.V.
Sa/rtanoTrue, dear friend, I hara married wifa,
and I have not done so wiibnut good reasoa. Matri-
mony is the fountain of the human rare, the seed-
plot of the Church, a balm for oar rare*, a comfort in
our afflictions, and the object of Divine blessings. OoA
himself instituted it after the creation of the world:
Increase and multiply, said God to our flrx parent*,
and replenish the earth. Nay, marriage is, to tni
Christians, the type of a very great mysterynamely,
the intimate union of Christ andhis Church.
EuslacMoAnd I tell you thai vou have done wrong
to enter into this stale ; nor do t say so without very
good reason. Marriage is, in fact, withoat cooiradic-
tiun, a carnal state; contrary to one who desires to
be perfect, and very unsuitable to one who wishes to
serro God. Moreover, it is filthiuess in clergyoeo, a
crime in priests, impurity in saints. Uc who w ia tba
married state is in the Bcsb, and be that is in (h
cannot pleasa Uol
14
THE CATHOLIC LAYMAN. [February,
Salviano -Oh, this is fine talk ! Tou, Romanins,
are cerlainly extraordinary people : at one time you say
th .t mariape is a saciainent, at another you call it fil-
thiness. Truly, 1 know not how you reconcile these
opinionsthat marriage is a sacrament of the Church,
and that it is fihhiness for the men of the Church ; ihiit
it is a sacrame^it for the laity, and a sac ilege for the
priests. Yon say that all the sacraments of the Church
are holy. How, then, can marriage, which is a holi
thing, defile those who aspire to holiness? Dear friend,
you wish to be a good Catholic, and yet you put forward
the arguments of heretics condemned by your own
Church. You maintain, in fact, with the heretics of
former times, that to be in the flesh means to be mar-
ried ; and we, with St. Clement, of Alexandria, reply
to you that S. Paul says also to the married
"Ye arc not in the flesh, "hut in the Spirit." The
married, if they are regenerate, are not \ the flesh
;
therefore, being in the flesh docs not 8t all mean living
in the married state. The expressions, to walk accord-
ing to the flesh, to be in the flesh, to do the work of the
flesh, do not mean, according to St. Paul, to have a
wife and children ; but they do mean to have a corrupt
nature and to bring (orth sin. Did you ever read that
the Apostles, when they forhid the works of the flesh,
forbid marriage ? St. Paul gives us a very long list of
the works of the flesh, amongst which you certainly will
not find marriage ; but you will find adultery, fornica-
tion, and uncleanness. Marriage comes from God, and
cannot make those that are married displeasing in his
sight. According to your opinion, the patriarchs were
in the flesh, the priests could not serve God, the pro-
phets were profane, because some of all these were mar-
ried. Therefore, Enoch, though he had the privilege
of being exempted from death, did not please God; nor
did Noah, who was a preacher of righteousness
; nor
Abraham, the father of the faithful ; nor Moses, the
giver of the law ; nor Samuel, a Nazarite of God ; nor
Ezekiel. a prophet of the Most High. In short, accord-
ing to your opinion, all married persons go to hell,
fiince you maintain that thf)se who are married live in
the flesh, and he whs lives in the flesh is condemned.
Listen to the words of St. Paul"If ye live after the
fli'Sh ye shall die," and you know well that here the
Apostle speaks of eternal death. In tlie Old Testament
marriage was consistent with the^sacred office; so that
the priests who performed the holy rites took wives ; even
the h'gh priest, though he alone was permitted to enter
the holy of holies, might marry a wife, provided she was
not a widow, nor a divorced woman, nor jirofane, nor au
harlot ; but he was to take a virgin of his own people to
wife, I evit. xxi , 12. If marriage was permitted to
the priests of the synagogue, I know not why it ehoiilu
be forbidden to the ministers of the Church.
Eti!<tiichiii Do you, then, think tliat whatever was
pcrniilted to the priests of the Old Testament is suitable
to tho-e of the New?
jS"/m<ioWhynot? If matrimony were acarnal state,
how would God have permitted it to those ministers to
whom was prescribed a special purity of body; to those
who were delilod by only touching a dead body ; to
those ministers who were oblifjed to purify themselves
so frequently with water, that they might not he un-
clean ? Let us speak seriously You say tlMt that
is not lawful now to ministers which was formerly law-
ful to the priests. It .so, you are bound undoubtedly, to
prove that Jesns Christ has repealed that ancient law,
and enacted a new one in its stead. Come, then. How
do you prove tliat marriage is forbidden to the pastors
of the Church of God ? On the contrary, according to
the teaching of St. Paul-" A bishop must be blameless,
the husband of one wife, vigilant, sober, of (iood belia-
viour," &c. -'One that ruletli well his own house,
having his children in subjection with all gravity. For
if a man know mt how to ru'e his own house, how shall
he take care of the Church of God ? Likewise must the
deacons be grave, not double-tongued. Not given to
much vvine. Not greedy of filthy lucre. Even so must
their wives be grave, not slanderers; sober, faithful in
n things. Let the deacons be the husbands of one
wife, ruling their children and their own houses well."
I Timothy, iii., 2. 4, 5, 8, 11, 12. The ruies given by
vou to the clergy are pposed to these ordinances, given
by St. Paul to Timothy and Titus.
EiiHliichioThat he should be husband of one wife
means tlmt ijcshould be clergyman of one parishbishop
of only one bishopric.
Sa/cwnoTruly this is a bold assertion! In this
manner you wish to allegorize and get rid of the force of
so convincing an argument; but consider that your
allegory is opposed to the text, in which, if you loiik
into it closely, you will see that St. Paul distiii-
giiishes between the wife of the bi-hop and the Church.
He speaks of the children of the bishop, distinguishing
thein from spiritual children. He speaks of the /ou>-
AoW of the bishop, distinguishing it clearly from the
household of God. Do not you see that the Apostle
argues from the less to the greater, and that this is his
meaning ? If the bishop does not know how to rule his
own house, how shall he be fit to rule the Church of
God? If he has not the qualities fitting him to govern
his own wife, his own children, his own household, how
shall he be capable of ruling well the Church of Christ
and its ministers ? It is true that St. Paul does not
oblige every priest to marry; but he orders him to do so
if he cannot contain, anl to have but one wife, and not
more at the same time, as the Jews used to do. It is in
this way that we understand him ; and if you Komanists
were candi I, you, too, would be obliged to take the same
meaning from his words.
Euslachio VI hen the Apostle says that he should be
the husband of one wife he means it of the p.ast, and not
of the present. Besides which, the law of St. Paul was
only for the rising Church, in which it would have been
difficult to find bishops, if married men had not been
admitted to the bishopric.
SihidnoAre you joking, or are you in earnest?
How can St. Paul tnean it of the past, if he says it of
the present? He must be the husband of one wife.- If
to' be the husband of one wife mean to have been the
husband of one wife, then to be blameless will also
mean to have been blamelessto bo sober will mean to
have been sober. Do you think it, then, enough for a
shepherd of souls to have been blamelessto have been
Soberto have been vigilant, although he be none of
these at present? Tell me, do you understand of the
past also what St. Paul says of the wives of the deacons,
that they must be grave, not false accusers, sober, faith-
ful in all things ? If you understand this, also, of the
past, you must affirm that he Wivs giving instructions
for the wives whom the deacons had had, hut who were
then either divorced or dead. Our sun, my friend, shines
brightly, and in vain do you try to cloud it over. And
why sa/ that the taw of St. Paul was only given for a
time? How do you prove that God gave another law
afterwards ? Every profane person might in this man-
ner c.ist aside all the precepts of God. No, noSt. Panl
does not mean it of the pa.t. I might confound you by
bringing up a host of expositors, from among those
whom the Church of Home venerates as saints: for in-
stance, St. John Chrysostom, St Jerome, and others,
who have never dresraed that the Apostle, in speaking
of the wives of the bishops, meant to sjteak of the past
;
but what would he the use of this, wheu the text of St.
Paul is so plain it itself?
Eiislachio -Have you anything else to bring forward
from your St. Paul?
Sa/i'iono Yes. St. Paul is mine; and if he were
among you on the earth he would run the risk of being
excommunicated by you for having proclaimed the ordi-
nances of God, and maintained them aga nst those of
your Church. Yes, this St. Paul is ours, and it is he
who says
" Very ill, and did not wish to see them." The
priest said he was not to be treated in that man-
ner, and rushed up to the bed-room of the dyine m#a,
and shortly afterwards called op the rest. All toe wit-
nesses agree in stating that the only words nied by
Corri were,
"
You may leave these papers." Mr. Couke,
on hearing this, took his hat, and was about to leave the
room. Not so the priest, who desired him to sit still
;
and then, approaching the old inan, spoke eoaething to
him in French. Whatever he said, the rasoh was, that
the priest, leaning over the
"
flap of a box" (in which
the old miser hod for years slept), held him np by tke
back, put a pen into bis hand, and the document* were
then executed : by tbe one conveying awav 7,0UO of hi*
property to men he had never (n or known before,
and by the other making two men, neither of whoa he
know, the distributors of the remaining ^,000, aawng
his next of kin. Nor was this all : the deed reserved to
old Carre the usual power of appointment over the
fund, by deed, fn a certain manner ; and of conne, ondar
such circumstances, the custody of the deed oiight to
have remained with the party having such power, for
otherwise the exercise of^ the power would, to a great
extent, if not entirely, be at the discretion of the pertoa
in whose custoJy the deed was, and thia seemi to have
been the idea of Carre ; for having signed the docameou,
ho said to Cooke
*
He i* gotte, fir." " Qone
do you mean dead?'' retnnu Cooke. "Yes." He
then anxiously ascertains that he had died at ten
minutes past four. Had hi* death been sooaar, or tbe
transfer been later, the arrangemenu woold have faeea
all defeated. Now, however, Mr. Cooke tboariit all
wa* right. His duty t<i the Church wa* fully dia^a^ged,
and accordingly he forthwith proceeds to lodge tbe
deed with Dr. <!iriffith*, his co-tnutee, and the HooMa
Catholic bishop of tbe London district, who receivea it
without sorprise, and a* if already acquainted with ili
content*.
Such are the leading fact* of this axtraordiaary caae,
as detailed in the affidavit* and axaadaalioaa ia tbe
Court of Chancery, and snbeeqiMatly jpvea ia evidetiee
before the Committee of the Hovae of CottmoM ; aad ap
to the point to wltieh we have now broogbt oar readen
it might be said that this was nothing more than tbe
ordinary case of undue influence czereiaed over a dying
man by an ofBciuos priest and a meddling lawyer, aad
their individual miscondact woold aiord aolejptimata
ground of charge against clerical inflaeaoe. We shall
now state tbe (abeeqaent history of this case, ia order
to enable oar realer* to judge whether our charge
against the tyitem i welf fooaded. The whole of tbe
above facu were inditpotably etebli*bed, both ia tbe
Chanoan sait and before the Committee : and ooate-
qneutly brought prominently Mure the notice of Cardiaal
16 THE CATHOLIC LAYMAN. [February,
"Wiseman, and the other leading authorities of the
Homish Church. And though neither he nor Dr. Grif-
fiths had originally any concern in the concoction of
the instruments, yet undoubtedly it was in their
power, when made aware of the mode in which this affair
had been conducted, to have renounced, on the part of
the church to which they belonged, any benefit from a
gift obtained in such a manner. And surely if parties,
when made conversant of a fraud, consent to profit by
it, they are morally responsible, and must be held to
have sanctioned the conduct of those who have been
active in its perpetration. The suit in Chancery insti-
tuted against Dr. Wiseman, after being opposed in every
stage with all the vigour that the ability of able advo-
cates could bring to bear on it, was finally terminated by
a compromise, which, in effect, admitted tfie truth of the
allegations, and which, though it left the Roman Catho-
lic Church in possession of a portion of their prey, yet,
by the compulsory restitution of the larger part, showed
to the world their own conviction of the nature and cha-
racter of the whole transaction. Nor was tliis willing-
ness to bargain even for a portion of the money so
tainted the only circumstance to connect the Roman
Catholic clergy, as a body, with this transaction. It
further appears that the plaintiff, Metairie, who had ven-
tured to appeal to the courts of justice in such a case,
was forced, in consequence of his doing so, to leave
France altogether, and come and reside in England. In
his evidence, he states
'
' All LiAiis shall have their portion in the pool burn-
ing with fire and brimstone
;'
that, surely, is hell : so
there is no use in saying that any liars are only guilty
of venial sin."
"Now, take the third," says Mr. Owens. "Does
the Douay Bible say that stealing apples is a venial
sin
?"
" Well," says Daly, the schoolmaster,
"
if it wasn't
Eve taking an apple, or the likes, that brought sin and
death into the world?"
"Quite right," says Mr. Owens, "and now," says
he,
"
look to your catecJiisms, and look to your own
souls, if you trust to catechisms, that tell you these three
things are venial sius, that cannot break charity between
God and man, when the Douay Bible tells you that tlie.-ie
three tilings bring men under death, judgment, and
hell."
And with that Mr. Burke says
Iv-iles. xi. I.
"
A few wor<l:<, and I have done. I rem irked, that in
consccra ing this licll they had anked (Jod to make it a
m.'ans
'
to excite th'' piety of the faithful;' to "draw
diwn blessings upon the (IcMs ;' to
' brcaii the force of
tempests, anil u> disperse the lightnings.' It is not
very ca<y to imngiiic what may be the cotiiicction between
the sound of a bell and the exercise of Christian piety,
or the l)les-in;j of God upon the flcMs ; but tlio petition,
with regard to the thiituler and lt,'htninit is iti m iiiif-t
contradiction to the physical laws which regulate this
phenomenon.
"
Kvery person of edutation knows that the vibratjoti
of a mtalliesuhHtancc would rather tend to ha,st.-nthanto
avert such .an explosionsi much so, that in some places
ma:;fstiatcs prohibit the ringing of chnrch bcIN during
the prevalence of storms. Culcrtunately for the infal-
lible Church, she composed this portion of her liturgy at a
period when the universal ignorance of physical science
may have accounted for thus consecrating a popular su-
perstition ; but now, as she will not acknowledge herself
in error on a single point, she is compelled to shot her
eyes to the light, and to persevere in asking from God.
in Lain! things which she dare not express to her fel-
lowinen in French ! ! A priest must cccosionally feci
sorely perplexed, when he finds himself constrained to
offer up prayers which he knows contain a tissue of
absurdities. I am somewhat curious to know how intel-
ligent Komanists reconcile such facts with a belief in the
infallibility of their Church. It is quite evident that the
biipiisin 01 bells can have no ration.il signiticance in a
Christian point of view. It is impossible to give it a
place in a religion whose chief characteristic is, that it
is "spirit and truth;'' and it is equally dilHcnlt to assign
it a place upon the score of common sense, as it is oppoked
to the true nature of things.
"
Nevertheless, if th.! antiquity of an error render it
acceptable, we may concede to this our own show of
respect, and perhaps this is what the i;hurch of Kome
feels. In truth, the baptism of bells is more ancient
than the Apostles, and may be traced up to their heathen
cotctnporarics ; but as bells' were unknown at that period,
they made use of trumpets, which they consecrated and
purified with the
'
Lustral water' (the holy water of the
Pagans). The day of such a consecration was termed
'
Tubilustrium,' as may be seen in the fifth book of
Ovid Fastorum, 725. When the Church became luke-
warm and worldly, she sought to make converts from
among the heathen, by borrowing from them their idola-
trous rites, and adapting them as much as possible to her
own use. This was done at first in simplicity, and with-
out suspecting how grievously it must ondermine trae
piety.
"
Among some others, equally absnnl, the baptism of
bells forir.cd a place, and it will probably retain it as long
as the Church of Koine endures ; for she has adopted
for her motto the fumou* saying of the Jesuit' Let her
be as s/if u, or let her not be at all
!'
"
Hut let us, my brethren, give our God
' no rest' until
we have
'
destroyed the covering cost over the people'
'
ly. not indeed of the /{'m/m
'
iinivtrtnl, from the fir<i ai^e
ol I.- ..,. ..I. ., ill.- |,r .ni hour, as (ipr>ui of the
canontrity an'l inspiration of the .Scriptures.
"
In the
name of the Holy Scriptures," she says In her Sixth
Article, "we do understand those c:inonical books
of the Old and New Testament, of whose aiiiboritj
was npr any doufit in the t hurrh" ("), We have
an unbroken chain of incontrovertible evidence, at-
fending to the very age in which the New Tesum-at
.Scriptures (with which we are now specially eoDceraed)
were penneil, that the word conlaiped in them was re-
ceived by the Cathidic Chnrch, "not as the word of meo,
but (as it is indeed) the word of God" (*). The testi-
mony of the primitive Chnrch itpon this point is as eoB-
elusive evidence of the Divine origin of Scripture
any human testimony can well be conceived to be.
The case stands thus: We have a number of writinn
professing to be inspired
(^). These writings eonuia
accounts of miracles stated to have been wrought by
their authorsthat is, their authors are ret>resentd aa
performing the very acts by which Divine inspiration
is proved "Qiid also bearing them witness by signs,
and wonders, and divers miracles, and distributions of
the Holy Ghost;"Heb. ii. 4. 'rhee writings were r-
ceivrd as inspired, and publicly read as such, by large
congregations of persons liring at thtst very time, and ia
those verf places, in which those proofs of inspiration
are affirmed to have been given by the authors (*).
The reception and canonization of these writings
1^
the whole or greater part of the Church (*), ttudw
such circumstances, is, therefore, justly reganled br
the Church of England as ont of the moat irrefrafabw
pr ofs of their inspiratioiL This kisiorieal testimony
is, for the most part, si mi ar to thai by which we prove
century. Om of lbs dicutes of Pop* Urag'r; VII. is. ijkat
" No b.Kik ur chapter is to te regarded as eaaonieal withoat
the Pope's anthoriiy." 8e Baron Ann. Keel od A. D. 1070.
(iS) H-te-g.. Milner, End oft^mlrov.. Letter zi. Newinsu,
Drvclopnipnt, p. l&il, deseenJs a oralary lower. "On wkat
ground do we rt-ceive the csDoo as It eomes to as hot on the
autliuriiy of the Church of the.fijmti ttd It/Ik t**lmits. The
Church of that eta dtcHtdant merrly b.>r lesomony, but
passed a judKUirni oo former tvstimonyileide<l that eertaia
books Were ol aatborii;." Mr. Newaaa's ifnimi oti}* ia
maiDUiniog this Jucmnc is r'l>ia ; (or if tlw lisriptam w*te
nut aokuowledgcd to b thegennme Wi>rJuf 0*4 lilllkof-avtk
ceotur) aftsr Chntt, it would be a renarkahle imisae* f a aew
Uw of faith and praciio* emerKinK loun aftrr tb Apostalie is.
Knii we sbuuld be anabU In a*<iKn any limit to liM procaaa of
doveluiment, both dogmatical and ptaeiieal. with so Mrikiaf
an szimiila of it b'roia us M the iinaira/t*a of book* aas*
than thre oenianek after tbvir eowiwaMioo.
(24) Tbe importaaee of th* tsaiiaKMsy of lbs yriaMve
Church, io >-t.i.i,.ig tb*g*oaiasiicMaaiila<lwiieityorika
Hok It also tail; iSSeaBtesJ ky th* aMisI iMaaa
oftbr' njfuii. It wtN W savofh to Honker,
Wbiialier, t- irid, |,aaJ, OkilUagwertb, l<ai<IWi, PalSf, Msnh,
(Vi") Tbe reception of tbs New Tsilaaisat Sstip
th Word o( Dad by th* priai<t>v Ckoraa is ff<*a>aat<w4 by
irrofragabls prooh. We bass not oaly a ooaliaoeil smn tmlm it
itrilm, by whom various portions aro ^oMsd. hat hx*
Mfafs
f
wss of iho eoiire, drawo up by laJivMools (wk ilsiliel
Ibsir kuowlodgs from tbvir f roftobrr*). wmi nuttmti by
Couieils. The oonsuney of nitnjrsthe dsvy ef
|
wsiates a
tbe franl of lirroiieaalt trad to ntsMWl lbs hoi. tkH
lb*** Heri|,tar* wrx* r.-gardrd a* lb* *naia* WH ofUa4.
(M) 1 l%.r. ii. 4 1.1 ; ii. 40; tlv. M87- I Tb I : it !.
Oal. I. It N c ni ' I oith : Tim. it in Bph. ilL & I
fjt I 1-4 ; IV. 1 1 J
(47) rbeO'-spr- -iko *>ri aenal
ozov|'iion to ihi, fts ..... ,... : ^t-iif rally b'wv4
ib foriaor to have b*e wvtttta anslorihedtrssuaaorsi. PMar,
and the latter onder ibaf aTtii Piql
(W) :.Bie (MMtka of lb* S-m 1 - -th* Rpisile % Iba
H*or, lb* Kpistio of Jiiaev ">i 9 Joba, Ja4a,
sn4 tk AiiooslypooibosiKh frnr _. , . d. wervam asAap-
M% fMofnlaod aa eanvnieal so Ian as ttw t<w of ib Mh< -
rian KntoWaaif . ih iKstaatag af lb* baarth e^ntary.
As my Father hath
sent me, even so I send ^ou
that is, the an'iinting of the sick; and deny that there is
any promise of grace in Scripture to those that re-
ceive it.
Their Bible, in plain and express terms, recommends
this sacrament, with a promise of grace to such as re-
cei'-e h (St. James v., 14, 1 )
"
Tho images of Christ, of the Virgin Mother of God,
nnd the otiier saints, are to be kept and ret.tined, par-
ticularly in the churches, and due hononr and veneration
is to be paid to them. Not that we believe there is any
divinity or power in them, or that anything is to be asked
of them, or that trust is to be placed in them, as the
heathens of old trusted in their idols.
The other matter is your extreme gullibility respecting
miracles, strikingly illustrated by an anccdore from
your East Indian correspondent, of his having seen at
Tournay an image of tho Blessed Virgin, of which the
scxtone'ss told him that it had been collecting the halls
of the besiegers until it became black in the face. There
is an old proverb that travellers hear and seo strange
things, and I have no doubt in tho Griffin's having
heard this strange story, and can fancy the laughter
which this wsg of a sextoness (who was probably a
native of Kerry) has enjoyed at the amazement of
"
the
poor ignorant haythen," to whom she related it, and for
whose special edification she made it. Tltere are, no
doubt, many similar stories extant, some invented for
joke, some for roguery, and some originating in the
enthusiastic and overheated imagination of religious
fanaticism -, but these are not to be attributed to any
religion or any section of mankin'L We find instances
of credulity and imposition in all ages, an<l in spiritual,
as well as temporal matters : knaves praying upon fools;
but as to the fact of miracles, you will admit, that
the Lord has worked such wonders through the medium
of his servants ; and that whether we regard hit mighty
power in causing the waters of the Red Sea to arise at
the command of Moses, and afterwards to burst with
overwhelming force on the host of Pharaoh or making
iron swim upon the stream at the well of Elisous, nothing
is mean or insignificant in Him. We have no reason 10
suppose that ho has ceased in giving such proofs of His
power or favour ; or can we toll in what way, or by
whose hands will miracles be wrought according to His
will ? Who hath known the mind of tho Lord
?"
Whilst I utterly discard such absuni stories as the pre-
tended miracles to whi(h vou refer, no matter how great
the number of rogues or fools you name as a proof that
they were believed in, yet am I witling to acknowledge
tho' manifesution of God's power in all tho ways he
may think fit lo display it; but I wm. the
proofs of miracles to be beyoiKi all pro" - /aid
satisfy me on natural oocorrMicee 1 proofs that mast
remove every donbt as to the poMiMlily of sewM or
reason being deceived, and that the miraet* fhooli bs
loinething worthy of Divine wisdom and boMflMMS.
On this subject of which I have writlea, I
clinic by wimitting, that there an bad (iraeliow 1
ignorant and bad Catholics : and there are foraMl I
clcs amongst the wicked and the foolish. Soeb ibiDgs wi
in the Church even in the time of the Apotllei. Bat I
do most firmly maintain that no such bod practice* or
forged miracles are countenanced by toe Catholic
Church, no more than they were coantcuaocad by the
Apostle*. .
SlSBACM.
We rcailily insert the letter of onr correepondent-
We coald have wished, indeed, for hi* own saJte, that
he had abstained from the use of so many angry word*
;
for we may safely appeal to the judgment of our
readers, whether we have ever given ioiertion, linee
the commencement of pur journal, to a ringla itaiement,
the object of which was to
"
revile" or
"
slandar" the
faith of onr lioman Catholic fellow-countrymen. Bat,
leaving this charge to refute itself, we must exptOM onr
regret that onr correspondent ha* overlooked a reqacM
which we have frequently made, that in the letter* ad-
dressed to us, only one subject should be disco**ed at a
time. We often find considerable difficulty in giving
insertion to communications which run to an undue
length ; and the two snbjects which
"
Si<lrach" has in-
troduced in his letter are obviously of too great impor-
tance to bo disposed of in a few cursory remark*. Not-
withstanding this difficulty, however, we venture to
make one or two observation* on the letter of onr cor-
respondent.
And, in tho first place, "Sidrach" ha* altogether
misrepresented the opinions of the Greeks and Romaaa
on the subject of image^worship. The enlightened por-
tion of the heathen world by no mean* believed that the
spirit of the God dwelt in the image. They n*ed the
image to recall the idea of the Deity more vivully to their
minds ; and it is very remarkable that the arguments by
which they defended the practice of image worship
against the early Fathers and apologists for Christiaaity
are precisely those which Roman Catholic writers now
use. For example, in tho writings of the Platonic phi-
losopher, Maximus Tyrius, we find the following pas-
sage* :
"This is
England, and this is Prance," no one understands us to
mean that England is literally a sheet of paper. And
when Jesus, who had a few hours before called himself
a shepherd, and a door, and a vine, took breail, and
blessed it, and brake it, and ga^e it to his disciples
j
and also took the cup, and gave it to them to drink;
they certainly could not understand him to mean that
he was holding his own body in his own hands, and
asking them to drink out of the cup his own blood,
which they knew was still in his living body unshed
and not in the cup of wine. The natural sense of his
words was ikefgutative ; and if the Disciples were mis-
taken in so understanding him, of which there is no
proof whatever, when and where is the mistake ex-
plained ?
TO THE EDITOE OF THE CATHOLIC LAYMAN.
SiH-A layman often runs the risk of bringing forward
as a novelty some combination of facts and arguments
that the theologian thinks, too familiar to mention. If,
however, the information be such as is but little known to
the unlearned, then to give it an extended publicity may
effect as much practical good as to discover it for the
first time. 1, therefore, venture to call your attention to a
text incessantly paraded as a proof of most various doc-
trines, and to a commentary on it that is little known, at
least among ns laymen. I mean the verse,
"
Thou art
Peter, and upon this rock I will build my Church, and
the gates of heU shall not prevail against it."Mat.
xvi. 18.
The infallibility of the Churchmeaning thereby its
ecclesiasticsthe infallibility of the Pope, and the neces-
sity for adding the latter to the former, to produce an
infallible resultant, are, by turns, proved by this isolated
passage. It is quoted by the ignorant, who have no
knowledge of Scripture but through such traditional
quotations, and with more caution by the skilful contro-
versialist. The Italian, who cannot see the Word of
God, and learns his theology from the paintings, sculpture,
and decorations of his temples, sees this verse written in
gigantic letters of gold, some ten feet long, beneath
the majestic dome of the fabric dedicated to the apostle
whose successors it is supposed thus to exalt to super-
human power. In short, it meets one so often that it is
natural to ask, not only what is its true meaning, but what
is the interpretation given by the infallible interpreter,
which all Koman Catholics are bound to accept as true.
I do not profess to have discovered any such for the entire
passage, though at some pains to do so ; but I think there
is one tolerably distinct upon the most important point
"Ashis soul
auffercd no p.iiiisin hell, so neither did his body takciiy
corruption in the pnivc." Therefore it is clear that
no qneition arises out of vorse 24, or, as we fx-lieve, out
of any other poisnge of Scripture, concerning Christ
having gone "to a place where there were sorrows;"
and there is no reason to doubt that the words "it is
finished." did mean that the whole of what Christ had to
nfffr for the redemption of mvcy vn finished by his
death on the cross.
In reference to the words which Oavid spoke of Christ,
"Thou wilt not leave my soul in hell," ourcorresjKmlent
asks" /n/o wh it phee did the (oul of our Saviour
descend immediately after death?" To this we answer,
that the Greek word ia
"
Hades;" and we learn from it
no more than that word properly exprcssei. We mu;t
always keep in mind, incon^iderinpsuch questions, what
St. Auxusiinc observes' The name of hell is variously
put in Scripture, and is in many meoninKS. acconling ai
Ihe sense of the things which arc treated of doth require."
Tbe proper meaning of the Greek word is "the place
which is iiojcert.'' The fathers often use it in this general
aensc lor the world of spirits; that world whicli wc cannot
aec. Thus Andreas Cteiariensis" Death is the separa-
tion of the soul and >iody ; but Hades is
^
place to us
invisible or unseen and unknown, which receivelh our
aonis when they depart from hence."
We have not room for many more proofs, bat there is
one passage so appropriate that our correspondent may
like to see it. St. Gregory Nys-en has recorded a con-
versation between bim and Mncrina, the sister of St.
Basil, in which Gregory aaya" Where ia that name of
Uades so much spoken of which is so much treated of
in our common conversationao much in the writings
both of the heathen and our owninto which all men
think that the souls arc transLited from henee as into a
certain receptacle? To which M.icrina replies
"It
appeareth that thou bast not given much heed to my
speech, fnr when I spake of the iranslatin'n of the soul
from that which is aeen. unto that which is invisible, I
thoBght I had left nothing behind to be required of
Hades. Neither doth that name, wherein souls are said
to be. seem to signify any oilier thing, either in prufkne
writers or in th.' II. dv Seri|iiures, save oiily n removing
into tlial which is iiivi.-ible and iin.itou."Greg. Nysscn,
in .Macriniis, opcr. Tom. 3, p. I'ift). We believe this to
be a perfectly correct explanation of the word. We are
sure it does not necessarily express tlio hell of the
damned. Our .Saviour said to the thief on the cro<s -
'
Thia day shall thou b with me in paradise." That
pariiilise I'lelongs to the uneecn irurld, and U fltir called
" Iladea."
It may Interest our correspondent and our readera
|
to show them a more prolliable view <.t Christ's going
,
to Iladea than controversy commonly auggoaU. There
were uuinerous heretics in old' liiiieit, who denied that
Christ bail a human aoul. Tiiey said thai the Son of God
took the bfHJy of man, but not the aoul of a man. If
that were ao, then Christ could not have experienced
himself the temptations or the spiritual tria s of man ;
for neither God nor the human bmlv is capable of feeling
those trials. This dcni.il of Cliriat b<;lng perjrtt man.
'of a reaionable soul, and human flesh subsisting," aa
well as perfect God, totallv destroyed all foundation for
the belief in <>ur Snvimir't////nw I'rr/mg for us, St. Paul
shows us the importance of iliis iloctnne for onr comfort
and supiKirl, when ho says
"
For the love of heaven, Pat," whispered he, " give
him what he a-'ka, and don't bring his curse on you and
the children." But Pat only answered stouter and stou-
ter ; and the end of it was, that Brian Shaughnessy went
down on his knees in the middle of the road, and put
such fearful curses on Pat Murray and all his seed and
generation, that it would make your hair stand on end
to listen to him.
"
O Pat Murray, Pat Murray," said Mike Dolan
when they walked on ;
"
the saints between us and harm ;
but why would not ye take my advice and give him
what he asked ? I would not for a thousand pound
be in your skin this blessed night, after the curses he put
on you. It would be better for you to run after him
now and make it up with him, and get him to take
them off."
"
I'll do no such thing, then," said Pat ;
"
what should
I be afraid of him for ? Is it because I would not rob the
master's money, and give it to a good-for-nothing scoun-
drel like him ? Do you think his prayers have such influ-
ence with the Almighty, that the Lord svould punish me
for not breaking one of his own commands because he bids
me? If his prayers have so much effect as all that comes
to, why does not he pray himself a good coat on his
back and plenty of money in his pockets, and then he
would have no need to tempt an honest man to do a wrong
thing for his benefit?"
"Ah, then, Pat," said Mike Dolan, "that's noway
for you to talk. You ought to know as wril as I do,
that many a one has suffered from the curse of people that
were never able to pray much good for themselves or
anybody else."
"Why, then," says Pat, "you'll never persuade me
to that-you'll never make me believe that the Lord is
more willing to do harm than to do good ; or that if a man
can't pray himself out of poverty, he can pray other
people into it."
'
Well, but," said Mike,
"
what do you say to poor
Norah Callaghan, that this same Brian Shaughnessy
cursed ? I know that she was recovering from her con-
finement when he begged at her house, and I don't know
what made her refuse him ; but refuse him she did,
and give him cross words besides ; and he gave her
such a curse that she went back to her bed, and never rose
up from it again alive."
"
Why; I say/' says Pat, "that it's no wonder. She
is not the first person a fright has killed. I could tell you
stranger stories than that, that I heard from Thady Byrne,
the pensioner, of things he saw when he was in the West
Indies. He told me that the blacks there have got what
they call Obcah men ; and when one of these puts his curse
upon one of them, the poor fellow sickens and pines, and
he never will tell who has cursed him ; and if nothing is
done at last he dies ; and sometimes whole scores of them
die this way by one of these Obeah men ; but if the master
can find the fellow out, and give him a sound flogging,
all the sick fellows recover at once."
" The Lord only knows," .says Mike, "
what power
wicked spirits have ; and 1 don't doubt but, as you say,
God can't be more ready to hear prayers for evil than
for good ; but maybe the devil hears the curse and brings
it to pass."
" So, then," says Pat, "
you want me to be afraid lest
the devil should'bring Brian Shaughnessy's curses on me.
Now, I tell you that I don't doubt that the devil would be
well pleased enough if Brian Shaughnessy could tempt
me to wrong ray master; and I don't doubt, too, but that
the devil' would be willing cuough to hurt me, whether
Brian Sfasoghnessy teils him or no; but while I try
to obey God, I am not afraid of man or devil hurting
me beyond what he permits them. And I think 1
might as well say my prayers to the devil at once as let
Brian Shaughnessy make interest for me with him not
to hurt me ; or as well as do a wrong thing, lest he should
persuade him to do me a mischief. Believe my words,
Mike Dolan, Brian Shaughnessy can't put any one in the
devil's power but himself ; his wicked words can't harm
those that are in God Almighty's keeping ; and if a curse
puts any one in the devil's power, it is those who speak
it. I'll show you," says he,
"
out of the Psalms who it
is that cursing harms;" and he pulls a book out of
his pocket, and he reads this verse which describes the
punishment of him that took pleasure in cursing his
neighbour
" A rich
man shall hardly enter into the kingdom
of ktavt*, and
it is easier for a camel to go through the eye of a neetlla
than for a rich man to enter into the kingdom of Ood."
I
Assuming that those passages refer to the same king-
< dom of which St. Peter was to be given the keys, it
would follow from them that the kingdom appointed
: to the apostles was no other than Cubist's own
EINUDOM, which the Father had appointed to hitar
and wiiich is alike, without distinction, called
"
tba
.kingdom of beaven" and "the kingdom of God."
I
And it is surely manifest, that Christ never intended
I to </t/>rir Atis//"of his kingly power by eom/rrrifig ea
hit apottUi twelve thrones, on which they were to jndg*
the twelve tribes of Israel.
What, then, was meant by our Lord when be proniicd
St. Peter (admitting the promise was made to bfaa).
"
I will give thee tlie Aya of the kingdom of bcaTCB?"
Could he have meant to relinquish the power of opcaiaf
and shutting the kingdom of heaven to whoaasoaect
he will, and to bestow on any apostle, however
great, that exclusive power? Sorely It woold be
equally absurd in reason and inconaistent with the
rest of God's revealed Word to think so. We doabt.
indeed, if any one, however high his notions of ptimUj
power, would venture to assert a propositioo mMart*
ling and extravagant.
Hear, however, what onr Lord says, in the parable f
the ten virgins, who came to the dtx>r of the kwgdoai of
heaven, after the door was sliut, saying, "Lord, lAird,
open to as." IXies he answer. Uu to Peter, for I hava
given him the keys ? Mo ; but verily I say onto yoa,
"
J knowfou aof."
And, again. Rev. i. 17.
!&" Fear not. I am the first
and the last, I am he that livetM and was dead, and, be-
hold, I am alive for evermore, Anen ; and liave the
4ra o/htll and of dtmtk." And. Rev. iii. 7" Thee*
things, saith he that ia holv, he that Is true, he that
hath the key of Darid. he that optntik and me saaa
thntleth, and t'lull' ik and no man eptntlk,"
Can any one doubt that Christ, who is the Alpha
and the Omega, the first and the last, has still in hi*
hands the keys of both heaven and hell, and that neither
St. Peter nor any other can open or shut the kingdoCB
of heaven, in the same sense tliat our Lord does,
"
that
hath the key of DAvid, and that openeth and oo man
ahutteth, and ahutteth and oo man openeth?"
M-LakssalLM^ll.
28
THE CATHOLIC LAYMAN. [March
In wliat sense St. Feter and tlie apostles, or any of
their successors, were given the keys of the kingdom of
heaven, we shall endeavour presently to elucidate. We
(hall now only say, that it must be in a different or at
least a wholly subordinate sense from that in which
onr Lord himself holds them.
We shall now consider the power of remitting and
retaining sins, given to all the apostles, in John xx 2-3 ;
for t,he power of binding and loosing, if not identical with
the power of the keys, is evidently annexed to and forms
prt and parcel of it, as is obvious from the passage in
Matt. xvi. 19; and will also incidentally be illustrated
by what we have to say on the power of remitting and
retaining sins. What, then, does our Lord me;in in John
XX. 23, when he says" Whosoever sins ye remit they
are remitted, and wliosoever sins ye retain tliey are
retained
?"
In the life of St. Basil a certain lady i introduced, and
represented as coming to that holy Father, for obtaming
remission of her sins; but St. Basil, instead of claiming
the power of remitting sins, replied to her, by asking
this question of her-' Ilast thou heard, O woman, that
none can forgive sins but God alone
?" To which she
answered" I have heard it. Father; and therefore
have I moved thee to make intercession unto our
most merciful God for me."
St. Basil was too devout and too humble to arrogate
to himself that which belonged to God, well knowing
that God has never communicated, and never will com-
municate to any creature, the power that belongs to
himself as the Creator,
" who will not give his glory
unto another."Isaiah xlviii. 11.
St. Gregory the Great taught the same doctrine in
his exposition of the 2nd penitential Psalm, when he
thus paraphrases the words;of David"Thou who alone
sparest, who alone forgivest sins: For who can forgive
$ixsbut Gnd alone?"
So likewise Irensus tells us that our Lord, in forgiving
the sins of the man whom he cured of the palsy (Mark
ii. 7, Luke v. 21), did manifestly discover who he
was. "For if none," saith he, "can forgive sins but
God alone, and our Lord did forgive them, and cured
men, it is manifest that he was the Word of God made
the Son of Man ; and that, as man, he is touched with
compassion of us ; as God, he hath mercy upon us, and
forgiveth us our debts, which we do owe unto God our
master,
"t
It would be easy to multiply from the ancient Fathers
uthoritie8 on this almost self-evident proposition.
TertuUian, St. Hilary, St. Ambrose, St. Jerome, St.
Chrysostom, St. Cyril, St. Augustine, St. Athanasius,
all assert the same thing. We shall be satisfied with
St. Cyril, who says" For, indeed, it belongeth to the
true God alone to be able to loose men from their sins ;
for who else can free the transgressors of the law from
ifm but he who is the author of the law itself
?'
J
What, then, must be tlie meaning of our Lord when
he told his apostles, that whatsoever they should bind
on earth should be bound in heaven, and whatsoever
they should loose on earth should be loosed in heaven ?
Many and divers, indeed, have been the explanations
given by eminent theologians of the Church of Rome
(to say nothing, at present, of the Church of England)
upon this important matter. We, for the present, shall
content ouri^elves with a single authority that of the
celebrated Peter Lombard, Bishop of Paris in the 12th
century (who died A.I). 1 164), known familiarly among
scholastics as "Me Master af the Sentencen," from his
learned collection of sentences and passages, drawn from
the Fathers, illustrating the doctrines of the cliurch,
forming such a complete body of divinity, and treated
an a work of such high authority, that no less than 2^4
of the most learned doctors are numbered by the Abbe
Pleury among the commentators upon it. After enu-
merating the opinions of the Fathers upon this point,
this master, in his 4th book, thus suras up the mat-
ter:
"That the
priest cannot bind or loose the sinner with or from the
bond of the fault and the punishment due to it ; but
only declares him to be bound or loosed. As the Levi-
tical priest did not make nor cleanse the leper, but only
declared him to be infected or clean,
"f
We shall probably take occasion, in recurring to this
subject again, to show that a vast number of eminent
writers, including Pope Hadrian VI. himself, have laid
down the same doctrinethat to pardon the fault and
eternal punishment due to it is the proper work of God,
and that the priest's absolution hath no real operation
in so doing, but presupposes the party to be.^rs< justi-
fied and absolved bv God. Pope Hadrian's words are
these
"Thou hast
begun to esteem thy brother as a publican ; thou
bindest him on earth. But look that thou bindest him
justly ; for unjust bonds justice shall break." Maldo-
natus lays it down correctly that when the priest saith,
" I absolve thee," he means no more thereby but,
"As much as in me lieth, I absolve thee." And the
same Master of the Sentences, Peter Lombard, jiro-
nounces thus:
Ai a
man nopint ihmuih tb Brt
'
8r aUo Catholic Latmas, lol
I., p. 4&, for M. Cbrjaotton't opteioa uo this pastf.
giving themsrivi's np to spinta of error and to duotrinea
taught by ilevils. tp*akln|( Ilea in hyjiocrisy, and having
iheir ronaciaaM* teaMdi anademirtng the a*maNRMT
cf mrrM9, aad ahatlmwca froin meats, which God has
eMatad," fcc.
Baa now and ron^iare the Douay vertion
"Now
the plrit manifestly saith. that in Ui laat tin>et tome
tliall depart from the faith, Ac fothiddimij
to imrni, to abstain fnim racala," fee.
Bishop Kenrick follows llie I>Miay reraton in tkit
paaiagc, but freely adiniu, In the aote (aee p. 468), that
the pataagc ought to run forbidding to Biarry, and cofi-
mandinij to abslnlii from meats, at things unlawful ; but
in m-itherthc Douay nor Bishop Kenrick'* versim istherr
a hint cither as to the sep.'iratioa beiogfrom the Foman
faith, or marriage bring a sflcraaMiW, or that the apos-
tasy of the latter timet was to consist in condemning
the ticrameni, and not the practice of marriage.
Two other example* will suHce :
*' AU iniquity it
sin. And there is a tin anto death."
(Bishop Kenrick)
*'
Every iniquity H lin : and there
it a sin unto death."
Bordeaux Testament, p. 191.
"
The New Testament of our Lord Jesvt Christ,
translated from Latin into Frencli, by the Theologians
of Louvain. Printed at Bordeaux, by Janiet Mimgi-
ron Millanges, Printer to the King and the College,
108G, with approbation and permission."
Then follows the approbation, which is as follows :
"
We, the undersigned Doctors in Theology, of the
Vuiversity of Bordeaux, attest that the present French
version of the Latin New Testament, revise<l and ap-
proved of by the Catholic Apostolic Church of Rome,
made by the Doctors Tiieologians of the L'nivtnity
of Louvnin, revised and approved by several Doc-
tors of Tlieology of the ('nivernity of Paris, aod several
times printeil by the permission of Su{>erior, it very
useful for all those who thnll beble to read it with thie
permission of their Superiors. In faith whereof we
have signed thia present attestation at Bordeaux, this
lllh February, 1001.
"Lopes,
"
Theological Canon ofthe Metropolitan Church
"
GERMajN CARMe."
Then is added the following
"
PKRHISSIOH.
'
We, Louis D'Anglure de B<mrlemont, by the Grace
of God and of the Holy Apostolic See, Archbishop of
Bordeaux, Primate of Aquit&ine, permit the widow of
James .Mongiron Millanges to print the New Testa-
ment of our Lord Jesus Chri.'^t, translated from Latin
into French, revised and exactly corrected. Given at
Bordeaux, in otir Archicpitcopal Palace, this 17th July.
16843.
"LoDis, ArcJibithop of Bordeaux,
"
By order ofhia Grace,
"CoaeoK. Secretary."*
Vi Nouvnu Ttsumral * DMra Stlgaeur Jtaat Ckriai, umiult *
I-aiin rn Fitufoit par Its TtwolrofttM < LmiwiD. A I ourdmii
eh*i JacquM MoatlKW Minttati liaarlwi iM * B*r *" Lolic(r.
16M<;. BTrc spprotaiioa vt parmlwlaa.
Nou< toutw-tifiMs Uocwars I htolotil* d< I'l'alnntt* d Bar-
dui mUrttoM4u*Uprti*ala*nloa Kmnfoite du Xouvnui Tn-
tamrnt l-attn rrvtu St appfouv^ d L'l (llw Cathollqur Apotlollqiw
vt Kooiain^ falte par lea l>oclrur 'I broloftriif d ri'ntvrtRd
Louvalo rT*u at appmava fmr plualcura 1 looiauia du lltakitlr da
ri DlrrrkUf de I'arij rt par U pcnalaaltia das 8ap*rten pliMlaurt
foi* lmprfin* Ml trrfutiir a tduacawa qui avtc paralaaioa *aa Svp*-
rieurs, iarout capalikc d la lira. Ed toy drqoj ataas sifB* la tc-
atBH uiniaUoB. A illw4aaiia> II teniae, HM.
turn, thaa, sra hare Ihattifat t wl CatltaUe wtlfa*.
tiitte ofLourala. ParU, aad Bardaawi. tmi Iha Arak.
blthn|inf the Utter city, aad Prtmatcaf A4Bttalnt,*tt.
Ingaml approving oftbit iranalation, aaearafuHy it ilaa<
aad axacUy oorrevt I What htghar alheHy cavld any
ptow Viaacliman dadia.and irlioanaMdrMf or >m.
peat the |>4aat fhuMi* by wMek aaah dariac ialar|Nlatts
oald aWwe have been Intradaord or eseaatd ?
Pire SiniOD, In hit
-
Critical Hkalary of the VentoaaiT
the New Testament," givet at an amaaing anfed<4a if
Monaieur Veron. the coiitrovertialiti, who, bving i
why he transkteil the pataage Acta xiii. 2.
the
fie* tff tkt Ma^: naively replied by giving the r
"Que loa Calviniatet loi avnint toavent deaaiBd^
quel lieu de I'Bcritare il eloit marqni qoc lea AplUli
euarnt dit la Metae I""Tliat the CaWialitt badaAJM
asked him in what part of ikriatare It wa* staled iM
the apottlrt had erer taid Mate! To get oot of whMk
difficulty, we prtxiume, controversy had Uught hia
no readier or simpler means, than that of aita*.
fitoMuiag a translation for the parpote. aod fnrtifled \m
aa taa* than the theolagiana of three great anireni.
liea, aad a Primate Archbitkop. we can tearea(y
be aurprited if the expedient wat for a time a tocccaa.
ful one.
After this, will it bo baatcd that the Bamta Cathdfc
Church have been the only faithful preeenreri and giM*-
disos ofthe Divine oracles ? and do we act ailihaillal^l
when we warn our readers against gui-Wt to
luus ? We do not attert that all Konan CaUwUc
are capable of tnch barefaced ditbooeety ; bat we doa^
to our reader*, at a man lovet hit own tool, lot hia taka
care how he implicitly, and witbnot inquiry, traala a
ChuriTfa that will tolerate anivertitiF* and archbiahopa
who, by way of piouifraud, dare to faltify the Word of
God at thit riiXe Any man vmj bonettly make a aii*-
t ke in translating or traatcribiaga will.; 4>ut whowoald
trust one who i;<mld daUbtrately add to or forge teata-
ments or deeds ? Burely it ia aot piety, but wicketlaeai,
to corrupt the holy oracles of God. te terve m turn. Aftv
this, we think no one need be much surprised at the ia-
ter|iolatioD9 and fargeriea which have been circulated
under high authority among the wri:ingsof theFatheta,
ami the epitllet of the Pope*, much lest at the perver-
tiont, by modem controreraialiala. of paMage* froa
such writer* a* Bishop Jereny Taylor and Sir Edward
.Sandyswhich we have already noticed more than ooca
in our pagesand which we feel attnred no Rofsaa
Catholic, of educat'on or principle, would wiUingl(y
countenance, whatever the object aimed at by aas
fraud, be it pioiu or otherwite.
Chaaala* Tbaoloftl da rBgllH MMrapsOula*.
GaaJiaiH Cashb.
rasatsatow.
Louis O'Aoflura d* Bourltawai far la Grac* da Dlav at da Salat
I
THE TALK OF THE ROADHo. X.
Wr.LL, the work began to get a httle alack in KilcoK*
man, to Pat went hone for a few dayi, and. of oauiM^
he went over the firtt evening to Jemmy yt"~-f. li
have a talk with him about wliat wat doing.
"
So tell us, Pat," said Jem,
"
bow thuiga i
on."
"
Why, then, there's law going on," eaid Pat.
"
And what't that about?" said Jem.
"
Why, it's about atoning the reader*," taid Pat.
was oat one day with tlie cart, and I taw the greaiaM
work at all ; there wa* the readers first, walking ai
hard as tlu-y could, aad yoa wouldo't aee a bit of tlw
colour of tlieir clothe* a* big as my hand, tiie wa/
they wore covered over with mud and tiaiah from heat
to foot : and Paddy Brady, and Micky Ouoiy, aiul (Jw
Finnegant, and a aet of tlie biggiit -^ahnnrif in Kik
eonimon, the fellowt that uted to beMialiag the eheai^
aod that's up to all kivla of aiaabieC after thaa.
ing all the dirt they could gat oa thaai; and vWaa (kg
renders cros^eil over a piece of road that the atoaea aag
spread on tlie day Ix^ore, and tba bajn mmm oa il
aiW tbem, if tliere wasn't a thowar ofitaaae after th
fit to wipe tlie mud off of tliem I And their hau wai
knocked off, and tlieir lieadt cut, and laaipt on them ai
big aa eggt. And tlu-n the polls cornea down, and lakai
Paddy Brady, aod Mick l>ooly. and another that waa
foremo*t, and marche* them ittL And la
boys, it's only dufendin'oor religioa waaM.'
"
And arn't tbey the pretlgr faUowt la ba
their leligian 7"
eaid Jew.
-
Sure eaoogfa," taid Pat,
<
t balieoa it'* Uttfa 1km
trouble the pnett about religioa. I hear trit tkmn
not one of them ha* been at coiifeetion thme five yaani
but Father John tliiaka tbeia ibe right tort aav, ai
yau'llflnd."
Well, oo tbe Friday aAar, the bays veie to balrici
afore tbe bench, and it happened lo be a holiday, ig
there wat no work doing : aod J teen ta<A a crowd ga-
ing to tlie chapel that I went there, loo, to bear wha*
Father Jolm would say ; and, auiv eooogh. afWr mm^
the termon waa all aboat Ibe flrdbcaadfc aal Ifeg
aod Iha watwa. and tha poar, iaanial boji
aacdsMW. Friant a*A
ut psiiiiii a la Vtu'n dt G. da U Conn Ja<aaa IHMam
>tlll*iaa da (alt* I^Msiir k M. T. da K. S. J. C inaS ia
aaMtatM aamaai Ifmmta Baatimaa
la IT iWM. MM.
Lo<^ ar*. it I
Leila MPnsattt saata M
4at astsa faS Alttah
30
THE CATHOLIC LAYMAN. [March,
that was going to be tried, and persecuted, and extermi-
nated, only just for trying to keep tlieir religion from
being insulted by the firebrands. So vhen he was tired,
gays he, 'Now go down every one rf you,' says
he,
'
man, woman, and child,' says I e,
' and stand
by the' poor fellows that's going to be persecuted
and swore against by the firebrands^ says he. So, sure
enough, when I got to the courthouse, there was a
thousand people there anyway. And there was Mr.
Foley, the lawyer, from Dublin, come down to defend
the boys."
"
And who paid for him coming
?" said Jem.
"
Why," said Pat,
"
Father John sent round his ser-
Tant, and two or three of his head men. to all the Ca-
tholic shopkeepers and tradesmen in Kilcommon, and
made them all subscribe their pounds, and ten shillings,
and five shillings ; and I heard tell they liked it little
enough, but they were mostly all afraid to bring Fa-
ther John's tongue on them in the chapel ;
only
Mr. Nulty and one or two more that never cares what
Father John can say. Well, the readers told their story
mighty fair and clever, and then Mr. Foley got up and
examined them, to make them confess they were insult-
ing the people, and he fetched out a tract, and asked
them did they give any of that ; and they said they did
a few ; and then he read out a place where it said the
priests was harrassing the people for their dues. And
then he made a great speech entirely to the magis-
trates, and said, what wonder what would happen to
them, when they were insulting the people and their
religion like that
?"
"And did he make out they wore insulting their re-
ligion any other way ?"
said Jem.
"
No then he didn't," said Pat,
"
but he thought that
the greatest insult at all."
"
Well, then, I'm thinking," said Jem, "he got his
story from Father John, for it's he that would think
that the greatest insult entirely. But sure the people
of Kilcommon is greatly changed this ten years back,
if they think the like of that is an insult to them. Don't
I remember, just ten years ago, when the people was
fairly riz for the Priest's Tariff, as they called it, up the
country? And wasn't the boys of Kilcommon just
going to rise for it too, and had it all settled among !
them, and the day fi.xed, and all the boys bound to pay
only the dues allowed in the Tariff for christening, and I
marriages, and everything else? And didn't Father
John and the rest get up a great meeting for Repale, to !
put the boys off it, and promised to get them the coun-
try for themselves, and all kinds of things ? and hadn't
;
they fifty priests at it ? and wasn't that the way the
monster meetings for the Repale come about, where all :
the boys was expecting to get the word at last to take >
Ireland for themselves ? And a mighty cute and clever
'
job it was of Father John and the rest, for it put the
people off the Tariff entirely.* But sure the people of
|
Kilcommon is greatly changed if they are so easy hurt
at a word agen the dues. But if Father John taught I
the lawyer his story, sure it's all plain enough."
j
" Well, that was all the insult they had, any way,"
j
said Pat, " and then Mr. Owens got up, and said there
was only a dozen of that tract given out, and that he
stopped it when he heard Father John took offence,
and never gave any more; and if anything else was in-
sulting, he'll stop it too. And when the lawyer was
done, the gentlemen said there was no law for stoning
people for the like of that, and they would have to find
the boys guilty, just as if they stoned anybody
else. So then the lawyer asked the gentleman only to
put a fine on the boys, and whatever it was it would
be paid. And while I was wondering where the like of
them would get tlie money, I turned round, and saw
Father John with his roll of bank notes out in his
hand."
" Ay," said Jem, " I seen that myself, after the work
at the election last summer, when Father John paid
down the money in open court for every one of the
boys that was fined for the workand bad work it was.f
But did the magistrates let them off with a fine
?"
" 'Deed, didn't they," said Pat,
"
this time. Old Mr.
Everards says, just as quiet and easy as you please 'It's
a month's imprisonment and labour we're going to give
them,' says he. And I never seen Father Jolm look so
mad, for he was'nt going to stand that for the boys.
Still it's a pretty good thing they made of it ; for all
their wives and children got new clothes, and meal, and
money, and what not."
" And isn't that the dacent way for Father John to be
defendmg his religion ?"
said Jem ;
'
' didn't the Rev. Mr.
Owens write him a letter, asking him to settle wlio was
nght, by lair discussion, before the people ? But Father
John would rather get his religion defended with stones
and mud, by the blackguards that never comes to con-
fession at all
:
and doesnt all that show who knows
that he has fair reason on his side
?"
" Well, Jem," said Pat,
'
I am coning to think more
and more that the priests hasn't reason on their side, and
that they know, that once it comes to fair argument,
Jem is quite right about thl> fact. We know itour.elve, on sood
uthorlly. rue PriMfs Tariff had at that lime been proclaimed in
many counties lu Ireland, when the raoniler meelines turned th.
mlDda of the people In another direction.
+ Jem It quilejcorrcct a'-out this fact, too,
the people will find out that. But as I was going home
I fell in with Mr. Owens, and had a talk with him.
And, says he,
'
Why wouldn't we be stoned," says he,
"
'
For he that shall be
ashamed of me and of my words, in this adulterous and
sinful generation, the Son of Man also will be ashamed
of him. when he shall come in the glory of the Father,
with the Holy Angels.' 'And now,' says he, 'are
you asliamed to stand up for the word of the Son of God,
and will you make him be ashamed to stand up for jou
?'
So I couldn't tell what to say at all, and I can't get
them words out of my mind; and what will I do at
all?"
So if ever we hear of what they did, we will tell it to
our readers.
LATRIA, HYPERDULIA, DULIA.
A PIOUS clergyman of the Established Church, in the
west of Ireland, once showed us a scapular that had
been presented to him by one of his parishioners whohad
seceded from the Church of Rome and joined his con-
gregation, on which were embossed, in rude embroidery,
three figures, representing, as he stated, Joseph, Jesus,
and Mary, on a small heart of cloth, which, for seven
years, the individual in question had worn round his
neck as a cliarm, and worshipped, under the impression
that Joseph, Jesus, and Mary were the holy and ever-
blessed Trinity. We cannot take upon us to state from
what source he cbtaiued this scapular, whether from his
parish priest or some itinerant Jesuit, who traded on
his simplicity ; nor should we think it needful to notice
such cases of ignorance and superstition, if we did not
believe thiit thousands of such cases exist incur unfor-
tunate country, and that no exertion is made, on the part
of either the Roman Catholic priesthood or hierarchy,
to disabuse the minds of the people from such delusions.
While examining the subject of indulgences, which we
can assure our readers we have not lost sight of, with a
view to bringing forward some instances which
might practically illustrate that important subject,
and enable us hereafter to make the arguments of our
opponents and ourselves the better understood by those
seriously desirous of arriving at the truth, we were
struck by the following specimen, which we conceive
to be not wholly unconnected with this subject, and
which we take from a volume already referred to in our
pages, entitled
"
Indulgences granted by Sovereign
Pontiffs to the Faithful, &c., collected by a Member
of the Sacred Congregation of Indulgence in Rome,
translated with permission of Superiors," published by
Richard Grace and Son, 45, Capel-street, Dublin, p. 13ti.
It is verbatim as follows :
"
Seventy-fifth Indulgence.
"
In order to increase among Christian people a true
devotion towards Jesus and .Mary, by frequently in-
voking their most sacred names, together witli that of
St. Joseph, and to encourage the faithful to recommend
themselves to their protection at the close of life, on
which depends eternity, Pius VII., by a Decree of the
Sacred Congregation of Indulgences, dated 28th of
April, 1807, granted for ever an indulgence of 300
days each time they repeat devcratly, and with contrite
heart, the following three aspirations to Jesus, Mary,
and Joseph, and whenever they say one of these devout
aspirations, he granted them an indulgence of 100 days.
In both cases the indulgence is applicable to the souls
of the faithful departed. It is recommended to make
these short and pious aspirations of the soul in the day,
and frequently during life, and to suggest them to sick
persons in danger of deatli, which will afford thera much
spiritual comfort :
"Jesus, Mary, and Joseph, I offer you my
heart and soul.
" Jesus, Mary, and Joseph, assist me in my last
agony.
"
Jesus, Mary, and Joseph, may I breathe forth
my soul in peace with yoti."
We are aware that, according to Roman Catholic
principles, supreme worship, by them called Latria, is
Acts xlT. 5 and 19.
t Acu x>il. S.
due to our Lord Jesus Christ, as one of the persons of the
ever Blesssed Trinity. A secondary and inferior W')rship
Ilyperduliato the Blessed Virgin Mary, and a ter-
tiary or lower worshipDuliato Joseph and other
saints canonized by the Church. To keep everin mind this
important distinction is admitted to be necessary to avoid
tjie mortal sin of idolatry ; but here we have Pope Pius
VII. recommending an act, including Z,a<ria, X)u//a, and
Hijperdulia in the same prayers, and even in the same
sentence, solemnly recommending pious persons, in
the hour of death, devoutly to offer up their heart and
soul, not to the tliree persons of the ever Blessed
TrinityGod the Father, God the Son, and God the
Holy Ghost, each of whom is entitled to the same su-
preme worshipbut to three persons, of whom, accord-
ing to Roman Catholic doctrine, one only is entitled to
sui'reme, and the others to different degrees of even in-
ferior worship.
Will any of our Roman Catholic readers explain to
us how it would be possible to offer up our heart and soul
to Jesus, Mary, and Joseph in three different ways, in
tlie same devout aspiration, or tell us iu what respect cal-
ling on Jesus, Mary, and Joseph at the hour of death to
"
assist us in our last agony, ' differs from the most solemn
prayer which the human heart is capable of pouring
forth to the Most High God? It would strike an or-
dinary mind, unclouded by metaphysical and scholastic
theology, that it would be mockery to address to the
Divine Redeemer of our souls in the solemn hour of
death, anything short of the highest adorationthe su-
premest worship of which the human soul is capable, and
thiit no language addressed to tlie Supreme lieing
could surpass in devout solemnity the simple and touch-
ing words
"
I would
have you to wit that the Church of Home knew
what they did when they invented the doetrineof
an implicit faith and a blind obedience to all
the Church's decrees; for if men should once dare
to open their eyes and examine their assertions
all their craft would be in danger to be set at
nought, and the temple of '
Dominus Deus noster
Papa' (as the Canon law calls him) would be
despised, and his magnificence would be de-
stt-oyed, whom so great a part of the world wor-
shippeth."*
\Ve rejoice, however, to think, that the pro-
gress of light, knowledge, and education in these
free kingdoms has released from the fetters with
which priestcraft had so long enchained them,
thousands of thoughtful men, of vigorous minds
and independent understandings, who know how
to distinguish between subservience and respect,
and can be inquirers without scepticism, and
rational without being irreverent. Ignorant or
timid men, of limited capacities and feeble
judgment, mai/, and, perhaps, mtist ever be led
by others, whether for good or for evil, but that
is plainly no rule for those to .whom God has
given a larger amount of intelligence and capa-
city, and who feel themselves able to understand
and weigh the force of evidence and argument,
and who are not disposed to be blindly led, they
know not whither, and cannot bo happy, or feel
themselves secure, without inquiring at least to
the extent that will satisfy them that they are not
trusting to blind leaders of the blind, which could
lead ultimately but to the destruction of both.
We would not urge or wish our readers lightly
or hastily to make up their minds without the
fullest and most careful examination of the impor-
tant subjects of controversy between the two
Churches. All we urge on them is, to persevere
in their inquiries, and calmly and deliberately
judge for themselves in so momentous a matter,
on which no less a stake than that of their eter-
nal happiness may depend. But when they have
once made up their mind^, on adequate grounds,
as to the guides they should follow, let them do
so in tho spirit of intellectual freedom and en-
lightened conscientious conviction, and not in the
TOi;CH8TO.SE.
II)
111 not
TliK
(C
Objkctiom 40ProtMionU will not olio* _
voter, or other erestarct of 0d, may be mHttiM,
mdr Ao/y, by the praym of the chnrcb.
Their IJible a**urMthem thT may/'or *utrf *'-
lurt of (iiid U foiid, and molking It it ret/uttd,
if it
ba rtcehtd with Ihaniujivimg. fur il it tAtirrinmo
bflAa word of Uod and rakyr.% I Tim. \t. 4. b.
KepltIt i* plain that this passage niatn aJtoM.
thcr to mens ordinary ditl. The ApoMle it anila
Timothy against orruin false tacbers who pretended
that there was some special virtue and holinet* ia eeO-
baey, and in abataining from ceruin kind* of food,
"
tat-
bidding to mtrry and cummandiDg lo abataio froia
meats, which Uod hath created to be received
with
thankagivlng of them which believed aod knew the
truth For Kiery creature of God i* goo<l, and nothior
to he refusal if it be receivol with thanksgiving."
Protestant* accordingly hold, as this Apostle teacbee
them, that all kind* of fuu<lwhether fl*h, flesh, or
vegeUblesbeing all alike '- creatures of Ood," are in-
different in hi* sight, and are "lanctiaed"that ia,
made pure
by our offering prayer* and thankagivior
to Him for hi* gift*. As fur any spiritual efDcacv in
sprinklings with what is called "holy water," it doc*
not appear that any such thing was ever thought of in
the times of the Apostle*. And Ihi* the writer of the
" Touchstone" seems to be aware of, by his bringing for-
ward a passage which so manifcitly ha* nothing to do
with the matter.
Objkctiuh 41 ProtesUnU teach, in the eleventh of
their thirty-nine article*, that mi ar* Jutttfitd bu faith
alone.
Their Bible expressly teaches the contrary
(81,
Jamei ii. 24)
' 1 wonhip
nrlthcr an ironge nor ilemoii. hot I vigaii th* bodiiy
fljuri' IM th rffirftrnlaliv nflknt luinq micm / tugkt to
mor*kxi<
And when, n*\n, with nfanl to
Mmw, Ihcy [the more enllRhtenH hi-nthMM] baflato be
NMod hard on the point, that they wonhip bodlat
.... Ihvy ar* bold anoufrh to antwer, that tliy
do not wonhip the bodiei themwivca, hut iht ditiiUUt
mkieh preiid* optr and fuU lk*m."A}Xg., la I'talin
icill.. part a. T0. !., p. I2fil. Pari*. IT9. "But
lomc disputant cornea forwanl. and. Tory wine in ht own
conci'it, (aya
'
I do not womhip that ntonc, nor that in-
lenaiblr image; your prophet could not know that they
hare cye> and < not. and I b iinionint that that
tall^ neither hath a muI. nor wea with hia eyea, nor
taan with hla enra. / do ! worthijt that, but I mdnn
mlmt I et, ami trrre Aim whom I do nl tee.' And who
la he
'
a certain, inviaihie ilivinity, which presides over
that imaRi'." AuR.. in ralra xcvi., toI. iv., p. 1047.
And, once airnin. AujtUKtineaays
" Heal the sick, raise the dead, cleanse the lepers, cast
out devils: freely have you received, freely give." See
also James v. 14, 15.
Trusting that you, sir, or some of your correspondents,
will analyze the above in such a way as to ascertain, by
the assistance of God's Holy Spirit, where the truth is,
I am, sir, your obedient servant,
J. B.
In reply to the above letter, we would observe that, in
considering the question of the sacraments of the Church
of Rome, and the proof of those saeraraents, we must
keep in mind what the Church of Rome means by a
sacrament.
They hold, first, that a sacrament must have been in-
stituted by Christ himself. This is evident from their pro-
nouncing a curse upon any one who denies that any of
their seven sacraments was instituted by Christ himself.
Council of Trent, Sess. vii., Can. 1.
Secondly, they hold that two things are essential to the
existence of a sacramentnamely, the form and the
MATTER of the sacrament" The matter and the form,
in which the essence of a sacrament is perfected." Council
of Trent, Sess. xiv.. Cap. 2.
Now, if a sacrament cannot exist without form and mat-
ter, it is clear that a sacrament cannot be instituted
until the form and matter are instituted.
Take the sacramentof Baptism, forexample. The/orm
consists of the words-" I baptize tlice in the name of
the Father, and the Son, and the Holy Ghost." The
matter is water, with which the person is" baptized. Why
do we say that Christ instituted this sacrament ? Is it
not because St. Matthew tells us that Christ appointed
his Apostles to baptize with water (for so the Greek
word expresses), using these words ?
But if it did not appear that Christ ever directed these
words to be used, or water to be so applied ; and if it
further appeared that neither these words nor water had
been used in the Church for a thousand years after, could
any one say that Baptism had been instituted by Christ ?
Would not every one say, that if the essence of the sacra-
ments consisted in these words and this matter, that
the sacrament itself could not have been instituted until
this form and matter were introduced and commanded?
We, therefore, think it a self-evident maxim, that a
sacrament can be instituted only by instituting and com-
mandingthe form and the matter.
If this be so, the question, whether Christ instituted any
sacrament, is simply a question whether Christ instituted
the form and matter of the sacrament.
Now, take the
''
Sacrament of Penance." What is its
form ? The Council of Trent answers
Douay Version.
SirIt must be allowed that if St. Peter was to be the
rock on which the Church was to he built, it would have
been of vast importance that such a fact should be uni-
versally known. Is it p.-)ssible, then, that not only St.
liukeand St. John, bnt St. Mark also, who is supposed
to have been with St. Peter when he wrote his Go.spel,
would have omitted in their narrations the only text in
the Bible which can be at all supposed to convey such an
idea? How do those who look to St. Peter as the rock
of the Christian religion explain this ?
Yours obediently,
S.
"
ARE THE MISSIONARIES DOING ANYTHING
IN INDIA?"
This question was asked me by a lady not long since.
"
Why, madam, may I ask," I replied,
" do you doubt their
doing anything? Do you read the missionary regis-
ters and reports ? "Sometimes I do; but Colonel C,
whom I lately met, and who has just returned from India,
after spending thirty years there, assured me he bad
never seen a missionary, and that I must not believe tb
reports which are got up in London, simply to rob simple
folk of their money." It is hard to say in what part of
India
"
Colonel C." may have served, or in what sort of
society he took delight. If he was a gay and worldly man,
who frequented balls and billiard tables, it is probable
that he knew as little about the operations of missiona-
ries in India as his Excellency's aid-de-camps at the
Castle in Dublin are likely to know of those in Kerry or
Connemara.
India is a large place, and the occupations of Europeans
there are as diverse from each other as they are in
Britain ; and it is quite possible for an officer in the East
India Company's Service to have lived at stations unoccu-
pied by missionaries, or even if at the same station with
them, to be unacquainted both with their persons and
their operations. To show, however, that missionaries
and their labours are not, in every instance, the mere
produce of imagination, 1 will narrate a Utile incident
which occurred to myself one morning in the month of
February, A.D. 1851, in the vicinity of Ahmednugur,
a large city in the presidency of Bombay.
My tents were pitched outside the town of Yewla, som*
miles north of Ahincduugur ; the hour was earlythe sun
not long risenand I had just returned from a ride, when,
at the door of my tent, 1 was accosted, in the Maratha
language, by a respectable looking individual, apparently
a Bramin. I asked his business: he informed me that
he was a Christian, converted by the American missiona-
ries at Ahmednugur, and that he, with three other con-
verts, were travelling through the country, selling books
lfi53.J Tm GiyrBOtio liatman.
a cM-ouiil of till- miMloni. After litttv converantiuo
on maltvri roimri-ti'<l with th niiti>n, flukhnpnnt (for
o I will rail th<< Urkmin r(>n<ri<rt) DlTiircil tn hriiiK in hia
(torn of liiviki, in c I ahoiild wiali to purehaw any. I
t flnt riwliiifil, and h Ixft rae: he- hul nnt, howovgr,
{ft roe many niintiiim whrn I ehan|{d mr mind, and eM
mwM'nKvi' arivr him, to inrit* him ana hii coropaniona
to my tont at ten o'clock, to diiplay thi-ir books. Mjf
iiMan)(i<r n'lurni'd afivr a lillln delay, and informed me
that ho had foiiml lh<< convrrl.i with oino diffloulty, a
thvy were not lodftinK at the
" Dhurmtala," (th uiual
baltini;-place for trarpllersV but that they had haltiKl in
the c>p<>n plain outside the rillaK*, and that he found them
pr*])arinK their breakfast under thn shallow of thbir
art. At ten o'clock, a cart drawn by bullocks, drove up
to the tent ; in it I observed Sukhopunt and his thre<>
companions, one of whom waa charioteer. TVtry evi-
dently were nor
"
Bra-nins
;
and observing the friendly
termi on which they lived togaUior, I waa ourinus to
know whether the latter were Hindooi of the working
olaes, or wbelbar tlwy b*lon|rc<i to tb dOTpised race
of P.iririkt. ThoT lOon Mtanri the toot, carryiDg in
two Urge boxM MI of bMka, aad SaklMfimt introduced
hLs three companions, whom I will call Lakhoram, Rama,
od Krishna; the first was an elderly man, the lo.'st two
were youths. They came up to me witli smiling faces,
ad, in a friendly, thoOKh retpectful manner, held out
tlwir hands (instead of raising fhein to their heads to
HisTOBT OF Lakborah.
' Am 1 a saint, or am I a
siaaer ? I have visited every shrine, and washed in erery
holy river ; I have observM every fast, and every reli-
gieo* ofaserraaoe enjoined in Kubeer ; / otight to be a
aiat; but then, Kubeer says' Anger, prii^, lust, ava-
rice, envy. Ice, are sins, and tilt these are all drivm out
of the heart man is a tinner.' So, after a little reflection,
I replied
"The people
in general" forgot what they had learned out of tlieir
old books; and in spite of Papal dooming and all, the
idea of the sanctity of the station, as a proper place for
salutary pilgrimages, has again taken bold of the po-
pular mind; and >o the place, as Dr. Lanlgan says,
"bos been in some measure restored.' Uf what vital
consequence to the spiritual welfare and cilitlcation of
Irish Christians the maintaining of the delusion was
eoiuidcred by soma in high quarters, at the beginning
of the Mventecnth century, may i>e judged from a cir-
cutiMtance which we shall now mention.
By anthoriiT of the Ir'U .In
ml pre
es, whoKOTtmad Ii^
land previonsly lo the np|>oiiiinH-nt of Wantwortb a*
Lord Lieutenant in lt;:t.1, it appears that the Lough
Dearg Purgatory waj once more snppreaied; a pro-
ceeding fnciliiaied by the recent pUnution of UUter,
including ih parts nliout the lake, with Scotch and Eng-
lish colonists. But the sort of piety then fostered
among the members of the Rfiman commnrtion in Ire-
laml could ill afford to resign withiut a struggle what
was to them a source ol so much eoiiiolatioD, so
venerated a means of edinc^ition. And high inflncnea
wai therefore to be calli'l n, to procure lb re-
versal of the gloomy s> h had fastened on
"
the so-calle<l Patrick s Iwr^iiiioi y.
'
Under the protection of the Roman Catholic Qaeen of
Charles I. of England, eccleaiastic* of her commnnion
were able to effect much at court. She herself main-
tained an agent at Rome, on a salary of X'M) p^r annum.
"
And," adds the Rev. Mr. Gerrard, after communicatioc
this fact to the Lord Deputy of Ireland, in a letter dated
April 5, li>3)>
"
Quibus auctoritatlhus vel quibus rationuni flrmamentis utraquc
seiit'iuia satisfactii'nis.etconffssionis innitatur, in medium bieviter
exposuimus. Cui aut'-m harum p-jtins adhccretidum sit, lectoris ju-
dicio reservattu". Utraqueeiiinifauiures habetsapientes, et religiosos
viros.' Uecret. 2 pars. Causa xsxiii. quaas. iii,, cap. 89. Note
II These words seem to have been interpolated.forit will be observed
that no such words as "medicine of penance, or penitence," occur in
the Latin decree of the Council ot Cavaillon, which is evidently taken
from the above, see infra.
f
Sed et hoc emendatione egere perspeximus ;
quod qui<lam,dum
confitentur peccata sua sacerd' tibus, non plenc id faciunt. Concil
Cabilonll.. cap. 32. Sacr. Concil., Tom. .7, Lut. Paris, p WIS.
Quidam solummndu Deo confltiiri debere dicunt peccata. quidam
veroaacerdotibusconfltendaessepr-rcensent; quodntrumque non sine
magne fructu intra sanctam fltEcclesiam; itadunta.xat, ut et Deo.qui
remissor t-st peccatorum, cuntiteamur peccata nostrl^ et cum David
dicamus, Delictum meum cognitum tibi feci, et injustitiam meara
non abscondi. Dixi, confltebor adversum me inju.-tltias meas
Domino, et tu remislati iinpiet.item peccati mei, et secundum in-
stitutioncm postuli, confiteainur alterutruin peccata nostra, et
oremus pro Inviceni ut salvumur. Confessio ilaque, qua: Deo tit,
pur;rat peccata : ea vero, quae sacerdoti fit, oocet quailter ipsa
purgentur peccata. Dens namoue, salutis et ssnitatis auctor et
largitor, plenimque hanc pr;tbet sax potentise invisiblll adminlstra-
tione, pleruinque uiedicorum operaiiune. Coucil Cai>iiou U. cap i'i,
p. 1279.
IS').!] THE CATIIOUC LAYMAN". 30
lufMN of Kurirukr ennfciKlim. whnther tru or not, wu
f, , :uunri<li'<piiti'il ill itio Cliurrh, ntl wu (<ir
(, n 111
iilwiiy* anil rviTjrwhorp, hy nil Chri-
1,1 ,1 u riurii HOW, however, to the Council uf
Trent
The Council of Trent, we he oMerrejl, bwe'l
the iuliiali<>ii n( ronfcMion, h.r Divine liK'it. on
John XX. i'i" WhiiniLicr iiu yo remit, ihry nre
rcmittrd nnto thoin, ami wh.wievcr nina ye retain,
ihcy ro n>tini<l." If ihcy coiilil have fouml, in the
hull- bo.ly of Sriptore, any text more to their pur-
(Miie. wi* may fairly i-onrlude, they woulil hive founded
till' iiiHiitutiiin on I, ami not on Juhn xx. alone.
In our Inst numlwr, in trvntinit of the I'oirer of the
Keyi, wo gave our readers import.int exiracta from llo-
man Catholic divine^, Koint; loine way at loa.it to the
explaining of that toxi; but what wo have here lo
cousiilcr i, whether it tearhos the duty of Auricular
Confcuion, as insisted on br the Coum-il of Trent.
That it does not do so expressly, or with that clearncs*
which oar t^ird u>eil in the instliution of the undisputed
sacranieuta of Itaptiam and the Liord's Supper, is plain,
for not a word cither of penance or confi-siion is to he
found in the paiMagc ; and Cardinal Cajelan, in his
notes im this text, confos^cs,
"
that no preccft of sa-
craoicntal confession is contained in it," which sub-
sequent writers, such as V'asquez, try to explain by
faying that Cajetan means no more than that it cannot
be proved out of this place. Amhrosius Cathnrinus*,
Risnop of .Miiiori, however (on Ciijrlan, p. 444), says,
"
that neither there nor in any other place doth Cn-
jetan allow that Auricular Confession can be proved
out of Scripture."
Sl Bonaveniuref, a learned writer and Cardinal, de-
nies that ' hrist himself appointed the confession of sins,
and, in conimontin); on this passajte of St. John says, "
it
yts not cnou);h to have it implieJ in the priest's power,
because it heing a harder duty than alisolulion, it re-
quired a more partieular coiuiiiand, wliieh even Cardinal
Bollarinine himself admits (l)e Poeiiit., I.3,c. I'2, p. 451),
when he says,
"
it is one of the most grievous and liur-
densome precept;, and, therelore, it must have a Divine
command to enforce it"u mode of reasoning in which
we cannot agice, deeming ht Uonavcnlure's argument
to be much the stronger of ihe twoviz., that the
harder the duty was, the more clearly it ought to have
been expressed.
Bellarmine's wordj are so remarkable, that our readers
may think them worth quoting at length.
|
Alexauder tie ilftles, a celebrated divine, known by
the title of the Irrelra'/iilile UoctO' , who died in the Fran
ciscan inoROStery at I'aris, in l:!4j, observes, in opposi-
tion to those who said that Christ instituted confession
when he conferred the power of the keys, that if Christ
bad intended a command of confession, in John xx., it
* Catharinut in Cajtt. p. 444, I.ugil. IM'J. "
Circa confeMlonein
prlRiuiii admirutus siiui. i)>t<Mt ubieuHque in Serif,iuriM legiiiius pec*
catomm remis^ioi.eni, iion putltur de coutessloiie auriculmt iutelllffi,
ct particuUrluiu peccatonan
"
t S. Bonacentura Cardinatis, Opcr , Tom. v., Lndg. 1668, Lib.
IV. Sent 1 1^1 ivil . Alt I. (jiie'. Ill , p. Hi
**
Ileal qiuero, u6i tiiMtitutl. bl Ulcus i til, Agile jtzniteotiam ; Contra,
Ac.
Item alii dlcont qnnd instltaertt ilit, obi misit leprosam ad Sacer-
dotrs. S.;! ci.i.tt.i. .tc , 4c.
lietn<l< '! ill. : ".\cclpltei'>lritnni tanclam.".Joan, l*>c;
quiailu' itid^ia vtpo'eAtiitetnabtolvenii elaiiedit.pi'x-
cvpit t" : I IS. ut a > OS pvvcata deferrent. Sd contra,
I>\fiHltui ai' (vrt^/ ri quim eonfiationrm awUrt: ergo matfis
tjLtrei iltttr <U hoe d^buit manAntum rfars. (jujerUar isiiur, quare
ChrUcus nofi inMitu*t coMfeaiuntm txprtste^ siLut alia Mcrameata
Id. p. 'i'.'4,
" t X liis'iuz (licit luni, qusiuor p<>Munt ratiunes ellcl,
quarc r>"tnliiU!* iiinirdlalc C'lnfrMhinem, et cxpre,9e Ron iiutitult.
Prima (luiili-in q <)a ii>'ii opurtuit. Svcuiida veru, quia In hoc tv/uK-
tariam ease debcro docuit TeriiM, quia eat seraii.eiitum rociiiivan-
tlnm. Quarta, qal > quantum est do se, eat oput humatuim. Cnda
credo. ' arid nun per ae inatitutt ; t at dlcalur liistituia, hue eat
tntcliifcniiam inttnttandovt auctorfta'em daiido."
t
''The lecon-i reason ia taken from tiie difflciiltjrofcocfeaslon; for
If there '^ ~ - MI the Cath illc hiirch more inrave anil
dtincult .'. any >'oaUt,tlkat thing iaronfv.slou. For
what c.n I e. what more l)U dennoine. thaM that
fT-'
*'
.ind irili'.fi.li'i.lu l-e C'IIuk'UmI to .m.
f' lilie tliem.<lres) all their sliia. liowerer
' r Mhaiiicfu , how 'vur dreadful eveu to
I
. .1 .
I..
, . .... 1 .
, -TTiciiiaoi thea -sanie
V
I licit. I S.I tcr.-ar m
'' Tiiieretiililr, t-l-lier
ti ;f>.;'ri..- =ii(-ri H I^w,
(1 ....HI, ..lid to
^' . . i.t 1 .,\ .ue cni-
Dii. .1, . . 1 .. 1.1. .11..! ui I..11. 1.. I'll luL- 111 ui.tivc iiicicfur^, ttie autho-
rity wa* IliTlne."
I'lie ort^iial IS as follows ;
^ (u wast fmt'
pose do I confeaa my sins to man who CMMiM twal mf
wounds ? To a set of men (nqdiaiiWa ia hsqiMag
into the lives of others, but indolent in amendlaj iMr
own. And how shall they i who know nothing e(
my heart but hy my own confession) know whether I
say trne or no? For no one knows what i* in man bat
Ihe spirit of man that ia in him'* We shall prcaeaily
see what St. ('bryso>tiim and .ithen aav on lh saiaa
subject. But we would a>k secondly What proof ia
there that the priest ia made jmlge of icrtl lia* to
thought only, nt well as of open sins and irabUc I
of which the Church took cogn'ianre for th good M
society, and the public honour of God 7 If a eerlaia
class of sins is reserved for the bishop why should not
in in thought only be properly reserved for the tribunal
of G'kI? ThinllyWe would aak, why, if it be tnta,
as the Council of Trent admits, that sins might be. aad
were remitted, kjore the times of our Saviour, apoa
contrition only and confession to God, why might aot
confeasion to God mow be aufflcienr, witboot coofeaiiaa
to the priest also, since remission does not, in the nator*
of the thing itself, by their own confeasion imply con-
fession to a priest? It is scarcely tu be believed that
pardon under the Gospel ii not to be procured apoa
as easy terms, at least, as it was before, unless, indeed,
the contrary be shown rery plainly and by tomethiag
stronger than a mere inference, even if the infereaca
were of a much more stringent and unavoidable charac-
ter than we have shown it lo be.
II. We admit, however, that we have still to inquire
hi.storically, whether it be true that the Catholic Church
has always observed from the time of oar Ird and bis
Apostles, the practice of coafessiag all liiu secretly to
a priest alone ?
This we shill not evade, but we are compelled, br tha
length to which this article has already ran, and iIm
importance of the subject, to postpone eonsideriiig the
historical question until our next number.
TALK OF THE ROADNO. XI.
Well, on Monday evening, the 4th of April, Pal
was walking out to Jem's house, and he fell in with Jem,
leading home a pair of Mr. Nulty's horses from the bar-
row.
"
Why, is it working yon were to-day, Jem
?"
said
Pat.
" Deed is it." said Jem ; "sure there's plenty to do, and
the work so backward."
"
Well," sai-.l P.it, "
there was not a turn doing ia
Kilcommon to day ; so I thought I would walk out, and
have a bit of talk with you."
" And what are they idling for in Kilcommon," said
Jem,
"
more nor here
?"
"
Su'e it's keeping Lady-day we were," said Pat,
"
and
Father John wouldn't allow plough or harrow to work
itself."
"
Well, now," said Jem
;"
I heard the queer talk to-day,
between Mr. Nulty, that lives in tliis parish, and Mr.
Smith, that holds the hi;; farm in Kilcommon parish.
Mr. Smith was coming up the road, and he stopped to
speak to Mr. Nulty ;
*
and is it working yon are to-day,
Nulty?' says he. 'Yvs,' says .Mr. Nuiiy, 'sure Father
Sheridan gavo it out in our chapel yesterday that wa
might all work to-day, for he said the cn>p was too Ule.'
* VVell. I'll bet you sixpence,' says Mr. Smith, 'that Fa-
ther Sheridan has farming of his own to do.* *
Indeed
he has,' says Mr. Nulty, ' as much as any of lu.'
*
Ay,
that's the reason of it,' says Mr. Smith, 'and that's
always the way whaterer's their cunvenieDca ia oar
duty ; and if I'd only known that this morning.' says ha,
* rJ have had every plough in Kilcommon at worh-'t
* And why shouldn't we work to-day, an. I the work so
backward ?' said Mr. Nulty ;
*
ne'er a priest in IreUad
should stop me. to please himsell.'
"
So then Pat and Jem bad some talk about why Ladj*
day could not be kept on the 'J5th of .March, becaase it
was Good Friday; but we need not tell what they Said
about that, because we see one Braunigan has written a
letter about iL
' And then," says Jem,
"
I wonder did God Almighty
mean that the priests should be laying down laws for as
to work, or not to work just as it suits their own conra-
niencc and their own crop."
*'
Well," savs Pat. "
if he did, wouldn't he pat it in
the Bible, or wouldn't the blessed Apostles say some-
thing alwut it ? And there isn't a woni about it in the
Bible, that I can find ; and sure, if it axis in the Bible,
wouldn't the pn.-su tell us that mnch out of the Bible
anyway? But I know what is in the Bible, and we
are not to work on tlW Sabbath-day, and we are givaa
Icate to work on the other six."
"
Ay," said Jom,
"
it's not much the priesu seaa la
s
"ttuMalWersesteginliom niboa,taadfatCwi iMSiiaeas^
qooai Ipat saMtart sink aaiaea la> laoree aao* t t artiiaai
r*
d coMuaeaadaa vtiaa alMa^a ilset ilneni ad cen^aaaaa iiaia.
Et aaas edaal, cuoi a netpae n.lps* aadlaat. aa vann daaar
<)iiaad> qiiMem < arit bomlaaai qakl SfiUr ia keoUN^sM
firttas ltu*latoqat In l\-o es*.--*. Aacaas OwrfM. UK a., c. Ik
iam. I, p. III.- faria 1;*l
Sncli a tonvei sattoa did lake pleeabetwesa Iw*
day, whe Used ta dIAfaat failakaa.
40
THE CATHOLIC LAYMAN.
[April
think about that; sure there isn't a shopin BaHyboy tha'
iin't open on Sunday, (" and its worse in Kilcommon,"
aid Pat,) and every one doing his business ; and the
publicans busier nor any other day, sellinj; their whislty
;
and how can it be right for the publican to be selling his
whisky, and doing his business any more than for
the farmer to be sowing his ground and doing his 1
And who ever heard tell of a priest saying it was against
the law of God for a shopkeeper to be doing his busi-
ness on Sunday ? But if any one of us goes to earn a
hilling on a holyday to keep the children from dying
of hunger, they are ready enough to tell us that it's
against the law of the Church, and to put their curse
upon ns, and to take the bread out of the children's
mouths for it ; for who will give us a day's work when
thev do that on us?"
"
Well," said Pat,
"
and isn't it what they would do ?
Sure it's to think of the Church, and not of the Scrip-
tures, that they want us; and why wouldn't they be
harder on us about the laws of the Church, that they
make themselves, than about the laws of God, that he
wrote in the Bible ? But I wonder which will be most
thought of in the day of judgment, whether we kept
the laws of God himself, or the laws of the priest."
"
Well, then," said Jem,
" If God's to l)e the judge,
maybe he will think most about his own laws. And if
that's to be the way, isn't it better for us to read the
Bible now, and find out his laws for ourselves, if the
priest is too busy about his own, to tell us what God's
laws are
?"
"
Well, Jem," said Pat, " I'm thinking we'll have
to keep to the Bible to know them ; and sure enough
that's just what I came to talk to you about. Do you
mind what I said to you the last talk we had, how
the Rev. Mr. Owens asked me would I be ashamed
of Christ and of his word; and would I make Christ
be ashamed of me? and what he showed me in the Bible
about it? Well, I couldn't get it out of my head at all;
and it was tjirning up in my mind every minute, that
if I met Father John I'd be ashamed of Christ's Word,
and that Christ would be ashamed of me, and I couldn't
tell what I would do at all. Well, I was walking along
the road on Saturday, thinking what would I do at
all if Father John taxed me with reading the Bible
;
and while I was studying it, who should come up
but Father John riding along, and when he saw it
was me, he ju'st pult up along side of me, quite
sudden.
' Is that you
?' says he. ' It is, your reve-
rence,' says I ; and indeed, it's I that would be
glad to say that same time that it wasn't. ' And
what are you doing now ?' ay he. ' I'm working
with Mr. Connor, of Kilcommon,' says I. 'That's not
what I mean,' says he ;
'
you know what I mean,' says
he ; ' what are you doing now
?' says he. Well, I
didn't know what to say, and I hadn't a word in me at all,
good or bad ; and says he, shouting at me. that it
would make you afeard to hear him,
'
Is it reading the
Bible you are?' says he. Well, it just came in my mind
that minutewould I be ashamed of Christ's own Word,
and would I make him ashamed of me ? and my mind
was just riz in me that minute, and so I up and told
him, 'It is, your reverence,' says I, 'reading the Bible,'
says I. Well, with that he got so angry you never
saw Father John so like himself in all your life; now,
you never seen a man so boisterous. And when his re-
verence got something easy within himself, with letting
it out, he says to me, says he,
'
And it's the hereiic Bible
you're reading, going to tuni heretic,' says he, ' No,
indeed, your reverence,' says I; "It isn't the heretic
Bible, it's only the Douay Bible,' says I.
'
And where did
the likes of you get a Douay Bible ?' says he. ' I got it
from the Kev. Mr, Owens,' says I. 'And what business
has the likes of him giving you the Douay Bible
?'
says
he
;
' why didn't he give the heretic Bible ? like a heretic as
he is,' says he. " It's ranter your turning,' says he,
'
No,
please your reverence,' siys 1,
'
I don't rant none ; and
sure your reverence,' says I,
'
the Douay Bible would
not make ranters of us,' says I. ' It's a swaddler you
are,' says he,
'
and a jumper, and it's to the soup-kitchen
you're going,' says he, 'and to hell; and it's spiritual
prostitution,' says he,
'
and it's taking bribes you are,
and selling your faith, and your soul, and your God,'
says he, ' for base lucre. But I'll be up to you now,' says
he; 'I'll just give you yourchoico,' says he;
'
there's the
Bible and there's me,' says he,
'
and which of us can do
you most harm
?'
says he ;
'
so now make you choice
"Whereas ear
Lord was about to instruct others, that one who would
not leave his father and mother is not worthy of the
Son of God, he first snbjecu himself to this same mle;
not that he might disclaim the kindnesses of maternal
piety (for his own mle is. He who honoureth not hi*
father or mother, let him die the death), but because ha
acknowledges that he owes more to the mysteries of hi*
Father than to the affections of his mother. Nor am
parents unjustly discarded here; but the ties of iba
inind are represented as more obligatory than the liea
of the body. They ought not to stand without who
seek to see Christ ; for if parenu themselves, when they
stand without, are not acknowledged (and, perfaape^
they are not acknowledged for an example to us i, bow
shall we be acknowledged if we suod without
?"
But Chrysostom's comment ou the same
paaga
uses far stronger language (vol. vu., p. 407, Beaa^daa
edition, 1718):
"
Deak SibI am much obliged for your manly and
straightforward application to me. I never in my life
saw nor spoke to nor corresponded with the late Mr.
Taylor. 1 am not named in his will. Since coming to
London I have had the pleasure of making the acquaint-
ance of Mr. Taylor's excellent family. I have visited
them at Weybridge. I am on terms of perfect good
understanding with Mr. James Taylor, the supposed
disinherited .son, who with his sisters, enjoys every far-
thing of his father's property."
Noiv, could any one, afier reading ihat letter, have
for one moment supposed that Mr. Taylor had in truth
made a will disposing of his property substantially in
favour of the Church, and that that substantial gift was,
at the very time of writing the letter, vested in the Car-
dinal ? and yet the letter is so worded that it is verbally
true. The gift was not by name to Cardinal Wiseman,
but by description it then belonged to him. The son
and his sisters did then enjoy every farthing of the pre-
sent income of their father's property ; but yet, if that
property had then been sold and distributed between
the tenants for life, and tho.se entitled in remainder, two-
thirds of the proceeds would have gone into the pocket
of the Cardinal. Now, what meaning did Cardinal
Wiseman intend to convey to his correspondent? Mr.
Dean, unaccustomed to the casuistical refinements which
draw a distinction between a denial
'
simpliciter" and a
denial "secundum quid," forthwith sent the Cardinal's
letter to a dissenting journal, "The British Banner," who
at once published it, wiih observations denouncing the
report in question as a malignant lie. And we believe
every honest-minded individual would have drawn a
similar conclusion, and, trusting to the written state-
ment of Cardinal Wiseman, have discredited the whole
report.
Unfortunately for the Cardinal he trusted too muchi
to the unwillingness of iVIr Taylor's son to bring before
the public the wrongs that he had received ; for, trusting
to that gentleman's submission to his spiritual rulers,
he incautiously ventured, in his letter to Mr. Dean, to
refer to Mr. James Taylor, the son, as offering to give
any contradiction he (Cardinal Wiseman) pleased to the
calumny. This was going rather too far, and Mr. Tiiy-
lor, although unwilling to involve himself and his family
in litigation, still could nut suppress altogether the feel-
ings of disappointment and annoyance which his father's
will had necessarily produced. He, therefore, published
a letter, very different indeed in its tenor, from that
which the Cardinal calculated on eliciting. He says :
"
The bulk of my father's property is left to his chil-
dren for their lives only ; and upon their decease is given
to the use of the late Dr. Gritiiths, if living, and if not
to the then Vicar Apostolic, for the London district,
(then Dr. Wiseman) for the time being. The will con-
tains no power enabling me to make any provision what-
ever in favour of a wife or children ; but, on the con-
trary, my life estate is coupled with very stringent
provisions against any attempt at incumbrance or alien-
ation. Such a will appeared to me to create not a sup-
posed, but a real and effectual disinheritance ;
and such
I have always felt it to be. I should add, that the will
was executed by a most kiud and affectionate parent,
after he had attained the age of 80 years and upwards,
and when his mind was affected by severe illness, and
in immediate contemplation of that great change, the ap-
proach of which renders the strongest and best prepared
wholly unable to resist any itifluences which may be brought
to assume the sanction of religion.' Such is the mild un-
exaggerated statement of a son, who, when asked if
there had ever been any interruption of filial confidence
between him and his deceased parent, was able to an-
swer
" If
any person shall teach or llw'k contrary to these de-
crees, let him be accursed." (Si quis autem his dccre-
tis contraria docnerit nut scnserit, anathema sit.) Is
the Church o Rome wont to recommend her picnis prac-
tices to her people under the dread alternative of an
anathema? We always believed that tliis terrible sen-
tence was reserved for those obstinate hereties who re-
jected articles of fuith. Yet here we see, that it is
ilenounccd against all who even ihink that
''
due honour
and veneration" (whatever that may mean) is not to
be paid to the images of the saints.
'
Either, therefore,
image worship is an article of faith, or flse the Church
of Rome is more uncharitable than our correspondent
would willingly have her thought.
The next plea urged by
'
Sidrach" on behalf of this
practice is. that it prevailed frcm the earliest peri d
;
and in proof of this ho adduces some passages from
Tertullian, Eusebius, and other writers. It is a dan-
gerous thing to quote isolated allusions from ancient
authors in support of opinions which they would be the
first to condemn. We are sure that if our correspondent
had ever rtail the following extract from Tertullian,
he would scarcely have relied upon his authoritv in
support of ima^'e worship. "
When the devil," says Ter-
tullian (de Idid. p. 86, Par. 1675,) introduced into
the world manufacturers of statues, and images, and
representations of every description, that rude traf-
ficking of human calamity derived both its name
and its profit from idols Hence every act which
produces an idol, in whatsoever manner, becomes
the head of idolatry
Consequently,
every form or diminutive image must be called
"" "'ol Whcrelore, to eradicate the
very basis of idolatry, the divine law proclaims:
'ye
shall not make an idol;' and it forthwith subjoins;
' nor the likeness of the things which are in heaven)
and which are in earth, and which are in the sea.'"
We invite the attention of our readers to this re-
tnarkable passage. Not only does Tertullian interpret
ihe second commandment literally, as we have done
in accordance with the great body of English Divines
and against the decrees of the Council of Trentbut
he goes much further, and does not hesitate to as-
sert, that the devil was the author of the arts of
statuary and painting. This very
exaggeration adds
to the value of his testimony against the prevalence
of image worship in his day; for he never would
have used such strong language in
condemnation of
these arts, if the Christians, in bis time, notoriously
venerated images. If "
Sidrach," instead of relying on
the authority of Bishop Milner, had taken the trouble
to refer to the passage of Tertullian which he cites,
he would have seen what little support it lends him.
(The words are these (p. fi63. i, "
cui si ille forte patro-
cinabitur pastot, quem in calice depingis . . . de quo
nihil libentius bibas, quam ovem poenitentite secunda;.")
The allusion to the .-heep renders it probable, that the
cup referred to by Turtullian rc]iresented a scene from
our Lord's well-known parable, not a personal likeness
of the Saviour, but even granting that the latter is
his meaning in this passage, which must be admitted to be
very obscure, Tertullian does not assert that this was
a prevalent custom in the Church ; nor does he give
the least hint that any special reverence or vene-
ration was paid to this figure ; on the contrary, he
plainly intimates his disapproval of such representa-
tions, by adding the words,
"
Ast ago ejus pastoris
Scripturas haurio, qui non potest frangi."
"
I,'' saith
he, "imbibe the Scriptural representations of that
Shepherd, who cannot be broken" i.e. , the history of
Christ in his holy Word, the superiority of which Ter-
tullian contrasts with frail, perishable memorials of
wood or metal. To thii picture of our Lorda picture
drawn by the pencil of the inspired Kvangelists we
would earnestly invite the attention of "Sidrach," and
of our other Roman Catholic readers. It is one which
they cannot study too often, or prize too highly.
Eusebius is
"
Sidraehs" next authority, which he
borrows, like the former, from Bishop Milner, who, as
usual, overstates, or rather misrepresents the meaning
of the original Eusebius does not assert that a brazen
image of our Saviour was erected by the oman whom
he cured. He saw a brazen statue, indeed : but he takes
care not to pledge himself to the truth of the story, for
he twice uses the cautious phrase "
they say^^ (Jxtyov)
Eusebius. as is well known, lived abont three hundred
years after our Lord, in which period many false stories
and legends would naturally arise. He further adds, at
the end of the chapter, a pretty severe condemnation of
this practice of erecting statues, which he traces back
to the times of heathen superstition. "
It is probable
enough,' he says,
"
that those ancients, according to the
custom of the heathens, were wont, unadvisedly, to
honour all those after this manner as saviours, by whom
they have been any ways benefitted." The Greek word
is awagcupvKdKTai;, which Valcsius fthe eminent Ro-
man Catholic editor of Eu.scbius) translates,
"
inconsi-
derate et imprudcnter, contra veterem disciplinam,"
participation inthe
body?"
N.B The sacrifice, or victim, and our participation
in it, or its benefits, are two very distinct matters.
St. Paul says
'
Neither of the breads here spoken
of are literal, neither of them means bread, and both
figurative meanings are different."
St. Paul says
premising
that though the style of Su James is very abmpt,
and the transitions from one subject to another very
rapid; yet that frequently we are able to discover a
connection, or at least imagine a connection, in the
mind of the Apostle. In Inu retpect the Epistle is
similar to tnc Book of Ecclosiostes. The connecting link
in the mind of the Apostle in this case appears to be.
"
Let a spirit of true religion, or a recollection of God
us the providential ruler of the world, influence you
under all ilispensations." (I commence the para|>hruse
at verse 13.)
"
(Therefore) is any afflicted (in mind or
evtatc) let him pray (to the author of the affliction). Is
any (prosperous, and therefore inclined to be) merry?
let him sing psalms (and thus acknowledge Qod as the
Author of his prosperity). Is any sick among you
(and therefore more esi>ecially under the hand of God,
let him aeknowIc<lge Gixl more especially, and to do
this) let him call for the elders of the Church, and let
tlicin pray over (for*) him, (making use of the best
means of cure, such as) anointing him with oil, (not
with Jewi.sh incantations, but) in the name of the Lord
;
and the prayer of faith shall (frequently) s.ive the sick,
and the Lord (by his bicssin;: on the means used, or
providential circumstance) shall raise him up: and if
(the sickness has been sent, not merely as a trial of his
faith, but because) he has committed , some particular)
sins(l Cor. xi. 30), they shall bo forgiven him, (and
his being raised up when this event docs take place
may he accepted as an evidence of God's forgiveness
j."
The above paraphrase is somewhat long, but I have
made it so in order to leave no doubt as to the meaning
I endeavour to convey. I was anxious also, to use every
word of the Authorized Version, and I have only in this
res|>ect made the alteration of the subjunctive into tlie
indicative moo<l. I don't think it at all necessary to
suppose that the elders were the persons who anointed,
though the construction might seem to imply that.
That might be the act of any individual connected with
the sick man. Prayer was the especial duty of the el-
ders.
If you cannot adopt this interpretation I hope you
will ,it least excuse my sending it to you. This is the
explanation I always give my own congregation, and I
generallv follow it up by some observations on the pro-
priety of sending for a clergyman in com of illness, and
not waiting till the last moment.
Yours, &c.,
J. M.
We freely lay the foregoing before onr readers,
and think it well deserving of attention. The passage
cannot bo deemed free from difficulty, and the mol
clear thing in it is, that it does not refer to Extrtmt
Unction, as contended for by the author of the Tuueh-
ttone, for the simple reason we have already given, p. 20
Koman Catholic priests administer Extrtmt CfnclioH
without any hope of being able to
" raise up" the sick
man ; and, indeed, only when they believe bim to be
past recovery.
Ed.
ON LADY DAY AND GOOD FBIDAT.
to tiik kuitor or the CATHOUC LaYMA!*.
Sir,I'm entirely astray al>outLadv-day. I'm a poor
man that doesn't (know much, but I gets your news-
paper (thanks be to them that sends it to me), and
maybe you would ease my mind, for sore yen know
more ab<iut our religion than I do. Your honour knows
that Lady-day always comes on the 25th of March, and
it** the greateat holiday we hare at all ; there's noibing
* c) WtU aa aaeeMlve a4iUa tkls malm.-Uts xxlU. M^
a man can do woree nor to work npoo It. SiMilag I*
nothing tu It
i why, It'e wotm area Ukaa wri^ aau
a Friday.
Well, your honour, flood Friday to oo 4ay with m U
II
;
we never were asked lo go to Maat and we aoj
work, or amuse oarsalres, or do any Idling the boye
please.
Well, they say i|- the day that onr Blessed 8vinw
was crucified for us ; and, Indeed, many't the time it
seemed strange to me, that we wouldn't be asked to say
our prayers that day. But now it seems wone eotlrol; i
for this year Lady-day and Go<mI Fr.day eooia on aa
altogether, just on the one day ; and it's the great
4af tor
religion and mass, {< Lady-day ; and it coaMa aaoM,
that jnst becauM it's the day that our Sarioor diad (or
us there's no mast nor prayers at all, not on Lady-day
Itself. For sure we had no msss, and everybody w-t
labouring or diverting themselves this Lidy-diy, jatt
at if it was a common day ; and a farmer 'be<ide ma,
that's c<msin to the priest, had all the men in this sida
of the country setting his praties, just as if it wasn't
1.4uly-dav at all ; and that's just what he would be read
out in chapel for doing any other Lady-day that ever
come. And all became it's the same day, too, that onr
Saviour died for our sins !' Well, now, I want to know,
when the Blessed Virgin was standing by the cross and
watching him at his death, didn't she pray at all 7
And would she tell at that we musn't pray on that
day? And the blesaed Apostles, and the holy women
that was looking on, didn't they pray? And why
wouldn't we pray on that day now? Why, if Lady-day
was ever so good a day for religion, how conld it ba
spoiled entirely by being the same day that JesiuChriat
died for our sins? and why would we hare no religiaa
at all on that day more nor any other day ?
Your honour's obedient servant,
Pbtcb Brahsioas, of t/tmtk.
We hare heard of this strange fact already, bat wa
are rather at a lost to explain it or account for it. Wa
do not suppose that the priests wish to prevent people
from praying on Good Friday ; but why do they refusa
them public service just htcautt it is Good Friday t
We have just heard that there it a rule that they roajr
not celebrate mass on Good Fridaya very strange rale,
if true. We would be glad If any of our readers could
tell us if there be such a rule, and, if so, if they could
give us any authorities to show how old this rule is.
But even if (here can be no mass, why should tbera
not be |iublic prayers on such a day ? But we forgot
the prayers are in Latin, and the priests may think that
when there is no mass, it can hardly be worth while to
bring the people to the prayers that they coimot ondar-
stand. Alas 1 for (he ancient Church !
FARMING OPERATIONS FOR APRIL.
(l-'rom tht /luA Farmurt' G'JZm'tt.)
From the unusually great inclemency of the weather.
farming operations of every description have been so
much retarded as to increase the labour and render tba
next few months a time of anxious care and thought to
the farmer, and require considerable exertiont in piub-
ing on the general routine work to moke up for loet
time ; at the same time, we would recommend the ex-
ercise of the utmo>t care and caution, and rather do the
work well and carefully than do it ill and hurriedly;
for though early sowing is much to be encouraged, stiUi
it will be belter to wait a few days (which may be coa-
fidently done i for weather to dry the land sulBciently
to enable the harrows to work freely to get in and cover
the spring corn, than to do so while the land is wet and
poachy ; and the uiaie remarks are applicaUa is tita
prepanition of the land for green cropa, whiett "^ir"^
be pulveri-ed as it should be If the land ba aot >-
cleuily dry to permit the harrows and grubber* to work
freely.
Oat$ sowing should be proceeded with at the state of
the Weather an<l land will be found dry enough. la
the poorer class of soils It will be uecestary to increase
the quantity of seed as the teatoo advancat.
B"rhji.- Daring this and the beginaiag of next
month is the proper lime for sowing spring bariay.
This species of^ grain delights in a weU-pnlveriied aiid
sharp, yet rich, soil. Its place in the rotation, like all
other grain crops, is after green cmpe (tamipe, Ae.X
Very often, however, we 6od the wheal or oat ttabbla
set apart for barley, particuUrty the fortaer, wUek in
all likelihoo<l had alto followed a grais crop, bat *a-
nurcd on the stubble. This li very bad faming, and
no one who wishes to keep his farra in good order, or to
reap the onnt of produce wnicb it is capable
of prodn' .rsue such a practice. WIlea barley
it to be s'WTi aiitr uoMtoat, or tuch graea eropa aa aro
raised at the end of Iba year, the land tnaat reeeive a
winter plout;hing, clearing ont all the forrowt to pre-
rent water from lodging, and in spring let it be er
ploughed : after this, harrow and then ploagh the I
furrow. This treatment, if the ploughing hat I
sutHeiently deep, will bring the land into a lincJy-pulva-
ri.sed state, an
:
'
"'
stronger and Bora equal
than if plough' i arrow.
Top-dreM n 1. ; ^rain cropa and eadnw
lands witt> k:nano, looi, sopcrpiioepbata of liaa, Ac in
wet weather, or oa tlie approach U rain.
THE CATHOLIC LAYMAN.
[April.
Iflprfinii nf %mh
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THE
C A T H OLIC
LA Y M A N.
Jloip
DO Dhia an pna hopDuiB, ajup
f
fobcchn aip an ocalam oeascoil Do na Duotnib.
, ^
LoaU.14.
rCBLISnED THE middle of evert month, at 8, UPPEB 8ACKVILLE-8TREET, DUBLIN.
Vol. IL-No. 17. MAY, 1858.
< Annual Bubicrlplion, 3a, Cd.
( Parable In Advano*.
1
.
II
CONTENTS.
Pjge.
iUffC. A.D., IMJ 4
!
' a comip*. and mulUiMd rcraloD of tba
: .... 49
T'l -^i.ry of St. BplpbanlMud the%'ell CO
(Ml !i I uitniDsdCcllbccyiirihsClerinrt>l'>lo?>' "' *0
On tb. OI.| IrUh Cler^Kol L CI
T*lk of lb* Ro*(l-N& .\II 6S
Auricular C'>nfuioii Pari II fi3
Tbe Surccu of our Tiper.Contrareny In * ChrMUn iplrlt . M
CoBIK(IY>\DIXCI
On Pantatorr, br Mr. K, Power M
Onlheri>r
In reply to J. B SO
On lbs Si vA. C. T {7
Aathorlti' : ^ Nature and Kind of Pnntshmenta
In PnrvBtorj S3
I.ottr on I.ady Day and flood Friday, by A. C 58
Letter from Cttbollcnj, In reply to Fontlnm Petitor . , . SH
Farming Oporatlons for May CO
BISHOP JEWELLS CIL\XLENGE.
There has been proclaimed to the world, now nearly
ior 300 years, and never yet taken up, and responded to,
by;' vhoni it concerns, this challenge, to which
11
L
serious attention of our Roman Catholic
Coi. ^ , -. -,:;ts
"It any learned man of our adversaries, or if all
learned men that be alive, bo able to bring any one suf-
ficient sentence, out of any old Catholic Uoctor, or Fa-
ther, or General Council, or Holy Scriptures, or any one
'Cxampic in the Primitive Church, whereby it may clearly
and plainly be proveil, during thejiru sir hundred years,
"
1st, That there was at any time any private masses
in the world : or,
'
2ndly, That there was any communion then ad-
ministered unto the people under one kind : or,
" 3rdly. That the |ople had their common prayer in
4 .': '
' iKOple understood not : or,
p of Home was then called nn
Uu; i;. .. , . . ..^.ui of the Universal Church : or,
'5thly, That the people were then taught to believe
that Christ's body is really, substantially, corporally,
<Mmally, or naturally in the sacrament : or,
" 6thly, That his body is, or may be, in a thousand
places at one time : or,
''
ithly. That the priest did then bold np the sacra-
ment over his head : or,
"
Sthly, That the people did then fall down and
-vrorship it with godly honour : or,
" '.nhly, That the sacrament was then, or ought now
to be, bunged up under a canopy : or,
"
lOthly, That in the sacrament, after the words of
consecration, there remaineth only the accidents nuil
shows, without the substance, of bread and wine : or,
"llthly, That then the priest divided the sacrament
into three parts, and afterwards himself received alone :
or,
" IStblj, That whosoever had said that the sacra-
ment was a figure, a pledge, a token, or a remembrance
of Christ's body, had therefore been adjudged for an
iieretic : or,
" ISthly, That it was lawful then to have thirty,
twenty, fifteen, ten, or five masses said in the some
Church in one day : or,
" Hlhly, That images were then set np in the
Churches, to the intent the people might worship them
:
or,
" lothly, That the lay people were then forbidden to
read the Word of God in their own tongue : or,
" IGthly, That it was lawful then lor the priest to
pronounce the words of consecration closely, or in pri-
vate to himself: or,
" ITthly, That the priest had then authority to offer
Christ unto bis Father : or,
" ISthly, To receive the sacrament and to communi-
ate for another : or,
" I'Jthly, To appiv the virtue of Christ's death and
pasion to anj- man by the means of the mass : or,
"20thly, That it was then thought a sound doctrine
to teach the people, that mass ex opere operato' (that
is, for oven that it is said and done) is able to remove
any part of our sin's : or,
"2lstly, That any Christian man then called the
sacrament his Qod : or,
" 22n(lly, T'hat the people were then taught to l>cl!cvo
that the body of Christ remaineth in the sacrament ns
long as the accidents of bread and wine remain there
without corrnption : or,
"
2.'lrilly, That a mouse, or any other worm or beast,
may eat the body of Christ (for so some of our adver-
saries have said and taught) : or,
"
24thly, That when Christ said,
'
Hoc est corpus
monm,' tlio word '
hoc' pointed not to the broAd, but to
nn
' individuum vngum,' ns some of them say: or
"
2.">thly, That the nccidonLs, or forms, or shows of
bread and wine bo the sacraments of Christ's body and
blood, and not rather the very bread and wine itself : or,
" 2(Uhly, That the sacrament is a sign or token of
the boily of Christ, that licth hidden underneath it : or,
"27thly, That Ignorance is the mother and cause of
true devotion : Then, the conclusion is, I shall be con-
tent to yield and subscribe."
"The poor
Elottghman could then, in labouring the groand, sing the
yms and psalms, either in known or unknown lan-
guages, as the^ heard them in the Holy Church, though
they could neuAer read, ko> kxow the autas, hkax-
mo, jiVD MTarsuca or the tuat."
They evidently thought it would hat* been a fine
thing if the poor ploughmen could havo gone on this
way for ever, repeating holy words like parrot*, without
knowing what they meant ; for they go oo to sav
"
Tb wise will not bera regard what on* wilfal
50
THE CATHOLIC LAYMAN. May,
People do mutter, that the Scriptures are made for all
men, and that it is of enyy that the priests do keep the
holy book from them No, no ; the Church
i>OTU IT to keep them from blind, ignorant presump-
tion, and from that which the Apostle calleth know-
ledge, falsely so called ; and not to debar tliem from the
true knowledge of Christ."
It was not, therefore, from any desire that the people
hould be able to read God's Word that the Douay
translation was made. It was simply because that was
the only way to keep the people froiu reading the Pro-
testant translations.
Of those translations, the Douay translators say, in
this preface" The Protestants .... have so
abused the people, and many other in the world not un-
wise, that by their false translations they have, instead
of God's law and testament, and for Christ's written
will and word, given their own wicked writing and
phantasies
;"
and they also charge them with " ad-
ding whole sentences, proper to their sect, into their
psalms in metre, even into the very creed in rliyme, all
which the poor deceived people say and sing, as though
they were God's own Word, being, indeed, through such
acrilegions treachery, made the devil's word." So the
poor monk, who was found guilty a few months ago of
burning the Authorized Version, as being " tlie devil's
word,'' was not guilty of an invention of his own, but
was only following the Douay translators.
It is true, the Douay translators did not speak in that
preface of the present Authorised Version, which was
not published, as it now is, until the year ICIO. They
poke of the former Protestant translations made before
the year 1580.
We shall state in our next number how far the present
authorized translation agrees with, and differs from,
those former Protestant translations ; and we sh.all con-
tinue the history of the Douay translation, and the
changes that have since been made in it.
In the meantime, we ask our Roman Catholic readers,
who are in the habit of referring to the Douay Bible,
when reading our discussions, to observe this fact, that
if it had not been for the Protestant translations, they
would never have had the Douay translation of the
Bible into Englishthey would never have been able
to read a word of the Bible at all. It is clear that only
for what is thus indecently called
"
the Devil's book,
'
their Church would have been well content to leave
them for ever without
"
God's Book." Thus the Pro-
testant translations have done at least this much good,
that they have been the means of getting for Roman
Catholics the Douay translation of the Scriptures into
their own tongue. This, at least, is a merit that should
not be denied or forgotten, unless we will say, what we
hope none of our readers will say, that it would have
been better if the Douay translation itself had never been
made, but that all who can speak English only should
have been for ever debarred from reading the word of
God.
THE STORY OF ST. EPIPKAMIUS AND THE
VEIL.
Having had occasion, in another column, page 56,
to quote the letter of St. Epiphanius to John of Jerusa-
lem, we give here, according to our promise, an extract,
which will explain some of the circumstances which gave
rise to the letter. "
I hoard that some are murmuring
against me, for the following reason: When we were
going together, to the holy place, which is called Bethel,
that I might there hold a service with you, according to
the ecclesiastical custom, and when I had come to the
Tillage called Anablatha, I saw, as I was passing by, a
light burning there ; so I asked what place it was, and,
being told that it was a church, I entered in, to prav
there ; and I found there a veil, hanging on the doors of
the same church, dyed and painted, and having the like-
ness of Christ, I believe, or of some saint or other, for
I don't exactly remember whose likeness it was. So,
when I saw thisthe likeness of a man hanging in the
church of Christ, contrary to the authority of the Scrip-
turesI tore it, and I gave directions to the keepers of
the place, to roll up some poor dead person in it, and bury
him in it. But they murmured against me, and said,
' If you wished to tear our veil, it would be only right
that you should give us another in exchange for it. So,
when I heard this, I acknowledged that it was reason-
able, and promised that I would give it, and would send
one forthwith. Some delay.however, has taken place, be-
canso I was anxious to send a very good veil, instead of it,
for I thought I ought to send one from Cyprus [his own
diocese]
; but now I send the best veil I could find, and
I beg you will give directions, to the priests of that place,
to take it from bearer, and will give orders that no veils
at that kind, which arc contrary to our religion, should
henceforth be hung up in the church of Christ, for it be-
comes you to be more careful to take away this cause
of offence, which is unworthy of the church of Christ,
and of the people who have been committed to you."
We have thought this storv worth translating be-
cause of the important light which it throws on the
practice of the Church towards the end of the fourth
century. We have here St. Epiplianius, one of the
leading Bishops of the time, going into a church, and
seeiog tlire aa innocent picture of Christ, or of a saint
hanging up. It does not appear that any adoration
was being offered to the picture, or that any other abuse
was connected with itthe picture was there, that was
all. St. Epiphanius does not examine whose picture it
was ; he considers it contrary to the authority of Scrip-
ture to have a picture there at all ; he tears it, and
orders a dead person to be buried in it. Well, then, the
attendants of the church murmur at him. No doubt
they do, one might say. No doubt, they say
" You
sacrilegious wretch, who have dared to tear this holy
picture, do you think we will be partakers in your vile
impiety, or that we will employ the likeness of this
blessed saint in the mean use you tell us to apply it to."
Not so ; the attendants of the church say no such
thing. They merely say
"
The doctrine of the Holy Spirit is that which is de-
clared in the canonical books, against which, if councils
ordain anything, it is altogether wicked," But let us
have recourse to your own practice. Since there is to
be found in some acts of the councils a discordant opi-
nion, we should hold to the sentence of that council the
authority of which is the best founded and the most
ancient. Do you wish to know, for instance, if images
ought to be venerated ? If you look to the councils you
will find yourself somewhat puzzledin fact, the
Council of Elvira ordains that there should not be pic-
tures in the Church, The Councils of Constantinople
ordain the same thing, and the Coimcil of Frankfort de-
sires that images should not be venerated. But then,
on the other hand, the second Council of Nice, the Ro-
man and the Trent Councils, desire that images should bo
venerated. Well, then, it is very easy to know which
of these councils have ordained the truth. He who is
sincere will follow the first, since they follow in their
decrees the Word of God and the practice of the ancient
Church. He will do this the rather since, with regard
to the matter about which we are in controversy, the
councils adopted by your party, in favour of the celibacy
of the clergy, are not in general opposed to those adopted
by us nor arc they in your favour.
EustachioWhat then? Is not the Council of
Elvira on our side, which forbids, in one of its canons, the
very same thing which our popes now prohibit 'i' Here
it is, word for word" It pleases us altogether to com-
mand bishops, priests, deacons, and subdeacons to ab-
stain from their wives and not to beget children." Can
anything be clearer ?
Sa/vianoHo, dear friend ; this canon is not at all in
your favour, if you only quote the whole of it, as it
stands in the volumes of the councils" to bishops,
priests, deacons, and subdeacons, posilis in ndnisterio,
while they are exercising their ministry." Thence it is
clear that it was enjoiiied by the fathers on the clergy
to abstain from their wives only while they were minis-
tering or preparing for sacred duties. This is the true
sense of many canons which you think favourable to
celibacy. But how, I pray you, can canons of this sort
be in your favour ? How in the world do these canons
forbid marriage to the clergy whilst they actually
suppose that they are married already, and only com-
mand them to abstain from all commerce with their
wives whilst they are preparing for sacred offices? T
command the clergy to abstain from their wives when
18:.3.]
TnE CATnOLTC LAYMAN. 51
thoT WTO to offioinW, i 1 ..nc M forbid-
ilini: llii-m to mnrr)- ? To r. ii^.u iii >urli n nmnnor U
the !> u lo rTho pricJU ol iho Old IVitn-
tii-
' ' '' ''""
the
:;:,-.,,
.. Mid,
my frirnd. I Iocs not inch n moUo uf rouuning appoar to
ytiii rnliriilom?
/
remnrk of your* i curiou*. Mtiny
ol,.
IV thus Ik< iiiiida clear, by ahowtiif;
ll,,.
J wliirli Mcm lo ilipiii(frcc.
!>,,,> , : V it llic councils rcnlly had
tl! niuu I..,. ..red tlic clergy to sbitain
fr , Ac.
Vc., such wu the meaning oi Tonooi
( .iiirn .U, .11. ! til. V cannot bo understood otherwise. We
nui-i ill"- nil.!. 1-1 uid the second cnnon of the second
1 this tnnnner
pric^t^, iind
THE 0L1 Il;l.'-ll < LKliGY.Ko. I.
I',. ; II thiigo, which isc
"
I .;ig to nil thill
dr.i ^... <o,in fine, whond;i. . : : ; .u .iacr.uncnts
"
Anoiher time this holy mon took his Jonmey from Tarah to Usney Hill, with a riew to lniildia( Ckwk
there. Hut in this ho met with op
'
Vi.ill, and brothers of King Laogaira, Flack 4
Enda : to whom the man of God o-m that if they wonid allirw tM Cawch W b*
erected in honour of God, in llm; ^ i r"""- '.' ". < >'vrch sboaU b Imm flMi
among their descendanu. But I'used to ).- hing, aad Um k<M*elMM
proposal ho maile them, but wcr. > have him remored bj ferM faa ikc
place ; then began tho man of God, in righteous Tcugcanco for such ill-usage, lo let tly the dart o( akdietiM
against them and their nouerily. And when, opening his mouth for this end, hn had )riTn ntteraaea to Iha word
Cursei/, thereupon his disciple, S. Sen' - mouth the umcnced, completed
it by adding the words, he the itontt <;/ ied was i ) dutiful srmpatb/
of his disciple, and the prayer that he oxj.n - . . . un.i i.. iiit ..cutence thu. |.i . ... .... ..^ cordingly his ratifi-
cation. Womlorful to tell, from that day to this, those stones, as though still subject to the influence of that
curse, are found utterly unserviceable for building, or any other human purpose. 8o that it has become a pro-
verbial expression, whenever stone, or other material, arutwers not the purpose (or which it may be dwignod, lo
say
\v>-
-
d for old Molly Kearney's soul,' says she.
t it bo goo<l for our souls, t<K?' says I.
\\ ,ne it would," says she. 'And would the
meaning of it do any harm to them that understooil it?'
says I.
'
No, sure, it wonldn't,' says she. ' Well,'
says I, 'and wouldn't it bo better for us to have it in
Ki'iglish, tho way we could understand it?' 'Anil if it
jumper you're going to turn?' says she,
' to 1)0 talking
that way of the hles.<cd Latin ; sure where would be the
use of larnin", at all, if Engli.h was as good for the soul
as Latin
?' '
Well, I'm thinking, Judy," says I, ' our
souls wouldn't be tho worse for nnderttanding good
wordH.' So, with that old Nod Flan-igan comes over,
and he savs,
'
'Deed, I'm thinking this long time, there's
sense in i'-'
'
-
he; 'and I can't help thinking be.
times, V
;
icat use in my going to Mass, when
I can't li I one word, good nor bad, till the
scoulding begins.'
"
"
Aye," says Pat,
"
that's the sermon he meant, sure
enough ; and, I wonder what's the reason they don't
scould in Latin, too. Sure, if we listen to the prayers
in Latin, why wouldn't it do to listen to the scoulding in
Latin, loo?' It's a poor way with us to understand
nothing but the scoulding; it ought to make ns read
the Bible anyway to try and know somethingbat go
on with the story, Jem."
"
Well," said Jem,
"
when old Judy saw that we were
both again' her, she began taking a pinch of the snuff
;
and, 1 says,
'
Isn't it you that has the blessed scapular,
Judv,' savs I.
'
'Deed, it's myself," says she, ' that has.'
'
Aiid what is it good for,' says I.
' Why, it's good to
die in to be sure," says she,
'
and it's I that hopes to get
it on in time,' says she, ' if my senses is spared to me,'
says she.
'
And' what's the good of dying in it," says
I.
'
Why, to be sure," says she,
'
don't yon know ?
Didn't the Bles.scd Virgin say herself, when she gave it,
that them that dies in it shall never go to hell, and if
they go to purgatory at all, that she'll go down there
herself the very next Saturday after they die, and let
them out herself."
'
And where did you hear that at
all,' says I;
'
is it in the Bible it is?' 'Sure, how
would i know if it's there,' says she,
' but isn't it in the
treatise on the scapular that l have at home,' soys she.
'
And yon won't put it on till you are dying,' says I.
'
No,' says she,
'
sure I won't.'
'
'
And how will it be,'
says I,
'
if rou wouldn't have tho sense to put it on
then,' says 'l ;
'
sure here's old Molly Kearney lying
here,' says I,
'
and she wasn't as old as you, and she
was took quite sudden, and if she had a dozen scapulars
in her box, would it bo any good to her soul, when she
wouldn't have time or senses to put one of them on
her
?'
Well, now, the creature, I was a'most sorry for
saving it, when I saw how troubl'd she got in her mind
at'thinking of that.
'
Oh, wirra,' says she, ' won't there
be any good Christian near mc at all to put it on me?
Ochone,' savs .she,
'
will I dio with the .scapular in the
chest, at the' foot of the bed there?" Well, when I saw
the ohl creature take on so, I just says to her, ' Did you
never hear, Judy, dear," soys I, 'thotit"sin the Bible,
that the blood of Jcsns Christ cleonseth us from all sin ?
ond sure," says I,
'
if he will put that on you his^ own-
self, there wifl be no mistake about that, and won't that
do
?'
says I.
'
Och,' says she,
' what do I know about
that, but, don't I know about the blessed .scapular ? but,
ochone,' says she,
'
who will put it on mo at all ? sure,
I'm u poor," lone creature, that lives by myself, without
kith or kin, and who will put it on me ot all?' Well, I
couldn't help thinking that time, that it w^as the poor
case for an old creature to be taking such trouble about
her soul, and knowing nothing of the blood of Jcsiu
Christ to put away her sins ; and isn't it the poor thing
for the priests to be leaving an old creature that way,
that will be dying like old .Molly some of these days?
And don't they all hold up poor Judy for the most reli-
gious woman in tho country, and the surest of heaven ?
Well, it makes me think more nor ever that reading the
llibic is what the people w.int.
"Well, but while 1 was talking to old Judy, there cams
a noise at the door, and when it opens, there was all tho
wildest boys in the country coming in ; and old Ned
Flanagan goes for'cd to meet them, and' What do you
want here
?' says he.
'
We're come to the wake,' says
they. 'Well. you'll get no waking here,' says he; 'so
you may bo off with yourselves.' Well, they swore
they'd have some of the fun over old Molly :
' And
what did you or the likes of you care tor old Molly when
she was living,' soys he ; ' and what right have vou to fun
over her now
?' says he ;
' .so be off wiA yourselves out of
that,' says he. Well, with that they gave him a deal of
bad language, and they piuhed by him, and drove into
lUo bouse, and began scrMchiog for tb pipes and the
whi'kfv, (or they said they bo't a right l bava
^Uen there wa< a rorp In the bas. Well,
d Nrl went up into the Inoar room, sad b
fti....'. ...I hw scythe with him (lot he's a mowtr br
trade), and he sware' By thia and by thai,' says Im, *U
they didn't h off with tli.in.. !. oat of that,' says bik
'
hcM shear the heads
''
' mice,' sars ba. WetL
"deed if I hadn't raoi; his arm, I think Imi'4
have bad the arm o( ono t,i iiiem aarmiy; ead wkaa
the boys saw that, they werest long ! Mlag oi nHk
thcm-selves.
"
Well, when they were gone, sayi I to Kerf,
'
Wonld yon let me read a bit (|ai*t la yov," eay* I.
So he said he'd like that well ; so I jost look oat mj
Bible, for I had it in my pocket, and I just read to tbMi
about Jcsns Christ coming to Mar^ and Martha wb
their brother was dea<l, and how kind he wae to thaa^
ond how he even cried like t|..'..
^'
at the gra*e; hrw
he told them he was the R- ^nd the life, and
that if they would believe in i .vould raise them
np to life again when they were dead, and bow be ciUUd
Lazarus out of the grave before their eyes, to show that
he could do it, and that lie would do it if they beliarad
in Him ; and old Judy, the creature, she eoma mad
listened to it all, and said,
*
of a!!
' --ling eer ek*
heard, it was tho pnrtiest," and, i was mighty
well please<l too, and his wife, .' <aid'theyd
often bo glad to hear the like, and th*i it was a deal
deecnter than pipes and whiskey when there wai a
corp in the house
;"
and, indeed I could not help
thinking then that if the priesU wonld try and stop tha
waking, and advise the people to have a little reading
like Christians, it would be doing more good to Ilia
people than setting them to stone the Scripture reader."*
"
Well," said Pat,
"
it surely would ; bat I'm afraid
they won't try that. But how would we know ai;y-
thing more atiout that scapular, or how it did come out
at all, when there's nothing about it in the Bible ?
'
"Well," said Jem,
"
I think I know a man that has
the treatise on the scapular that old Judy spoke about,
and I'll try and borrow it."
"
Well,' said Pat,
"
it would be a good thing to get tt
and read it, and see if it's like the Bible at all."
So if they find out anything more about the scapnlar,
we will try and have it "for our readers.
AtnUCTJLAR CONFESSION, PART 11.
Ly onr hist number we laid before onr readers some of
our reasons, taken from the very eminent Roman C^lheHe
writers, Maldonotus, Natalis Alexander, Peter I^nnbard,
Grntian, Cardinal Cajctan. St. Bonavonture, Alexander
do Hales, Gabriel Bid, and others, proving, as we coa-
ceivc, very clearly, that tha Universal Church has not
always understood' that sacramental or secret confession
to a priest wos instituted Ajr our Blessed Lord, and, there-
fore, of Divine right necessary to salvation; but, on the
contrary, that there is no point which vvas more freely dis-
cussed for many centuries, or upon which a greater diffe-
rence of opinion existed for more than 1000 years after tba
times of our Lord and his Apostles. We now proceed to
examine whether it be historically true that the Catholic
CAurcA hath alwavs observed, from the beginning, tba
practice of confessi'ng all sins secretly to apricst alone, as
decreed by the Council of Trent ;admitting that such a prac-
tice would be entitled to great weight, even ihongfa iu -
tuliun by our Blessed Lord be incapable of proof, as wa
think we have proved it to be, by the admtirion ol d
small number of the most eminent divines of the Boaaaa
Catholic Church.
, , .
We would 6rst observe, that the proof of the affirmstira
lies on those who assert the fact to be assutcdvii., that
such a practice bos existed in the Church since the tiroes of
primitive Christianity ; and we would next ask our readers
to bear in mind what'the exact thing called in question b/
the Church of England is. The Church of England does
not deny that the public confession of sins in the Chorck
was in very early am, nor does she deny the lawMseas oc
usefulness of voluntan/ private conf-'--"" i>her to apioaa
friend or discreet minister. 7 jbtless, tha
highest authoritvviz., that of t
iiptare--lor
the practice of confession of sins* to one aoother, which no
one contends excludes confession to a priest, any moretkaa
does tho concurrent injunction" Proy it^jammma*m*
i^
and so far is the Church of England Itum iisi|Hlwefc|[<t
voluntary private confession, that the fowof ssaOTSsMss
in the Book of Common Prayer, prescribed by the Babnc,
to bo read when the minister gives wamiaglor thecelebrm-
tion of the Holy Communion, contains sa express encoa-
ragement for the use of it.t
, _v u i.^
The only matter in dispute therefore is, wMther M
practice of private confesaion to a priest wasesysiaeahy!
Church from the earliest times, as a matter d aaeessary
discipline, on all itt meabers ;orto stole the matter a littia
SkJaaMcv. 1*.
l-ADlbscanesUbieqaUU thstne maa shoeM eo^ tolfce
Hoty Owmaaloa Wt wlUi a IWl irasl In Ood-s aenr. smd rtUi
qiMk ssasslsacsj ikanfNa, I* these to
SL.iS! ISLMSI
hK!?rim<i.M herela.
^^^SS^H^ZSSA
lt W earns W n* or o soMWssj* ajdJjarMSiijjijijrw
nod's Wot* aa* open his fiM; Msrt r tie
Msly sT Oo^ Bog
Wor* k* TroeJIioth. boMaiof.toola, tofsshor 1>_^
S
(pirltuml) eaaoMl snd sdvlc*, to th qo|>ece'
"V"~^^^^
.u;dli.i of sU scnpls and 4blf nsss"-*-*
""-" *
54 THE CATHOLIC LA.YMAN. [May,
more fully, the matter to be proveJ by Roman Catholics is
this not merely the primitive existence of sacerdotal
confession (such as may now be lawfully practised in
the Church of England), but also the primitive enforce-
ment of a periodical auricular confession, through the me-
dium of which every mortal sin, even though, by reason of
its having been secretly committed, occasioning no public
scandal, and even though committed against what Protest-
ants call the 10th Commandment of the Decalogue, is
required to be fuUj- stated to a priest, under the penalties
of imperative religious obligation, and with the associated
doctrine, that any voluntary concealment is absolute sin.
We may hereafter point out and illustrate more fully the
broad difference between auricular confession, as practised
and enjoined by the Church of Rome, and what the Church
of England allows and recommends, which is not auricular
confession, in the conventional sense of that phrase, but
merely the friendly and spontaneous consulting of a pious
and judicious divineby those labouring under some par-
ticular distress of conscience. Our present object, how-
ever, is the historical, not the theological view of the
subject, and to tliat we must now confine ourselves.
We must begin by observing what, no doubt, has struck
every careful reader of the Holy Scriptures, that in the
history therein recorded of the"life and ministry of our
Blessed Lord, there is no trace of his enjoininghisfollowers
to confession by a particular enumeration of their sins and
their circumstancesthough we find him there daily con-
versing withsinners, reproving, instructing,healing and for-
giving them. Ho told the woman of Samaria all that ever
she did, but he never exhorted her to auricular confession ; he
Eardoncd
the woman taken in .adultery, when he had made
er accusers shrink away; but he demanded no confession
of her guilt. He pardoned the sins of the man sick of the
palsy on seeing his faith, withoutrequiring any confession
;
and in the historical records of the ministry of the Apostles,
we find them going about preaching thcgospol, calling men
to repentance, erecting .and governing churches; but we find
no instance of their sitting down in a confessor's chair, for
penitents to tell them in their car, the story of their vicious
lives, as a matter of s.acramental and necessary obligation
;
while, as we have shown, one of the Apostles themselves
"
Deau Sir,"Will you allow mc the favour of com-
plaining through your paper of a pross outrage practised
of hue on my Catholic friends in this neighbourhood, in
ttic repeated transmission to them througli the Post-office,
of publications highly offensive to their religious feelings.
I need scarcely say, that I allude
particularly to the Catholic Layman
It is idle for these mistaken men to imagine that they
will gain converts to their cause, from our intellectual,
tiprlght.and religious people, by thairfoul,Jilthy effusions."
Mr. Kelsh also accuses us of
" unnecessary
insult !
.'"
We think our readers will scarcely
sympathize either with Mr. Kelsh's epithets or
irritation.
If Mr. Kelsh would write to ourselves, and
explain to us what
"
outrage" we have com-
mitted, or what "insult" we have offered, or
wherein we have been "filthy," he would do
us a kindness.
If we have, in any point, mistaken the doctrine
of the Church of Rome, our pages are at Mr.
Kelsh's service to correct our mistake. If we
have advanced arguments that can be shown to
they afford no helps to the dead, they are, in some sort, a
consolation to the living. But to those to whom they
are prolilahle, they are either a full remission, or by
them their punishment Is rendered more tolerable"
" the prayers which are offered for the dead, are
profitable lo them, though they may not blot out all
their sins." Again, he says" We m.nke men-
tion, both of the saints and of sinners; of sinners that
we may supplicate God for mercy on them, but of the
saints, both Fathers, Patriarchs, Prophets, Apostles,
Kvangelists, &c., that we may honour the Lord Jesus
Christ in a particular manner."Epiphan., Hoer. 75, sec.
7, T. i., page 911.
He further maintains, in see. 8, page 912,
"
that the
Church has this doctrine traditionally from Christ."
St. Augustine, who was ordained priest in 390, in-
culcates the same doctrine. He first proves from (Matt.
XII. 32). that some sins may be forgiven in the world to
come, for, "
otherwise," says he,
"
it would not have
jiecn truly said of some, that their sins would neither
be forgiven in this world, nor in the world to come,
unless some sins, though not remitted in this world
were remitted in the world to come"Aug. Lib 21 de'
Civit Dei, cap. 24.
b
,
Ue next say
We do not believe that we sire bound to assent to every-
thing that is contained In any work of an ancient Father,
even though that work be not condemned by any Pope
or Council. When we quote Origen we do so merely
to ascertain what were the sentiments of Origen on
such a subject ; but, then, there is a further question
that
was offered on the cross.''Vid. Catec, ibid. p. 205,
246.
Now, if this defines this holy sacrament it mnst
also define what it was at the time of its institution by
our Blessed Lord him.self. And then, speaking of what
took place on that occasion, wo ought to say and be-
lieve that Christ offered up himself before he offered
himself; that ho sacrificed {immolated) himself, all the
while being alive ; and, moreover, while alive, in that
sacrifice, ate himself! For Cardinal i: (Dc
Missa. lib. i. c. 2,)
plainly states
"In .\
-e it
is rc<|uisile l' ' ' "red unto Goil i"; .; Mri'y(/."
(Vid. Up ^xxi.)
And next, :: i/ of tho doctrine thus de-
flneil by the Chnrch of Homo, let ns proceed to com-
pare tho doctrine as thus intended lo be set forth, with
the nncqnivocal
|e 'lie word of God upon the
subject which is til handled:
The T ' >". IS"that lin
'
'
'rated
the an' >ich the miillii' lild-
rcn of 1 ; 1 in inemur^ ..t : __,.irturo
out of Egypt, lie ^Christ) in o new possover,
10 wit, namely, that Ilini- 1 bo immolated
through the priests." (KkV* Trident. Connc. supra.)
By which one thing only can be intended to be stated,
namely, ihat ns tho children of Israel "slew, immo-
lated, destrnyed" tho lamb in tho Passover, so, m
lUe mannt-r, is Vhritl (the ho" " <!, -Im^ W.iia, iauHO-
laled, and drstr^ojfd, ly ihf ( rjtima (A
sacrijire "t'lhr vta<< ij offtrrJ
, BS stated
in the words of the Trent Cnte.-Iii.iiu, Croo<l, and Canons
of the Council, cannot, I think, bear any other con-
< nriit
1 - *
I Lord
amt Cm
f tliAt runwtrtMlHtn Ik-
b very Uka hUtphtmf,
ree id the TridMMiM C
tue maa^" aanrti, ihM ia
'
nmolalad, aadar vMbhsi.
It doe* ! 4mig Ikal <.. ^ 1
was "the priest" as wall at Iha viellai, ha k
bis precious blood, oaea for all, am Oalrary,
that till- officiating prnsi M CkriMi lot tl slalM (Calaak.
p. 216
7), that "the pritti is am amd lit tamt (who
he host) as Cbrist oar Lard," (wl
If tUs be Mt aoaMMa. IlaitfUial
' Driest who ua that ui tk MkarlN ka I
ihstiBttaila,wialaafc,
that whaa ba afltn Ika MMa
Un {iMc p' ra again I BatChrlallaMt
only our <! ,<s totfirtrntm of slat, bat ha
is also our oniu Uign l-nest "
for arar aatorteg lo Ika
order of UnMAmomA," eapaU$
^
4>rit CUf
Will anjr ooa dare to fay tlut ai mw aaM ha
Him in sacrifice ? Do th Boaiiah vrMU, iadml, dt-
sire to "cmcifpr the Son of bhw afiM7''
But even this, ihoaidag a* U appear*, is aot iha aaat
fearful of the eoimanaoMS to whieh tha TrldaMiaa
Chnrch is coaoiitlaa br ha tstmmm, wed, aad el-
chism, alread/ rahaaiaad, on Um doMriMof tha aaari-
lice of the mass.
That doctrioa is, that safrplM* Iho mu la calabratad,
a fresh propitiatory sacriflca
**
for Iha luailMliia of mmf
is offered ; that "il is a perpetual taeridce, hg which oar
sins may be expiated" (Calec Pioa V,, p. thh\
"
by
which the bloo<ly sacrifice oacs oflerad on wa ereaa may
be renewed."Ibid. In short, that Mrv lima tha mam
is offered, Christ is offered also "for Um rwiiwiiwi of
sins
!"
Uow thoroughly subversive this is of tha doctrine o(
the Cross, and how totally it is wwaadielad, ia eoaaa-
quencc, by the plain and repeated etatewta of Iha
Word of Qod, we need scarcely point out to thoM
have free access to that standard of truth.
The Word of God teaches that CiiBist snflefed
**
4
" only once."(Hcb. ix. 12),
"
Christ being come a Hi|^
Priest of goo<l things, not by the blooi of goala and
calves, bat by his own blood, Ho entered in oaee
(f^airat, nni-e for all andfor ecar) into the holy place,
having oh' "al rearmption for ns {tiunnaf X
rpwffiv) <i I offeringJor tvtr amd eatr r"
A-ain. 1 1.1. Ill of Qod sutcs (Ibid V. 3&, 2S), "mar
yet ih'ii II
.''.'luld orrsB KlvsBLr orraK (hit w*XXdn{)
not more 'A'l'i once; [not again and again, as in the maas,
for then must Ho often have suffered : bat now oaca
(dira$, once for all) in the end of the world hath He
appeared, to pat away sin by the sacrifice of Him-
self!' -
Again, it is clearly stated, by the same nnerriag
authority, as if the prophetic mind foresaw the futars
heresv of Rome (Ibid ch. x. 11, 12. Hy" Entry
high
'
priest staadeth daily ministering, and nfcriag
oftentimti the same sacrifice, which can mvtr $mt amajf
tins ; BLT this Man, after he h/ld offered mm taerifica
for situ for tver, sat down on the right hand of God r"
Every one most perceive the tHriel denial which Ihaaa
declarations of God's Word recuva from Iha TMdawli*
dogmas. The Tridentine dogma is, that "tbanerifice
of Christ on tho Cross is dad^ refund in tha mam for
the remission of
tins of the hving and Iha dead." Th
Word of God says
"
When life is fled with the last light, still neither
every evil nor all corporeal suffering departs from the
wretched beings. It is inevitable, that many things that
have, for a long time, cleaved to them, should have
grown into them in a wonderful manner ; therefore,
they are grieved with torture, and suffer the punish-
ment of their former sins. Some are spread out, hung
up to the winds : the stain of guilt is washed out of
others in a deep whirlpool, or burned out with fire.
Each suffers his proper expiation. At length we are
conveyed into the spacious paradise, and a few of us
possess the habitations of joy, when a long time has
taken out the stain that was contracted."
I hope, sir, that you will be able to tell me whether
this statement of Purgatory be correct, and authorized.
Y''ours, &c.,
A Constant Reader.
Wo think the above passage gives a Jair statement of
the doctrine of Pm-gatory, as now commonly held by
Roman Catholics. At the same time, we are bound to
say, that the passage is not an authorized statement of
the doctrine of the Church of Rome.
We f;ive here such statements as are authorized, in
order that our readers may compare the two. The only
really authorized statement we know of, as to the natitre of
the sufferings in Purgatory, is in the Catechism of the
Council of Ti-ent
:
"TheyiVc of Purgatory, in which
the souls of just men are cleansed by a temporary pun-
ishment, in order to be admitted into their eternal
country, into which nothing defiled cntereth"p. 59.
Again
p. 61.
These are authorized statements of what the Church
of Rome believes about Purgatory.
Now, on comparing the passage which "A Constant
Reader" has brought forward, it will be seen at once that
it agrees exactly with these authorized statements1st,
as to the purpose for which souls are sent to Purgatory
viz., to have the stains of sin purged out ; 2nd, as to
the efficiency of torture in effecting that cleansing ; and
3rd, that fire is employed to accomplish this object.
They differ in this : that the pass.age produced by the
reader speaks of other tortures being also employed for
the same purpose, such as bleaching the souls in the
winds, .ind steeping them in a whirlpool. The Council
of Trent says nothing of these punishments ; but the
difference is not irreconcilcable, because the Catechism
does not say that fire only is employed. We do not know
of any authorized statement of the Church of Rome that
other punishments are employed ; but we believe it is
loft at liberty for persons to believe that other punish-
ments are used. Thus, when some of the Greek Church,
at the Council of Florence, a.d., 1439, agreed for the first
time to believe iu Purgatory (which confession the
Greek Church disavowed), they did it in these words
aliility, eloquence,
a certain plausibility of reasoning and still more of man-
ner. But we also epecfcd an appearance of candour, and
a Une of argument more weighty, more diiBcutt to meet in
reply, than we think this tract presents: we did not antici-
pate that the manly intellect ami well-hnown t.alent and
learning of Cardinal Wiseman cou'd stoop tosuch weapons
as shallow misrepresentation ; or rely upon those hacknied
sophistries which we so often find palmed in place of argu-
ment upon Roman Catholics to justify the restricted use
of the Holy Scripture". Whether these remarks are just
we shall presently leave to the candour of our readers.
This pa[.T first appo.ired in 'J'lw ]')ublhi Review,
under the title of "The Bible iii Maynooth." It purports
to be a review of an intriHludriry wi rk on Scripture, by
the Most Rev. Dr. Dixon, then professor of the Ho'y
Scriptures at the College of Maynooth. In its present
form, however, a very small portion of it is devoted to iho
not ice of that work ; and of tlint jiortion, noc.e but the few
opening sentences call for any observation from us. The
tract oiiens in atoiieof triitinpliantcxultation at the "con-
sternation" which Dr. Dixon's work will cause in the
" enemy's camp ;" not by itsiirgmncnts, its learning, &c.,
all of which are duly praised, but by the discovery it will
impart of the actu.al existeticeof acliair of Holy Scripture
at Maynootha iirofes.-'orsliip not existing (en nomine) in
the universities of "t!;e enemy." Cardinal Wiseman is
mistaken if he supposes that the ''enemy" will, on this
discovery, jump to thcisimple conclusion that because
Maynooth piivs a professor, it must foil .w that, in a I'ona
fide sense, "
Scripture is tl'Crercad, Seripture is studied,
Scripture is expounded
"
The tree planted ;:t Maynooth,
like every tree in tlie garden i>f Cln istianity, must be sub-
mitted to the test appointed by oi;r Lord Himself, and be
known by its fruits. Now, we are not disposed to inquire
how far the alumnus of Maynooth comes up to the cha-
racter which St. Paul dcscrilws as befitting a servant of
God, who, he says, "must not wrarg'e, but be mild to-
wards all men, apt. to teach, patieitt, with modestv admon-
ishing them that resist the truth." - 2 Tim. ii. 24. Such
an inquiry would afford no certain test of the nature and
quarnyofihcScriptureinsiructionat Maynooth; for, unhap-
pily, there is toolittlemildnesselsewhere also. VVeduubtnot,
too, that there are some excellent and jiious priests who do
read the Bible for themselves, though they may not feel at
liberty to urge its study on the laity, but we are obliged, bv
the experience of others as well as our own, to say we seldom
meet in Ireland a priest oi .Mtiynooth who even pretends to
an intimate acquaintanco of the Holy Scriptureto that
head knowledge of it whifh is the peculiar fruit of the
professor's labours. You muy meet and converse with the
Maynooth-educatcd priest in every steam boat, railway
c.irriage, public place
;
you may see the rapid movement of
his lips when engaged in the recital of his devotional ex-
ercises
; you may observe in his hanri the open Missal or
the Breviary
;
but you so'dum see with him a copy of the
Douay or any other Bible
;
you can seldom trace, by his
conversation or otherwise that he is a well-instructed or a
habitual reader of Scripture. Until wesee thsfruii.s, there-
fore, we are unahlo to believe that the tree of Scripture
instruction, though ii may be planted at Mavnooth, has
been properly nurtured and tramed, so as to take deep root
and nourish in the soil.
Cardinal Wiseman rejoices, that Dr. Dixon has taken
possession of a ground, which, he says belongs of right ex-
C;tis.velytothe''Cathlic."
Every
Protestant%ayahe,who,
If he re.ids the Bible at all, does not understand three words
ot what ho reads, who does not practice one of its precepts
considers himself entitled to ask any Catholic,
"
why do
you not do as 1 do, make the Bible your rule of faith, and
use the privilege of reading it and judging for yourself
?"
TIte Catholic, so intcrroiiated,
" knows that it is a foregone
concUl>-ion that all religion consists in rending, or pretenii-
ing to read the Bible; that he who iloo^i not at least claim
the ]>rivile]L;e of reading it as he likes, though he may
never use it, is soraethit g
horrible, while he who boasts
of it, nnd talks about it, secures some sort of religious pre-
eminence here, and has a passj)ort for the sort of fools pa-
radise, which he considers Heaven to be."
The
"
Catholic," therefore, for want of courage, instead
of saving, "and pray sir," (or
" madam") what do you
knowabout the Bible, or where did you get the book you
call by that name, or how do you know that it is the Bible
at air?" will assert that his Church does permit him and
some others to read the Bible, thus admitting the principle
of his adversary, instead i. flaking the "higher gr und" of
deiiijing the riylil of Proti slants to use, much more their
right to interpret the Bil)!e, to which, he says, they have no
claim, and asserts that they
"
can prove neither its canon, its
inspiration, nor its primary doctrines, except through that i
very authority which they are (|Uc^tiouing." I
Cardinal Wiseman writes exclusively for the " Catholic'" ,
reader, and draws freely enough upon his credulity and ig-
[
norance of Scripture, and consequently of true Protes-
tantism. When he speaks of it as " decided by the news-
papers and by Exeter Hall," that all religii n consists in
reading or pretending to read the Bible, or that the dry and
barren reading of it, even without the
'
boasting and talk-
ing'' he speaks of, gives any pre-eminence, or any privilege
but th.it ofliettermeansof knowledge with theattendant in-
;
creased responsibility, he greatly mistakes, or, at all events,
mis-stiites the principles of Protestantism. lie may he chal-
lenged to produce any evidence of the truth of his account of
the Protestant notion of Scripture reading. No Protestant
would insuitiheundertanding ofan assembly at Exeter Hall,
j
or anywhere eUe, by asserting that the bare reading of the :
Bible gives one sinner a supeii.irity over his fellow sinner. 1
Protestants profess lo take the Scripture as their guide, and
|
it is not the hearing or the reading, hut the doing of the
word, the conformity of men's lives to its precepts, that
they tind inculcated in Scripture, and that they therefore
profess to consider as the i)rofiiable fruit of its study.
Another misrejiresentation of a different kind is the state- I
ment that Protestants cannot prove the canon, inspiration,
&c., ofthe Bible, "save through the very authority they
are questioning." The argument of Cardinal Wiseman
would be lame, indeed, iflie once admitted what Protestunts
insi.'i upon, the internal evidence of inspiration afforded by
the Scriptures. And as to the canon, it is a mistake to
supi'Ose that Protestants do not attach weight to the au-
thority and practice ofthe Christian Church from the Apos-
tolic age downwards. Not only was the canon of Scrip-
ture, as recOiinised by the early Church, adojited by Pro-
testants of the Church of England in her Articles, but
they made use of this evidence in support ofthe practice of
infant baptism, the observance ofthe Sabbath, and other
matters. What they deny is the iufallibiUty of any Church
;
and they totally deny what Dr. Wiseman, of course, asserts,
that the primitive Christian Church ami the Roman Ca-
tholic Church are one .tnd the same. The infallible au-
thority of the latter they reject; the legitimate power of
the former they admit.
The Cardinal proceeds to compare the alleged cry of
"the Bible! the Bible! nothing hut the Bible ;" with the
Jews senseless cry of the
"
Temple of the Lcrd," and de-
scribes the one to bo as
"
perilous to salvation," as
" vain,
formal, and siipeislitious" as the other. As the temple be-
came an idol and was destrnycd, so ho prophe-sies will the
Bible bo also removed nay, the process he .says, is actually
going on
;
for, on the one hand the learned Protestantism
of the continent is hastening into the abyss of infidelity,
and dragging the Bible with it down to the level of an or-
dinary book, an uninspired old record
; on the other hand
the handling ofitby the unlearned is destroying its vitality.
The description of this process affords probably the best
specimen of the Cardinal s style, and in our usual spirit of.
fair dealing, we transcribe his very words :
"
We are here told, and truly, that to deny insj.iration is to
embrace a fatal heresy. On the other hand, the Church
of England, in her 6th Article, declares that
' Holy Serip-
tuie contidneth all things necessary lo salvation, so that
whatever is not read therein, nor may be proved thereby,
is not required of any man that it should he believed as an
article of faith, or bo thought requisite tr necessary to
salvation.' We shall see, just now, how, by adhering to
the doctrine of this artiele, any one can bo convicted of
fatal heresy, for denying the inspiration of Scripture." Dr.
Wiseman proceeds to a.^sure us that Dr. D;xon has estab-
lished this point satisfactorily. He prefers, however, giv-
ing us his own logic on the subject, as follows :
"
A fatal heresy can only be the denial of an article of
faith necessary to salvation. But according to tlie Articles
nothing can be of faith which cannot bo proved by Scrip-
ture; it follows, therefore, that the inspiration of Scripture
Is proved by Scripture: hence, we have this process of
logical demonstration established. You are bound, under
jjain of heresy to believe in the inspiration of the Bible.
But as no heresy cm exist unless the doctrine which it
contradicts be read in the Bible, it follows that you are
obliged lo believe in thsinspiration ofthe Bible, becau:_e
that inspiration is there declared. But belief in what is
there taught, as an essential truth, to deny which is heresy,
pre-supposcs the recognition of the Bible as an inspired
book ; and, therefore, you are thrown back and forward,
from one horn to the other; you believe iu the Bible be-
cause it is inspired, and you believe it is inspired because
you find it in the Bible."
The whole argument concludes with the following pro-
position :
"
The truth is comprised in a few words' No infallible
Church, no Bible.' On no less, on no other authority
could such a tremendous fact he received ; no weaker foun-
dation will uphold it."
We have endeavoured to give a connected sketch of the
substance of this argument ; and, in older to do so, have
resisted the frequent temptation to interrupt the thread of
it with observations of our own. The first thing that strikes
the mind ofthe Bible-reader on perusal of it is, the total
rejection of the internal evidence (to which we have before
1853]
THE CATHOLIC LAYMAN, a
aiWvrutl') niifr.r.liiiif i.r..,,f,.f til.' I1ivlii.',.rirln of Scrip
turs. Il I
'
wt> mint t
I
I r
>i. il (inut ot till- III"
t I'l tlint n"hli> truiii
I'lrlaou
I'lrnce.
i>|n.'ii< lilt' tlu<>r nionco
; tniinili- I lipim Ilium,
'Urae
;
niui
in i-
il. llul Uic'iiiiM tiling
r Divinu nlil in ihi'
hulir, , !
. U i iit>i lo ineUU'ii ur |>ru'.<it>. Itul to evtiy one
it hiill b,' Rivoii ; rrrrii one tlint Kookclli Hiul-
'
' III il slinll bo opened.
iiit, fouii'lvdoo tlieex-
... 1 niik it ahull receire tbe
nil, hy which llicjr, of aiumo,
iiinl truthalltrutlim^crsHary
I iiii>lt;v(.'ii lioiiiirc<l with a>necr. Ami >'eC
romin of the leaching of tho spirit rcaK lliv
'; It p.irti>fCariliii:il \Vi-(.'iiuii'sar({niiicnt,
upon tho variety oropiiiimi lo which the
trj. :.. . .
-
.iiturc U-ails. lie argues froiu ihe iibuse
against tbe ue ; wo say, that thu humble student of Scrip-
ture, who (iriiyi c.irnestly for Divine asitan<o cannol, il the
promises of (i h1 are true, fall into error in unyihinK fssen-
tial to s^ilvaii >n. If a viiriely of opinions l>o fonneil by the
lofiiK-l, ihe l{ulionili.it, those who set their own rcvon
above, iniic.i'l of usiii); it with the aid of Heavenly revela-
tion, ihtf true use of the Bible is niit, on this account, to
be (1. nic<l t) the Christi.in. We must ubjcrve that Dr.
Wiseman pervrrti what he calls tho ''Uible-aloncaxio:M"of
I'rolestanis ; and he is also guilty ofgross misrrpresentittion
when he asK-ris, or insinuates, Ihiil Proie-stunu hoM that
ercry man is at liberty to interpret Scripture ace nling to
bis will anil fiiicy, without any other i;uiilaiice than his own
reason. The
''
Bible alone" axiom is solely appiieil toihe
'liicition of the rule of faith of Protestants; C.iriinnl
Wiseman treats it as if the Bible alone, ami not ihe keeping
of its precepts, constitutevi their religion. Again, tho
Church of En ^hnl, and almost every frotestint sect, pro-
fesses to h.ivc i:soral teacliiii); by its ministers, both in and
ontof the pulpit. What it m.iiniains i.i not the right of
caprii'ioni iiiierpretaiion, hut the right of exercising the
reason, with humility and prayer, and thu'i of judging
whether the doctrine taught by its clergy is in accordance
with tho Word of God. That the Scripture-i are, as it must
be confessed, with regret, they are, often turned to a bad
OM, perhaps mndo the
" jeitt r s butt" or the
"
drunkard's
pbdge,' it no more a just urguim-nt against the free use of
ikani than a similar profane use, by ibo same class of per-
sons, of those relics, and rosaries, and crucifixes, which the
Church of II >me hold) sacre<l, would be against delivering
these rener.ited things to tho good
'
Catholic ;" and yet
that Church never scruples, and we suppose Cardinal Wise-
man himself would nut scruple, to place ihem in the hands
of every one that professes a willingness to receive them,
even the untutored African or American savage. The dif-
ficulties of some parts of Scripture present an argument
equally devoid of force ag.tinst tbe gener.il reading of it.
Scripture, we are told, is
" profitable to teach, to correct,
to instruct in justice'" 2 Timothy, ili. ICnoiwith-
Ftaii'ling the abstruseness of parts of it which do not re-
late to matters essential to Christian doctrine. St. I'eter,
when he speaks of the " things hard to be understood
'
"A.D. 120;j.
Caih Pacpais, Colu)n) cjUe,
T
Bttl3&e, bo ^oiII|"iucca6 bo Niocol ttjac
2t)A0|licii (cotDA|ibA PAC[t<\icc) bo he]i
]
SAbAll, <s cc6ccb<)i)l
Iaic
"peAjtcA ttjojtA a5uc
TtJiOftbAjle bo betjArt) b6|b iA]t<VTb, ASUf A
cciiti
1 Sccpii) ]t>.\i r)A cunjbAc 50 \)0])0]i.c\)
Ay A bAicle."
Dr. O'Donovans note on this passage is well worthy of
our attention. It runs thus :
" Tht aea covered them ; they sank at lead in the mighty
Kattrt"Exod. xv. 10.
St. Crprian, in Epist. 53, page 72, says
" It is ooo
thing in punishment of sin to bo pari&cd by long
suffering and purged by long fire, and another to have
expiated all sins by previous snfferiug," and thus bears
testimony to the belief of a future purgation of soolt,
and the consequent doctrine of Purgatory. Tho pas-
sage quoted by you, in page 82, Vol. I. Catholic Lat-
mam, from Cyprian's Ep. to Uemotriu.', affords no con-
tradiction to this doctrinenamely, "once gono hence,
there is no more place fur repeaiance ; no satisfaction can
be accomplished ; ii is hero life is either lost or saved." St.
Aiigustioe teacbei the same doctrine in many pons of his
writings. In sermon 172, De Verbis Apost., sect. 2;
'
Whoever reads the commentaries of the ancient Greeks,
will find no mention, as far as I can see, or the slightest
possible, concerning Purgatory. Nay, even the Latins did
not all at once, but gradually enter into the truth of this
matter. . . For a while it was unknown; at a later date it
was known to the Church universal. Then it was believed
by some, by little and little, partly from Scripture, partly-
from Revelations" [that is to say, from ghost storiesEd.
C. i.].Assert. Luther. Confuf. 18.
Wc conclude then for the present by saying that those
who would prove Purgatory from the Fathers, must be more
learned than Cardinal Fisher. One question, however, we
wish to ask for our information, before we part. You say
that the
'
nature of the purifying fire of Purgatory, and the
term of its duration, form no part of the Church's doc-
irine." We want lo know whether it is any part of your
Church's doctrine that there is any purifying fire in Parg&<
tory at all ?
1853.] THE CATHOLIC LAYMAN.
69
ON
I d PrulMUnU, hM led to b
THE INTKKNAI, EVIDKNCES OF TIIE
CATHOLIC UELIUION.
TO Tia lUITOB or TUB 1. ATIIOLIC LATMAN.
Si>A fMUu of <i*9 inMt*a in tb* rtUfioiu oontio.
viiny lKtwoo <Btlinlli "
~
Ml aUonUni rotder
mani. IfMlbuunl :.auiiiaur,
ndimpwtUUtjr r .lortlMiaiMt
|irt, liitre boon o'l lU 1 iliink it luuat bo con-
|V< I !li:t ynu lin> w liltlr ovijoiico li tO b*
.1, Hirt of the Mr*-
r > .i>-f paid to th
liii'WOvi i trgiii,iiiiau^iii:riiii[)oriaiiiii*M.'irinv<wilioll WOftn
tMcht to bcliaro.
Hut (ir ><Ti>ii irriiniinK that you luiTo prored all thi*
(>
'
coiiMMioD),}'uunitul vouTMlf be
iu i-'jou bare dona to ibako the hold
which Uiu Calliulu: Uitli poMmMOTCr tho affeclioDiortfae
pcopU' of Irt'lnnil. Tlio tettinioiir ofancient autlionUthc
lMt part of th eTidcnc* on whicb wc rvly. You hare
prudently alxtainod from toacbiag on tlic inietmil convic
tionn wliicli in all age*, haroTouchp'! i'.r ti,,. tmili ..four
Uiili t < iiiuliiiudcsofainL-rroand plo Ion,
ii 11 -- ii-t, ! Piii-nl. It i^thpbo.if uitU
"
-lut'iuon-
k: t luudone,
ail .III ut thehrart.
Tl 111 ita sublimo
rilu- : -^ , TV ctUTingsfor
dcpartotl ual*it." \\ug in the
ppeieuco of Godii . Mother of
OoU, nil ari' hiu u. .
y links ot iho chain, whert'by the
faith whicli we
; 1 iicouimon with tlicmujority of the
Ctir-
rl I ii> I'lUxiiietl nrounil the dvcpoit principles
ot When i'rutestant divine* are contending
wii: 1 In:i.U'< thy ri#;htly dwellon llio bcauti.
ful aiiiiiiiatio!! Liiity to the wants of fiilk-n man,
lU u'l.' ii!' ]::
'H-ins n ilirine ravehiiion. I ad-
ini' It I want tokiiow why
C.i ir arnumc-nt in their
coiiu.i> fy '
thai theirs
U the only tn; :v ? Pro-
taatantisni, in
'
,
, ., ;-i-.'Uta itself
to Catholic eyesnanK-ly.iu it iscxcnipliiiiAl in thcliTeaof
the (treat mass orprof.ssing I'rotcotantsis (as you your-
Mif must allov) a cold, iilelesit system, unable to make
an/ so ill iniprossion on tlio heart or afieciions. There is
wnthiBg in it t " -
h those deep and liiildcn emotions
oCiaweanil d.-. h find such scoi)e and excnisein
tkobeaatiful :i . -ivc ritual of I he Catholic Church.
In proofof t'lis, Icoiilidcntly appeal to the experience of
all ihoKo pprsniis who have made any inquiries into the
ri i iition of the mass ofthe population, in almost
:' countries, not even cxceplini; enlightened
and Mil. ii;,-.,iit Knu-lnnil There is, indeed, plenty of
wrangling u(. i r i ji..m doctrines, among certain
classes, but lii > little hold has religion itself
upon the daily life, the hopes and fears, the joys
and sorrows of the multitude
; how rarely do they turn to
it for comfort and ronsobtion under the trials and calami-
ties of lifel When the heart of some poor penitent, gush-
inr
' '-
-
-
'
. ,.,ing
Un
iKH
""'
, docs
your church endeavour lo satisty tho : ing of his
soul? You tell him that penances ing, that
priently absolmi .n ii hut an empty sound. Wnlotbid him
to turn his thoughts to the .tainted martyrs nndconfcssors;
yuutellhini that it is rank idolatry t.
' -
ifje to the
DiaMed mother of G<xl;and what .1 him in-
tead? You give him the thirty-nil. . Ynuset
bi f.r,- his mind a dry and barren abstraction of a Deity,
invi:..;n:.| in a cloudy maz of dogmatic theology! As
well might you hold forth an empty vessel to the parclied
and thirsty nand'Tor in the desert, as tell the sorrowingand
hearv-ladensoultobecontcntwi'
'
'
innastbis.
.My .irjum nt. therefore, is h- -Ifadap-
tation t'l the wantu and inlirmiti, , '.'. but
of the whole mass of mankind, be among i : the
Divine .riifin of a religions system, I niu>; tiiat
^"^'
H jircater claims upon our rovcrence
n
y religion such as I hsve dccribed,
Whii .1 -. i III.- , ill i^ii
attractive, sndli-avosnot^
ton, :i !i ; aubjecl for logical ...
'
l.ivelyand
.' ssskele-
ctualana-
Dbrmot MacManus.
,e, May 20, 1S63.
W,. iiiive alrendv invlteil the earnest attention of oor
realiT^ to the foregoing letter, and to what we are about
10 iy in r*.ply to it No more importint topic has,
c think-, appeared in the Catholic LaTkan than that
suggv-ite.l by this lett-T. A religion to be true must be
adupteil to the wants and inlirmitie*, not of a select few,
butofih" mass of uMiikind. It must nnt be a system
cold and lireles*. unable lo make any solid impression on
the hparls and affections. It m>it hp capable of being
entwined aroond t!
f our better
natur.--and have
forth the deep
and hid.Ien emotions . ,.,., ii,, ,,,.,. .mm hich we in
a spirit of grief, admit to l> but little cxemplifled in the
lives of the great mas of mankind, Protestants or Roman
Cathol cs. It must have something better to set before
the poor penitent, groaning under the burden of tin,
than a dry . :
in a cloudy uw.
li|{iaa of any
< '
'
on* which
,t
iofify and 1,0
toUertiwI uatoairta, awa; with inch a religion from
thaaarthi
If w* did not feel from the bottom of otir tonU that
our raligioa la not luob. wa ahoold narcr bava writtmi a
lino in thli paper, nor lodaod would tba Catholic
LanuH arcr lutTe had existence.
Wa most take leava to begin bjr correcting Mr.
M'Uanoa ai lo a matiar of hot. It ia not true, when a
penitent groaning under a lanaa of tin leaks iu the < huroU
of England for lomcthinR to satisfy the intense cravings of
Ills soul, that she oSbnliloi nothing but her thirty-nine
articles, and a dry and barren abstraction ofa Deity. It la
true, indeed, that she forbids him to triut lo the marita
of sainta or martyrs, or to look to them as mediators and
inlercofiora. It is true thai she wanu men, ai they re-
gard the safety of their souls, not to paril them bj
" flying for refuge" to any created being, or offering re-
ligious wortbip to any but tJie buprema Qod. Jiot wby
does she do this ? Is it not because she would have them
trust to the <mt gieat iitterciuor between Ood and man,
not a dry and barren abstraction, but tho ever-UesKd
Sou of Uo<I, the Lord Jesus Christ, who, though oo-
ctcrnal and co-equal with Uo<l the Father, condescended
to take un him man's nature, that being touched with
the sense of our infirmities* oiler laying down his
precious lifo for the sins of the world, he might ba iur ever
at the right band of his Father making intercession
for us? Is this systemof which tht all-merciful Jttut
(who wept ai the tomb of Lazarus before he restored
him to lifel is the centre and the lifeA lifeless sys-
tem, unable to make any solid impression on the heart
and affection? And is there, indeed, nothing left
to make tho religion of the IJibla lovely und attrac-
tive, wlu'e that liiblo remains the only authentic re-
cord of the life and sufferings of our blessed Lord.
If the Church of England determines lo know
nothing but Jetut Ckntl and Him crucified, it is
because the great Apostles St. Peter and St. Paul did
the same, and whether the system they taught or that now
taught by tho Church of Rome bo most
'
enveloped in a
cloudy maze of dogmatic theology," or whether the ru
ligion of the Bible be not that of the heart and affections,
rat'ier than th;it of logical dispuuition, we shall not
shrink from examining, with all the earnestness which
such a topic demands from every rational being anxious
to save his soul.
The feelings which Mr. M'Manus's letter lias evoked
arc indeed of no ordinary kind, but we must restrain
the emo:ions which such charges have naturally ex-
cited, and endo.(vour calmly to consider the ariiuuicul
conveyed by it, though we find it would be impossible
to make more than a few preliminary observations on
so extensive and importaut a subject in our present
number.
We tliink our correspondent has begun by confound-
ing two things essentially distinct. Internal evidence
and internal courictivtu. We do not think that the ex-
ternal and internal evidences of religion should ever be
dissociated, or that either should be represented as able
to stand alone
;
but were we obliged to admit one lo the
exclusion of the other, the evi^knce which any re-
ligion contains within itself that is, the internal eoi-
denceo! it .> truth, wc have always considered the most
satisfactory and conclusive kind of evidence, as being
the mosi inile|>cndent of fallible human testimony
; but
internal conviclioHi, as distinct from internal evidtmce, are
too often in favour of what is false, to make them safe
guides without further examination.
Nothing is true merely because any man or any nom-
ber of men ate r -< ''lat it is true; but that which
ha proof within Ictruo.
When ourc.r: i aks why Roman Catholics
may not advance auHinsl Protestants iu order to prove
that theirs is the only true and genuine form of Chris-
tianity, the same ar:;uinont that Protestant divines use
against inli.loLi and Deists, drawn from the beautiful
adaptatiiin ol Christianity to the wants of iallcn man,
ne understand him, therefore, as referring to tho inttrmal
evidence which that beauiiful adaptation aflbrda, and
not merely to the persuasion of any man or set of men,
that it is a trne religion because it suita tbe wishes of
unrcf
In '
. however, we would distin-
guish i.viiv,i ill. ., ,, iid the vithee of fallen man.
The mere tact that nc H-anl a thing, is not in itself a
proof that e have jjot it ; lor we live iu a world which
sin has blighied and mhere we have to bear tile want of
many things which wc believe we ahottU have e^)oyed
* **
le tH-liovad htm la all tlilnf , to bs ms4a Uli uto bto bmarta,
that hs miftit breoms s rare4fUi sM IkltMd liica priest bsMw Oa<
Ihaihainl.MbvspnpHUOnelWilMsias rtlMpsapl*. rartatmt
wiienln Ix himoir balk taiWrid tsai bsiftsa, a* ^ .Ms ( toe.
cour litem sUo ihti an Ua^wtr -
MaXac, Ifcsiifcist a grmt kl<
prit that lutli fMi lam th hsavsasJssasMw Oem tl Ood ; in a.
hold fMt ar MoAmiaa. Fur w< hn* ( klgli prMat who cshdoI
h., -*ip...i .. ...ii.t-*. >.
.^g i^^ip^rt In ,11 glim, !!> ss
wssrr. viihont iln. f i ni|i THirWnrs, wllhiwnaOwmMthi iimai
of rr4c : that w* may ob'ala lacicf aad ia4 frac ta
Sid."] Hcbrtws, 17, IS. 4 a*k , 1, I*. {Oammj Mbis )
illal
^a at laa of ihaaa umI wmms af wbiatta^M
' aiwaya baaaanaaatofLibat It aaaflwa !>
oe
if
Mm to aanljr^Ua waMi Mu a tr^mm
ich U admad oaly to tba v^aAaaof Mmmaaaw,
all we know. eoaM fraaa Um mm wba tni
lOftht man iato iha Ml, mt mmJmmi m hb bMMl
tUdW-a
yj^
aim
^
^
. ._,
ply fc,aa a^ taak of iLaa wmt wmms af wMaJt
have aJwaya baa*
alooe
which
for aJ
brooght man iato Iha Ml, ,
the wishaa of a IkUan aaiara.
The nature of tba argnmant oMd br ,,.i,,i,
against ioildeb and Dabw Is aa (allows :
AH nations of the world, in avatr a^, hava Ut ikali
they were liable to the wrath of Om^ aad haaoa 4saliA
that wrath. All religMMM hM* arat aalaiaA Ib
acrifleaa aad Mtplatfaoa fcr lk
f
maom af fwia
K
awy
tba wrath of Ood. and proawfaig Ut feiw. Awa b
no record of any nation who bare not fcU ibia ami>
caadly. This uoivanal sanaa M gailt aad '-'['TinMi
o dcq^y (elt, i* proof anoi^tb ibu man does aaad iMaa
maana of being racoaeilad la Ood ; aad tbia b ooaflnaad
br a fWet as an!venal, that all maoUad wasaerevdelM
tnoae tbinga which tbeir own riaiw aad aaaadaMa
testified were wrong. Here, iben, eaaa ia Aa ai^i*
meut which Protestant Divinaa uga aa a slnag ooa>
firmaiion of tbeir faith, asaiast inSdala aad Ddma. Oar
revelation not only axplaina tba raasw of tUb aniiaiwl
ante of the need of baing racoaeUed lo Ood, aad of tbia
universal doing of what OMn haa>w lo ba wimg. bat it
provides tho only ranady that baa aver prtc4 itf mail
to cleaoso the cuoaeienee Craa tba aanae of aia aad gail^
the only one that baa ever given a real fniHag of paaea-
with God ; the only meaaa that have v*r pnwad aAe-
taal to enabla man to act op to the light of biaowaca*-
sdenoa and raaaon. This, when onaa wa eoaaa lo know
it, strikea every man at onaa. aa lateraal nsaof ibak
the religion of the Gospel ia, indaad, Ima Sad, lA*
altine can give ua peace with Qod.
This evidence of "adapution or suitability to iba
universal moats of (alien manthat it, in (act, inppliaa
him with that which Ii
-
o witboatia ona at
the strongest that any m poasasa; aad wa
heartily agree with Mr. ... .,., that aRligiaa wbiab
does not poa>e*a it can have little claim oa oar beaOa.
Bat have we equal reason to baliere diat ibatUafi.
which '
fallen man" have ever wtsW Jor Um moat
earnestly, as the remedy against this fear of the wraih
of G.id, was, iberefora, the ihiog most adapted to bia
real wanu? We appeal to the history of maakiad,
and to the experience of every individaal, wlietber iha
most universal desire of Csllen man baa notalwaaa baaala
find sodie way of escaping from ihe wrath of God, witboat
forsaking the pleasures of sin. Is it Dot itia nawfal de-
sire of every man to spend his life here in the enjoyment
o( sinful ihincs, and yet be saved fiom the wrath o(
(lod hereafter? And must we tberefM* conclade, that
a religion which should profasa to do ihia, ma.t, itiaia-
fore, be true ; becaoso it waa io admirably adspted la.
the universal wishes of man. We see here, then, tba
difference between adaptation to "the wants" and U>
"the wishes" of 'fallen man." Tba one is inicfaal
evidence, iu some degree, that the relijfioa eomea Cram
God ; the other majr even afford presomption tliat iL
comes fiom Satan.
The argument used by Protestant divii.ci agaiail
Deists and infidels has ever been of the first kin I, oaiac
of the last. Those divinea have alwaya aigaed that
Christianity was perfectly adapted to meat tba raaf
wania which mankind nniveraallv Utnot that it m-
tisfied all (heir lancied irinti inil ihij haia aim maat
that it must be true, because it was jasi lbs way that all
mankind withtJ to have their wants provided.*
Nota(OSM sM* PntsMaat nkan kaMjMlWNstysb4aa^glK
<suUMia4 Ibdc isadvrs aaiaal pnaili Uw iiiaaiiai ta assMiaa Ma
far
'- "<> .Iv*, ikastnuaa, a laaua* ttm lbs Mt> wafc
rn 'oCkrWlaaBvWMa>;LaMgwaaib1>eMi(
Ct -^kyparaliaMaaf itMaaat<laawXaM^alMbsall
lii - Bdltloa, lau,
f.
74:
"IMC*- tinai ears kaatS' S Ukaa IsaAaaSanlaaa waMMs
J
.ut Sera laM : kwaots ra asf bsar ftaa
at Ilia llrt slaacr.. vrrv Ilk* It, iaaai(h, la raalM^, ^Im
miao. ihai 1M majr mrri alia pstaaaaalM ftatas wSBBtaa sad Sto.
llkra 1 ibat licominoni; ciii.d 'avMaacaaM laauatkafawiaiaaliyt'
aatf abu aay, ' Let lau but Ibal Ik* a<aa< stU t IM Maal kaa mI^
ablaCkrtuUBliitoiotbaaaMsaraacaaksawM^M; aswItiasalMi
oeli aaUvn. aad .ocb ibISsiss. sad kafMs aad <aaaataU*a^ ia.
maa Bslii" ">'
^ad Ibaa k< nil ai ii la iillisia la i lailwa
hmafii. a (ml dial asva aa lb* aaas pacyan.
"No.!. >, n lbs am gl aaaa. Tap
s
aiwisla; <> aa
rvSictiuii. .- ... ..itv (bat II li Biiiai ap laa aaib aia tm
biiawir-to uatt.atia daiaoi 1 Ivinttraih. (iu iBIa fvlaalpis sasa aaa
la li> ret'Clva. at rrrvliOu,). baUTr .aOglaasmta bla aaaJadgv^iS
at abat h od. aad bia uaii w^au. aad wtalNa. aa iiaiai. Naa,
kooa baa aMd/ iaa dilbr tnm aoa aaalbav aa Omm falau.
vmbracaL
arisaa aad arr aaaaai anaraa ibar anw itKwtlm^^
lav hialaaw. lbs Ja*^ at ilM Uaa aksa Jaaas a^ s.
lalt a vaaf of a vktaalaaa aad ifbcf anb
f
diilwiat. aba iHnM
aaalt ibair ai ina. aad wlta la (nat aaalaii ulaaisai. TW bMa-
<aa> af Jmm. ahkb aas a klastea aal el Ibis aastC' tmt
ablcb aiiaiuad Qawiha la ba IWIaa-aa.- sm fnaiaalj akat iMw
didaalaaa-. Ii didaat alaaialt ibawbi^i
s aad wa>a>a>d I
of IbousM. Aad, mi i aad'y, Ika sraaisi asft et tbaa is^aaa
aadMlaaad Ibwa Mas CbriaM abaprawawd ta laat itea i
avar iba Maaia ai JtaNS hi Hid, asfslid u Iba iilda m 1 I
laifki; awka, ablalK"" f.i i >..i,u
|
rscpt Iba tul*ablas la^M la Ika Ja
Ilia faiiita aad aani. Bat ia4 at ika tim, asciataa.
ti.a lar; ptUKlpla I ka.c ,.-.., oj a^dt I SMUil
I'tkar. aad (av ikaanalvaa ay la tMW aaa fbaaaaik i
llav* abat suliad tkaai baat
"lalkaBsaaar, ah
70
THE CATHOLIC LAYMAN.
[June,
Bather they have argued, and riglitly too, that we
must expect that what is really suited to the wants of
fallen man, will be just what man in that state does not
like nor wish for. For consider what is meant by
"
fallen man." It means that man's nature is corrupt-
that his affections are turned away from God, and set
upon things that God hatesthat his desires are fixed on
the very things tljat cause his ruin and his misery.
How, then, can the remedy for his fall be agreeable to
the desires and inclinations that spring out of that very
fallen nature itself. We think that those who believe in the
divine origin of Romanism, on account of its admirable
suitableness to human nature, forget that the great aim
of Christianity is professedly to regenerate man's nature.
Christianity does not profess to accommodate itself to the
tastes and reasons of man, or (as the law of Moses did)
permit things on account of the hardness of man's heart,
but gives man the promise of God's Spirit to change
their hearts, and render them
" new creatures." Ac-
cordingly, though the Pagans of Italy, in St. Paul's
time, were just as fond of altars and sacrifices, images,
shows, and spectacles, as the Christians of Italy are
now, St. Paul never thought of accommodating the
simple worship of the Church to their tastes ; and
though the Greeks at Corinth were quite as fond as
St. Thomas Aquinas or any of the modern schoolmen of
subtle and abstruse inquiries, St. Paul was so far from
indulging them therein, that, for that very reason, he
was determined to know nothing among them but Jesus
Christ, and him crucified 1 Cor. 11, 1, 2.
We may go farther still, and deny that the promptings
and cravings of man's fallen nature have ever pointed to
the true remedy. We may affirm that they have always
tended either to oppose and reject, or at least to corrupt
and distort the remedies which God had provided.
Is there any instance, in any nation of the world, of
men's cravings after something that would set them at
peace with God, having led them to a true remedy ? Did
not their own judgment and devices ever lead them to
what was ineffectual, degrading, and wicked ? These
promptings and cravings of fallen nature are well stated
in a conversatioB between Balak, the heathen king, and
Balaam, the prophet, recorded by the prophet Micah
(ch. vi. V. 7),
"
May the Lord be appeased with thou-
sands of rams,'' said the heathen king, "or with many
thousands offat he-goats ? Shall Igive myfirst-bornfor my
wickedness, the first fruit ofmy bodyfor the sin of my soul?"
We may accept tliis as proof that even heathens /e/< that
something more precious than man could give was
needed to make our peace with God. But the greatest
effort ever made by the cravings of fallen man, was to
lead men to sacrifice their own children to atone for their
Bias ! Here we learn how far that nature is from guiding
us aright to the remedy. Fallen nature never attained
to the answer which the prophet gave, short as that an-
swer comes of what the Gospel reveals" I will show
thee, man, what is good, and what the Lord require! h
of thee: verily to do judgment, and to love mercy, and
to walk humbly with thy God."
So far we trust Mr. M'Manus will agree with us, and
think we have given, at least, a fair statement of the
arguiiient. The feelings and experience of all mankind,
especially when that experience leads to what no man
wishes fora sense of guilt, and terror of judgment to
comeis proof of the real wants of man, that he needs
something to make his peace with God. But fallen man's
desires and wishes to have his wants supplied in a par-
ticular way, is no proof whaterer that the way he wishes
for is the right way.
And when we once know that God has spoken,
and revealed his way of providing for the wants of fallen
man, it is surely no longer open to man to argue that
some other way of his own devising must be better. Man
thongh he produced no miraculous evidence, he was joined hy a multi-
tude of followers. His religion suited a sensual, and gross- minded, and
warlike, and ambitions people, tie promised them victory and plun-
der In this world, and, after death, a paradise of sensual enjoyments.
And, finding that such a religion suited their tastes and wants, they
embraced it without seeking for any further evidence of its truth The
Hindoos, again, and other Pagans, adhere to their own religion with-
out any evidence, and ftnd it suitable to their own wants and tastes.
' And the same must be ihe ca<e with all the most extravaaant cor-
ruptions of Christianity thai have arisen fro ii time to Mme: such as
that of the ancient Gnostics, who thought to obtain Immoital life with-
out practising moral virtue, and who had a taste for idlu speculations
concerning the nature of God. No one of these corrupt religions conid
ever have arisen at all, or have been received, if tliose who intro.iuced
it, and their lolloivers, had not felt a
' want' of some such sy.-.tem.
*' It Is plain, therefore, that the principle I have been speaking of
tends to lead men Into an endless variety of errors.
**Sec. 7. But the course I have been recommending is, in reality, ex-
acilj the reverse of all this. Jesus tells us that if any man is wiliini!
and desirous to do the will of his Heavenly Father, he shall know the
n-utn or the doctrine. You must begin, therefore by a readiness to
follow, not your mm will, but the will of God ; and to receive whatever
hall appear to come from him, however contrary to your own eipec-
Utions or wishes. And if in this temper of mind you proceed to ex-
amine Iho-e evidences which Jesus and his Apostles appeal to, you will
JJ! f?iir? '^l
"""""B In the Gospel. And then, if jou embrice
the Gospel and labour to conform your heart and your lif- to it, son
will perceive that it does suit the nature and the real want, of man.
For you will perceive that it tends to enlighten his judgment, and to
iriSr^L ''f'"h';"
',""' "".^ '" '""' ""^ " '''" '"'^'ilnt! to the best
princples of his nature, and to secure hiin the truest peace and com-
It"^ .l.?!?J'".?.5,'
.'"'!, '^"'?. ' perceive all this, you will thus
btain a strong additional conlrmalion of the Iruih of Christian, tv
"But you will have obtained th.s, not by .ej,.cting cvid.-nce, anf're-
olvlns to conform your religious belief to your own tastes and Incii-
ations; but, on the contrary, by striving to conform joitr own tastes
nd IndlnatloM to your religioua belief."
uwu lasies
cannot thensay
yet it is
reason, as well as faith, to believe that as instruments in
His hand they have a power that cannot fail. It is
reason us well as faith, to believe that
"
The foolishness
of God is wiser than men : and that the weakness
of God is stronger than men."1 Cor. ch. i., v. 28.
We do not say this with any desire of weakening
men's expectations that the things which God has pro-
vided for supplying our wants ill be found to be the
most fit for their purpose. We only say it to guard
men from drawing a ha^ty conclusion against those
things, if, at first sight, they should seem less fit than
oihcr things for the purpose.
We have thnuglit it well to state exactly what the
nature of the argument is before we proceed to examine
how it applies. We trust our valued correspondent,
however piedisposed, in point of feeling and taste, to
differ from our views as to what form of religion is best
calculated to call forth the deepest emotions of love and
devoticn, to afford solid comfort and consolation under
the trials and calamities of life, will, at least, admit that
we have stated the nature of the argument fairly. We
shall proceed to consider it further in our next.
THE CATHOLIC LAYMAN IN KILPATEICK.
TO THE EDITOR OF THE CATHOLIC LAV.MAN.
Mr. EditorI intended some months ago to write
you word what was thought and said of your paper in
our little town of Kilpatrick, but I never could find
courage in my mind to think that I could write such a
letter as you would be at the trouble of reading. For
all that, I think if I could have written down properly
many of the things I knew of, at the time when tliey
were fresh in ray mind, that they would have amused
you ; but they are old stories now, and I cannot make a
long history about them. I mind well, though, the time
the paijer first came down, and how puzzled the boys
were to know who sent it to thera. Only it was guessed
that 'twas the sarae people sent it as sent down the Tele-
graph ; for there used to come down at that time as
many of the Telegraph every week as would have filled
a canal boa', and nobody had anything to pay for them.
There didn't none of the Catholic Layman come to
me at first, and the first I heard of it was from Brian
Kennedy, who works for rae on my little farm, and who
lent me a number or two, telling me there was very fine
reading in it. So, though I am a Protestant, I never
grudge to hear what the Catholics have to say for them-
selves, and I liked your paper mightily, and many a
talk I had with Brian ancj other of the boys about the
things that were in it. What we liked most to read
about was about Pat and Jim, that talked by the road
;
only we often wondered how you, that was so learned,
would demean yourself by printing what s said by thera
that onlytalk just the sarae as we do ourselves. And, in-
deed, 'twas that put it into my head that you would print
my letter if I was to write to ycu, for I have got a good
education, and sure 'twill be easy to write as good as
that, anyhow. Well, the paper had been coming about
three months when I was told that Father Slieehy had
spoken against it from the altar, and threatened those
that would be reading it. Poor Father Sheehy is a quiet,
fat slob of a man himself; but they say that he is in dread
of his superiors, who say that he is not active enough,
and that he is to be sent away to Killenagory district,
if he lets the Jumpers get a footing in the parish. So
this time he stirred himself in earnest. It was not only
in the chapul he spoke, but he went and told the post-
master to send back all the papers to Dublin, and not
to deliver one to any member of his flock; but Mr.
J.tckson answered him, that it would be as much as his
place was worth if he was to do such a thing, and that
he might be si nt to gaol if he did not deliver the papers
as they were directed. So then Father Pat went round
the parish and not up all the papers he could find, and
wrote " refused" on them, and sent them back to Dub-
linall, except Brian Kennedy's ; for he got into such
a passion when Brian would not give him his p.iper at
once, when he asked it, that he snatched it from his
hand, and tore it in pieces, and flung the bits on the
road. Poor Biddy Kennedy had a troublesome job
sewing them together afterwards. Well, next month
there was the same work ; but still the papers kept
coming. I suppose the people of Dublin saw that many
of the papers that were marked "
refused" had the
marks of being well read before they were sent back
;
and some of the bovs never gave Father Pat their papers
after the first, and let on to him that they had not come.
At last Father Pat was fairly tired outthat same was
not hardand now plenty of papers come down every
month, and nobody says a word again them, and there only
come three ?'e/e(/rap/is now to all the parish. I get a copy
of the Layman rayself now, for, as I can well afford it,
thank God, I would not be beholden to the boys, the
titoe the priest was giving them such trouble about their
own papers; and I sent up my 3s. 6d. to Mr. Curry
and it has come regularly ever since. But I wish, sir,
you would tell Mr. Curry that Tim Donovan, of this
town, has got no paper the last three months; and though
at first, he used to abuse the paper, and to say th^t
lighting his pipe was too good a use to put it to, lie was
very angry it did not come to him, and says he does not
know why he should be left out, when it is sent to his
neighbours.
But, sir, what I wanted to te'l you, when I began
my letter, was about a talk I had with Mr. Townsend,
our clergyman, about your paper. It was on last Tues-
day evening three weeks that some of the neighbours
were over at my house, and I was reading the Catholic
Layman for them, and it came on to rain cats and dogs^
I suppose you remember what a power of rain we had
then ; I thought that the weather would never get tine;
but, I am sure, that if we had some of that same rain
now, the crops would be a deal the better of it. Well,
Air. Townsend, who was going by, came in, and asked
for shelter ; so we gave bim a chair and he !,at down, and
I was shutting up the paper, but says he
" I hope,
sir, you don't (lisapprove of what 1 was reading : but
myself, and other of the neighbours, take great pleasure
in reading this paper every month."
"
Quite contrary,'
says he,
" I read tiie paper myself, and think very well
ot it ; but, even if I did not approve of every word of it,
I would be glad to see you all taking an interest in in-
quiring atjout religion, and trying to find out where the
truth lies. And I like the paper, because it's called
the Layman, if it w.as for nothing else, bic mse there are
too many in this country who seem to think that it's no
one's business but the cLrgy to learn anything of what
God has revealed to us. They seem to think that
they are to get their clergy to save their souls for
them, without their having anything to say to it;
just as you would get Dick Conry to make your
Drogues for you, and not caru to see how he
old it if he did it well. That's why I am glad that the
laymen are now beginning lo see that it's some business
.if their own to find out whether tiiey are on the right
road or not. If they gu wn<ng it wnl be no excuse for
thera that they followed bad guidance, when it was
their business to look out better ha they trusted to.
When our Lord came into the wond, many of the Jews
did not believe him, because they trusted tiieir priests,
who said that he was a deceiver ; but Jesus never said
that those who rejected him would escape because it
was their priests who led thera wrong. He only told
them that wiien
'
the blind led the blind bo h would fall
into the ditch.' And Dennis," says Mr. To n~end to
me, "you know very well that though it is my duty to
teach you, and I try to fulfil my dut,) m ti'ttt respect,
yet I never ask you to believe anything on my word.
1 give you chapter and verse for all I say to you and I
am as glad as St. Paul was himself when those he pi cached
to searched the Scriptures to examine whetlier what lie
said was true." So I should have told you, sir, that,
amongst others that was there, was I'un Donovan,
that came up to have an argument with me \k\ loud
enough of one, and he finds plenty to say aOuUi, all that's
ill the paperand when Mr. Townsend eame in I s.tw ha
didn't much like it, and I think he would have gone
away only for the rain that came down like as if it was
out of a sieve; and, besides, there's not one in the jiarish
that would wish to do an uncivil thing to Mr. Townsend
185.-?.]
Tlin CATHOLIC LAYMAN.
71
infc llic yir of tlio faniinp, when he illdn't (pAre lilm
(clf; M<i>l many n one in Kil|>Klri('k uwvt tlKirlifulu
iilni Uinl ji'r, itiul iiijn.il lio tt ni'iir ilying hliiHilfof
(In, f.jor
I '' l- i"l'.ir It wm quite over. Ilui olicn
Tim Don
. 1>" i not ilie b>y tu let any one
liivc tlu' 1 ' iMiHlf; ;inl It'IriI, (ayihc,
"
1 liopc
your rcvcriiiiio will not in' : bai 1 think, ifyuu
knew )ou hiiil nulit
< vou would tlii In
Tory iliilercnt mylo, unil imn yn ".ulil not cncoaregc
vour Hock to iiill in iiiiustinn wliul you tell tlieni.
\VI,v
>'!>. t< I niikvil KaiIiit I'ut Invt month to nivo me
oil in the liible tlmt wc might oflVr prnycri
toi
Virgin (for Dcnuit hero hud Inx-n trying
to iiukt: out that tlivru werv not nny), Father iVt
turnt'd mund on me sharp, nnd Mid,
' What nonwnae it
is fnryoil. man, to do bothoriiiji your head about Bible
proufi. Can't you lie Mtisticd to attend toyourduilct
an }ou alw.iya did and liarc tliiso natters to your
clergy
'/'
And he went on to explain to me that what ho
taught me was un the authority of the Church, which
aa infallibly true, and that I was committini; a great
in if I asked for any other proof. So thire, sir, is the
way our clergy talk, because they are ture that tiny are
in the liglit ; but it's no wondtr that yuu, I'rotestiint
clergy men, that hare got no certainty among you, should
not object to your flocks calling in que^uoa wbat you
tell tlit:n."
"
I fee," sa-s Mr. Towncnd,
"
you think that, be-
cause I wish Dennis to take the Bible himself and see
the proofs of ever^ ihiii;: 1 tell him, I cun'i be as sure
of my doctrines ss Mr. Sheeliy is of his.''
"Just so," tt\s Tim.
" Weil,*' says Mr. Townsend, "suppose you went to
Louglininna^li fair to buy a horse, and suppose there
were two nitn that h:id each a horee to sell, and both said
that he was sound, but that one of them would let you
give his hursc every fiiir trial, and Kit a viterinary opi-
nion if you like.l, and that the other man did not wish
to let )0n look in his hiir-'s mouili or examine him
in any way nt all, which do }ou think would be the
man that really Leiicvcd his lioisc was sound ? Ur
suppose that you Mere selling beasts thtre, and that
Tou nero effend gold in payment for tlieu', which
%ould >ou think beet of, a man who said his ^ove^eigns
vce goo<l, and you should take them on his nord, or
of a niitn who ou d let you ring them and wei;;li tliuii,
nd make sure lor yourself whether they were (.-ood or
not
':*
1 suppose you would S'<y, tl.at if hi; was sure him-
self his gold was good, he would never let } ou examine
it : but / would siiy, that the man that is really sure is
the man that does not olgeot to hating all he s:iys well
tried and lookcJ into. Take m/ advice, Mr. Donovuu,
read your lJ.'U.y Bible wel', and try to get your priest
to give you his prools out of it for witat he ti-avhes you
;
and if he o!jeci> to iliis 1 ould not trust much to nny
Dian who would n've you no better satisfaction than
that he was sj sure th >t he was ri^bt, ti.at be scorned
to give any proof of it.'
"
I am no Biblical," says Tim Donsran. "
The BiWe
may le your rule of Ijiitli, but it isn't mine. It's out uf
the Fathers that the church barns many things that you
I'rolestanti haven't got in your Bible."
So whin be talke>l of the Fathers, I ^id
" There's
punty o: the Fathers in this pnpcr at any rate; and
tliats, sir, why I thought you might not approve of it,
bcc.iuso 1 know you aro ujt much giveu to quoting
them.''
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t
THE
CATHOLIC
LAYMAN
5I01P
t)o Ohia an pa hapDuib,
agup rfobcdin aip an ocalaih Dcagcotloo na oaoimB.
u.
MMMMMMMMMM*
PUBLISHED
MONTHLY, AT 9, UPPER SACKVILLE-STKEF.T, DUBLIV.
Vol. II.-No. 19.
JULY, 1858.
tAnnnal
>abacrtpileii, as. **
PkyabU la A4acr.
CONTENTS.
rv-
. ; . . 7s
b Uw mtMOwt BIU* eocnpt xul inaUUted tnuUUon of
tlw HolTScf1fwr
''*
TIw ruvTW u4 On iMlHrM
''^
Oo Um CowlnlMi Oriltav af > aergyDOlofn* III., . 79
Tk* CMMte DottrtM OB Ita* Cn o( tba BibK, \>j Cardinal
WIMBn
^'
Tin lfari<T*-A Starr of Real ttft 1^
TWkorUMRoadNaXIV
78
TIM Dlienalao ai Cartbafa .
'9
On Iha loMnal ErWaneea of tho Catholic Rtllckm ... 80
O(nai*roin>i!ici
^Tor I ^m persuaded.
R.C.1 Cor. ix. 16For if I preach the Gospel it is
no glory.
N.
"
Whosoever sliall deny that in the most holy sacra-
ment of the Eucharist, there are truly, really, and sub-
stantially contained the body and (Ac 6/oorf of our Lord
Jesus Christ, together with" his soul and divinity, and,
consequemly, Clirist entire; but shall aflii-m that he is
present therein only in a sign or figure, let him be
accursed."
Again, the third canon of the 22nd session of the
same council, respecting the sacrifice of the mass, runs
as follows
:
"
If any one shall say that the mass is only a service of
praise and thanksgiving, or a bare commemoration of the
I
sacrifice made on the cross, and not a true propitiatory
offering ; or that it only benefits him who receives it, and
ought not to be offered /'or the living and Che dead, for
sins, punishments, satisfactions, and other necessities, let
him be accursed."
From tliese canons, it is abundantly clear that the
Church of Rome holds that the wine in the Eucharist is
changed into the rea/. ac<a/ Woorf of our Blessed Lord
;
and that, in the sacrament, this blood is offered up to God
as a real propitiatory sacrifice, to mako atonomont for the
sins of the living and the dead.
The Church of Rome declares further, in the second
canon of the 22nd session of the same council, that our
Lord, by the words" Do this for a commemoration of
me," appointed his apostles priests, to offer his body and
blood. And we learn from the Acts of the Apostles that,
shortly after our Lord's ascension, it was the custom of the
Apostles, with the other converted Jews, to "break bread
from house to house" dailythat is, to observe a daily
celcbi'atioii of this sacrament.
I
The question, then, naturally arises, did the Apostles
'
and the Jewish converts really believi that the wine of
'
which they partook in the Eucharist v/as really and actu-
'
ally the blood of our Blessed Lord ? If they did, the con-
'
troversy is, of coiu-se, settled ; for, in a doctrine of such im-
'
portance, all true Christians arc bound to follow the in-
" "
teachers whom Christ appointed to estabhsh his
spired
A'.Sects of
perditionihatis heresies destructive of Church in the world.
t), r^nncil of Trent
salvation
I But did the apostles believe this ? The Council ot irent
P-Who privUy shaU bring in damnable heresies. must have supposed that they cM
;
for it bt Pet^^d the
^-
f J "
I
other apostles believed that, m the Eucliarist, tUuy partooK
R.C2 Peter ii. 11Whereas angels, though they I
^j- ,^.j,jg' jj,jj g, ^f ijiood, the venerable FatJiers who com-
are greater in strength and power, bear not an execrable
j
p^^j^j fjjg coimcil would scarcely have been so uucharita-
judyment against them. I
j,jg ^^ (q utter a sweeping anathema against them. This is
N.That is, they use no railing, nor cursing sentence,
j
^^ point, however, on which we beg leave to entcrlaia
very serious doubts, and our reasons for doing so aie as
follows
:
, _ ,., . ,1,.
One of the laws given by God to the Israelites in the
wilderness, is contained in the foUowing passage of Levi-
ticus (Lev. xvii. 10, 11, 12, Douay version)
:
, "
If any man whosoever of the house of Israel, and ot
the strangers tliat sojourn among them, eat blood, I will
set my foce against "his soul, ami will cut him
off
from
among his people. Becaiuie the life of the flesh is m the
blood, and I have given it to you, that you may make
atonement with it upon the altar for yoiu- souls, luid the
blood may be for an expiation of the soul. Tlieiefore, 1
have said to the children of Israel, no soul of you, nor ot
the strangers that sojourn among you, shall eat blood.
This injunction is given in such solemn woi-ds, and
fenced in by such appalling sanctions, that it is scarcely
possible to conceive a religious Israelite wUfully violatmg
it. Not oulv were the whole people, Jews as well as Gen-
tUe proselvtcs, forbidden to eat blood, but tlie reason is ex-
pressly ad'dcd by the Divine lawgiver" Because it is the
blood that maketh an atonement for the soul." It was tha
very fact of the mysterious but necessary connectu)n be-
tween the shedding of blood and the remisswn of sins,
which is assigned as the reason for this law. All use ot
blood was forbidden, but more especiaUy were the Jews
prohibited from eating Wood whidi was offered wp ioi
p.Bear not railing accusation against them.
R. C.
1 John iii., 4Whosoever committeth sin, com-
mitteth .ilso iniquity.
A'.
"And
for this eaiue hare I ohtnlnnl merry; that in m flnt
Christ Jenu might *huw forth all pationro, fur the infur-
nitiiion of thorn that ihall bclioro in him until liiiD arer-
ImiiiiL'."
'
Well," mill Pnt,
"
that'i good, for there't a pattern
that hi' will Mivi' niniipni."
" l.i!iin u> thin," saiil Mr. Owcoi, and he read from t!io
GfMpcl of St. John iii. Iii, the word* of Chriat him-
aelf
-
" (ioO M) luvi-il the world, aa to i^Tshiaonly begotten
Mm ; tliiit uhntntvtr Iwlicveih in him, may not periah,
but nmv luvo life ererlajtini;.'
"
And then Mr. Owenawent
on
' I
hsTe taken this man's sins u|ion myself, I hare paid for all
Ua aiiu ; and hi* aoul is niinc. that I may aare it for ever,
an-t
>
'hat do?" said Mr. Owona.
i-'t what I want, your revereiice, to make me
ha; I'at,
'
\\'i;ll, ' said Mr. Owena,
"
yon have read your Bible to
some purpose, to see that you want a Saviour; now read
your liihie nicoin, to ace what that Saviour did for you,
and you will tinil comfort for Toor aoul."
So i'at went homo with a nopcful mind that night, and
we hop* to hear more of his roivlini; yet.
TO CORRESPONDENTS.
All Ullen to he adimted to the Editor, 9, Upper Saekritte-tt.
No aii<m|rauj leller em be allrnded to. llTiatrrer it tent /or
iiuerlioH wiiut be authenticated by the name and addreu of the
writer^not necettarily for publication, but a* a guarantee for hie
food faith.
We would requeet our valued eorrtepondente, both Roman Co-
iholict and Protettante, to limit the length
nf their eommuniealione,
and not to dieeutt a rarietf ofdittinet lopiet in one letter.
Contributor! of 1 per aanum Kill befumiihed with lix copiet,
ay Iff which u-ill be forwarded, at directed, to nominen of the
eubteriber. Any one receiving any number of the journal which
hat not been paid for or ordered by himtelf, will not be charged for
U, and fay aetume that it hat been paid for by a tubtcriber.
Cljc
\\M\t ITapait.
DUBLIN, JULY, 1853.
We feel it to be our bounden duty, from time to
time, to give our readers satisfactory proof that
they do right in reading our paper.
Our paper is an appeal to our fellow country-
men to consider, calmly and seriously, the ques-
tions which concern their souls and ours.
Thou.sands have responded to our call, and do
read our paper ; and many Roman Catholics, as
well as Protestants, do promote our object, by
their contributions to our pages.
We do not wish that they should read our
discussions with an uneasy mind, uncertain
whether they are doing right or not. We know
that many are warned against reading the Ca-
tholic Layman, as if the very act of doing so
were a sin. The warning rests upon such argu-
ments as thisthat they who have the truth,
should never conde.ocend to argue or discuss with
thoiie that have not ; that it is like putting truth
and fal.sehood on a a level ; that discussion
always leads to error and not to truth, and there-
fore that Catholics should never argue or discuss
religious matters with heretics.
Therfe is another argument sometimes urged
against discussionthat it excites angry and
uncharitable feelings and passions. We are
no way afraid of this charge been made against
US ; we leave it to our readers to say whether
*e are linbio to it. liut the arKuinnnIa iilxivi;
montioni'd niny rnii.^n some to read its with an
unca.sy consciunoi-, and it is fur them wo now
write.
They are not only told that Catholies should
avoid all discussion with heretics, but they
see this example now everywhere set by Roman
Catholic priests. This was not always so ; in
our own day there have been "discussions,"
"
Pope nnil Maguire,"
"
tho Downpatrick discus-
sion," " Gregg and Maguire," and many others
besides. But latterly the priests have shrunk
from all discussion. It is not for want of being
invited ; their ablest men are now everywhere
invited to discu'sion by the clergy of the Church
of P^ngland and Ireland. Their travelling mission-
aries, LocKiiART and Rinolfi, Dr. Cauill, Dr.
Marshall, and various others, have been repeat-
edly invited to discussion of late, and everywhere
they decline . It is clear that thev are resolved
not to venture into discussion again ; and there
seems to be much reason to think that the Pope
and the Bishops have forbidden them to do so
;
and it is sinpe they have adopted this new plan
that we hear all the arguments to prove that it
is wrong for
"
Catholics" to enter into any dis-
cussion with those whom they think in error.
Now, we think, two things are plain from
this1st, That they feel that discussion of their
reasons and ours, will injure their cause, and
advance ours ; for, if they thought that discus-
sion would serve their cause and injure ours, they
would, no doubt, come forward to discuss with us.
2nd, Their reasons are only invented to serve a
purpose, since, up to a few years ago, they never
thought it wrong to enter into discussion.
Our object now is to show our readers that
discussion and examination of the reasons on both
sides, was never thought wrong by Catholics in
ancient times, while the Church held fast to the
faith contained in the Scriptures ; but that, on
the contrary, it was always the true Catholics
who invited discussion and sought for it, and it
was always those who were engaged in upholding
error that cried out against discussion, and that
said that they who had the truth should not dis-
cuss with those who had it not.
We have a striking instance in the conduct of
one of the greatest, and best, and wisest of the
Fathers (perhaps the greatest of them all), St.
Augustine, in which he was joined by no less
than 266 bishops of the Church of Africa.
No case could better serve to illustrate our
discussions now ; for the question in Africa then
was, as it now is with us
"
It was to the Catholic Bishops (i. e^ at their re-
quest) that the holding of this disciuaioa was
granted. The Emperor's decree provea thia. We
have both come ; here we arc; and Gdka*eom
tnanded us to be disputers and duenmert nther
than goers to law ; and the Emperor, who fean
and serves God, wishes for nothing else. Lei
nothing be introduced which is not necessai
y
to
the business. .... Ilow long shall thu ao
great expectation of the people be kept in sus-
pense? All are thinking about their souls; and
we are hitherto creating delays, that we should
never come to the end of knowing the truth
1"^^
C.21.
.
But the manner in which St. AcousTisa and
the Catholics dealt with the question itself k
worthy of notice above alL From first to laii
they maintained and asserted, over and orer
again, that the question
" Wa show
the Catholic Church from the law (Hosss), the
prophets, the evangelists, the Psalms, and all the
divine writings. .... We bring forward
the Gospel to show the Church with you."
And Su Augustine himself (c. 101)"We
hoW that Church which we find in those Scrip-
tures, in which we al.so have learned CmuaT.
, Forasmuch as our Scriptures, to the authority of
80 THE CATHOLIC LATMAN.
[July,
which both parties are subject, commend to us
Christ and his Church as a holy marriage
" No tribunal
ean be found on earth concerning this question
;
S judge must be sought from heaven. But why
need we reach to heaven, when we have his tes-
tament here in the Gospel ?
IS.-JS
] TIIK CATIIOLin LATMAff.
83
n.>t. 1m,I.'.-.I
Jo*tui
(
'l4n.Nl,'
,., r.,r .,. ,1.,- i...i. ,!...
ignopUc*
IN II) tliruu(<i
It f.iUoKt, tlinl if thi'rn Iki no priwit opon pnrth to oflfcr
: no lonUli
liolll
I' ','"''-<
vpou
ili, li.., i>li,ii lit' i*eiUiiiv, pnimiiiFcl u> n-nd, in bis
trB'l, nn..ih.r .-.iinfiirt.T, uh.i >hoiilil Iw no inurtol man,
'
.il Spirit .Ii-hdvah. In >
> > li.iii;;, .1, ili.'ii. U a cbangn
''- ''II rtstuini'ut ilierc WM
[iri.^tlnxwl 101;
, into which no strniigt-r
nncht intniilo, nil I ii,. This wim the nin (/
tlio
'
loMMiro-l" CuH;k>i, in which he pcrthc<l, with all that
apix'rtiiiiuti to him. ITniUr die New Titainent there i-i
ko ever- living nricst, Christ hiniwlf, whom Aaron and hia
-MBS (>n>iKnn)il. Anil <KmI haa awon tdtb an onth,
that hi it the priaithoatl fur ever, whom ha ha* raiaed from
the <ii'ud, Ai the antitjrpo to Aaron'* rod that bodded, I aak,
who, then, are they, ur can they be, who ahall periah in the
gainaayinj; of the man who '>>oa|^t theprietthuutl" in the
bat dav, eseem the uvty whom MiW nndcrtoolc to
4fca4 in hk
*
Bad of Keligioo* Controversy" ? D.
SACBirrCB OF THE MASS.
TO TIIK KnrroR or tiik catholic lithan.
^iRIn ft work, <
Sincere Chri.stian in-
atmctcil in the Fnitli >>m tlio Written Word."
By 1!
' '
1,,.
jj^ printer and
book
K>th,atpagi368
'<'''
- , >'on occur:
Q.
.to. What then, properly (peaking, is the lacrtfice of
the mu.i ?
A. It is nn oflfcring raade to GtKl, of the body and blood
of JoiM Christ, &c.
Q. 57. By whom i the inaas oftred 7
A. (2) By the Bish^and MeMofhis(Jc>nii ChriRtTa)
church, who nre hij minister! and deputies, whom he aMkes
Mof, for jKrfornung the outward and visible celebratioo
of this sacrifice here upon earth in his stead, 4c.
Q. 38. For whom is the mass offered?
A. , . . ^. Fbr those (tlie Church) in heanren, fa
thanfaKiving to Ood for all their happiness, for the Chnrch
on earth, according to the four great ends of sacrifice, and
fcrthenonls iti i..ir,...t,,r>- .c,.,
No Koiii , ny that the teaching in this
'""'"'^ "''
'
'""). " '" strict accordance
11 Catholic Church of the present
^ hicli, the Roman Catholic version
'
^' ' from which the al)OTC teaching pnr-
I"
'
'' ' 'ken, prninnl^ates directly opposite
''"': ill! I seen liy referring, amongst other
I"--
'
' ! 1" Catholic authentic interpretation of
il'' " i - i: 1 i i>NAL
KK|)KMl"riUN,"siK)kcn o/in
Hell. ix. 12, which is pTcn at foot of the page in the expla-
natory note,
M'lnivrc.
\'
DciimV. I>.:
IV.imv Bihl.
lAltxi piliil
price anil i
could do.
Bee also Hebrews x. 1 4.
page in the expla
pilMishcd by Simms and
- inction of
ijf Cornelius
'lop, Down and Coimor,
-...--viz.,
">n. By that one sacrifice of
IT) on the cross, Christ our
\CK FOKALL, the general
'iikind, which no other priest
For by one oblation he hath
J,.,.,-/./
. . ^..., .1. _. -u .
^^ sanctified.
Dotiaw
i.
'
.. Uic Church i* pnemried,
is the written Word of God, and yet it kept locked from
Ae people whoc proprrtv it ie.
1 Thess. v. 271 charee
r
''* ''" '
'-Tcad to ALL the holy
^'';''"^;'
:. i. 1,1 Cor. i. 2, Roni.
' "1
- !- iiiiiios
1, 1, 1 Peter i. 1, 2 Peter i. 1,
Juilc 1. 1. ^!,..^illg that these epistles were ndf'.ressed, not
to priests umIv, but to all the failhftil.
If you, sir, can find space for the abore, it may he in-
Mwnental in oonvincii^ some one of our Roman tatholic
Mlvw-oonatrymcn
of his right, and mdociiiK him to assert
his title 10 aa open Bible.
Tour oboent servant,
__^
J. B.
CIIRlSTLiVSITy & I^DIA.
TO THX EMTOB OF TB> CATHOUC lUTXAN.
SirThe following short natrathre is wholly msMer of
lacL Purhnpayou inv .r;
it , jjaoe in
r. The
names of [k 1^...; ,, ^s have be. l< some
of the foruHi an
, I knew then i when I
think of thc-se cin uiiMUiiu.'cs I am constrained to say
" May I die the death of the riKhteons.Mar mr last end
belikeWs":
>
-
J J
Ood^ ways are not our ways, nor his thoughts like onr
thoughts. Those things or persons to which man aMaches
gnat importance arailiown by him to be ofsmaA'vnlM;
and, on the other hand, ho chooses foolish thii^ ef tfah
wnrld to coafomd the wise, and things which ore not, to
bnng to nought thhigi that are: Mot no flesh shaaldKlory
in his presence 1
'Itie ahnrr rcflertifins were fir
iniml wlii'ii I |ii<,ircl ..f ihrronii
vimnitoniif'i ill till' Kiiai l<
I'
apiN'iirunrr iiii<l|irr|iow<i
worl'l, iinii nil iiciiquiitii'ii
In princlpli'n, and oiic ul
world, Oni'p, and oiii.-
with him : the o<ra,i,,ii ,,, p. . uii ,il_v ijiunfiil, owiii- to
L'Kstrange's pun m ih. .iil.ilr, an. I one which I could never
forget. 1 never was muni niriiiiifly tempfexl to a<l(i]>t the
I'harisee'apay and v" (Jui I ihMk the* that I imi
"
'"-"
But iC any suoh sinful thoi^t did find
not like"
place in my heart, I was Ui^ht by after etenu <(a perceive
Its sinftthtm and fo|)y.
One.r irltJeaof Em 1 . is,
the griM and close 1 up
hetwoeu ii..-;....oiu* BQettmecliwI wiui, anu proTioiwiv an*
known to Mch other, who, by circumsUnces, are thrown
togethereither at the same European suiiim, or In pbices
remote from all Kiiropcan soi'icty, and which, though often
in the midst of a dense native {lupalatlon, it is usual to de-
nominate "
the Jm^ie."
L'Estrange was, under pecnUar einanMlMiees, ditvtted
to proceed to the military cantonment of" Btlopoor," apart
fnim his regiment On his arrival he had at flnt some dif-
ficulty in procnring a house. A share m one was, how-
ever, offered to him by Mr. WilUam Brown, scirillan, a
man with wliom preriously be was slightly acquaintcil; ami
this circiunstance changed their acquainunca into intimacy,
if not friendship. In some respects their cluuacters were
dissimikr; L'i!trBage was prcbMedly a "man of plea-
sure "p&aMrrs (mfaMken tor happiness) was his wlol
;
indulgence of every sense was his notioa of
"
knowing Am
lo live." He was thoog^tleas, and, feztemally at least,)
001/ : religion and religions people excited his merriment
;
he pitied and despised them from his heart He believed
that among them there wore many sinotre hot feolish peo-
ple, who Inst the pieasares of this life in die Tain hope of
procuring thereby sona nodeAnable happiness beanAer
called " heaven ;" a ^faKV and a condition the existence of
which he doubuii ; and he held himself at lilierty, while he
dokbttil, to act OS if hewnn certain that no such place ex-
isted. Bniwn was as worldly as L'Estrange, but be was a
less amiable character. He'tiiUowed pteasme as oansstly,
yet he never seemed to obtain even a momentary happiness
from it
; he loved re-iding, but it was of a licentious or in-
fidel kind. lie loved poetry, but chiefly that of an infidel
or irrehgions stimip. He was, to some extent, a thinking
man) hut he rejected religion as a table, and religious peo-
ple as consisting of fools and hypocrites ; which predomi-
nated, he neither knew nor careS.
Brown had a brother, who, at the time of onr narrative,
was also at Bela{>0(>r. Charles Brown waa as unlike his
brother in nattu^ as in religious character. Naturally of
a cheerful and cordial (ti.s]i<isitionhis heart had been Icil to
consider the great truths of Christianity, as set fiirth by Mr.
Turpin, a Bissionary at Behipoor, and heartily to embrace
them. He consetinently belonred to aooraparatrve small
baud, who were in derision called
"
New-lights." Being a
married man, his brother's honse would not have been a fit
residence for him
; when, therefore, he visited BeUpoor bo
lodireil at Mr. Turpin's.
Thither Willinin Brown was frequently invited duringhis
brother's stay, and, out ofregaid to bun, 'William endured the
" cant and humliiig" of the missionary's house. But if bo
listened with outward decorum to bjiuns, and Holy Scrip-
ture and to religious discourse, his heart had no share in
these things. All ilmt he heard seemed but to increase his
(K-oni for, and bitter antipathy to
"
Methodism," as he called
it
i
and when ho n!tumc<l to his own house, his great de-
light wasto eourtain L-Estnmgnwithafnllrceitalofanthat
be had hoardall, however, grossly bnrlasqoed, and this by
the aid ofa remarkably aocorate memory, added to a laady
wit, he was enabled to do, to the no sinall
mti^f,im^t
of
his friend.
'Things thus proceeded for some weeks. William B.'s
visits to the missionary's always furnished him with mate-
rial for a reciution on his return to his own honse ; hat
the hold blasphemies whKh he vttered on those ofcsalwii
.gradually more and mare borrifiad L'Estrange, whilesome
of the sohimn truths (ironkally repeated by Brown) ottered
bv Mr. Turpin, rung in his can. The woeds" What
shall it profit a man if he gam the whole world and lose
his own soul 7"
excited a momentsiy laiuh when ntteied
by Brown with mock solenmity : bnt tSese and Asiilar
text; occurred to L'SstraaA in after momentt ; and then
ibUowed the qnestion" Wht, if tktu lhimf$ thouU bt
iTue f The effect of diese tho<^ts was to in&ko Brown's
recitations more and more diatastefttl to L'Estrange, till, at
length, he expressed'his weai
'
luew of diem, and Us wonder
that Brown could make so had a return for Mr. Turpin's
hospitality, as to torn hfaa faMo eanstant tidied*. Brown
was surpriseil at these ranadis ; botUssarrise was STMtly
increased when, shortly after this, L'Esttange said" I
think that I shonid like to know Mr. Tnipln. WQI you
introduce me to him ?" "
Certainly,* salo Brown, 'with a
snaec, "
and I hope that your soul nij beonflt bj kis^godly
aAnonitionsr
The " hope," thus sarcastiealfy tzprassd, was rgaliiad.
L'Estrange was struck with ue nnaflfected chearfrilnass
which pervaded Mr. Tnrpin's frunily. The tratha of Chris-
tianity seemed there to be feh as a realitr ; and when Mr.
T. ind and ezpoonded Scriptnre, L'Estrange tbonght,
at fkemr
i^is*4yoft
'Howsolsma aadianttMtlkMSBidii
iixMililc thai I haTS hitherto Bvcd iilMillMS
'
'trang.'sehnraelirwitiniWilniM
'i b*l MTMM fa Ikn pi*</ wIm IM
I
h<i'^4assB, so was k* ww 4hIM to <
inian. Too wfcot IwfcaHw mi 1
"It qian, ha Ikas wrnla
** Rov 1
I U' to iii.^ct you KM*. Whaawslast MM I <
' taint .' now I ds^is* mjmU, and
'
bashadDMrcToasarilaAMraalaH.''
UMidaa*. irMek occaiad a
'
umota station, L'Esiraafa Mfr fcllsTsd to
Clir.atian coarse. His sad wss fsaer. AIM*
who atteaded oa his drfnc bows, wiilfag of 1
" May my hist end lie like hU!"
Wniiam Brown outliveil L'Estiaan
hf sa* yan ; hat
hi* didifca of nligioo, and It* nrrifcawii, to an
'
abatedh bacasM BMraae fa fhara<!Hi
,
aad
intemperanea, tnm tbs aflbcli of wUek ha <Bad 1
without a frioid or eoaatrnnan iMat. Wa
ban to tbeBfB*K ofbi* OoC
FARMIXO 01 'S FOR JTLT.
{From the Ji . ... . uri OateUe.)
HATHAKno win aenerally form tb* eMef apaislba for
the moatbpaitioJariy tbat of lb* luUtM yasssa,
'"
should he cot aad saved aarljr fa A* aMb ; siU 4
in wet weather, or, at least, wbib tba gnaa i* *al
with wet, and have the sprcad-grooad B rakad mbsfnia
the dew falls, lo si^joy ibe eariioN aaasbiaa aad av t
4*f
it before sprMliag Mt ; for details ** iha OuaRB of
hut week.
rKnii><.Ffaish tmiiip sowiaCM eaak ttftmOim
proceed vrith dte boefac arf igaK oftiaM ab**iTi
anil odvaared into Ton^faalL TWVwss baatfaadit
mence these operations, wUcb sbonU be a^InMad as a* to
hoc withia Mso or tfafaa iachca of dto
ridge to atioiit four iaeiica fa widab, karfaK
standing about two iachea above tb* gmtnl l*sl ; tba
hand-hoes then proceed, and hj akeraately paaUac sad
pulling, leaving anall tnfts of plaMi* ai A* iiiaiiai 4^
tance, and destrajiag aB batorsea. Dry weatMr ifaiiM ba
chosen far these operalfoaa, s* tbe tools work dsaa, aattb*
snn quickly dries up and deslrogr* tba yooag plam*. and
weeds cot np. In a few day* tbe drill-grabben tboilM ha
put on to loosen op aaa eapose man siBlauss of sou to (M
disint^iratiiig inffuencaof tlwataMsphan,aadhnaK todw
snrfoce aay root weeds wliicb toay Mbariad. Tht^^tb-
bing or hoeing should be repealed at ioiannl*. tBllh* ep
ia so for advanced as to be injured by lnspaaing oa it.
Carreti and par$mipt reqvire like trealtoent with die
more advanced tnmipa, and tbe siagUaf eenmleteil, If not
already done, and the yooag phatt qipeanag nace tba
last hoeing, pulled or hoed oat
Manytl-trurzel and sagar beet mnst also be Aeqauuly
hoisc-hocd and gmbbed mring the month.
Rape, if sown broadcast, shoald be hoed as soon as snf-
flcientlv high, to^i^t or lHiiBi:be*q>ait ; if soara fadrlHl,
it should be hoed and singled out as tnrn^ ara. B*^
sown for transplanting fa uestnhble land sboold be tbiaaad
out to six inches apart to insore good pfants ibr that par-
pose, otherwise they will be drawn on weakly, wfdk slender,
crooked stems ', the thinnings nay be plaaind fa xKKamj
beds, well dug and manured, aad wffljnaba' ia* iilaad to
range out in August and Septcanber.
~
during tlie month as the lead gel* nadr-
Flax should be polled as soon asiaady, wUA b kaoaa
by tbe seed Teasds tomiiig a bfowaisb colour, lAoA i*
generally tana tbe ndddl* to dw end of tbe tooolb. Tba
bolls may be separated by rippling fa Ae Seld at one*, or
aAntbedazi*driedfast<iobbfaireridda0,orU maq be
riAed with tbe seed ea, oa ibe Oeortaai ajatoaa, aa*d>
seed reoMiTed in tbe spring before toatftoc. Hw datoO*
win be found fa another part of oar edaana et ihl* a*^
Rape or stone ton^iiitoqaaail^sowawiftanik fieii
on the Bax stnhtd*.
Cora ero/is.This 'wfll be Oe be due to d*aa dto
crops of wheat, oats, or barley, of amat^ A co^sef(
ftdBMnor boys wiU goowsrabm fa
rottfag off dw sowtted ears with a kaifo
tbe seiucd
bonnd
1 tbs day,
'Cicd ear drop to tbe graaad ; dMto an amot caa bi
op vridi the abeavts, or ta^)BM the aaiayfa m dvaab-
*y.
In eariy kcaStfaa, eaitysawa aaa* may be fit
for haneadng by N ead of *a ntoa* ; abaa flkdiv
be mowtt, or railed, roOsd fato baadl*^ mA Iw to
and tamed over daly tin tfor**Mkto|.
J3(as.-The Bwriaa baia, If aiani to Oetttar I**t, max
he fit for bai 1 iiilb< by tba aad ef Ibe iMaib : b*y M
b* leaped, tied fa aaall afatof** i& *C(a Uadt
^
atookod
J
in *weedier tbey may be laid 00 tba baad*.
but no tied, for a fow days, which cma* dM erop
apeedily.
. ,
Srrr estf Rm win be ready for dM AU* bafota tbe ad
of die mondi in eariy loealilMa. Od befaf* tb* pata to
dead ripe, aad biade^*toobltoai*dlsi*ly.
Ba^awyba
ddMr sows or planted, or taa* lanipe be aowB e a 1
crop, on tbe atnbblaa.
CMafti AoM mm be ptoaitd oat
delay I
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5I61P
DO Ohio an pna hapDuib, agup piobcdin aip an Dcalarh Dcagcoil Do na oaoiniB.
LvaU. 14.
ri^fti^fe*M*M^^M^**MMM*MMMMMMMM*MMMM*MMMiM*
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Vol. n.-No. 20.
AUGr
iAiiiiwI
feaertirtlaa
FayabU In AAwi
CONTENTS.
r*tt.
U tb* PntMlut MM* k Mrrapt ud mnUUted tmaUUra of
Ihr JIolyScritiUrM?
**
Can th Infallibility o* lb* Ohsrali of Rne b prod from
celnUulcal RMwr and the WritinKn of the nrlUr Ftthtn U
Tk* QUlMlta Doclitaa aa tht Vm ot tba Ubl<, bjr Cwdlnal
Wliin nwaaod Itam
rt
77
Id
Tte Old Ickb CtanrNa II *?
Tk* Mtclqn-A Starr 0/ Itaal Udt-Chip. It SS
TMkedlMRowlN& \V. 90
BlaiM PamalTha JtmlU and tha Jaiumlila .... St
ITr. Lorkhart u4 tha Rar Jamc* Fowler, oo Serlptnre Prooh . ii
On the Intnial Erldaneaa ol tha Catholic IteligtoDI'eace at
the laat 92
Coaaaspoxpctcx
Mr. E. I>owcr on Saioti' Pajra rnriralorT, Ac. . . *3
Mr. Blood, on the title "
Mother of God" .... (3
TlieCtTRoLic LaTMAX and tha lodex Expargatorliiabjr
T. Brian, of Kerry H
On NuonertatSt Alphonao Linnorlby U. ... 94
Tha Canouc Lariuir In Kilpatrtck, No II. ... t
nrmloc Opantkau ftir Aofaat U
IS THK rUOTESTANT BIBLE A CORRUPT AND
MUriLATKO Ti;.VNSLATION OK THE UGLY
SCRllTUKES?
We hare shown in late numbers the high testimony borne
to the Protestant translation of the Bible, in the fact that
those who liavo had to correct ami amend the Douaj- Bible
have relied so largely on the Protestant Bible for their
corrections. This striking fact may naturally lead candid
Roman Catholics to consider whether the Protestant tran.i-
lation may not, perhaps, be right in the things in which
the Douay Bible yet differs from it. It must be remem-
bered that many of the things which the Douay Bible has
now, at last, adopted from the Protestant Bible, as being
right, were long cried out against, even by very Ieanie<l
Boman Catholics, as being gros faults and heresies in the
Protestant Bible. It seems now that these outcries and
heavy charges, made by learned Roman Catholics against
the Protestant Bible, were not sufficient proof that the Pro-
testant Bible was wrong, since in those Tery things the
Douay Bible has now liocn corrected to agree with it.
The Protestant Bible is, therefore, confessed to have been
right in those things, notwithstanding the accusations of
such learned men as Dr. Ward. And, therefore, candid
men will think that it is, at least, possible that the Pro-
testant Bible may still be right in the things in which it is
still cried out against. This probability clorives great con-
firmatiim from the fact noticed by Mr. Collette, in our
last nmnlicr, ihat where the Douay Bible still differs from
the Protestant Bible, explanations' taken from the Protes-
tant Bible are put in the notes of the Douay Bible. It is
further confirmed by the fact, that one edition of the
Douay Bible, still further corrected by the Protestant
Bibli', has been lately published by a learned Roman Ca-
tholi.j bishop in America, Dr. Kenrick. Wo have, there-
fore, every reason to expect that the Douay Bible, in some
time to ctjmc, will \k sull further corrected by the Protes-
tant Bible ; and, tliercforo, wo may fairly invite a calm
and candid consideration of the points in which they still
differ.
There are two points of principal importance in which
the two tnuuUlions still differFirst, where the Protes-
tant Bible has the word "
repent," the Douay Bible, ge-
nerilly, has the words "do penance:" and, secondly,
where the Douay Bible has the word "priest," the Pro-
testant Bible, ^nerally, has the word "elder." Onr
preaent business is to inq^aire which of these ttanslations
fa the most correctwhich most faithfully exprene* the
ease and meaning of the Scripture, ai the Apostles wrote
H in Greek.
With respect to the first of these points, the Greek word
ajuravouTi
: and the question is, ought we to translate
Mils "
repent," or "
do penance
?"
^
Consider first the difference of these two translations :
Rcj)cut
" expresses a change of mind ; it sigiiifies sorrow
Of mind for what we hAve done, and a change of mind.
by which wo resolve to act otherwise in future.
"
Do pe-
nance
"
is taken, by all Roman Catholics, for performing,
as a piinifhineiit on oonelves, works and actions whieb are
painful to onnelTcs in the performance. The question
comes simply to this Does the Oreek word mean to
express the change which takes place in the mind within ?
or does it mean to express outward actions and works
done?
Now, the Oreek language, above any other language in
the world, has a power of making the meanfa^ ol its
wortls plain, by the derivation of the words. Yoong sefao-
lars in the Greek langua^ are always taught to fix the
meaning of Greek words in this way, by attending to the
derivation of the wortls. We could have no better instance
in this very word, fttravonrt. It is derived from two
other Greek words, joined togetherthe first is /<fra,
which signifies "
afterwards," and yoof, which signifies
the mind. Wo have a saying in English, that
"
Mtcond
tlioyghts arc best"that means that wc very often have
need to change our thoughts and opinions. We are very
apt to go wrong at first ; and, on reflection and conside-
ration, we find where we were wrong, and how we ought
to chiuigo onr minds. These second thoughts, or
"
after
thoughts," are generally best ; and this is evidently what
is implied and expressed in joining together the Greek
words, iitra (afterwards), and vooc (the mind). It can
have no other meaning than a change of mind, following
after reflection and consideration ; and this is properly
called "
repentance." But those two Greek words nave
no fitness whatever in them to expre.s the performance of
outward actions that are painful in themselves.
This is so pl.iin in the Greek wonls, that if Iwth the
Protestant anti the Douay translations had lioen made by
translating the Greek into English, there would, most pro-
bably, have been no difference between them in this.
And now some of our readers may ask, in astonishment,
"And were not both these translations made by trans-
lating what the Apostles and Evangelists wrote in Greek?"
To this we answer, that inileed they were not. The
Protestant translation was made by translating the Greek
;
but the Douay translation w.is not. In former times some
one, we do not know who, translated the Greek into Latin,
and then the Douay translators translated that Latin
translation into English. They say this themselves in
the preface of the first Douay Bible :
"
hsvt
IB fsll, to savs I
rOstn. WOri
Osipia.aM
38
THE CATHOLIC LAYMAN.
[AucaraT,
A.D. 782 [froperb/, 787], Coloa, son of Crunmael,
Abbot of Lusk, died.
} A.D. 786 [properly, 791], Mubray, son of Mngus,
;Abbot of Lusk, died.
A.D. 791 [properly, 796], Moynagh. son of ^ngua.
Prior of Lusk, died.
A.D. 799 Iprop/rly, 804], Cormac, son of Conall, oeco-
Homus [bursar, treasurer, or 'spenser,'] of t,u>k, died.
A.D. 8(XJ [properly, 805], Moynagh, son of Colga,
Abbot of Lusk, died.
A.D. 838, MuLRONET, son of Cahal, Vice- Abbot of
Lusk, died.
A.D. 848, KcRY [i.e. Roderio], Abbot of Lusk, died.
A.D. 878, Enacan, son of Itary, Abbot of Lusk, died.
A.D. 891, Murray, son of Mulrouey, Prior ol Lusk,
(lied.
A.r>. 902, Flann, son of Enacan, Abbot of Lusk,
died.
A.D. 927, Toole, son of Enacan, Bishop of Duleek
and Lusk, and steward of the family of Patrick [died.
The office lip held as
'
steward,' &c.. Dr. O'Donovan ex-
plains to be that of Proctor of Armagh.]
A.D. 1056, OwAR O'Murray, Erenacb of Lusk, and
Chief of Ui-Oolgain, died.
A.D. 1059, A NNESLEY, son of Owar, Erenach of Lusk
[died].
4. By tracing throiigli thi> Annals the different places
in which mention is made of the religious establislmient
at Slane, in the Co. Alcath, we are able to exhibit for
it also a succession very closely similar in character to
the preceding, as follow.* :
ap-
"''
. ijill i> f.
In*' Bi,..,i . 1 .,iiii4K'i. in'if tioiM-^tl l Ail r,;s :
K-illMii, MM or SMrgli.i, uchotlte, tail Bl<t
ti#d
to will
this ho
Ir
ll.-
llieir
took II
discus^
the I'r
for-
'
mutti'i', uiiil I.
guincnt that
and with th<
-
mercy or res' i
,,,i ...1....... ,1
tin: ( ]u
priest, :.
cate<l til'
to sanction tl
of F.dith anil
street cha|ie1. l^^rvIl^<-'ll n.'^'lllt tin: puJpH
to deliver a >n, on the subject of UM'
Eucharist. ih breathless anxtety '
bear what t'
fore a larg._ con)4gadMl, t^aaSMK
to he instructed and contin icd iu their faith hy AT
reverend nnd Icfinu'd ]ire.i' hi-r They, on this Tittl-
\\" ' 'iiazemem at the
1
S' cited by dM'
priest ilinr..! 1 M >. 3if uce of two iodl*
hbe had an bnndlMf'
vidu:U iiieiii'
times iiilniitu . iilicatSon to the cat'
troversy, and soi \\rtex\j iIm Hr]
verse of what he li ohriooameM-
ing. As stwn ii- ;. they hanM|
out, so as to exirii .cenefal coofiv*
iMtion, with a sense 01 n ^
'
-n witha
iuolimttiontoaddtCMthciii l'r.'t>h<*
'*
Come "lit from Hnioi
-
Vy
soon 1 ...ncro-
vcrsial
, and
could It :c> iiuiiate maB-
ncr. tli> rced in a s(lbi
of i', "uiiilici-old logic ad"
1.1 -crmon liiey haii hMMll
X'
in.n><.' 1.1 .-lUT into a 4-
t nicrils ae
.1 Vrn to
dM.
Bd Bliboli or ArBMK.
!'"*"'"
' lomicr pui
;i- .-Icrs tu li: '
1! ..ive not be<"
f \ >'\ incm have <leri>'
!'
'
onr paper. St. JC.-
.V ...jie of oar narrative, li_ lI;
aid we not say, in the wbe provHleiK* oC
!i- wccklv ncwutv^per, ccmtnhiin:: a report of
the
UMi
in>i It openeti toner mimi truiii> \> n. n sb*
wn befon, aad vhirh made a lp impres-
iuiod, aad (e( hr on dlBgMM cxamiiiaiiMi of
10 subject. Bdotr of a tinU dimaStioa aad ottSt-
'led character, afce nerar vcmiirc<1 to speak of thoM-
matlcrs, bat treasortd them
-
mind. Thatf,-
strange it was that, in the sani' .iturhed motkv
" sislen, who had ia gvuiral every ihai^t aaC
in commoc, for aame time were eadi amhr dft
'- ~ '' ->
-i-Jioirtthel
IU disclos* <
~
inMaacc a* iMi
rlwers as with the hope tliat in many a uaaitcr, abert ftaf
or pciMCtttion, or the many influeiioe* 01 the world, nay
90
THE CATHOLIC LAYMAN. [August,
prevent the open declaration of the truth, it may have
fakea root, and in due time bear its fruit.
Aa time wore on, manyatleast ofour readers will scarcely
be surprised to learn that Edith and Adeline became more
fixed in their convictions as to theerrorsofthe RomanCatholic
faith. Still they could not mustercourage to avowtheir change
of mind, not having the direct countenance of their mother,
and dreading the fiery wrath and displeasure of their fa-
ther, whose advanced age added a peculiar sanction to his
parental displeasure. Indeed, to incur their father's dis-
pleasure was an event which they dared not contemplate for
a moment
;
yet they had become satisfied that the wrath
of God, their Almighty and Heavenly Father, was infi-
nitely a more serious matter, and that it was involved in
their attendance at the celebration of the mass, in which
the one offering, by which God had perfected for ever them
that were sanctified, was set at nought, and the perishable
elements of bread and wine held forth for adoration and
worship, in plain and palpable defiance of the demmcia-
tJous against idolatry, or the worship of anything but the
true and invisible God. They accordingly resolved that,
come what might, they would never again be present at the
offering up of the sacrifice of the mass ; but in order to
presence appearances, and to avoid an open rupture, they
regularly entered the chapel doors on the right hand side.
And walked out at the left side, and passed over to hear
the Gospel preached in all its glorious fulness and freedom
by their friend, the Kev. Mr. G . It would require
a greater degree of casuistry than we desire to possess
to determine whether, in this compromise to ap-
pearances there was involved a reprehensible compromise
of principle, and we do not pretend to say whether the ex-
ample of Naaman, the Sj-rian, who aslied and obtained
Sirmission from the prophet Elisha to enter the temple of
immon and bow the knee to the false god, can be
adduced to justify the entering a house in which a
felae worship is carried on, although it is not partaken in.
However, the timidity ofEdith and Adeline induced them to
adopt a course that might save appearances, and save them
from open disclosure of their change of feeling before the
eyes of the Major. Circumstances seemed to favour this
ourse. The Major, though formerly a regular attendant at
dmpel every Sunday, had latterly, from advanced age, been
unable to go out as usual. Mrs. Marley, it may be guessed
from what we have said, though she gave no express sanc-
tion to her daughters deserting their religious attendance
at the mass, did not interfere with them, while Marcella re-
garded with unutterable anguish the defection of her sisters,
whole sarly education had been chiefly intrusted to herself,
and, with many a bitter pang of remorse, she reproached
herself with not having been more diligent in imbuing their
young minds with Catholic truth
;
yet she dreaded her
fethers violent temper too much, and loved her sisters too
tenderly, to expose them to his displeasure by revealing
their conduct to him. But many a time the sisters found
themselves on the brink of a volcano. The Major would,
Sunday after Sunday, at 11 o'clock, announce his intention
of going to mass, and would make every preparation to be
ready. Then impended a crisis, when they should either
have abjured the truth of God or come to an open rup-
ture with their father. On such an occasion, as argu-
ment or expostulation would have had a precisely opposite
effect, and only determined him to go, Edith and Ade-
line having no resource in themselves, would betake them-
selves to their knees, and ask the great Disposer ofall events,
who taketh cognizance of the falling of a sparrow, and
COunteth the hairs of the heads of his people, to spare them
nch a trial, and keep their dear father from attending what
they conceived to be the idolatry of the mass : and certain it
was, that some passing cloud, some fancied ailment, some
whim, as light as air,would turn the purpose of the Major,
and, when the carriage had driven up to the door, he
would unexpectedly say, ".I don't think, my dear, I will go
out to-day."
In this way Edith and Adeline were left .comparatively
free to follow the dictates of their own consciences, and to
pursue the path of truth, as they considered it to be, iVee
and unmolested. But it was not long before their kind and
gossipping friends perceived their mysterious disappearance
om mass, and noticed that Mrs. Marley and Marcella,
though always accompanied by the two younger girls when
ntering the chapel, were, some way or other, without them
when leaving it. Others of their inquiring friends found
out that, about two o'clock, the two yonng ladies were to
be met in the direction of street church, and, as there
u no philosopher so diligent in the pursuit of knowledge as
the gossip in the pursuit of scandal, the sisters were watched,
and traced, and actually discovered entering the precincts of
the church. The parish priest and the bishop were very soon
apprized of the scandalous proceeding ; the alarm was sounded
and spread, and the neighbourhood duly informed, and,
though nobody ventured to be the direct medium of com-
municatmg such bad news to the Major, it was not long
before he received a bundle of anonymous letters, written
by sincere friends and devoted Roman Catholics, warning
him "that he was nurturing a pair of vipers in his bosom,
and they of his own household were about to disgrace and
dishonour him." To do the old Major justice, whatever
might have been his feelings of alarm or indignation at such
intelligence as this, he had a manly and thorough contempt
for all anonymous letter writers, he regarded them as
cowards, and suspected them as being slanderers, and he
would have considered himself demeaned if he were be-
triiyed into any participation of their base purpose by
acting upon their information. Accordingly he put a re-
straint upon himself, and never mentioned the intelligence
he had received to anybody. Another circumstance hap-
pened shortly after this, which added something more to the
Major's disquietude. The housemaid, Ellen, had brought
him a Protestant Bible, which, she said, she had seen Miss
Adeline continually reading ; but, at the same time, she ex-
tracted from him a solemn promise not to mention her
name in the matter, as (though she had been ordered at
confession to give the Bible to the Major) "
she would not,
for all the world, bring dear Miss Adeline into any trouble."
This further piece of intelligence, communicated under
the seal of confidence, added fuel to the internal fire which
was consuming the soul of the Major and had no vent.
Edith and Adeline had remarked for some time that
their father, though still affectionate in manner as usual,
was more reserved, and less familiar and playful with them
than was his wont. Mrs. Marley, also, found his temper
more excitable, and it was not long before the Major found
occasion to speak. On a Monday morning. Father
O'Reilly, the parish priest, and the Very Reverend Dr. ,
the Vicar-General of the diocess, drove up to Hollywood.
Their arrival struck the young converts as being portentous
of no good. After about half an hour's private con-
ference with their father, the parlour bell was rung peremp-
torily, if not violently, and a summons forwarded, request-
ing the attendance of Miss Edith and Miss Adeline in the
parlour. They entered the room witli a slow and faltering
step, in fear and trembling, and not without a prayer first
offered up for strength and wisdom. The old Major was
sitting at the table, with his writing desk open before him,
excited and inflamed to a degree that alarmed the tirtiid
girls. Father O'Reilly sat at the window, looking as per-
plexed and uncomfortable as possible, while the Reverend
Vicar-General had a cold, impassive, inquisitorial expres-
sion of countenance, that would have struck terror into the
heart of an ordinary heretic, and might h.ave caused the
Maid of Orleans herself to quail. He received the girls
with a smile, like the glare of a winter's sun upon the dark
waters of a gloomy lake. His object seemed to be to re-
duce them to immediate submission, by a resolute attack
upon their fears, .and the scene was eminently calculated to
produce such an effect. Their father motioned them to be
seated, and said to Edith, in a tone of affected calmness
and placidity
**
Are they priests who
speak them ? are they Christians ? are they
Turks
.'
are they men ? are they devils
?"
Letter
1-i. And again,
"
It is to be wished that those
horrid maxims had never come forth out of hell i
and that the devil, who was their first author,
had never found men sufficiently devoted to his
orders to publi.sh thetn among Christians."
He shows, also, that it is a rule of the Jesuits,
n
THE CATHOLIC LAYMAN. fAtJOUOT,
that every confessor is bound, under mortal sin,
to give absolution, even against his own con-
science, to every one who can produce one of
their authors to justify his crime ! Letter 5.
But it is upon the question of the necessity of
loving God that Pascal is more indignant against
the doctrine of the Jesuits than on any other.
In his tenth letter, he reckons up all their
opinions on the question
"Christ, who
was offered ONCE, to exhaust the sins of many."He-
brews ix. 28, Douay Bible. Who
" by one ohlntion hath
perfected for euer them that are sanctified."Ileb. x. 14.
Or,
"
the self-same sacrifices, which they offer conlinaally
every year, (and which) can never make the comers there-
unto perfect, for then they would have ceased to bO
offered."Hcb. x. 1, 2.
Or what was wanting then to complete the consolation
that religion gave to that family uiuler their greatest triid?
Whether was it happier for them then to believe, with the
Church of Rome, that those shaq) but brief pains w ere bnt
the entrance into ages, perhaps, of agonizing tortureagei
which the Church of Rome gives no means to calculate, of
which she never gives security that the torture is over, lost
no more masses should bo paid foror to believe in the
Word of Godthe voice from heaven
"We
doulii 1 ! 1.
I
larnestly to God,
that 111
1...-
on earth."
Our
.^ .', 3.) -I
go to
I
I
,
: 1, there you
mav I"' III-
1;
' the primitive Church knew this .S<Tipture,
and thcntoic can hardly be coiit"mpl.ite<l as praying; to
God to have mercy on the \ Blessed Vir;rin,
4c., to (rrant thoni ponlon to prant them
rr,.-- - ' ' ' I
,1, til the other dcail.
v passaeca in .St. Kpi-
]. ..r AiTius. l..;ili"i the
I
I very
II i.iycrs.
I Upipliaiiius be-
1 world to come
;
' .1 for
The ^^
that I 1
atta'-k, wUiili couM lut: Ih: the cas,; U ihcy were uut lUcu
iJie il' ..-trine and practiiT of the Church.
I ' , .iska,
"
whv arc tlie dead pr '
' ''
sec. 3. Toiii I. page !K)8,)
.'''.
;,
Hi I'lc no allusion, as be n
docs, to til ijse prayers, there ml.,
rcn-suii to d ,0 pmycn were ihtH o!
same scii..i' in .il.i, li ilie Catholic Church h.ik
p
dead : Iml ivlmiii he asks (not ini|UirinL:ly, I' '
the d.
. ,,'
"ll iiic In in;;
pray lioor, what helps
ean a!,,_ .. ,.._,
,>'!"
f^ibtdtm) thus
aariUing at the bolisf of the Church, that some aiiu were
nmltted lAar deaih, and td
obulaihkramMoa. Thm
U. raereorar, Adlr eooAnaed by the :
which he nest aani; fcr bad he not u
IhM of Ikw ChuNh on tUa poiiu to ba what i
Wginllm the objaet of praren ibr iha dwd,
have oppoaad to Itiha fcUowtaK oljaedoo : .',, .^j,
he,
**
it the prayan of the Uvliif can obUia pardoo of !
for thoae who ara departed oat of tUi life, do ooa wiO lira
piously bar*, nor do any good action, bat he will eiiaaga
some (Hemb, either by entraatiai, or by baftowing urge
siiin" < : on them, who may pvaj lor blni aftar deato,
thai deeds might not be poniibed in tbenext
worlil ( ii'ij.
Here, then, wo have attcstc<l and confirmed br the
.iroumonts of Aeriiis, that the Catholic Church in hb day
behoved th.tt some sins were forpren after death, and that
the prayers of the living and alms were powerful anxiliariai
in eflboting this forgiveness ; or, wo bare here eatablUliad
the essential doctrine of Paii)^tory ; and this being an In-
disputable fact, I shall readily forego all controTeny re-
spcctlnj; the name. The reply of St. Epiphanios is eqnally
explicit in proof of this doctrine. He says,
'*
We mention
in our prayers the names of sinners who are dead, that we
may supplicate Go<l for mercy of them" (Epiph. Hor. 78.
Sc<\ 3. 1. 1. p.igo 911.^ ; no mercy extends to the damned
(Mark ix. 44); no stn enters heaven (Iter. xxl. 27).
And, again, he says,
"
These prayers which are offered for
the dead afford them help, though they may not blot out
nil their sins" (Ibid, Sec. 7. page 911.^ Let sophistry
$l>ow, if possible, that the saint doe* not tench here, that I
some sins may be cancclleil by these prayers. Lastly, he I
tells Aerius that the Church lias this doctrine traditionally
from Christ (Sec. 8. pajie 912) ; not "/ro/ii ghoti Uahe$"
as you insinuate, and thus he intimates to nim that this
doctrine which maintains that the prayers of the llvini; ran
obtiin pardon of sins for the dead, and which he attempts
'
to deny, forms a part of that supematnral system pro-
pounded by our Saviour to his Apostles, and that it is
'
prcsuinptaous in him, a blind beelle, so he /'alls him, to
find fault witli it Hence, it appears, that whilst discussing
prayers for the dead, we are virtually diseasing the doc-
trine of Purgatory. And the Tramlatori of
Du Pin, ^CcnL
7." page 3.) assures us "that prayers were offered m the
Church for the relief of the souls of tlie faithful departed,
about two hundred years after Christ; and that these
prayers of the first Christians were very warrantable and
pious." They might have /issigncd these prayers a moch
earlier existence, for the authorities whom they cite all
refer the orl(;in of this practice elthe- to Christ or to the
Apostles ; and I have shown that, in the fourth century, the
ductrincc of the Chiu-ch respecting the object of these
prayers was identically the same as the doctrine of Purga-
tory in the Catholic Church of the present day.
1 have, again, tu apologize for the length to which these
observations have extended, and presuming on your usual
courtesy,
I remain, Sir, yours, 4c. &c. &c.
EOHONO POWEB.
We must object to our correspondents filling our columns
with mere assertions, without proofs. In future, our rule
must be to decline inserting anything for n hich some proof
is not offered.
1\J-
1 1...... ............. ,l.t o I,.n.. Kct ,^r Vllll.'I-^ ,vli,.,.l
he 11
no ['1
(act. Uri^vn livlievuil lliat all who are turiie<i iiiu> h;ll,
men and devils alike, will fin.illy be savwl by the Purga-
torial efficacy
''
"
This wa>
'i
Hiiion of
Purgalorv; c\i night from irgntory
means this ami i. ^.o, and this i.> :..., ...... 1 urgatory
that Mr. Power can show from the Fathers of the firrt
three hundred years.
It is wholly'nntrue and unwarrantable to say that the
Fathers whom Mr. Power mentions, gave any countenance
to this heretical d'X-trinc.
Mr. Power also asserts of the Fathers he mentions, that
"
they all unanimously declare the doctrine of Purgatory to
be
'
a portion of the religion of Jesus Christ' " This is
mere assertion, of which Mr. Power gives no proof what-
ever. Wo coll on him to give the passages from each of
the Fathers ho has named, in which they make this decla-
ration. Until ho do this, we are at liberty to deny bis as-
sertion.
Some of iheni
'
' ' -
a mere matter of speenU-
tionas a tliii . or might not be. Is this
ill,, wav ilii>v - 1 ofJesos Christ?
I'posing that senricet
II of the pole of
(Jliriat, are '-at i.in.iiui; witli llic essential
riirid Protestant tlieolor)'." Ho confounds i
in
ad afao-
' 'mfy W
tliurity, Ki that all tbii nf*
lear that utmtlag kf ^ if
ivtuiunt ibeolagy,* HnH
>
"^
Buriuuira ki rattHiMauy fct
*'
DotforritaseiidaaraaMHtaT ai
tent with this tbadogjr, to kUo*
et we hnrp direct Muerily to . >
nil 7.
the dead w hare narar eoaatsa-
viauicAHxi lartiier than aa ihay may r^jr ibr
aiidtbaWor4ofOad;aiidaaIangaaadonalcV
how can wabataoniad wldi amittinf pngranfr'
not warranted br Scriptnra? Ood baa proau
the aoala of the bithhl departed ; ha ba* ptoMi
thair bddiea hanaftar, and to make bota soal
gloriooa with Uin*al When we pray,
*'
ihT kind.
we pray not for ooiaelTea akm, bat tor
''
matMo of bli** to all that *haU Wierit Aat
hold to lU* prioctpla, llau aceeplabia
p
banded on the promiaa* of Ood : that it i -
Ood to peribm Ua word; ana ibia can
prayer not warranted by Scripture. We
'
most ancient prayers for the deail did not .
and that motlem praycn for the dead do Twuue ii grasair.
That the early Church prayed for all alike who dMMtad b
the fiiithapostles, martyn, pniphetaia uNitliMie that ft
wo* not intended as pn^er to deliver ootof Paifatorr, bat
OS calling upon God to perform what i* yet to befalluied of
bis word. Mr. Power aaki would St Cyprian and tha
primiuvc Church pray for those Saints in heaven who no
pray fur as,
"
ioditcnininalaly with the other dead 7" W*
answer, "cortaiiily not, if these prayers were prayer* foifM
ti ng souls out of Purgatory." But the fart is, that the *Mi^
Church did prar for the taints in Heaves, in the an*
prayers and m the same words in which ihe prayed far W
those deported in the faith ; and, bence, we ronrlade dial
they were wo^prayeis for getting soul* oat of Pnriratory,
but, simply, prayers to God, to fulfil hit word ant <
to them. It litre oky promitt from Ood It t
out of Puryatoryt Let Mr Power only *b"
a promise, and then we will join in raeh prayr
Mr. Power's aivument from Acria* ana Epi|
more deserving of attention, as being aocomp
proofs and re<CTances. We have not
ft
to v
in this number, bat will give doe attention to it i
'
But this tnjliitiy
to the fourth centorr : no pr
-
^
been produced for Poisatory iroo tne first 30u
Uie Church. That at least may now b
'
settled.
LHocver is not read
y. Is not to be re*
tiuire-l uf any mail, ilul it should be believed as aa
article of faith." Article 80 says" The Cbnich
hath power to decree rites and caremooies.'' Article 84
"
Whoaoevor tbrougb his private judgment, willingly and
purposely, doth openW break the trarlitioas and cereOK)*
nie* of tlie Church, which be mf repayiMat to the Word of
ADORING IMAGESTHE UOTUEB OF OOD.
TO THE EOITOB OF THE CATBOUC LaTJtaX.
SibStauracios, Bishop of Cbakedon, is reported Co
I
have said, "iicovat wc aponRmva ri)C '"'ipiac
f*"
'
ovirac," i.e., the imay*t which I hold to be pledges of my
salvation : and Gregory of Sinope, ** n^oftivec 4
rpoT<vvi'," ... veneratinft and waniappiag; cwf yoa
name the writings in which the expreeaiooa mmj be kfmAt
It is rcmnrk.iMe that
"
veaecating aad wanUpfoig'
that worship of tbe Eniperor'a
.tian* died mtber than o4rt.
.<,o, oiiii- vMcck scholar, I shall be obiifEed if yoa fll
inform me if tbe title of TImolokmt, beatowcd on Ihe Molhar
of Jesus, admits of anr otlier DManinf beesdaa the gaM-
rally undentood ooe of ifelAr >>/ OoJ.
t Years, 4e.,
I
Wfuxa Bbooo.
I
Wiektow, Awffo** , W88.
'
Stnuraciui. Icadoa, wn- t (W
Second Cou. i the year T- ^.^tm-
'
di first sanctioned tne n<iorios of imagi-s. :^l.>u^eiv
'
adopts the word* from a letter which ba tay* was writMa
by Pope Adrian to Tataaina.Lahbe aad Coatart, Cob-
'
cilia Generatia, vol. vii., p. 706.
Gregory of Synope wa* preecnt In the same CiMadL
I
and also osod the words attributed to hha.Lahbe aad
Coos., vol. vii., p. 709.
We are happy to answer tbe
n
atatioai of i
denu when we can ; but, when a ooni|Naiaa
'
no reference nor doe whatever, it it y*rf Kka koBag fc
I
a needle in a han<Ue of straw. By the way, then ii
a great deal of straw in that Coiin' it, aad chalT too
'
near a tboasand folio cotiuia< -at hondred yaan
'
it WSJ rejected by tbe Weteri. is erponwoa, aad
\U were held to can>Jcmn tl, Ihoaeh aow it
('eneral CoaacH aad biftlUHe, by the Chardi
'Ac sfaall pcobably have oocaeioa to dimM tha
< Coancil on tene other orcatioo.
.
;Thaatoko*) b / the word that wooU hava
bcea naod by peraoo* who neke the Greek laqraaflt to ax-
preat what the Church of Rome now atetat by - KoAor
of God." Tbe origin aad iaiention of tha term frerMac
is wdl known. Ntoria* taaritt that tha Soa of God aad
die *oa of Maiy were two dtflbvnt ptnom. This wna a
hereqr that tiraefc at the root of oar redemptSoa br ChiiM
;
bacaa*e,aceotdingtolhis Doiioa, it waelhe soaofXary a^V
a mart nata, who died upon tha era**; aad, theifore,tha
h^SnTS
94
THE CATHOLIC LAYMAN. [AUGDST,
infinite rake of the atonement was destroj-cd. This was
the errof that the General Council of Kphesns had to
gnard against ; thev had to mainUin that the very person
who was bom of Mary was also the Son of God, and,
therefore, God. They did this by calling her 9oro/foc,
the exact meaning of which is
' '11
otr talkinj; was where Jem
n- 111 that it was a grand thin?
for _
^
either in societies, because
then cviTv one in the society gets a slurcin all the prayers,
and snorifirc^, and fastings, and alms, and mortifications,
'!
'
"id works of the rest; and then how Pat
<: cad and said ' And who's the gainer by that,
I v ' '- '"
'-;cr? Why there won't be more
C'n"!
>' 'i.~ , !'tcr all, and how will they divide?
If CM?iy ni III _ :i, and that's the fairest, I don't sec
the g.iiii at all ; and, if they get share and share alike, why
them th:*f doo the most i-* the lowers, and them tluit does
n.v-
-, another Protestant
th MM ui attack Tim Donovan,
w!, ,f a confratcmiiy, and very
Jip van was a little tiikcn aback
an
'
'x)>lain at the moment wluit was the gain in
bi.~ ?"od works wilhthe re-it. " But," says he,
"at any rule
< - in the good works of our patron
Skint, and h<'
I ' sharo with as since he has more
Ih-ii^i
'
."
" ,\rc you so sure nf tliat?"
: know," said Donovan, "what you
Pr .;, . , but if Villi Miri- I,, 1 1 ill.' lil'o of
oneof our ,<aint. siirh as Saint I nw.
ledge that he bad done far mi'i > him
into ho:ivcn." "
And ilo you cxm.ui," said Gaie< n,
"
if
na gel to henren, to have as high a plaeo there as Saint
Fimneis?'* "
No,'' said Donovan, "
I am not so presomp-
'tMHH ( to e<iual myself to a blessed saint like him, that did
atnrf mvki w.rWi in on* yoor than I expect to do in all my
lif
1 Gastccn, " if his good works do more
til into heaven, and if thoy all help to get
hii iftcr than tliose who haven't dona
*'
iint Francis wouldn't wLh you to
get till- I ri'.ii! i.t Ins good works, but would
"'
rewarded for them himself; for it wouldn't be i'
were of n.se to him in grttmg him abiglirpUc, tu ict ui<:iii
oounr liver again for vou. I remmbr, when I woi young,
'
tile Kmt time my father trosted me to Lot^htaanaKh fur
to mU a flock of sheep for him, and I did it very well, as I
tKoaght, and sold them for a good price to one that I tboaght
wot very grand gentleman, and he gave me his chequeon
the National Bank for them ; but afterwards, when I coma
ta the bank for the money, they would not pay ; either my
Etleman had no money there or he had spent it all on
aeir. Weil, I waagrwitly oahanrad tlienof my bargain
;
my father managed to get the best j>art of the money paid,
though he had a long time to wait for it, bat it hoa moda me
know over since that an oadar to pay moMy la not worth
ffltich if the man who tifM kit name to it bat not authority
iiig on a st-i
that n "aint
worse r
ma an
I don'i -"u "... .....I.I
a* yonrs, or where wm.
them." 8o upon thl r
the intercession of the saints, too I i here.
A rroat pnrt of the arguments ma.; |roared
I LaYMA! already, anil ;iny one may find
'
of Controversy" the substance of all that
1 ,>: I .Mill -..nil. Oasteen nttrmpted to take ailrantoge
of something that Donovan said out of Milner, rlt
:
"That
he might lie a gooil Catholic without ever praying to the
sainis, and that there was no precept of the Chunh enm-
manilmq them to pnty to the sainu," and he wantnl to know
as Christ was ready to iiitereedo for him what more he
wantedwhy it woiild not be better to direct our prayers to
hiiu to whom we ore commanded to pray, and who has pro-
mised to hear our pmyers, rather timii to those to wiiom
wo have no comm:md to pray, and with regard to whom it
is very doubtful whether they can hear our prayers or not
(Catholic Laymah, vol. i., p. 04).
"
I don't neglect praring to Chri.st," said Tim Donovan
;
"and suppose even my praying to the samu was no good,
'
Imrm of it? there's a little time lost, and tliare's
t.''
1 Id be well if we were sure of that," said Oaitecn,
"
and yet we know that there is such a thing as idolatry
;
the Lord is a jealous Qod, and docs not like his glory to be
given to another."
"
There's no teaching yon our doctrines," said Donovan.
"I am not guilty of idolatry, nor any Catholic that's been
rightly taught ; I honour the saints, but I don't honour
them with the honour that belongs to God only."
"
That's just the point I'd like to argue," said Gastccn.
"I "inpposc you'll allow tluU a man may be gnilty of idol-
atry even though he docs not give the namt God to the thing
he worships ; many ofthe heathen never supposel the beings
whom they worshipjicd to be the supreme God who created
heaven and eanh. God has commanded us tc love Him
with all our heart and soul and sirength, and we nre not
keeping thi.s command, if another has a hi^'hcr place in uur
hearts ; and if when we are in any trouble, it's not He that
we think at once of ap])lying to. Now, this is a sin which
I think those that make it a habit to pray to the saints con
hardly help falling into. I find myself, that my farm, and
my wife and children, take np a great port of my tbouglits,
and I find it hard cnou;;h, ns I dare s.iy you do, too, to give
much of my thoughts to the things 1 can't see; still, by
reading the Bible, and by meditating on what the Saviour
ha.s done for mc, I thank Gotl I have learned to love Him;
and whenever I am in trouble or temptation, it's His name
that comes first to my lips ; bnt now if I had accustomed
myself to look to the intercession of the Virgin, or any other
saint, it's very true I nii;;htknow that any blessing she gave
me wo* not nlto;;cther from herself, but obtained by her
intercession from God ; still, if I thought she could obtain
anything she askc<l, I nee<ln't look beyond her ; it's no mat-
ter horn she gets it if she is sure of being able to get it for
me, and so it woidd come to pa.ss, that, in time of trooblc, it's
her name and not the Lord's that would fill my mouth. I
am not speaking of tb' T
'
't know. I know many
Roman Catholics (thci ilivnn for one), and they
are always ready with i , . ... i is to the blessed Virgin.
Now, as I don't find that they think less of their wife, or
their ftrm, or their children than I do, I fear they miut
think less of God. In fact, I believe that it is only a cer-
tain portion of men's thoughts that they con ingcncralgive
to the nnsoen world, and wheo tbe saints got more of this,
God ga lass."
We cannot exactly report what followed this, bccanae,
at the idea ot being charged with idolatry, Tim Donovan
rather lost temper, and taa discoMioa bocomo noisy, and
soon after the party brolte up, not quite in such good
hnraoor as usuoL
FAHMWG OPERA-nOKS FOR AUGUST.
(^From tht Irith Farmtrt Gtxtttt.)
Being now on the eve of harrtst, it will be niBiMwy
that the farmer lose no time in puitmg the hoflsard and
bams in a proper stale for it* reeepwon, and getting all
minor routine matter out ofbands, in order that his undnrided
attention be given to tbe important matter of barvnMintt
his crops properly. Over the large tract of the eeatre and
south of Ireland this ustully is the principal harvest month,
though, from the very inclement weather which prevailed
during the end of last autumn, and the winter and spring
omSi, wfairb prevented the timely sowing of wheat and
other com crops, we by no means eapeet it t* eoMe ia
liun oats.
mMisboaMkar ^ .
r.{-M ie
usual ui lecumnwud cMtw alat a weali
y
sevtoas to ikal
pcri'xl -bat tbe batter nida wUI be to
grain, whea braiaad binwthe Aa
Jiiire, but kneads op In a
_
period, a doer oaloarad sai^ple li sean^ Ika lr la MMr.
niid, s* coaipared widi its giesi vatgw, a gnal ailafcl f
flonr and leas bran ia ebiained ihM whaa allowad to Ml
fully matored. The oraia ripeaa taflriaatf; ia dWatook,
and the loss by shedding, tnsepanble flto haaAta| iO
ripe com, is prevented. As soon as the grain iMMMi ite
above appearance, it will ba advlsahio lo pot on aO Iha
.ssible to cut it down expetUtioaaly, If the waalhg
>.ut avoid cutting in wet weather; bind in lall
, :ind stark ; bat do not eap or hood, anlem raia
threatens, when that opermtioo shonld be performed with-
out loss uf time.
Barlty, whirh, in Order that it may sprout a
q
aa
Hy
aai
at the same time in roalt'ing, must, therefota, be eanaOf
ripe, should he allowed to get thoroogblr matored Sefara
cutting, which is indicated by the ear bMdngdown, and tha
joinu of tbe straw becoming dry and Jniealaas ; ea it b
more liable to injury from wet than anjr ollwr gnia, it
should be cut expclitiously, immoilialeljr boond, tai
stooked ; bat avoid stacUng liU properir cared, and
mf
herbage in tlie sheaves tboroahly dead and dry ; if not,
fcrmenuiion will set in, and injure or destroy the lample
Oaii, like the wheat, mtnt be cut before fiUly ifpe^ aad
while the straw still retains a little of Um paoa eaiaar at
the joints. If allowed to get ripe, moeh ma oaiiajaty
will be sustained l>y the grain siiedtling ; for, it toon W
remembered, that it is tbepriaarjr and heavieat gnuae An*
will foil, so that the seooad aampla only leoMiiaa in tooal
instances. s
Jiye ripens generally before wheat, and is very liaMa to
shed. When the straw, from a brif^t yellow, asa^naa a
paler colour, and the bottom knots lose the ipean colav.
It is fit for cutting. It should get as little handling aa poa-
sible, lieing particularly liable to shed. As it molla
quickly it requires immediate protection (ram wet and
damp, and should, therefore, be bound and stacked witkoat
delay.
Pea$ aid Beaut will require rioae attentiea thia
For details, sec the Operations for last mootli.
Maniielt, CarroU, Parmipt, and Turmipt will
particular attention this month, in hoeing, wecdhig, and
trimming, and the thorough and frequent pulverization of the
spaces between the row.s, with the horse drill- grubber on tha
large scale, or the digging-forks on the small one. When
these crops are cultivated extensivelv, a ptoperiy eaas
manded gaiw shonkl be appointed to tkis work, teMfyte-
dcponilcnt of harvest men. For if they ore now MRlMlad,
and weeds get ahead, or not properiy thjnned, aad in da
time, and the intervals sflrrcd up deeply, and thoroogUj
pulverized, these valuable crops, that previoasly have coat
so much in money, time, and labour, will suffer to an in-
calculable degree, and the object of a dean follow lost, to
the great detriment of the succeeding crops.
Slant Turnips, nr Rapt, when intended to be taltan aa
stolen crops, should be sown on the stabble Uods ossooa
after the severance of the com crops aa poasibie ; worUaj
the land, if not foul with weeds, with a ipod hearjr harrow.
or a light grubbing, to render the snrfoce sofk and fine, will
suffice. A little guano or superphoqihate, if it can \m
spared, will be well bestowed on these erona ; hat foal load
will not be sniuble for them till tkoroogkly ckaaseil.
Tranfplantinri Rnpt.Aj sooQ after Ao eom is aavad|
the planting out of the rape, sown fior that
p
orpoaa in JaaSii
should be proceeded with, the earlier tua watfc eaa ba
completed the heavier tha erop.. A liberal dfOiriai of
mannroshoold be anppUed; tha land na^ be
p
i u ii ua*
prepared as if Ibr tomips, if tbaa aad lim pcnail, aad
the phints dibbled in the crown of the drill, or tha laad
may be planted as it is ploughed ; l>avias onriooaiy pat
out the manure in rows, the i^ants ore laid down, by at-*
active boys, in every third fonow, aboot a loot
I roots of
'
completot
)oys, in every third fonow, aboot a loot apart, tlw
I is then pUced on the roots of tbe pbaia, aatf dw
rrow eovrrs it np, and comnletat iba ta etaw
cutopaata, halora na
manure
next farrow eovrrs it np,
Manur* Mtmjowt with rich
aftcrgrasa makes growth: a Uxbt
meadows now will be worta doable tbe qnaati^ gli
spring.
Sammg Cbweatf JTyt-eroaa.Tbla la te la
tba Tar for laying down land to
| jmt for kying down land to gnsa or (loear,
-'j
""I~^r
lahqnagdawa
Miatata, aowliV 4 or a^ of tap* to tha biab
1 ba or tba atmoat advnntMa, giving aa aar^oad
acre will ba<
nirtiitioaB mm toowea s
StacAasf.Beipra hrtagbi^ tto
tlM pratoiaw ahonld be pat hi '
and no ladlitica aOofdad
Whether the stadesba ban or aawB,thayshorid
coaaor amalato vaaaiha
iato tha _,
d waadaara of
ihato to gal law Aa
be well ventUaiad, by carryiat oaa or
bottoma opwaida, which abodd aehai|a Iato eae er laara
horisoaial oaaa, opaa to tha asaarior at both aada. Thia
will albetaaUyBtavonaeotn tram haatiBK tockaat
aad ia aaaliaabla to hay-ridB ; ae aaeh atoak II
it^boajihaaiaa
96 THE CATHOLIC LAYMAN.
[August,
fim
anir %nni
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t ' " "
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LvnU. 14.
Pl'BI.ISnED THE MIDDI.K OK K\ KIIY MONTH, AT 0, UPPER SArKVILLE-STRERT, DUBLIN.
Vol. II.No. 21.
SEPTEMBER, 1853.
IAaaul
BabwTlptlMl.
rAj*<-A in Adva
CONTKNTS.
PC'
T* Onldm Ugmid The WUnl ef Sm>rU tnU Mi nT
CI>Hott *^
It the < tiairh of Rom* ImnitbU f
^
! the IVxmaiit BIbIt Mrrnnt ni mntlltlcd IniuUtlon ot
tb- H..!v <Tipinr ?yo. V
C*n 'IKy of tb Chnrcb of Rome be prored flrwn
I I tlorr end tlie Writlnits of the rlkr Father) 7
^ :i 99
: n; vi-A Story of Reel LiftChip, hi lOO
TU u: :lii. Roeil No. XVI 11J
BUad Ciedalllr end Reesoneble Faith 10.1
CotaBflr>xtR;oE
Tht Church
hot so </.
.
r.fore it mutt be true. When, therefore,
the whole .. ti;;in Ml Uio truth of Christanity is made to
depend on the authority ofthe churchor of tlic Pojic(for
the two ar now, in fact, identical)(A<i( authority ought
* FM BcUana Oe Som&a Poatlf, I
OoL Agrip. lUi.
. U. e. L tt ssq. torn. L pk Ml.
itself to rest on a sore and solid foundation. It is the comer
stone of the whole buildini;. And if it can l>o shown that
this foundation is but a loo^c heap of sand, without strength,
solidity, or cohcsioodriftc<l together by the winds and
eddies of bycjjone ageswhat reliance can be placed on
such a basis? what becomes of the faith nliiih is built on
it? Can we be snrprised when we liehold this faith aban-
doned by Roman Catholics on the Continent, us well as at
home, for secret or avowed inlidelity ?
It is not our intention at present to discuss at aoy Icnp^th
the question, whether St. Peter was ever at Rome. Many
lenmcd men have a.<iscrte<l that there is no satisfactory
evidence for this fact in ancient writers, such as would
bring even probable conviction to an impartial mindmuch
less such a clear and incontrovertible proof, as alone can
serve for the basis of the all-ini|>ortant doctrine of Papal
supremacy. If wo confine ourselves to tho New Tcsui-
ment, which is the only contem|ioraneous authority, and
the only one on whose statements wo can implicitly
rely, it nowhere gives us tho least reason for supposinc
that St. Peter was ever at Rome ; n..iy, more, it furnishes
us witli many strong arguments for concluding that he
coulil Hot have l)een there, at least for the greater portioti
of his life. Cardinal Baronius .asserts that SL Peter was
Bishop of liome for twenty-five yearsnamely, from A.l).
4,3 to A.D. G8 ; now we have distinct evidence that St.
Peter was not at Rome, during the greater part of this
time. St Paul says (Gal. i. IS), that three years after his
conversion, he went to see St. Peter at .Jerusalem, whore
he found him ; fourteen years after, he again went to
.rci-Ms.ili-iri. and a;.':iiii foii;i(I St. IVlcr thiTi'. Ilnriu;; tli.'
Si. I'aul wa^i m commiinK'atiou "itli UmiK' j i.iin e \>y
writing to that church, si.x times when writing /rom Home,
and once, during an abode of two years in that city, ami
on no one of these occasions is there the least hint given,
that St. Peter was there during any portion of this
time.
St. Peter was not at Rome, when St Paul, mentioning
Tychicus, Onesimns, ArUtarehus, Marcus, and Justus,
adds, "
these alone are my fellow-workers unto the king-
dom of Go<l, who have iK'cn a comfort unto me" (Col. iv.
II.) St. Peter coidd not have been at llimie when St. Paul
said, "
at my first defence no man stooil with me, but all
mcH forsook me" (2 Tim. iv. IG.) lie was not there
immediately before St. Paul's death, when the
"
time of
his departure was at hand," when he tells Timothy that
" all the hrelhren did salute him" (2 Tim. iv. C, 21.)' The
names of several arc given, but St. Peter's name is no-
where to lie found.
As we .<aid iK'fore, wo do not now undertake to disctiss
this (luestion, which would carry us much l)eyond out pro-
sent limits. Our object in the foregoing remarks, was
to prep.are our readers for the following extracts from a
document which is sometimes brought forivard, even in
onr o^vn day* as affdn!!-
'
!i-arest evidence that St
Peter was at Rome. Tl :itliorofthc " I.egvnda
Aurea" or "Golden I.^ > generally admitto<l to
have been Jacobus do Voragine, Arehbishop of Genoa,
who died A. I). I29C. Cardinal Barriercs attaches im-
portance to Niccphorus Callistus, Cedrenus, and other
writers, who live<l in the fourteenth century, as corrobo-
- ' - Tl some parts of tho story. Tho
taincd a very wide circuhitiun in
1 iiy ofthis work was such, tlut it was
one of the works most frequently printed in the fifteenth
century, shortly after the art of printing became known.
|
It is not too much to say, therefore, that it mast have ex-
erciseil a very important inliuence on the popuUr mind, at
a period when books were much more scarce and difficult
of acces* than they are at present. Let os now tee the
kind of religions instruction, which an Arehbishop of the
Church of Rome thought fit to provide for his flock in the
13th century, and which a Roman Catholic contnrrer-
sialist in onr day brings forward as a trustworthy autho-
rity for the decision of an important qaeition. Oar ex-
tracts most neccaarily be very brief, but we will endeaToor
Tidt Father KTorry'i Tract, Was 9t PMar rrer at Rasa f~ I Mt
t Aco.nllof to Pav'o. '< "se prlaied at Karemberf, In HTt, aad
U93:at Devriiier In i;ii. >nd Ut; at Venioa, la IMS: al BmU, la
1489; and at Siratburg iii I4M. Osr rradcrs will rcOMiabtr IIM Um
art of prlntlo( casie lata oaa abOQt IM7.
tho dog went r>
great Apoatlc
.
(as Haronius
tilices" as iathtr
great business of h
which was imn-''
Potor was 1
1-
miracles, in th
to put our rcvlcrs faithfiJIt in poieloo of the cfaisf parti
of the lcgt:n<l, so far a St Petr b eonecniad.
A S.im.vitan impostor, namad SiioOB Magw, k MidtO
have lived at Rome duriiw the reton of the Empcnn
Claodius and Nero, and to hTe aeqdradaa i^OM r*-
piitation by hi* witehafafti. AnMOg then, tt_ ey >
mciitioncil, ai we are aiired by Kicephorw. Ct^jMmi,
Canlinal Baronios, and other writcn ipprared iy the
Koraan Chnreh, that
"
be was ia the eimM baMt of
making statues walk, of changing ererythiMfalto fold, of
assuming tho appearance of a dngoo, a sheep, or m-
thing else be chose, and of lrans<brming other peopla iitfo
all kinds of animak" (Nicephoras U. 57> Towardi the
cl<je of Neio's reign, the Samaritan waa ooe ^rsWtag ia
his study with some visitors, when bo was snrprised lo tea
rush fiinoiisly into the room his immense dog, which w
usually k pt chained in the porch of his boose, to keep off
tho crowds of people that weia constantly iflockingl^hit
<l.M>rs. What was the conatcmation of
^,'^'*J2^S
when the dog stopped short in the middle of the roeat, aad
licgan to speak with the human voice, aillliliiaiiWKlha
arrival of the Apoetk Peter from Babylon !
In their tmr
they excbumed,
"
who is this Peter, and what mightf
iwwerdoes he potsestT In order to allay their appre-
henslons, Simon replied,
"
do not think this occniiowe ia
so strange, for 1 can do exactly the same. Go, leU Feter
to walk in," said he to the dog,
" and be mnto^tpeaklKi
him liko a man, as yon have done to me. Wbeieupoa
i.iiost immc<liatelT afterwaris, tte
then nearly in his eightieth year
.ted the itMO, leaning ai hie
.-r bis sboolden.
iiose 'diabolical ar-
vhich were the
immente boll,
.il door, and St
rd to a contest of
.>wd of people. The
impostor whispercil souutliiiig iiit" the bull's ear. and the
huge animal instantiv drnppe<l dead upon the pavement
The apostle said sot.
" ' ' -vitly re-
sume.1 iu legs. Tb
miracle,
wondered, and c.\<la,..,v.. - - P^'
miracle than to kill." Tho historian Cedrenus ad^
'manyothcriniracles(iroXX<ioXXo(n";'faTperfcmiW
by them not onlv in Rome but also in Syria." He lorgelt
to inform us, however, of any particulars of those mamr
miracles; or of the joumey
which the nval
'""fj*"
workers must have taken together, in order to
P^"**"
Home to Syria. This was an unpaidooahia aauaoa* (
onr veracious bisloriaa.
. .^ i^.
We next find them again together at Botae, in tfte pa
of the Emperor Nero. A yo aoblanan, a relattTe^tta
Emperors, had just died, aadSiiooa
""J*""?'
to rocaU him to life. On entaring the room, he fcwl .
Peter there before bim, *ho chaUeoBed the wiMrd tea
contest of their miracnloot poweta, which tte otjtr
promptly acrcpte.1, on the conditioa that if either
suc-ceeded, his rival shonld be pat to death. The Stma-
riun then advanced to the bcl, and stooped on* tM
corpse. After repeating some awful incaMaHooa lato W
car, the bead began to move, no one perteWaf tha
impostor's band behind it
" See," criwl etsBrroae, la
livesthey an talking to ooe anotbor.-
" Take * S^
maritan 6om the bed," taid St. Peter, "and yoa will
H;
tbatbodeceiTesyosL- They did so, and the bead drm*
hack inanimate. The mother of the deceased was bi
despair. The impostor was arrested in bis endeavygjo
ren down stairs, and the whole room wsa > ***?****
Amidst it all, the calm Knet of the ApoeUa w h"*^
altering a few words, and immediat^ iha deCMted mHI
man rasbed into bis mothtr't afwe. Bveiy oaa
^
'
*t*f
**
stone the iaposlar, bat they waw psestatad by St P"*"-
"Let him go,'* said ha, "the expotoa,
ihadaeajla
snfldeat pnnishmeM." These ucquientet pejIetaHad
t
with many farther particnlar*, by Jacobos de Vortfiaa,
and copied from bmi by other writers. They af aMO
fully recorded by Father Xsrier, and are meniioiMid, aa
well as the rest of this lBd, by Caidioal BarooiaB, aa
incontastibleCscts.
..* k-
As soon aa tho Samaritan ifsnnd fixim the sctae of tM
morning's
demanded an andiciKe of Ifero, i
toon as the Samaritan escaped from the setM eftha
ng's tomnlt, he ran as CM as he coaMlo the palara^
1^ an andiciKe of VtX9. and imfland him to MM
98
THE CATHOLIC LAYMAN. [September,
at once for that insolent Galilean.
" I cannot tolerate
this treatment any longer, Cffisar," said Simon Magus, in
much excitement, as I'oter entered ;
" I wonder very much
that you can imagine this lying fisherman (hunc pisca-
torem mendacissimum) to he possessed of any power. Let
me order my angels to come at once ami deliver me from
him."
"
I "do not fear your angels" was Peter's reply.
"
What
!"
said Nero to the Apostle,
"
do you not fear one
who proves true by his actions that he is one of our gods
?"
"If there is anything divine about him," said Peter,
"
let him tell what I am tliinking of, or what I am going
to do, and I shall first whisper to you, most excellent
Cffisar, what it is."
"
Come close to me, then" said the Em-
peror, "'and toll me what your thought is." "Tell them
to bring mo some barley bread," said Peter, in a very low
whisper to the Emperor's car,
"
and to give it to me
without his seeing it." AVhcn the bread was bi-ougbt,
Peter put it in his pocket, except a little tliat be hid in his
two liands.
"
Now, then," said he to the Samaritan, " tell
mc what I have here, and "hat I have been doing and
saying." Our story here leaves us a good deal in the
dark; but the end of the matter was, that Simon Magus,
forgetting the respect which was due to the Emperor,
itoared out at last in a voice like thunder, "let my big dogs
come and eat him np." Whereupon, two enormous dogs
suddenly tumbled down the chimney and rushed at the
Apostle. Peter stretched out his liands open towards
them, showing them the barley bread which he had con-
cealed. The effect of this upon the animals was to make
them rush off again by the same way they came, to the
graat dis ippointment of their wicked master. Nero does
ilDt seem to have thought much of this performance. He
called the Apostle and tlie Samaritan a pair of jugglers,
and ordered them both to quit his presence (wi; r.'iiaruXo-
yavf; Kat ^/(^orfpoiyt; fK TrnofTitiTrov avrov Oarrotf t^J]-
Xair^v. Cedreniis, Hist. Comp.)
We have only space for one extract more, out of this
marvellous "Golden Legend." After an absence from
Borne of about a year, Simon Magus again presented bim-
s6lf before Nero.
"
I know," said he,
"
most excellent
CSBsar, how much right you have to question my supcrua-
tural powers, but I have not come to you this time without
my proofs. Order them to cut off my bead." Nero took
him at his word, and tlie chief exectitioncr was ordered to
behead the Samaritan in tbc court-yard of the palace.
Baronius and other writers inform us, as has been already
mentioned, that the impostor was constantly in the habit of
transforming hi[nsclf into various kinds (jf animals. The
executioner, when all wfis prepared, turned round for an
instant to whet bis scimitar ; and, on again looking round,
ho saw a great ram with its head held down by the atten-
dants. "Where is the Samaritan?" said he, ficirely.
"Behold him. Sir," saiil the attendants, "wo have never
let this head go.'' The head was instantly severed from
the body. The executioner wiped his scimitar, and said,
"'It is to be hoped that we shall bear no more of this jug-
gling Samaritan." Within four or live days, however, the
inexhaustible Simon Magus entereil the presence chamber
of the Emperor. "
What is the cause of this neglect, Nero'?"
said bo, " I have just been looking at the place where they
cutoff my head, and it is quite disgusting to see the blood".
Do give them orders to wipe it up." The Emireror, in
amazement, held out his hand, and assured him that he
shotdil never doubt him anymore; but it was too late;
the Samaritan was deeply offended. "Adieu," said he to
Nero, as he turned to depart,
"
I shall leave Rome to-
morrow in my fiery chariot, and vou shall never see me
more."
The morrow came. A fiery chariot and fonr {quadrigcc
ignea) awaited the Samaritan at a tower on the top of the
Capiioline Hill. The peo])le flocked in crowds from all
parts of Rome to see the wondrous sight. The Emperor's
candago was conspicuous in the assemldy ; and, at an
humble distance behind it, might he seen the Apostle Peter,
and with him St. Paul, who, according to some accounts,
had relumed a day or two before from Spain. At length,
the Samaritan impostor appeared upon the tower, with a
crovm of la-irel on his head. "
Farewell, Romans," said
he, " I am sorry you make such fools of yourselves about
those contemptible Galileans." He then moimted the
chai-iot, and, like an enormous bird, soared aloft to tbc
kios (ab ilia tiirri cxcelsa avolans, in modo volucrium,
mhlime abiit). The Apostles looked at each other.
"What shall we do'?" said Paul, "he will soon be ont
of sight, if you do not make haste." T^icephorue relates
thAt Peter became nervon.s and agitated ((r ayaviif
liaWov r/i')
;
but other writers suggest that his hesita-
tion was probably intentional, in order that the Sama-
ritnii's fall might be the greater. At length the Emi)eror
and the crowd hcanl the Apostle's well-known voice
"
Dead flesh separated from the spirit, in the gross
manner they supposed they "were to eat his flesh, would
profit nothing."
Hero it stated that the Jews ntiderstood Christ in a
gross manner, and, of course, in doing so, put a wrong
scnseon his words. Now, Cardinal Wiseman asserts that they
took the right meaning, and thereon builds an argtmientfor
1R,')3.] TITK CATFIOUC LAYMAN. 99
'Ulc .1 duuiut
on.
II.-- 1
Kt.U.'
til
whm he oliixMn (with :n"^t U ii ii
'
cull i\ III/ m.M'iii ,'. will, 'i I '. ...
"itr to fpoak of
"
I Uj cat, ifthoy were
" ii'mhy layiiiK.thathia
I wo, iincItT thoM circum-
niinl lit nil, and that twico
...iiT,ii of it in the two
oinphiui*, unlets he
''
i . ilicrc i.< no other con-
elusii.ii ;o Ik) iliiinii I'luiii iliu .v iilcm o, thnn tliiit ho wm
iiK-akiiii; uf n real cnliiii! of his lloli nnil drinking hit
'1 '
'
'
: '
,e, p. 121.
'
tho Doiiay Itible be
'
.... iKith in hi* oisument
''
'
This note, and weRo-
" ' lioncd it, are at direct iwue
with li.m on iliu I'ait of ilio iiiloriirvtAtion put, and intended
bv our Uml (nix-onlinj; to tho Curdinul) to be put ujion
Hi* words.
It 8i'om biiroly poeiblo that Dr. Wisi-man has never
renil il,i,,.,,i,. . i..,,;..,, -....i r. ...: .....p_
othcr-
"
if the su-
pi'
,1 the ovi-
oeucc wlii.il iliu coiiii'iulit'iioti >oulil fiiriii..ili, of tho slight
tVRDCCt which he Bttiirlicd to the judgiuont of his brother
pfeMics, or tho notes of a Bible a<C(l by tho members of
nis communion, when they stood in tho way of his argu-
m'nl.
\\ . :in furnish our Rom.m Catholic brethren with nno-
ilur, ml a Tery recent instance of disugrccuient among
their prelates.
By a minute of tho proceedings of tho Board of National
Education, held 8th July, l.'^.Vl, "it is ordered thatThe
iMson.s 1)11 tlic truth of fhrisiianity bo with<lra\vn from the
list of liooks putilished by direction of tho Commissioners."
His tiracc the Archliishop of Dublin, in a pamphlet just
pnblislicd u|Kin tho occasion of this present broach of faith
with the public, mokes the followiiis; statement with respect
to this work, excluded by tho rotes (amons otiiers) of lio-
"'
'
!>s:It was "not at all less tho work of
^
thnn ours ; ibr he, as well as the rest
of '-....tre, deliberately recommended it. Ho
pernscd it with scrupulous care, and he sent over a copy
to tho lato Pope, who hail it read to him in Italian, anil
found It unexceptionable." Again, with respect to
"
the
Scripture 1-csson.s,'' Mr. Carlile, in a letter recently ad-
dressed to the editor ofthe Times, thus speaks" With re-
K.'iril til the two Archbisliops, no half sheet was ever sent to
pre^-i u iihout their express authority."
liase Scripture Les.>oiis were prepared, not only with
the a-isent, but at the express wish of Dr. Murray and
the other Koman Catholic mcmlicrs of tho boanl, for the
very purpose of beins; used in tho common instruction,
and every Imlf sheet was signed by Dr. Murray with that
ricw, except n few when he was from home, which were
Wicil by a clersgrnsn authorized by him to do so."
This book, thus deliberately snnctioned by the Roman
Catholic Archbishop, met (as well as Dr. Murray himself)
"with violent attacks," to use Mr. Carlile's words, from
Dr. M'Hale, and was at Ust placed in the Index Exnur-
gatorins.
We do earnestly press upon onr Roman Catholic conn-
try,
... , , ..-siller these evidences of the respect which the
!" ir church pay to tho ilelilierate judgments of
*^ . .
Ibrethrcn. We put llie matter in this way,
becau-se it is certain that infallibility i., and cannot, for un-
educated people, be anytliing else ultimately, than the
jnilgmcnts of their bishop or priest. The decrees of eoan-
ciLs, &<., arc to them just what they are told of them.
Upon the pcrsoiuil judgments of their own bishop or
pncst, they must nitimatcly resL But if they do so, in
defiance of the evidences which those same persons (and
not Protcstanu) give of the slight respect which they pay
to each other, wo must ask them to consider whether
they are acting more wisely than the poor Irish-
man, who, having been told something about a stm-dial,
went out at night with a candle to sec the hour, and
came luck c mipluining that he could make nothing at
all out of it, for the slioilow moved whatever way ho looked
at it
'
Now, the infallibility of the Church is to our thousands
of uneducated Roman Catholic countrymen, just what the
shadow of the sun-dial was to the poor Irishman, with the
priest or bishop for tho candle, as fluctuating as the time
(bown by the pcqietually shifting shadow.
IS THE PROTESTANT BIBLE A CORRUPT AND
MUTILATED
TRANSLATION OF THE HOLY
SCIUPTCRES?
We have to consider now the other chief diffcrenec be-
tween the Douay aiul Protestant Biblevix., the use of the
woni "priest"
Dr. WanI, in his "
Errata," pages 46 and 46, brings
forward six passages,' all relating to the Chri.stian ministry,
in all which places, in the Douav Hililc, they are called
mittts, whereas in tho Protestant Hiblo they are calW
elders. Of course Dr. Ward counts this a wilful corruption
tA**1,*.V-': H"""-
ITim. V. K. ITliaT. IS. JuoMV.
14; and Aeli xlv. 21.
in the Prutontant llible.
his own worils
(y.
i!i') :
purpose to ul>ulih the
'
only take awy the h .
thry also topprvssed tb'
turning it into tliUr t
We give Dr. Wardu objection in
"Tim rnL-lMi rr..(i-lanUi, on
lid not
..rn, hut
.1 their tranalatioiu,
'hese
t
hree prkH,
[Tiitx mid oohmoomi
another, so that thev cannot be Mpenied. If there be en
xtemai sacrifice, there must be an external nrieetbood to
offer it, and an altar to ofler the same upon." And, efpin
"
But our new pretended rrfornicrs hare made the Bcrip-
turcs quito dumb at to the name of any such priest or priett-
bood as we now speak of: never so much as once nemiDg
pritti, unless where mention is mode either of the prietla
uf tho Jews or the priests of the Uentiles.''
Dr. Ward hat hero very accurately stated the importance
of this difference. There mnnot be aacriflce withont a
priest If the ministers uf the Gospel are not prietts, they
cannot ofler any sacriflcc, and, therefore, there can be no
Sacrifice in the Moss ; but if they bo priests, then they roost
ofl"cr sacrifice, which, of course, is to be looked for in the
Mass. We think Dr. Ward <)uite right in this view of the
importance of tho difference in i|uesdon between the two
Bibles. Tlie thing wo have to consider is simply, whether
it lie a true or a false translation to put in prifti in the
passages in question. We ask our readers to consider the
evidence, and to rememlicr how much depends on it.
The Jew
:'
. tli.at which Moae* gave to tho people
of Israel, I .fly in offering animals in sacrifice to
God. By (.... .^ ...... lion, Moses set apart a class of men
to offer these sacrifices. Tho name gircn to this class of
men in the Greek Old Testament is U6tv{(hiereuM). By
this name they are invariably called. There was also
another class of men among the Jews, to whom the name
of icptajiivTipo(' (preibyteroi) was given: those were
they who hail any office or authority among them, but who
had not power to offer sacrifice. These men were never called
hiereu.itliat name was confined to those who offered sa-
crifice, and the name preabyteron was never applied to those
who otfcred sacrifice.
In the Greek New Testament those who offered sacrifice
among the Jews are always called hiereua, never pretby-
teros ; and the ministers of the Christian religion ore
ALWAYS called prcabyterof, sever hiereus. This is the
fact The Apostles and Evangelists who were inspirc.1 by
Go<l to write the New Testament, never called the minis-
ters of the Gospel hiereus, which meant one who offered sa-
crifice ; but ALWAYS colled them presbyteroa, which meant
one who did kot officr sacrifice. They had their choice
of the two names ; both names were in common use among
the Jewsone meaning n person who offered sacrifice, the
other meaning n public officer who did not offer .sacrifice
;
and they always called the ministers of the Gospel by that
name which did not mean sacrificcrs. Wherever the
writers of tho New Testament speak of the Jewish priests,
they always used the word hiereus ; wherever they spoke of
the ministers of Christ, they always used the wonl presby-
teros. And they did this by direction of the Holy Ghost,
the spirit by which they wrote. That Holy Spirit taught
them always carefully to distinguish those two orders of
men by twodifferent names, having quite different meanings.
Now, what is the difference between tho two Bibles, the
Douay and the Protestant ?
The Douay Bible insists that the twtf different classes
which the Holy Ghost directed the Apostles to distinguish
so carefully, by two different names, shall always be called
by the same name, in the same meaniny. The Protestant
Bible is careful to distinguish them by wonls of iliffcrent
meaning. Which is right? Wo think this a question
which any plain man may answer.
The Douay Bible is the more inexcusable in this, be-
cause the Latin translation of the New Testament, which
the Doiuy translators professed to follow, set them the ex-
ample of carefully following the distinction made in the
Greek. Wherever the Greek has hiereut, the Latin always
puts sacerdui : and wherever the Greek has pretbyterot,
the Latin has presbylerus. So here is the marked distinc-
tion kept up ill tho Latin as well as in the Greek; and yet,
the Douay Bible insists, that no distinction at all shall be
observed in the English ; whUc the Protestant Bible pre-
serves the distinction exactly. And it is simply for fol-
lowing the Greek, ninl the Latin too, tliat Dr. Ward
attacks it, and calls it comipt! In all the six passage*
which Dr. Ward bas pro<lucctl, tlie Greek hat prctbyterot,
and tho Latin, presbytemt ; and yet, tho Donay Bible
translates it as if tho Greek had hiereus, and the Latin,
sacerdos.
It is wholly false to speak of the Protestant Bible (as
Dr. Ward does in the passage aboro quoted) as
"
nerer so
much as once naming priest, unless when mention is made
either of the priests of the Jews, or the priests of the
Gentiles." In eight different places of the .Ith, 7th, 8th,
and 10th chapters of Hebrews, the wonl "
priest" is applied
in the Protesuint Bible to Christ Iiim.<elf.
This leads us to ob-^
'
r marke<l distinction in
the Greek and Latin 1^ 't the Douapr Bible wil-
fully abolishes. Chn
' ' i4 called hureu* in the
Greek, and sacerdos in the Latin, and never
*, H
or A . .
Tboa both n
tinfnish the oil. >kefUi
hf diflbrent namu,
yet the Dooav Bible
oflkee, under the ti .iogl
beeaoee the Proten..
in enweitioa both
'
wMdi the Coandl n
eenaeitof eormpt:
The Protcs;
"nrieethood"
plied to all
Kerelation, or
ituiamets, folio.. ......
priest, wherever they meet with it, Hl4j
elder ; to as always to make the lanie
."
tho ofBcet, which they find marked so ttron^.
Greek and Latin Bibles : whereas, the Douay II
foonds and aholishee that dittinction altogrtl.
We with to point oat carefollr that It i>
sound of word* that we wonld CDnt>"-'<
distinction of offices. Ifit were kept
lation of the Bible, that the Jewi4i
tinn ministers are dislfatgaiifced
different names, which hatedi
pressing the offering of sacrinccs, nmj Itie other ot-
eloding that notionif this wen mariicd in the tiaa*-
lation, as it is in the originalthen we waU not olject
to the word "priest" being pot a* the tranalatkia ef
presbyleros, proride.1 it were ondenNood that it wa* vmA
as tho translation of a Greek word that doce mat meaa
one who oiTei* tarrifirc, and provided (ooie other word
were used for the Jewish prieMs, wlio did ofler (aotte*.
What we mainuin is this, that where the two oAee* aia
clearly distin:n>>shed in the original by two i
iS
irfthswoni
rpsir^svripec
Is'swatviMsd
IM >|ipli<d to perms In uijr peWtt aBes, k*.
I expertrae* mm rrocrally dsumm lat satk
*T1ie llltfBl nMUInf irf i
Injrrsnt" II cni to h* ,, _
CAosfl men or jrrar* uid cxpertcoes wvrs frocrilly i .i... .. .
iiiuUnu Hmc' u siinvi hav eomd sad ppraytatt la Hm Bag-
Uth trutlatloo,
" elder.*
clearly different roeaningt, that distiaietioD shonld be MMe
plain in the translation loo. To pot that distincliaa ak^
gether ont of the translation, as the Dooajr BiUe docs, hj
always giving the same name, in the same meaaiag, to the
two different offices, is a wilful corrapting and confimndias
of the WordofOod.
And why docs the Doaay BiUe thus wilfoOjr muftwd
what God's Word has distinguished 7
Dr. Ward ha* told us, in the pataaoe above i
without a priest there can be no bacriflce of the
Let it once be known among Christians now, (as it
clearly known in the Apostles' days) that the Apostle* i
careful always to call Christ's minitten by a title whicK
meant one who did not offer sacrifice, and that tbcT ueiai
called them by the title of the Jewieh priest* who did odhr
sacrifice ; let this striking distinction made by the Apos-
tles once be known, and then the Sacrifice oftoe MaseuDa
of itself. And therefore to establish her own sacrifice, the
Chnrch of Rome h.is no resource but to abolish and hide
that distinction which the Apostles made between the Jew-
ish and Christian ministers. Is not thi* enongh in itaelf to
disprove their sacrifice?
We do not deny that the Eucharist i* a sacrifice in my
sense at all. There are sacrifices of praise and tbankagir-
ing (Hebrews, xiii. 15) ; and all Christiiuis are piuli
to ofler such sacrifices as these (I Pet. iL 3, 9).* la
this sense the Holy Eucharist is a sacrifice, and the bigiieit
sacrifice that Christians can oBtt. But this it not the Sa.-
crifice of the Mas*, for it it not a tacrifice of propitiatiaK
for sin. It is not the same kind of aacrifice a* the JewUk
sacrifices for sin, or the sacrifice of Christ npoo the rio*i
Neither does it require any other kind of sacrificing power
in the priest, than what all Christ's people poate**.
We tnut we have shown that the Pntettant Bible doe*
right in distingnishiDg between kiertw and frmtfttrwat
and that the Dooay Bible doeewToof ineoafcadiailkiM.
We trust the time may come when the Dooaj Bme wfli
be corrected in this matter too by the PioceetaM Bible.
Ill our next number we will conclude thi* whjen, \ij
considering whether the books called Aportrpha are really
part of the Bible given by intpiratioo oi God.
-
CAN THE INFALLIBILITY OF THE CHURCH
OF ROME BE PROVED FRO.M ECCLE8IAS-
TllAL MISTOUY AND THE WRITINGS OP
THE KAliLlER lATUEKS?
In our last nnmber we made sobm gCBeral i
on the uncertainty which attarhci to taa dli|{ma of infill
libilitv, and the novelty of the modarm Rtmiaa Calkelie
doctriue of the inlaUihilitir of the Cknrck of Fow* Wo
proceed now to eetahiith the latter potWoB man in dettil,
and oar prooCi thall be detived, aa we ptepoead, ttom
the hiftory of the Chnrch and the wtitiap of tka
Fathers.
Now, in order to avoid twifiwiniBay thiaga which arc ia
themtelrca distinct, it mast be eamaUy Mme in mind
that the inCtUibility of the CkurA of Boom doe* not
aecctaaifljr Ibliow ftxMt it* siiuiiaiaij, tappaeias the UtMr
to be admhwd. A ipiritad sapreamcy over all other
Cburchet may haTe been aeeoHed to ooe Choich, withoat,
in the remuttet dajKne, ifdetring at a eanteaneoce the a*-
tribnte of infidUbOitT. Rooith theologiane, Bowwver, oAmi
eeemtothfaik that ihey have only lo Mi*hnh the !
vMNCffVttMl It MBflMi to ftMkflM%
1 Kilnl* Ba*atMI^
ido THE CATHOLIC LAYMAN. [September,
**^h.?'V'f,r'"''''
ihcrcforc,' appeal to one Church-
Church of Rome. Such a statement would have had no
i.ti.T'l'
"""I
"f""'re" I' no*, by most Knml.ti tlieol,Kiian tHk.n
ta-ttlc sense of to gree.- or -conform." The me,u,iK
-to r,
JIMeh some contend lor, K,m Imrdly reconcileable wiU. fct oryro-
pren^tire in favour of their Church, and that the Utter
must follow as a necessary result.
But whilst it is true that the concession of sitprcmnify
doe not necessarily imjily the recognition of infallibility,
it is c<|ually true that the recognition of the latter must
neie*?sarily lead to the concession of the former. Had the
Cbm-oh of Kome, or .<iny other Church, been supposed to
Iwondowod with the Divine attribute of iiifallil)ility, it
mU*t neccssftiily follow that every otlier Church would
ncknowlodgc the spiiitnal supremacy of that one in which
0 pre-eniiueiit a gift was lotlged. It becomes, therefore,
a matter of importance for us to show that the s]iiritual
supremacy of the Church of Rome was not {;e7ierally ac-
knowledged in any such sense as the admitted claim to i
iid'.iilibility woidd imply. Nov/, this has been unanswer-
ably shown by many Protestant writers, especially by
Barrow, in bis "
Treatise of the Pope's Snjjremacy."
Whence we conclude that the claim to infalliiiillty was
either not made or not allowed, so long, at least, as the
claim to supremacy was disputed. Our argument, in
short, is the followingIf inlallibility were supposed to
reside in the Chtn-ch of Rome in ancient times, the stipre-
macy of that Church would also have been recognised.
But ite suijrcmacy was not recognised. Tlierefore, in-
fiiilibilitv was not supposed to reside in it.
Wc have said that the fict of the non-recognition of the
tpiritual supremacy of Kome for many ages has been
amply proved by Barrow and other writers. To their
works, tlicnfore, wc, for the present, refer tliosc who wish
for a full discussion of the wliolc subject. We shall con-
tent oin-selves with noticing a few of the more prominent
points connected with it.
Among the arguments adduced by Roman Catholic
writci-s in jiroof or the acknowledged supremacy of tlie
Church of Rome in early times, none is urged with greater
fi-0qucncy or more confidence than that which ihey ilcrive
from a well-known passage of Irenwus, the famous Bishop
of Lyons at the .dose of the second century. We shall
show that this passage of Ironreus, when properly under-
stood, lends no countenance to the conclusion which is so
confidently drawn from it.
In his work on Heresy (Book iii., eh. 3), Irenreus, after
describing the Church of Rome as "founded by the two
most glorious apostles, St. Peter and St. Paul," then adds
of St. Peter US' the rock of the church ; but Ircn.-cus ! they awaited with icar and trembling the ajjproach of the
re'ers to tlie Chnrch of Rome, as founded by the two most : following Saturday, which was fixed for the iiiter\icw. It
"lorious apostles, St. Peter and St. Paul ; and be, more-
i
Wiis an encounter from which they would have shrunk in
over enumerates the
Bishops of Rome who succeeded ciicunistanccs less cogent than those under which their
Linus wdio lie says, was first placed in that Sec by the
' consent had been extorted. The interval they spent be-
'
- rr,, ! t..:i.: ,i n.,i. .,,.; :
twecn prayer and preparation prayer for wisdom and
strength, and preparation to answer a wise and learned
bishop of the Church of Rometo answer him con-
cerning the faith which they held dearer than life itself.
While conning over the plain simple texts of Scripture,
which were the only weapons of their warfare, and
treasuring them up in their memories, they felt like David
with his iicbbles and his sling going forth to meet the giant
of the Phili-stincs. They knew their own feebleness and
puny strength, but their comfort was that the Angel of the
Lord (Jesus Christ himself) cncampeth round about those
same two apostles.
This is a striking and most convincing
proof that he knew nothing of the Romish theory which
claims infdlibilitv and
supremacy for St. Peter alone, as
head of the Chur-h. and also claims the same prerogatives
for the Bishops of Rome, as successors of St. Peter.
Wc do not (as we before observed) possess the original
Greek of Irenjrus in the passage first considered. We
have only an old, and evidently a very literal, Latin ver-
sion of if From this version we have endeavoured, faith-
fully and honestly, to elicit the true meaning of the ori-
ein.al ; and we have concluded that Iremneus w'ns totally
isrnorant of the lofty claims now set up for the Church of
,
that iear him.
-r
,
u , , r ,
Rome A recently discovered
work of Hippolyms, a I Early on Saturday morning, Edith and Adeline drove in,
schol.a'r of Tremens, who had the original Greek before in company with their sister Mnrcclla, to the bishop's house,
iiim and had the arh-antago of pci-sonal intercourse with
They were shown in directly to bis study, and a venerable,
the writer enable? us to ascertain how he understood the
'"il'l, nnd kindly old man came forward and greeted them
pnssao-e 'To this very remarkable work of Hippolvtus we '" "" affectionate and cordial manner. The bisho)) opened
acco'rd'nelv propose to direct attention in our next number. ,
','.'<= co"7'-s?tion about some indifferent matters, which he
Meanwhile we will conclude the present article with m
<l'se"ssed with a good-natured playfulness, so graceful and
notice of a pas^a^c of Tertullian, who flourished in the
condescending in advanced age
early part of the third centurya passngo which, although
cited by Roman Catholic writers in support of the claims
of their Church to supremacy and infallibility, directly
militates ng.ainst such claims.
In his work De Proc'criptionc Hwreticorum, Tcrtnllinn
refutes leretics by n line of areument similar to that of
Iren.-eus, above describednamely, appealing to the doc-
trine preserved in the apostolic churches of highest cha-
racter and most unquestioned succession of bishops. "Run
over" (he savs, ch. .'?fi)
" the Apostolic Churches in which
the very chairs of the apostles still preside in their own
places, in which their (i.e., the apostles') authentic letters
are still read, utterini the words and reprcscntinir the face
of each. Is Acliaia," ho adds,
" next to thee ? Thou hast
Corinth. If thou canst go into Asia, thou bast Ephesus.
But if thou art adjacent to Rome, thou hast Rome, where
authority is at hand to us {i.e., the African Church)
also."+
Now, it is very remarkable that, in quoting this p.issa^c,
Roman Catholic writers (e.g., Messrs. Bcrington and Kirk)
take care to omit altogether the words relating to Corinth
Prtnctprth'tis. in the old Latin translation of Trfnaein, is used
for priority of time, and is opposed to pnittnrioritas The words
used by Irenseus were prohabiy 'tKnvttyrfpav fipYoir>ri;-Q.
In tills snme chapter the translator has rendered Itovwrnri)
by potentUsima. The Church of R-^me was (he only Western Church
that was known to have been founded by .Apostles. It had, accor-
riingW, a
"
potentior principalilas," a mere ' powerful oi august pri-
mitiveness."
Agiln, as the old Latin version Is a literal one fas appears from the
comparison of 11 with the Greelt in iho^e passHpes in whicli the Greei<
has been preserved!, il is almost cert.iin thai when ibe translator
uses "nfcpste est," Irentens wrote avnyKT]. Now, this word
avtiyKr)t
t^s is well Itnown, frequently fmpli. s a reasonable or neces-
sary inference, and not a moral obligation. Thus, ftjr instance, when
the ecclesla-licai historian Theodoret says (iv. 5) av9pw7rouQ
avayKT] Trpotnrraitiv ovraQ, he certainly does not intend to
assert that 11 is a moral duty for am in to tran.ari-ss ; but his nipan-
iai Is that it is a natural consequence of his fallen condition
-"
hu-
manum est errare."
t Percnrre i-cclislu Apnstoilcas apnd qaas Ipsse adhnc cathedrie
Apostolorum sins Icfis prai-ident, apud qnns autheuticK litern! eornm
rcciointur, sonantus vncem et repria. ma los fi.ciem nniusciijiisque.
lroxiniae.ttlbi Acluiiu? liabes Cnriutlaitn. Si potes in Asiam ten-
dere, liabea Ephesiim. SI auteni Italia, adjares habes Romain, und
nobis quoiiiie ituctoritu prasstq est.
when addressing itself to
early youth. From these subjects he grailually ap-
]iroacbed that of some church commemoration for the
following day, and then stiiil
"
My dear children, I believe you wished to consult me
about some matters wliieh you fintl didicnlt to iindcistanij,
and desired to have an cxplanittion of, and nothing can
give mo p'cater iileasuro than to remove any doubts from
your minds, and enable you to enjoy the blesscilncss of a
full and free communion with the Holy Catholic Church/
To this Edith and Adeline scarcely knew what answer
to give, they were reluctant to open an attack, and to com-
mence hostilities, and were rather waiting totiet on the de-
fensive when .assailed, and they remained silent. The bishop
again asked them
"
What matter was it that occasioned their difficulty in
the Catholic Faith."
Eilitli felt she could no longer remain silent, and said
"
Indeed, my lord, there are a great many subjects which
have caused us both uneasiness, and have coin|)elled us to
take a part we were most reluctant to take, ami which, I
fear, is likely to bring us into great trouble
; but, if it be
the Lord's will, we cannot hell) "r avoid it."
"My dear," said the bishop, " there is no reason why yon
should fall into trouble if you will only listen to instruction
and advice in a teachable spirit, and not set up your own
private fallible jtulgmcnt against the voice of the Church."
"
But, how," my lord, " can I abjure niy reason, and
the common sense which God has given me to be my giiiiie
to regulate my path in life, and yet believe what I know to
be an imiiossibility, anil a contradiction to jilain language
and to common sense, and the direct testimony of Scripture,
because the Church s.ays it is so
?"
" Miss Marley, you forget that the last words of our de-
parting Saviour's commission to his apostles were, that they
should go forth teaching all things, whatsoever he had com-
manded them ;
'
and, behold,' he says,
'
I am with you all
ilays, even to the consummation of the world.' 'Iliis is the
waiTant under which the bishops and pastors of Christ's
Church, as the successors of the Apostles, now act. How,
then, can the Catholic Church go astray
?"
" No, my lord, certainly not so long as they teach those
things which Christ commanded ; but, if any particular
body of Christian Icnchers have departed from the thing*
commaniled by Christ, and teach other things, it is plain
we must look for the Church of which Christ speaks else-
where, and that they are not the successors of the apostltie
on whom the commission has devolved."
My dear, yon seem to assume that the Hol^ Catholic
1-8.5 3.]
THE CATH.^UC LAYMVN. irtl
Ctiiii
for
:
the
1
Mn.w-
dM'i'
-h hin fnllcn ini
.It it wiiv
I
I t MT. I>
! i<[M^k t1'
iCi>
Ih
'1
blivr
en i
'1.
r nml St. Pnul lolkim ili.i;
'
nnil St. I'niil in tlio HiIhim
i I ulioiilil not I'rtir liimMir olicii ii.i lin
. r i.-rolll into llio Iliilv 111 lliilicn i-miv vonr
;'
t'NiisI >\:iiuf1'<<i(xli>ii(' tuoxtiiiual
iiTi'tori' we tliiil it ianpoMildalo
:lie Suriliic of tlio mam, b a
~rrinro or propilialion ft>r the Hii of tbo
mI."
>tu, iMi.> Miirli-v, St. rmil niKo tclU ii*, llmt '
nil nllnr >till, niiii if thcro lio Kn allnr, tlivra must
^
!i otTorinK. Tho miMimuncc '
M'l or iliQ world l( prupkoi"
, mill nlUT Minio icnreh ihfmii^ . : i
, i!., l.i~li, |i III. I rii iii-oton text iNMik, ami cilc-d tlio
-0 111- Iri'iii till- ii>iii|; of the nun even to ilic
ilowii, mv iLiiiu- i< riMi .1111. Ill- ilio Gtntilcs, and in
jilnw ihi-r.' I* Sii. ni'u.
."
Msil.nli. !., 11.
1 iilHictol .|iirit nil ooiilrii:
I IS vt.\a not 8o plain astocon-
ti .! 1 1. 1 iln< i.-.\|iivu .let Iniiilinn tlint Christ
" by one nlilntiiiii,
li..:!i iKrfiTlol for ever them thnt nro iiiieiiHeiI,'' mii!
i^-:!!!!,
" wIiiTr iherp is remission of siiin, tlicrc is no more
an ..'.|;i;ii.n li>r ^in.**!
1'lu' lii>liop itiun took up tile IIIitDry of Mclehinedoh.
irhn lirtiiiu'lit lirvad nntl wine, and was priest of tho inuit
Uifli (IimI.I
" Yi-f," ni(I Adeline nmnrtly,
" but it was to Ahmhnni
he brnnpht it forth, and not to God. and surely he mode
noolilatiiin or s:"rifii-c for siiiii to Abnlmm."
The lii>hop liniliiiir he "sw niiikin); no impre&oion on
^" - pupJs, and thnt ihcy were In'tler prepiirod at
Imn he expecteil, nevertlicleas betniyed no
I
ili<iilcaiirc or disiip|)oinlment, on the con-
trary, he said, " Well, my dears, a I find your minds
rp not yet prepared for the due consideration of u<-h
li - as these, I will not press thcni on you now,
1 ^k you to lie more careful in reading pro|)cr
U->.h.- ... [lie subject, and cspe<-ially a little Imok whch
I will Icnil you, (so Siiyius, he hauled them Milnci's
End of Controversy) fln<l 1 have no doubt all will bo
plain to your minii. Go now, and like cood children,
read this diligently, and all will bo well. It is only
ioine fiKilish notion which sometimes young people will
take into their heads, thnt is disturbinfr you, and I
export to see you both settled in the faith and Imppy."
Atiir some more conversation like thi- the venerable old
in.Tii pave them his bicssinp, and took leave of them as
ffcctiiinatcly ns he had at tirst received them.
Edith and Adeline rose and left the room, slowly fol-
lowed by Mnrcella, who, when half way down the staii-s,
rctunied smbUnly to the bishop and said, "
Well, my lord,
what do >ou really think of them V"
" Well, my dear, I tell you plainly, I think nothing
can tio worse, and thai there is scarcely a hope of ihcni
for the present, as they have their minds made up, uml
have lieen fiimi.hed with nrguincnis and tiooks which
i
fear have misled tbem. But go liome and do not break
with them. Take them gently, lest you drive them to c--
tretnrr, '
',,,(( worse. I will write to jroor ;
ther .act io.''
Eilii' :lien parted from M i-.n-. ".i-i
tnmcil homewards. As they widke<l ai
their interview with tho bitdiop, thus liH|i|
oongrxtnl.itiiig thcouelrN on having passed tiitou;:lt the
ordeal without on open breach of the peace, or ninipromisc
of
'
\ '
'
hey met the Itcv. Si ,
''
.-en before the bishop."
"
'i'' ' _.,;.;...... ij.., .-..;.! he, "I know it ipiitc
well ; It was discuii.scd at our meeting on yestenlay. I
u[ipoe yon had an ongry disrus.'.ion."
"
No, iiiilced,"
ud Kdiili, " on the contrary, everything went on iksmnooth
and limn iilile ns if we were discussing the weather."'
" Mias Marley, I fell you, never you mind the ontward
i^tiiraneet. Uepcnd upon it, it is not all over yet ; but
I give yon one piece of advice, and thai is, befirm, and
you will have it all your own way. 'Ihi.s 1 udl you in
contiilcnie as a friend ; but attain, I say, lie firm and calm,
and they will never drive you to oxtrciiiitirs."
'' Inilrcl," said Adeline, "I think from the way the
1
'
till us, that he intends to advioe ronn not to in-
iis
?M \r
ot tlic state of iiiMit.
run nwar, or made < .
" No, sir, not in i htti
proper to ally thetn^. . < and
tuni I'rotcsiniita the lirvi - that em diqpraead
my fiunily, and they will I., , . by . ~
III Mil UH3 iMTH rm
nfniMr from ll.l
clHirilnblv. Io mttfgttk 4sul'
I llMilHiiraf *n
'linns of mmim
K'"
rsally, be aaul,
1 1 Ma luKetlwr.
iiiiiiiy u iMiici iiihI painful tlf
daring the s<'cnc wbiih li.i
SenCC, l,ltll (lu< \ II i,r- .'iMirr
r.iiiri.i
rl.in-
f m.
Msifor.
ralhr horrified
that thejr have
MOT MIVVtMSght
d naUda, ari id
..1
'.I
-n
re
as-on.iti < ; i.ut it snail nevci
lesttni an hour lonpw ibwi I
" Well Mujur. of COMfM I
are aoting < siiflkitt gRNiii
ilnui:hicrs, but I tract yua w
of the step yoa prapoM to tr r
you cannot thraw npon tl
bovs."
=
Sir," nM the MaJ
qucoc
i-i..~. I ...
one s:
to discuw tlw prupncsjr %il atf laailMtMs^ bat Io Imm
tkcin carrie<l inio elToet."
To this Ur. Mabet at one* aM>* Of coorw MiJh^ I
will follow oBl wholaw iasirwctiaiM 70a gi** BMb 1*
is, no doiibi, for jpoa to satisfy yomatlf
prudence.'"
>'
Well, &(r. Maher, that I fancy t$ mf
not foun."
Mr. Maher then inquired what the natare of die ekaa
were which tho Major hod in cpawinpllinii
the Major look out from a lante pochclip'book i
dum, written out must cnrcfiilly in his
'
and which wns to tbo cffei I that, " inasniaA hia tmm
youngest ilui);h:cr>. 1. iitli and Adeline, had tlcparted fns
the f.iilli of the
('
iirli in which he liail Ikimi^Is
ihcin up, and lia>l . and in contempt of bis pa-
rental authority, uspousul tlie errors of FroteMaMiM^
that he, notwiihstaiuling Us natural lore aa4 afkatlaa
for bis <iud dau^'hiois, tM baood, i ronerifa and
40f
to the said Chiirrli, aad in bofuwrto kintelfand hi* f
t revoke all be>|iicsl nmda in. Ms will in fcsonr of thai
Etliih and Adeline, and he dachuad it Io be his will md
ploaNiu-e tliat the provisions therein rontsined, and ii^
tended for the said Eilith and A'l' Id go to kii
granilchild, Maria Waring, onl^ of Ednni^
Warin;:, Esq , on romliiinn that soe uiu not, bogoMt
I'rolcstiuit."
Tho Major rcail the laeniotaniliiiH in n eloir aad atHmm
voice, which filtered t time^ and scaroelgr found BOafwaM
when he came to the words " notwithstanding roy lUMnni
love and atfuction fur my said daughters," which ahawed
they were no idle words of fonn, or empty soand, bakllv
genuine cxprc>sion of the deep sunlimcnl of hi* heark
When lie h.ul cuncluilc<l, be Imiideil the pi^ar omr to hit
n
"'I-
:
.......VI .1 .-raiiiy, like whit Qaiea Fi iaai
-:ie Moded Ike dsath
. . :ior miniiter of j itict Iki
pour Mavur appsuieil uvcn-uae and exhaasled at lhaeMt-
tiiHi, as if his whole sneagth hod been jciven forth in llv
eflurt, ami when tha aUDrney, adlh Bffifc Miunai aanahr
lamet, cidnily rose and procaodad 10 fock ap in Vmmtmr
oire ihu (Mpur which wua to cnaeign, iww ynang na|Ml^
tcctetl girls, withoat mainliaanca at prorinon, ||m
tender merries of a eraet waridthe ohi omb idk an
icy oddnen pun afoond his haMt, aad tha
silently doam hie aged foaa and abwwt mahad hi* 1
tioii ; bat ihia> pnde, and prapriat
y
Instantly
the maman* iMpahc, and, lissng iiraat hia seat with <
culty, he aai^-'* Mr. Mabar, I b^; yan will hara this aaft
disagreeahia banaMiaraaagadaa aaedilyaapOHibk.fot I
Had 1 am not aa Mraa
g
aa I aaad tt be ; aad a* 1 cna
saMnat coaM into tosm 1 wisk yoa to Ibt an aatiy iag
for the ronplelson.''
"
Well, Sir,' said Mc Mahar. "eva^ytkiiv will ba
mvir f<>r yoar asccatiiM to-nonww, if ywscan caaa iib'
With this the aid Muiar lift, the attoniry, and with less
love fur him tlan aver na had beta*. BlTaaia nywad-
acss of human natara, that tha paHivn iaMrMMMi of or
(irrver.^: hiiinovn are tho fhsi to aaronalBr oar displaatiM^
Tbo ch,iritatiia doafc a ihfow ant oaHihaais auc wide
eaoiigh to cover them.
The Major retamtd boae, and was received with the
a>l aart i of slttatiaai by
TWann cheir was whwlad mapd
basida tha Irn, mti his sliDiiers
Ha repaid ibaas Ultlc
" Thank yoa my deni . le wm a
a|>nii his brow wlurh bi^uluitwd that all was
wiihin. Tho Major ooiUil not play a part, or
what ho did not fcvl, aad la the
was aridMl that ha
sense af saan daiy, aat la let aw* the aatapal
bis heart,
retired to his
aad drcssiag-gawn imif-
'ith the
However, he actoil on a drtcrmuMid pUn, aad
hisreoaM eaily m be coaU, aanaaadag tbat
102 THE CATHOLIC LAYMAN. [Septembee,
he should go into town again on the following morning
early, on certain business.
The next day all Wiis in readiness for the Major's de-
parture, and he was at the hall-door, buttoning on his
cloak, when a servant rode up the avenue in haste, and
brought a note from his son-in-law, Mr. Waring. The
hurried manner of the servant, and the illegible stylo of
the direction of the note rather alarmed the Major. Alter
some seconds lost in searching for liis spectacles, he in-
quired of the senant what was the matter.
" Miss Maria, sir, has been very ill all the night, and
is not expected."
The Major's blood ran cold to his Iicart. "Is this,"
said he to himself, "
a judgment on me for going in to
ruin my good and innocent children yesterday
?" Aloud
he said nothing, but desiring the servant to bring in the
letter to Mrs. Marlcy, he drove off as speedily as he could
into town. His first direction was to Mr. Waring's house,
where he learned that scarcely a hope remained of his only
grandchild. That she had taken ill the previous evening,
and had grown hourly worse, and could scarcely hold out
much longer.
The Major left the house in great affliction, and returned
home without calling on Mr. Maher, sending liim a mes-
sage that he was unable to fulfil his engagement with him
that day, hut would call on the following morning. For
three succeeding days the Major went into town, each day
intending to fulfil his engagement with Mr. Malier, and to
complete his plan of disinheriting and discarding liis
daughters. But, as each day arrived, his first visit was to
the Warings. The child was worse and worse, and his
heart failed him to go further. On the fifth day, when he
called, he was informed that no hope whatever remained of
the child's life. The Major returaed liome and found
everjbody in the deepest afiliction at the tidings of little
Maria, who was tlic pet of tlic house, and had engaged
the wann affections of every individual in it. Their grief
but aggravated the intense feelings of tlie old man's own
inind, and he retired to his room. The story of David's
child, which was smitten for the sin of its father, haunted
his imagination, and recalled to Ins mind the beautiful
stoiy recorded in the Bible (which the Major very often
read) when Natlian said, "
Because thou hast given occa-
sion to tlie enemies of the Lord to blaspheme, for this tln'ng
the child (hat is horn to thee shall surely die. And Nathan
returned to his house. The Lord also struck tlic child
which the wife of Urias had borne to David, and his life
was despaired of And David besought the Lord for the
child, and David kept a fast, and going in by himself, lav
upon tlie ground."* In this frame, the Major felt liimself
convicted of sin, and thought that his crime had found him
out,andjudgmentwas awarded him forthe wicked purpose of
his heart to ruin his beloved children, because they had
dared to worship God after the dictates of their own con-
science. He earnestly prayed the Lord that the child might
be spared, and his sin forgiven, and vowed upon his knees
that he would no longer persecute or coerce his children,
but leave them and their conversion in the hands of the
Lord.
It was late in the evening, but yet the Major was not
content to repair to rest without despatching a letter to his
solicitor, Mr. Malier, the purpoi-t of which was, that fur-
ther reflection had led him to doubt the propriety of the
step he had proposed to take, and begging tlint Mr.
Maher would destroy any draft of a will or codicil whicli
might have been prepared" pursuant to his instructions, and
that notliing further should be done until he again commu-
nicated with him. A special messenger was sent into
town witli the epistle, and the Major felt no relief until
he saw that he had fairly gone on his mission. Tlie mes-
senger was desired likewise to call at Mr. Warings and
bring the latest intelligence respecting the child.
The return of tlie servant was anxiously awaited by
every member of tlie family, but by none more impatientlv
than the Major, who delayed going to rest until he wa"s
informed how matters were, and after a considerable pe-
riod of deep uneasiness, the messenger arrived with the
first good tidings that had yet been had, and announcing
that the child was slightly better and apparently rallying.
After this the Major retired to sleep, taking an'unusually
tender leave of his family, and with a mind more free
from anxiety than he enjoyed for many a day.
The morning brought better news of a more decided
amendment, and every hour afterwards the child improved,
tmtil, in the course of a week, she was declared to be
entirely out of danger, and soon after was Jilaying on
the Major's knees, out at Hollywood, prattling to her
grandpapa as busily as ever.
From this time forth the position of Edith and Adeline
undenvent an entire change at home. The subject of
religion was never mentioned
; but all coldness and reserve
on their fiithcr s part were removed, and he saluted and
addressed them as warmly and aftectionately as ever : a
sort of tacit truce appeared to have been determined on,
and each party conceded to the other, the right of acting on
their own tciTitories as they saw best ; butoutside thcirfriendly
circle of home Edith and Adeline had many a sneer and
sarcasm to encounter, many a coldness and suspicion
to feel, and many an ill-natured
observation to bear.
They perceived that among all their Roman Catholic
riends they were regarded as aliens or deserters, and,
2 Kings, xil. U-16.
as if tainted with some moral leprosy, their former
associates, though they observed the outward courtesies of
life, yet evinced a reserve that caused them to feel they were
the objects of fear and suspicion, their presence a restraint,
and their conversation and conduct a rebuke to the whole
tenor of the sentiment and conduct of their party.
Keader, if you are advanced in years, you may have
observed, that as the spring-tide of youth and prosperity
recedes, it leaves many an object on the bleak shore de-
serted and alone. This is painful ; but tlie rough contact
with the world blunts the edge of our feelings, and we
come to regard those desertions with calmness, if not with
indifference. But in the earlier years of life, when our
feelings are fresh, and our knowledge of the world derived,
if not from the false medium of romance and fiction, from
the scarcely less delusive source of our own imaginations,
the disappointment of ti'usted friends grown cold, and
loved associates turning their heads aside, is a trial that
needs more philosophy to sustain than youth usually has
acquired. Our national poet has beautifully expressed tlie
sentiment we mean to convey, when he wrote
"
What, ma'am, do you want to send me out of tlie world
all at once V
But, as day after day brought no relief, the Major's
strength began to fliil the prospects of a near eternity
began to dawn upouhismindhis heart became softened
'^
Prove nil things;
holdfast that which is good."1 Tliessalonians
V. 21 (Douay Bible). Will any of the Bishops
or Priests of the Church of Rome now come for-
ward, in or out of our pages, to grapple with and
discuss the question of the boasted infallibility
of their Church ? or will they trust to the old
policy still, and calculate on mankind for ever
continuing to take itfor granted, without proof?
We shall see.
ON THE VISIBLE CHURCH.
TO THE EDITOR OF THE CATHOI-IC I.AYMAN'.
Sir-The visibility of llio CIuutIi licing a subject in
which every class of Christians slionlil feci a deep interest,
and which I am anxious tliorouglily to investigate, w itliont
any admixture of bail feeling, and as you have rcpentcdly
s'gnifieii your willingness to have it discussed in your jour-
nal, I beg to trespass on your usual kindness in resuming the
matter, and to state, most distinctly, that any api)arently
strong expressions I may have used were not by any means
designed to iiTitate or to give ottlnce, but merely to elicit
fi-om you the most ])0wcrfid reply that the advocates of
your system arc capable of putting forward, and which,
from your talents and resources, you would appear so pre-
eminently qualified to give.
The " arguments to prove that Christ might have no vi-
sible Church on earth" are the best that 1 have invariably
beard used by Protestants, lay and clerical, with whom I
have been acquainted
; so, for their edification as well
my own, I am amply compensated for my trouble in find-
ing such arguments rejected by you, and thrown overboard
altogether.
Now, sii-, .is yon are an .ivowed advocate of the peipe-
tuity and visibility of your Church, I maintain I have a
perfect right to challenge any epoch in yoiu- Church his-
tory, as naturally involving a question of the visibility. I
could with equal advantage select other periods tbat of
Berengarius, npon which I happened to light, will
answer the purpose.
You indignantly repudiate the idea of the Eoman
Cliurch, and ilio others in communion with her, being at
that time the Church of Clirist; you say I have misunder-
stood your words on this head. If 1 have, y<ui arc to blame.
In my first letter (Catholic Layman, "18o3, page U), 1
have put the same construction upon these words, and you
then quietly acquiesced in this inlci].ictation. You s,iy
I have mistaken the meaning of the liJlh Article, which,
in your sense, is " the sublimcst deliuition of the visible
Church." Is it, I ask, a definition of an nonentity, or of
something that has a real being? If it be a reality, why
not point out the Iccus of its existence, as I said before ?
or is it a definition of something that exists only in your
own imagination? "Oil," you say, "
it was all over the
world, wherever there were bi.sho|)s, clerpv, and people,"
&e. (C.L., July, 185.S, p. 81). Surely, sensible men of
your own communion will not be satisfied with so vague
and indefinite an answer, much less persons of a difl'ercnt
religious persuasion. 'I hen you say
'Of
course, you meim a part only'
"
(July, p. 2, col. 1). Onr
correspondent now replies again to this; and his reply
seems to be to this eflcct
" Yes," or
"
No."
If he will not wliat ri;;ht has he to offer ns the same
pmof llmt the Greek Church holds Tran^nlstnnliation?
How do we know that the KomanChunh hcdds Transub-
nuuiation? Wc know it tlms :She has do<recd it in the
QloacU of Trent, and has put it into her creed. Wc ask
ikaawnc proofth.it tlic Greek Chnrch hoi. Is it. Let
"
Plii-
lalethcs" show us In what council she had decreed it; in
what creed she has inscrte<l it.
With rc|)cct lo the case of ncrcn^jarias, which h.ts hi-
therto l>een tho main sidijcct of" Phil ilctlics's" letters (but
of which he says so little in thi letter), we Iwg to say, that
we do not at pniicntclcarly understand how far "I'hilalcthes''
frees with ns, or how 'far he differs from ns, alwnt the
rel merits of that <iucstion. We think no good can come
of may ilLsciission in which tbe parties do not lake due
pains, c.irh to understand tbe tvuI opinions of the other
about the matter in discussion. Wc. therefore, bog
"
Pbil.t-
lotl" IS eiMctly what his opinion is.
' -lanilslhus:
"PhilHlcilics''bron|;ht forward
'he ia. 1, ,arius w fonderaiicil. and forced to
retract h' , varioas coaoeib. We selected the
"""t im|. ..:: which has boon put in the canon law,
con*istin;,'of i'o|>o Nicholas II. and US bishii|is, hcl i
at
Home, in the year IO.")'J. We gavo tho words which Be-
ren^piritis was ioni|M;llcd to si^-n that tho true bwly and
blaod ofChrist is, "in au)uihUmanner{iitiuualiler), bandleil
t^the hands of the priest, hn ken and );muiid by the teeth
""hafaitbiul." Wc affirmal that tho word, mnaliter,
ean mean noihi"- -lo..
.1, m tliis, "
in a way that oursonses
eaa judi-c i.f .,
Noiv, wo want to understand
wh"l'hilal,-; -of this. Does he tliink that the
^Po and Ctmncil wore ri);ht? i>r docs he think that they
wjae wronR? He has not told us, and we call on him to
jMI us
:
we cannot diseues this matter with him without
imamins vvlmt hi* opioion ia. Wo, therefore, call on him
la aiunxT this.
Oar opinion is, that he will never rentnrc to say that the
Bape and the Council were. riKhl.
And if they wore wrong, and ifacconling to his
notionsthe Pope and tlie Conncil spoke the lUK-trinc* of
tho whulc ClHirrli. wli r,' was then the visible Church of
Christ, aiT,>riliM_' m \\i- notion?
Hut if tlic l'.i|)iand Council were WTon;, what are we to
^itik of ihcisc, wlu), on
"
PhlLilethes's " confession, pLu^cd
Borengnrius in a position in which he had nothini: but
" dcsuuciion before him and sorrow behind," merely hc-
<use he did not eontinuo stedfiist in the profcsnon of fitlu
<ketriiu f
Hui
PhiLilethcs'' asks, why did n.n poor Bercnaarins
waiic (,ir out of the C ' -
Rimic to Constimtinopio
?
Ha tolls us to look a: d it is only a step. Well,
OB small map it ni
-
inches ; but on the ground
tt-mny be thousand railoa. It was not so easy to ilo this
when Kome was in her glory. If this were *o easy, wliai
a f'Kil .Infill lluw intitl hnvn fir. -a ! Wtr.
awav'i'
'
Wo
I walk Tl.
bo.
'
tond,
'
views more full/ ih > >
ON PCnOATORT.
TO rna KoiToa or Taa catuolio latmak.
SiaI shall now proceed to obviala /oar al^oetlens,
and to gratify you bv tbowiog that what yvt f^jact as
" mtrt aucrlioH" cao DO aunported bjr irraftagaUa preofc
;
and that what yon so CNpllcitly deny is a matter of fact
I slmll licgin with St. Basil, Com. in Cap. ix. Isai. T. I.
p.
634:"Tho wonis of Isaiah (Cap. ix. 10)throoffb
the wrath of thu Irf)inl is the land bnmed'*ileeuret
**
that
t' ' ire curtlilv shall be made the foo<l ofa ponish-
I he end that tho soul may receive favour and
I' d. And tho |icoplc shall ho ns fuel of the fire"
(ibidj ; 'I'his is not a throat of extermination, bat it de-
notes expnrgnlion according to the expreiuon of tho
A|>ostlo; "if any man's works bam lie simll saScr lose;
but himself shall be saveiU yet so a* by fire"< I Cor. iii.
lii.) Truly, since nnr Gcxl is cnllol a oonsimiing Krc, ho
will consnnic the wood and what vicoi oriae from matter,
which adhere to tho soul in tho flesh, not in the spirit
And wiicn ihe (ire shall have consnmcil the wood of sin, as
it docs grass, then that imitter being destroyed which was
fuel to the chastening flro, the Prophet says
" I srfl
give him power over the nations, imd be shall rate thaa
with a rml of iron." To these saints, who are obeadr aaa*
into the kiogdom of Ood, the wafiiieumrj impart of **^'dhy
UngdMBeeaMTishMpplieaUa; MMHrhaavaa{icaai^
proorartb-'^'O'-'rv 1 Md, wi* St Cjrpnaa, at I haa*
already ^r pray aMtiiarfy ta Ood to mm
salntion,' terceaaioo to man, dtey aseaeln
that power so disiiocllv expremed by a rod oif iron. They
offer op the prayers of the nhiti 00 earth to God
(
Apoat
T. 8.) (S "itech. Myst v., n. ix. ., poiEa SM
declares
'
saols of the dtad are fcOaead aal
comforted . . -..vrilloe of tha altar and byprajfcr.* W
since pcrmiitol, I coeid aapplr vaav atber <{MiariM%
equally positive, in fsvoor ot tlm dartnaa^ all pfwfitt ilm
efficacy of prayers, A.-., for the dead, aad tha renimmiaf
some sins in a future work! ; so that it it asMeat that Ihm
pr.ivers, in the fourth centory.did gottjuadlhaProta
^
notion of pmyvn ti* dm dead; and If tha Oalhelica to%
ns yoa my. gtTitjT violated tha aatkii lptai Ilia afptayuato
the dead, it b traly eoaaoUof to fmi wa anpaftacn ia 4mI
TJohitioB with them holy maaaamedhilhit paper. Ia Iha
naxt pbce, ta my i laai aad ofa titiiptmt proof lor boKdaf*
in biMiaar of tha taiali, Ac, Toa mdr thai,
" fTnipm
proof la raqoifad oo^ to ortSrlea of Ukh," aad ae< {
"
ritas and eaatmooiae," and thtnce yoa iato tha Chat
has power lo appamt nelldaya. Are wa ta aadaiMaM iHft
"
ritca and tei ioale^ataaoBdnyt aad yngtaf TMito
prcciaely your 1
If Hch. xiii. 7, he with yon dhaet aoAari^r to eamm>-
orate the Apoetloi, yoa maot adrnil, <m iba oame ^toM
106
THE CATHOLIC LAYMAN. [Septembkk,
^fff-y"
Uthor!tT, that these Apostles stiU have rule over you
;
but
^'
^JLrtfcCBnld be easily proved that this text is not authority for
rihe one or the other ; so you have yet to give Scrip-
'
of your prayers for the dead, aud for holidays
of the saints.
I am, Sir, yours, &c., &c.,
Edmond Tower.
jrrival of a long letter from Mr. Power has placed
disagreeable pei-plexity, between our desire to deal
usly with our correspondent and our fear of wearying
icncc of our readers with further discussion on an
exhausted subject. As the best mode of reconciling our
duty to both, we print Mr. Power's letter in full, and at
the same time, for the convenience of our readers, we
portion off those parts of the subjects which have been
thoroughly discussed from those which still deserve exa-
mination.
We repeat, then, that as fur as the Fathers of the first
three centuries are concerned, the question is settled
" *
The Sacrifice of the Mass is one and the same sacri-
fice with that of the Cross ; the victim is still one and the
same, Jesus Christ.
* *
The priest is also tht
same Christ our Lord ; the ministers who offer this s.icri-
fice consecrate the holy mysteries not in their own, but in
THE PERSON OF CiiiiisT. Tliis, tlic words of consecration
declare ; the priest does not sny
"
The voice of the priest, who is legitimately constituted s
minister for the remission of sins, is to be heard as that of
Christ himself, who said to the lame man
"In the
minister of God, who sits in the tribunal of penance as his
legitimate juilge, he (the penitent) venerates the power and
PERSo.v of our Lord Jesus Christ ; for, in the adniiniistra-
tion of this, as in that of the other sacraments, tlie priest
represents the character, and discharges the functions of
Jesus Christ."
I ask your correspondents toconsider these three passages
together, and say what power is attributed to the priest, or
wliat is wanting to his actual deification^I mean, during,
and witli reference to, his celebration of these saci-aments. I
shall reserve my remarksifremarks be needed on such a re-
sulttill I find whether ornottheplain interpretation be that
of the Roman Catholic belief. If it be, I should like to see
some attempt at supporting its truth ; if it be not, I should
remind them that the doctrine of Transubstantiation has
att'ected to be founded on a literal interpretation of some
texts of Scripture. In a former letter I think I have
shown that this supposition is utterly mistaken. In a
future I m.ay have to observe that their official explana-
tions of this Sacrament cannot be credited by good Roman
Catholics, unless when softened and diluted by a very
figurative intei-pretation.
FONTIUM PeTITOR.
Church had established anything in the tlrst thousand years bv muj
formal decision upon Purgatory; and the question only is whetl'ier it
was the recetveiJ belie/ o/ tlie majorily of Chrislians.
The passages from Oiigen, which Mr. Power quotes, have been
already the subject of much discussion. Not to occupy space uimcces.
sarily, we think it enough to refer the reader to Vol. I., p. 67, 142, and
Vol. ii., p. 67.
<- I
-.
THE BLESSED VIRGIN AND THE HOLT
GHOST.
TO THE EDITOR OF THE CATHOLIC LAYMAN.
Sir I fear that Pat's report of the sennon in which the
shocking statement was made, that the Blessed Virgin was
the wife of the Holy Ghost, must have been but too tme,
for we find the same sort of thing affirmed, not only in Dr.
Translated by tlie Rev. J. Donovan, Profess<(r of the Itoyal Col-
lege of Maynooth. Coyne, Dnblin. 18V!I; p. S49.
t Page ibO.
i
is.'ia.]
TMK CATHOLIC LAYMAN.
Mknhnll'ii nermon In Irolniul, htii in ImmiIu piililihc<l by
Alttti inU )!! thi< (^iiTitilKMII. I will r<-''i'i' V ,.M I.... *,,
n
'
|H.->I. In iv
,.
f S;n!i,, Iv I , .
S
111 '
.
an I
Ir.
.W. U^ littjnro of
tuiw Anlilii^linp
"
''! Vififin in ilio ili..
n > mciliiniion ii|Min oncli
oQloo iiii.t ii |ir.tycr. I'liv lillo ul' Divlno Slif|>lirrili'v< wiu
flnt invcntoil in the your 1703. Her nino otliic* n< shrn-
henlcM iiro: I. Knowinj; the ulu-cp. 2. I
iMep. H. Drivin:; nwny the wolvct uiih h,
ii^k nIi ; for iho lost iilii'0|). 7. Hriiiijin;;
bnrk I'l- I .; -
ic fold. H. Am'iitin;; iho ibocp at
tboir iUmiIi. 'J. Itoiii^ iin cx.impic to llio ahccp.
Tlic roimm why. if >ill lh is trnc, our Lord iipeaki of
hinwi'K'as il\c SliipluTil. iiiitcml uf hia nioilior nn thoSlicp-
henli'iiH, wi' tiwil iiiit Ihtc inqnirp, hut yet it in worth
knowin,'. I"
' '
i-rtcr, ihi-rc nrc np-
PWmM to t ,iv of .loy, (he
n*en Mytr ~
>en Myatcrics of
Qlo*y- '''"- ''^'' "' '''0 M/'tcrira ut Glury i.i na rollnna :
EcUctic licviav.
AN EXl'OSITION OF OUR LORD'S INTERCES-
SORY PRAYER, (John xvii.) with a Discourse on the
Bfilation of Our Lord's Intercession to the Conversion of
the World. By Rev. John Brown, D.D. 8vo. 7s.
" This Exposition is in the Author's highest manner, the
Outline is a Masterpiece, the Arguments and Illustra-
tions perfect."Bri(iA Quarlerly Review.
EXPOSITORY DISCOURSES ON THE FIRST
EPISTLE OF PETER. By Rev. John Brown, D.D.
2 vols. Svo. 21s.
"
Our estimate of the value of this Work is very high. It
appears to us the very best specimen of Scotch com-
mentary that has ever been published. The doctrinal
and the practical, the criticid and the popular, are ad-
mirably combined."
" The
law of God strictly enjoins us to constant vigilance over all
the acts of our livesto watch and pray, lest we enter into
temptation." We are not to kill, nor injure, nor revenge,
nor steal, nor even covet. Surely, such strict vigilance
over ourselves, in every act of our lives, is impracticable,
and would render life intolerable ! Among good works to
be done, surely a choice may be made
; one may take the
place of another. He to whom prayers are irksome may
Tuake i t u]) in alms-givingeach may thus accept what ho docs
not dislike, and overlook what is not according to his taste.
Thus is a flexible law substituted for the inflexible law of
God, and good works made more eamj. Tliis is praetiral
stej) the second in the downward path of those who look
to good works for their salvation ! Is this doing the will
of our F'ather who is in heaven ? or is it not rather doing
our own will, who .are of the earths-earthy?
We have still to trace the matter further. Having got
rid of the troulile of scrutinizing onr motives, and allowed
ourselves to choose those duties and virtues which are most
palatable or easy to us, we still have good works to do, or
we cannot be saved by them ; and as moral works, even
when confined to the mere outwanl act, are burdensome,
and not always easy to be performed, we begin to think
that the pain they cause must be acceptable to God, and
that the more toilsome they .are the more meritorious they
must be
"For all
ftitnrv ihne-s, no one should presume to print, or cauiie to
be printed, any book or oilier writing, a.1 well in our city
(Rf ^ ' any other state or diocese, unless first dili-
p
iicil and approvol by siiKseription under their
h.i city (l{i>me), by our Vicar and the Master
of our Sacred ralm-o; but in other stales and dioj'escs by
the Bishop, or some other i|ualitied person deputed by him,
and by the inqnLiilor of heretical wickedn<8, or of the
diocese." And the decree goes on to denounce penal-
ties afrainst all who disobeysuch as the forfeiture and
buniiiii: of tho books, a heavy tine H|K>n the workmen,
cxcoiiimuiiication, the penalties of contumacy (no joke in
thoae times), and, la*tly, "
the indignation of Almighty
God, and of his blessed Apostles, Peter and Paul," which
the I'ope, no doubt, thou>;ht he had power to excite
;ipiiiiit whatever poor printer he pleased.*
This, we believe, wni the tirst law made by the Church
of Rome on the subject ; but it was not the' beginning of
the "Index," for no list was then published of Ixxiks
which were " prohil>itcd," and nothing was said about
books to lie corrected.
Forty-four years afterwards the first list was published,
according to Van Ksjien (Jus Ecclcsiasticum, vol. i., p. 234.
Ed. Louvain and Brussels, 1700) in the year 15.')9,
drawn up by the In()uisition at Uome, and sanctioned by
the authority of Pope Paul IV. It consisted of tlirec
daises
"
DECREE.
"
Thursday, 'l\st day ofJuly, 1853.
" The Sacred Congregation of tho Most Eminent and
Reverend Lords Cardinals of the Holy Roman Church, by
OUR Most Holy Lord, Pope Pir's IX., and the Holy
Apostolical See, set over and delegated to the Index of
Books of unsound doctrine, and to the proscription, ex-
purgation, and permission of the .same in the Universal
Christian Reputilic, held in the A|iostolical Cjuirinal
Palace, hath condemned and doth condemn, hath pro-
scribed and doth proscribe, or having elsewhere con-
demned and prosiTiliod, hath command^ and doth com-
mand to lie placed on the index of prohibited books, the
following works
(Coinp.are with
Decrct. Dist. xxii., c. 2.) This council contains a list of
the Patriarchal sees, also exactly agreeing with that
'
forged epistle, making Alexandria the second ; which
list is directly opposed to the second General Council
(L.abbo and Coss. vol. ii., p. 948, can. 3), and is not
, found in any genuine writing of antiquity. The whole
I
thing rests on the credit of that inf^iinous forger. It is
enough to have the canon law filled with his forgeries,
'
as we shall show some day that it is ; why should we have
J
him corrupting our Bibles too ?
; Richter, the learned editor of the Canon Law, says of
this council" They are not wanting who consider the
'
whole apociyphal." And well they may, when it is traced
I
to Isidore. Leipsic Ed., 1839, vol. i., p. 31.
i And, alter all, it is more than doubtful whether Isidore
ever put any list of the canonical books into this council
at all.- One of the oldest copies in existence (iliat in the
Pope's own libr.ary), gives the council without any list of
the books of Scripture in it. Berhard in Canunes Gratiani,
vol. ii., p. 316. So it would seem the list was put in by
some later forger, in still later times
!
And now we may see the reason of what Du Pin says
about those lists of Gelasius and Carthage
"These de-
finitions have not been followed |by all authors and all
Churches, until it was at hast entirely determined by the
Council of Trent." And Calmet say.s, in that preface to
the Book of Wisdom mentioned above
"
The Church, always cautions and wary in her decisions,
did nottlecrce to admit tlicni for canonical till after mature
judgment, and long deliberation!" .... "Each
Church kept to its own tradition, to admit or not to admit
books, till the truth ;vas at length discovered
!"
A plau-
sible reason for the books of the JVew Testament not being
immediately known to all Cliurches ; and yet that list was
very early settled. But from whom had the various
churches the tradition of the Books of the Old Testament?
Was it from the Apostles ? If not, from whom has the
Church of Rome that tradition now ? If it were, how
came those traditions to differ?
But we have shown that this tradition in the early
Church was always one. We have shown from Du Pin,
himself a Roman Catholic1st, That the Jews acknow-
ledged but tvvo-and-twenty books ; 2nd, That the Apos-
tlcs'quoted no book as Scripture but what was in that list;
3rd, That every list that has come down to us, except two
(that of Gelasius and C'arthage), counts only those same
books ; and we have shown strong reason to believe that
those two lists are forgeries
!
The fact now stands out, that there never wiis in the
Christian Church any genuine list of Holy Scripture, which
included those seven books now in the Doitay Bible, until
the Council of Trent drew up that list in 1.346 !
And then that council solemnly cursed all who reject
those seven books ! Cursed St. Jerome, cursed St. Cyril,
cursed St. Epiphauius, and all that host of Fath<i:i who
admitted only the Jewish list ! Cursed, in fact, the whob
ancient Church of God !
Look at the Douay Bible now, with its seven bnn'.-,
based upon forgery !ind fraud, tuid establi.slied by cui>..i,'
the Church of God ; compare it with th.it Bible which Full
holds to the sacred list of the early Church, and say whii;ii
Bible has been most faithful in preserving the Word of
God pure and unmixed.
We have seen in the Tablet newspaperj of September 24,
a report of what took place in the Revision Court of the
City of Dublin on the 20th.
It appears that the Rev. Mr. Kcogh, of .St. Michael and
St. John's Chapel, in the City of Dublin, appeared in
court in support of a claim to have the ch.apel-house re-
gistered. When about to give his evidence, Mr. Keogh,
"
declined to bo sworn on the Protestant Testament."
Mr. Keogh st.ated,
"
that if he took the oath on that ver-
sion, the act against his own conscience, formed as it was
lH/)3. THF. rATHOIJC I.AYMAN.
113
III I'l' < Ml. wniild be m l<itM< that lie iiiii;lit .IrvrMilljr Iw
Joil I I iiM..llliv ..1. rr.hr
'
III ri . ,. ( : ii'lv iMiiirrwl t
I', II I v. ,-.,, .Ii.'. ill. II.. I think
III illlll I Iwu
>iliiifM liiiii til on
we hare no wiah at all that II
to iwear on tbv
1'
I'rioa* error* we !<
it lo be th. I'
-'UrtM, aimI ilixhondurvil
11' WonI of (iwl. An
wo arc quite willing;
: AH'il (o swear uii tlii'ir
s ,K' vs an- .ill'iM'il to awciir on the Old
" -'
-.r..|ni n qncji-
m (lone, tn
war on tln'
-t\v iIk" iirixif of
1 inrii, WHO luive
I utluT*. an well n
1 1 III bu ruaily tiiiil willing
lis of wli.it thrv siiv.
ill kiiiil anil fricnillv
in our pija* tlie re-
(i uf iIk- Duuin ami i'rtitestnnt Bibles. Wc
n n 'ojiv nf thi-i number, iinil of nil the num-
iiibles hiivc appcnrcil,
.un\ correct anvlliing
think th.it he is nblc
lit ho will meet with
. ;ini1 wc tnu<t he will
I'waril wsy, and
fruii.l. ..i
lllllt lt.i:i
tion, 1
5a\
.
II..M-
1 |.t''
\\
!
!;iMc llial lirl\
.\n<l if ihov
n
Ah :
ti'
A\
1,
to correct. I
perfect court.'
forward in a umnlr ai
I hii objections to tjic I'rii;
THE CHURCH VISIBLE AXD INVISIBLE.
We have been asked our ineanin);i in gponkin); of the
" Vi.-ililr Oi'"-'' '
<-.
, lid in our lait number;
is tlidi' a \i-
and aUo an invisible
Chnnlr.' II. I ' .
.V
We know of but one Churchthe Church of Christ.
But thoiiirh we sec that Church, in a manner, in the mid.it
<'
'
'. wc see her not as God wes. When we try
t' lo liclievc of that Church as she is in herself,
as J...
..i.|.,
.irs to his all-seeing eye, wc are forced to call
the Church iatisible, because we cnniiot see her as he sees.
But he has provided nteuu bj which we mar see her so as
is fittiii;; now for mortal eyes, for those who arc to walk by
fiuth, nud not by sijfht : and iu rfcipcct of these luoans of
eein;; her, we call her the vi.fiblc Church of Christ.
Wc cannot pve up this two-fold way of speakinj; of the
one Cliiiri h i.f riiri^t, liiiaii.e wi: know tho Iriitli of tliat
savin- ut ir,,.k.i'-.
l-Mi- 1.1 k i.r .lill:;,.|il ,.1.m.|\ in;; the
dillVi.-i,,-. :;,, ..,:..: t1 1 1 ..,. , t i;.,^ .ii>-ii.-.il (that
'"
1 lie, sound,
"
theovcr-
si^Uu arc nciiUci few uur iight thai havts been coiaiuit-
ted."Hook iii., oh. 1.
The Cliurch of <'hri.t is one, from his first coniin;; to his
coming a^'iiin. 'I'tiD-c now with Clirist, those still on
artli, and tli'ise will 111- MI . l. l..,n, ..
..ne Chnn-h
to hiui. But our
; .; part now
on earth. HVion .; i -t on canli,
as .ccn by him, wlm ,cciii all lliiii;;!! ua they truly are?
Fir.*t, mark the ilcscrijition of that Church, as given by
his ."spirit. We liivi; a rni-nn for choosini: the following:
paiwai:e.i
:
'"TliMii rirt all f.iir, <( my love, ninl there i
111,1 :, ,i,' in thee" ( Cam
., ^ ''
^ '
mu, iv.
7)\
'
'
is a g:u.! ~hut up, a
f" ilcd; thy pi: i poincjp-a-
nalt.s* (verses I'J ami lo;;
I'liri-il aLo loved the
Ciuurh, and delivered himwif up for it; that he might
Mnctify it, (1,
'.
laver of water in the word
of life, thai t it to him.self a glorious
Church, no! :
'
' -
'
tiling,
but that it .si;
:,^. y]
I'u, i'ti, 27. 1
^ I pose,
not by us, but by St. Augustine.
Tlie(|iu'<tion i, of whom is Mi* Church really and truly
<"'
" turn to St. Augustine for the answer,
'" '- :
" That nnniU'rof the just, who are
''
' '
'''
<iiid -The
'
_ardeu en-
'
'
_ water, the
p:u.iii.-o With the iniit of ]Hiinepninatc. 't'oiitr. Don.
nil. .'. r, 27. And, again, "neither do they belong to the
Churili who appear to lie within, and live contrary to
Chri>tthat is. do ii)ntrar>- to the commands of Christ
:
poi, or wriukle, or any inch thing."Lib. 4, c. 1.
Tbto vu OM a( tlw bM fnilH Kmrlng In that eonntry.
It is evUent thai lhi< miMt he so. U
wii'krd biahntu, wickMl prirala, wirknlli^-
in the Charrli. Oftbew) !*t. Ju<lcay i:
in your faasis of charily, wimi ihrv f i
ver3 12. They ran In' no |Mirl
'
no aput. or wrinklr, ur anv an
lo liiin It I'
le ipoSM klHl
'^rrW^u a
lie S(>ifit
'lirlii, \i
, in tills rct":ct, we cull Chri^ls
' ' '
tie a aittMtadi
of II
'IKovlneMli;
nn'l I
. rial, known to
Iliin ; but to mortal uya H woulil have been mify an inn-
tiliir Churfh.
Kilt Christ has also f
'
'sewbobelirv. nto
viable society or \ lioand l<>g> i .le
-'
'
' ' ' .fci<ili ..I III,, iaith.
<tlc*" in which all
' !ir:t. A.-l- ii. tl.
42. AiHlCbn
'
inrtiini<l, vrith
ap|i .inteil and . )iiiiiii--Mi)iii.l liy hiia ; fur,
'
\vh.;ii ho
as. .Milled upon high, he led c.iptivity captive, and gave
gifi.', unto men. . ... . He gave .lome apostlea, and
soiiio prophets, anil some evangelists, ami some ptistora
au'l Li'iichcM" (Ephe-s. iv. 8 and 11). X.it I'.II ili.e jrifis to
ail in.-n, but omd to all ; for these arc - till the
Bmly of Christ, that ia, his true and 1. . Ii, shall
conic to perfection (varsc l.'l.)
.Villi for this unity of the visible sodety or fellowship
CI rint pniyod (St. .John's Gospel, xvii. 21), in that same
ni(;ht in which he wiui botrnyed, "
that they all may lie on<
;
as thim. Father, art in me, ami I in thee, that they also
mny he one in ns." Hia prayer includwl a visible unity that
the iinbclieving world conM see, for the object was,
"
that
the wirld may believe that thou hast sent inc."
Anil St. Paul lefk n stamling rule for preserving that
onl.vanl unity, when he said, "
I beseech you, brethren,
mark them which cause divisions and offences, contrary to
the doctrine which ye Imvc learned, and avoid them."(Uom.
xvi. 17.)
Thns Christ gave an ontward and visible form to that
mystical and invisible body, which is his Church ; tfans he
inailo that Church visible to as.
Hooker has well observed of the mysticil or invisible
Church
Books, c. I.
We should consiiler the Church in both respects, that we
my understand aliki- GoiTs promises to his Church, and
conecmiug it; and wc should carefully mark
Tice lietwccii the I'hureli as she is in the sight of
1 1 the Church as she is visible to man. As we see
bcr, ,.he has spots ; as (iixl sees her, she h.is none. She is
nil f lir in herself, hut she may np|ier with much fouliicss
1 1 n- ; for Christ has not chosen to make the ontwani fel-
h.wtliip perfectly answerable to the mystical Church or
Bo.iy.
Writing for our Konian Catholic brethren, we may state
this moru boldly in the wor''.-
">' "'
\'i!;iistine than in onr
own. SpMkiog of the vi- .be aan
"There
arc also wilkin enemies of i
,
ilioae wnoae breast*
the spirit ofAntichrist poasosiiu ; ami yet these bear spiritnal
and divine ollices: .... wiiliin << wvll as without
such are found : who are
within, frcm th' mt only
God knows in .sv ., ...i. ,. -iiuBass.,
lib. 4, c. 7.
The visible form which Chri^! i.i .jive to his
Church, is thuim|>erfcct, i- .>
who arc not really luemlM-r- lo
s|ioue and lioily of Christ, ior, as it. I'aui says.
"
If
any man have not the Spirit of Christ, lie is none of his.''
Kom. viii. i).
And this oiitwani nnil v isilile ftirm in which the Chimh
apiwars to tLs. is still further imperfect in this, that it docs
not always cncliu-i'. or appear to enoliwe, all tboae who arc
memlicrs of the living limly. !^ St. .Arimstinc says, in
speaking of that nuinlr 11'
..natitale
tnc Church
** 'Ihcre are
-*
;io aa jet
art' liv- 1 , ,i|y, aiiil i in ncresies. Of ID
the - i)f tbc(i< : vet evMi ihflve the
I.i'i I'lii that afL . , :.:, in that OMoaakable
I, many who Mcm to be i>mam are
1 1 ly who aeon to be wiikia MwHhoot.
Fattier Paal qoolaa lrtnrlaB^ aajriaii, l Mttaln aaas
**
tbow
ilDiaa fiaaland Dot l>s|ia>, ktit BoMlwarINMlaaMi ImU tmL,
p.n.
rKall
ilrJily B- w,fa.
The
adopts
*ar4ly owl ItM-
dmmttmwUkt imk.
irik0MNHwlfal)rrCWi-M
riM
hi of Ood, ii iqD fanW Aowa la M. /
llOMI
..,^.1.
[i. 80, 8o.
linr a.vi< of
(Spvl)balM
^cbisiMiia, who mf^-**U
that h who ii iMolfd,la
cbism tbrmij^U the error uf liit BaMMi r wntmmmnt
wiMiMkMbeaMMIrr rthtnMK,M4iaMMi
i iS
abid lo foibnM it wliHovcr be fladi N, b ao( ! ka
rtietud Metrinaatie. TMi vefy banal ol aaity ami (**.
paration of hii mind lo peace, ii ao iinylirit miaiiii
'
and abjanrtioD of Irii ebiMa Mbre God."VoL S..
81, Rro.
That this ptvparalioa at <be heart toward peace 4mi
really belong to the niTMical liodj, ii tbos aaid hjr
8k
Angiit'
''
'the adi (Uiha. A
Ii., V. 1
higlMel, and oa
anfteli at
tiiwlcnt
.Ilia* God
lie unity of
1 tlw pwM'c uf Cbriit : hat
who are of good will.'^De
.-ct^ thes, while we rieiin'e (be oaw
.iiimnnioa of Christ, a* enlaiaed mi
If, and rooit toleonlf Hrrtiag m
'g of it ii given, we lee bow ha-
inmonion ii,
iit, a* ibe rndly ii
k
7).
foundc<l by i
.all to whom :
perfect that
Sptmse and I
:
in the s _ lit
comiiiniii i;
,ueh ae Cbriit
to 1k. for V, -.oUld hV if n- *
call lies Ixith i'\ good (M
But we rcLii -he made ti.
tend it to be; uuil we eck to imprea* on uuimIvm aOd
others one more quotation from St. A^ge^tiB^
"
Ccrtaia^y
it is manifest that which is aaid, '
wiuin aad aHlieel tte
Church,' is to be comidered in respect of the been, BMf
th.' I iiv
'i-ontra l>on.llb. S,c 27^. To be livii^ aMakas
itod to him by hi* spim dweUag in oar bHdi
-' in them, this, and Dotbiag IcM, ii to lie lalf
metubers uf the Char' h of Christ.
Now, we ask nnr Roman Catholic iiaihii to eeOiidar
incerel " i-tioe everywhere teecbw,tbe oat-
ward n- '
he Chnrcli, which we see with oiv
er-" <
Ibrin </ ibe tnw aad
I ind qnaee of ChiMt;
11'
"
: I'liehtts. t'-i pmnkriii m
endless mercy do U:lou^ only to tin iirh, whet
confusion ana error must arise from . n applying
all those promises lo theontwaid and % bible Church ? Yet
this is what Roman Catholics are constantlv doing, wbeo-
ever they arc desirous lo prosv the inUliibilitjr of iMr
Church from .S-rlpturc.
And if tlic Church visible bo thns imperfect, by eeo-
tnining a va.st mnUitudc of wickeil men, who have iiot Ibe
Spirit of Cliri.st in their hearts, who are not really laaH-
liers of the Chiirrh as God sees her ; and if this millTilMfli
of the wicked may be greater or less in
souiul part, ivr'
or less prop.!!
less corrupt,
account. A
of the pnre .'
great . -
allowc
cannot, on iuu^ i
on earth.
We earnestly invite the atteatton of Boohdi ralbnBre
to the foregoing statement of St. AoKastine's dortriaa
rvspectin-.: the Church ; nn.l we ask them if they can pre-
<< li, ai it exiMsat tbii
tilaaitb, or aqv iaik
tliiii;: . .Vn- liirn' iiinae in it, invmall, piiaalS|eMd billl^^
who are "spot* aad blamiibei?''
-
TALK F THE KOAD.No. XVII.
Win I'.t :.i.,i .1...., u..re die:ing Mr. Nal^'i yeteiew
.
ubi lo see, far helf tke
p
aeileei,
nnd eviTT otK> lunbart d mh
. 'lir beart lo dig.
f.'i
"
'V'
end,
I donl"
..
1
in pceponioa to
'.' her miaistrr eadorderciagM
the TislMe Ckntb aM/ be
limes and diflbrM> plaoe^ ea
> be tbas ohseored
Urist inicndcd {hat ovil sbaald tw
. IcM, in the virible Cbarth, aa
Hi, deay that he bee a rieUe f
t. " itii aot like piaty'-diacinK hi
: of a fire at the nglk
.tiias io the eshsi ; hat
ameoelbeHii-
wtrt tMint iitQ.
'
WoiLa, vol. L, p^ 7% ivv.
t
>' >>;. Ilk. I.e. a^ I to.
114
THE CATHOLIC LAYMAN. [October,
ties at all, at all," said Pat.
" Sure there was praties long
enough, and never no disease in them ; I wonder how it
comes at all."
"
One thing's plain enough, Pat," said Jem,
" it was God
done it Himself, or let it be done, surely ; but still I'm won-
dering why he let it come upon poor creatures
?"
"
I wonder would the Bible tell us anything about it," ,
said Pat ; "
I mind now reading about famines, and the
]
Bible allowed it was God sent them, and I'm thinking it
allowed, too, it was for the wickedness of the country he
sent them."
"
Well, siu-e, that's like enough," said Jem,
" and we'll
have a look for that same when the work's done."
Weil, they could not talk a great deal, because they were
so busy ; but they had a word now and[again. And, when
4ey were going home,
"
I wonder," said Pat,
"
what Father John makes it out
to be for
?"
"
Well, ril tell you that," said Jem,
" for a man that
was in chapel on Sunday told me ; he said Fatlier John
allowed it w-is the readers done it ; for that the readers
was come out of the towns of Sodom and Gomomi,
in England, that is the mckedcst places at all
;
and that people coming out of them towns here is
enough to bring down the vengeance of God upon Ireland
entirely ; ajid it was that done it all on the praties, by
Father John's account; and, deed, as I he.trd, he said
enough to make the people put the readers out of Ireland
entirely, .ind out of the world too, if they only believed the
half what Father John told them."
"
And I wonder," said Pat,
" does Father John think
that Sodom and Gomorra is in England? Don't I
know them places is in the Bible, and not in England V But
it's little Father John minds what he say.s, when he thinks
the people knows nothing about it. But how did the
praty disease come seven or eight years ago, wlien there
was no readers here at all, and no one thinliing about the
Bible ? Sure, didn't all the stir about the Bilile begin
after the praties got bad ? and how would the readers bring
it afore they came themselves
?"
"Well, I'm thinking," said .Jem,
" Father John's reason
is as bad as his cure ; sure, didn't Mr. Smith get a mass
said for his praties one time, and it's little the better they
were of it ; and didn' 1 1 go to Father .John the first year
myself, like the fool I was then, and didn't he give me
holy water to put round the heaps for a cure, and didn't
every praty in it turn bad on me ? and why would his rea-
son be better than his cure
?"
" Aye, and don't I mind the second year," said Pat,
" when all the country was going to the Blessed Priest* up
in Tullybricken, that was put out of his parish by the bi-
shop for bad living, for blessed salt to put on their praties
at setting time (and the nice Uttle living he made for him-
self out of the poor creatures with his blessed salt), and
didn't they all turn out one worse nor another ? and after
that it's little I mind what the priests say about the praty
rot. Stu-e, it's plam enough that the Lord doesn't let on
to them what he's going to do, and why would we look to
them for the reason of it
?"
" Well, Pat," said Jem,
"
I'm thinking if any reason is
to be got for it all, it's in the Bible we will get it. And,
sure, don't we know that nothing but God's own Word
can tell beforehand what He is going to do, or the reason of
anything that it pleas es him to do ? and them that does'nt
stick to his Word, nor doesn't want the people to see it,
sure, it's not them we ought to look to to know what He
does, or what He means."
Well, as they were walking along, they fell in with the
I5ev. Mr. Owens ; and when they had bid the time of day,
Mr. Owens asked what they were doing ; and they said,
digging Mr. Nnlty's potatoes ; so Mr. Owens asked, how
the potatoes turned out ; and then, says Pat,
" Why, your reverence, the praties are bad entirely
imder every clod you turn up."
"Aye," said Mr. Owens, "did you never read any-
thing like that in the Bible
?"
" No, your reverence," said Jem,
"
but we were just
wondering would it be there."
So Mr. Owens took out his Bible, and read, "
Is not
the meat cut off before our eyes, yea, joy and gladness
from the house of our God : the seed is rotten under their
clods."Joel i. 16, 17.
" And, your reverence," said Jem,
"
will you tell us
why God does the like at all, for sure it be to be Him that
does it."
"That's trua, certainly," said Mr. Owens ; "for the Scrip-
ture says, ' The Lord hath calledfor a famine, and it shall
come on the land seven years.'"2 Kings viii. 1.
" And does the Bible tell us anything about the reason
of it, your reverence?'' said Jem.
" Surely it does," says Mr. Owens ;
"
listen to this ;" so
Mr. Owens read, "
Shall there bo evil in a city and the
Lord hath not done it
?t Surely the Lord will do nothing
Our readers may hate observed thai, lu Ireland, a Blessed Priest
that Is a priest who pretends to the power of working miraclesIs
almost always one who has been put oot of his parl<h for immoral con-
duct; perhaps because he has no other w;iy of livinK, and such a one
has no scruple at llinit by lies. But these Blesspd I'riests are much
feiver lU the country than they uscj to be; perhaps because the peo-
ple are getting more sense.
t
" Which the Lord hath done ?
(Douay Bible). The moaning Is
that all judgment Is from Ood. The note on this verse in the Douay
Bible is a good one ;
'
He speaks of the evil of punishments of wai
famine, pestilence, desolation, &c., but not of the evil of sin, of which
God is not the author."
but He rerealeth His secret unto His servants the pro-
phets.''Amos iii. 6, 7.
"Well, your reverence," said Pat, "
that's just it, we
want to know the secret of it. Is it for the wickedness of
the people that God docs it all?"
"
That is the reason that God's Word gives," said Mr.
Owens ; " listen to this
(Joel ii. 12, 13.) Did you ever read our Sa-
vioiu-'s parable of the Prodigal Son, in St. Luke's Gospel
?"
said Mr. Owens, turning to I'at.
"
I did, your reverence," said Pat.
" And what brought him back to his father ?" said Mr.
Owens.
"
It was the famine, your reverence, I mind that well,"
said Pat. (See St. Luke's Gospel, xv. 14, &c.)
" And there has been a worse famine in Ireland than
any we have been talking about," said Mr. Owens ;
"
a fa-
mine that makes souls perish ;
'
not a famine of bread, nor
a thirst for water, but of hearing the words ot the Lord.'
(Amos viii. 11.) And, don't you see, Pat, that since
God sent the disease on the potatoes, Ht is bringing the peo-
ple to seek for the Word of God ; isn't that using the pota-
toe famine to drive out a worse fominfc?"
" That's truth, your reverence," said Jem.
"
And don't you be afraid," said Mr. Owens, turning to
Pat again, "
that those that knew and served God will turn
away because he sends them trials; if God meansjudgment
in mercy to them that forget Him, much more to them that
know Him ;
'
whom the Lordloveth He chasteneth, ' and He
tells them that to comfort them.
"
One thing more," your reverence,
"
is Sodocn and Go-
morra in England, for Father John allows it is
?"
So Mr. Owens said,
"
St. Peter tells us that the Sodom
and Gomona that God destroyed by fire from heaven were
meant '
for an example to those that after should live un-
godly ;' and so wherever there are ungodly men, there is
the spiritual Sodom. But if Father John meant that
wherever the Bible is read, there is Sodom and Gomorra,
you may judge for yourselves of that. But if Father John
was wise, he would not talk so much of Sodom and Go-
morra Ixiing in England, for fear we should show him, out
of the Douay Bible, that Babylon is in Kome."*
So Mr. Owens bid them good night again, and the boys
went home for that night, talking by the road of Mr. Owens
and Father John.
TO CORRESPONDENTS.
We request our correspondent B. H. to give us his address, as,
before inserting his communication, we icish J'or some further in-
foiination respecting it.
The tetter from Passage East, on Infatihillily, we regret to say,
reached us loo tale for our present number, but wilt,vith some other
communications which we are obliged to omit from want of room,
appear in our next.
All letters to he addressed to the Editor, 9, Upper Saclcville-s/.
No anonymous letter can be attended to. Jiliaterer is sent for
insertion must be authenticated by the name and address of the
writer, not necessarily for publication, hut as a guarantee for his
good faith.
IVe would request our valued correspondents, both Roman Ca
tholics and Protestants, to limit the length of their communications
j
and not to discuss a i^ariety of distinct topics in one letter.
Contributors of 1 per annum will he furnished tcith six copies,
any of which will be forwarded, as directed, to nominees of the
subscriber. Any one receiving any number of the journal which
has not been paid for or ordered by himself, will not be charged for
'/, and may assume that it has been paid for by a subscriber.
t^ If any of our frientis conlfl favour us with a copy or
copies of tile Catholic Laymak, Nos. 2, 8, or 11, to complete
sets, wo sliould be greatly obliged.
* If the reader will look at the preface to St. Peter's 1st Epistle in
the Douay Bible, he will read thih : "He wrote it at Rome, which
Oguratively he calla Babylon ;" alluding to ch. v., 13.
C|e Catljoiic ITamimn.
DUBLIN, OCTOBER, 1853.
Thk unexampled success of our attempt to es-
tablish in this country a periodical devoted to
the investigation of relijrious truth, in a candid
and Christian spirit, has, from time to time, roused
among the opponents of free inquiry, lay and
clerical, an amount of irritation, which our Eng-
lish neighbours may find it difficult to under-
stand ; but which we, who have a better oppor-
tunity of studying the various phases of Irish
character, are able to appreciate without diffi-
culty.
The era, indeed, has passed away when men
of excitable and, perhaps, ferocious habits, among
the higher classes of society in Ireland, were
ever ready to avenge a slight or an insult, real or
imaginary, by an appeal to the sword or the
pistol ; and when sucli weapons were generally
kept at inns, for the accommodation of gentle-
men travellers, who might think proper to order
"
pistols for two, and breakfast for one," meaning,
of course, the survivor after the morning's
amusement ; and when it was no unusual thing
for two opposite counsel to fiiU out in court in
discussing a legal point, and retire into a neigh-
bouring field to settle it with pistols, and then
return as if nothing had happened, to resume
tlieir business in a more peaceable manner,
finding the bench, jury, and spectators (who well
understood the cause of tiieir absence) quietly
waiting to hear which of them was killed. The
days, indeed, have happily passed away when
five practising barristers might have been daily
seen in the Hall of the Four Courts, each of
whom had
"
killed his man." But we were
scarcely sanguine enough to suppose, as our wiser
and sober-minded English friends might be dis-
posed to do, that with the age of the
" Fighting
Fitzgeralds" and
"
Bully Egans," the lowest order
of Irish minds had ceased to be excitable, or that
the age of calm reasoning and dispassionate fair
play, should at once have universally succeeded to
that of passionate ferocity, and lawless barharism.
The progress of education in Ireland has, in-
deed, wrought wonders within our own expe-
rience, but for which the success of such a paper
as ours would, we well know, have been impossi-
ble ; and we cannot but feel a hope for our be-
loved country, when we peruse not only the
able and temperate letters of respected Koman
Catholic correspondents, published in our pages,
18.')3.1 THE CATHOLIC LAYMAN.
115
but tliii vastly more i-xtomivi- privatf oominii-
niriititiiit IVoin nvcry part of this kin;;doiii, wnrmly
ckiuiwItKlgiii^ tho fuirnt'.sti miil ability witb
which we hnvo handlml so mnny important Hiib-
joct of a controversial character, and adoptinj;
almost in words the very (H;ntinient with which
w commenced our hbours,* that
"
if the members
of the Cliun'h of Knghind and Ireland are ever
to Ik- reconciled to the Church of Komc, or those
of the Church of Koine to the Church of Eng-
land, it must be cllecied by other means, than
by exciiin< men's passiout against one another."
We have been so little accustomed to boost of
ur achievements, that probably it may startle
iorae of our subscribers to hear, that so large
has Ix'en the demand for our periodical, among
both Protestants and Konnm Catholics, that,
thouizh not yet quite two years in existence, our
present issue amounts to the considerable num-
ber of lO.tXH) copies monthly, with every pros-
pect of increasing circulation, in both luigland
and Ireland.
This fact, it appears, has not only become
known to those watchful p;uardians of the public
faith, the Roman Catholic clergy (who never fail
to aciiuuint themselves as to such matters with a
Tigilunce which does them credit, so long as it
U exercised in a legitimate way) ; but has at last
beeu trumpeted forth by a portion of the press,
with an excitement and an amount of vituperation,
irbich wpuld be in the highest degree amusing,
if it were not a sad thing to contemplate any
public journal, however small its circulation or
weak its influence, abusing its power by, inas-
much as in it lies, exciting its readers to violence
and crime.
\Ve have noyv before us a copy of a local jour-
nal in which, after a tissue of abuse, which we
hall not condescend to transcribe, the editor con-
cludes as follows :
" Let every C'athoUc knock down tho first man that puts
iato his hand a nimiber of this vile periodicalfor by doing
o ho gives him a deliberate insult and provocation, quite
sufficient to justify a man in committing a breach of the
ftiUX."
We pass by the assertion about the Exeter
Hall Treasury, of the existence of which we were
previously ignorant ; as, also, the assertion, that
copies have been sent to every police stationas
we know not on what authority our cotemporary
makes such a statement, though we heartily de-
sire that it may be trueand come at once to the
admirable and simple, but |:)erhaps somewhat
ludicrous, plan of extinguishing the Cathouc
Layman, which our editorial opponent consi-
ders the most effective one.
" Let every Catholic knock down the iirst man that puts
into his hanrl a number of this nie perio<lic:il I for by doing
o he gives him a deliberate insult nnd provocation, quite
(uOicicnt to Justify a man in committing a breach of the
pemce !
.'"
''
We intend to enable our editorial friend (who
appears to be as sensitive to insult, as any of the
worthies of half a century ago), to begin his
practice at this simple species of knock-down
arguments, by presenting him with a copy of
this number, through her Majesty's post, free
of all charge, leaving it to the petty sessions
at Limerick, or elsewhere, to settle the point of
law, whether knocking down the post-man be a
justifiable means of punishing the letter-carrier
for not having ojwned and read, on his way from
the post-ofRce, all the newspa|>ers addressed to
the irascible editor, and ascertained accurately
whether there were or not contained in any of them
a ClTKOLIC Latkax, Vol. I., p. 4.
such a delilicrate insult and provocation as wouUI
justify man (editor or not) in committing
breach of the |>once t As, however, we have no
serioui ex|>cclation that this summary meth<Ml
of extinguishing our journal is likely to be
brought into active o|)<;rntion, much less twforc
the judicial iH-ncH, we wouhl add one word of
trioutconsnlatiiin, to soothe the irritated feelings
of our MU!icepti)ile cotenipornry.
The Catholic Lavman has now been in ex-
istence for nearly two years. He asserts that
130,000 copies have been already circulated. If
its articles have been, as he also asserts,
"
so mean-
ingless and without {mint, that they could neither
make a Protestunt a whit more steadfast in his
faith, nor leave a doubt in the mind of any Ca-
tholic as to the truth of the ' religion he pro-
fesses ;" if the subject be, indeed,
"
such as no
one but a mad fanatic would give a straw for
reading ;" and its columns "
filled with nothing
but the most stupid misrepresentations and lying
calumnies of Catholicity and its priesthood," Uo-
man Catholics would, no doubt,yVe/ it as an in-
sult that such a paper should be offered to them,
without being instigated so to do by the pugi-
listic editor who has so tardily come forward to
vindicate the honour of Irish Roman Catholics,
and he may rest satisfied that not a single number
of such "o vile iwriodical" as he describes, would
ever be read by one of them.
We fear, however, that the anger of our comba-
tive friend, who is really doing his best to effect for
us, what we hove ever shrunk from doing for our-
selvesviz., puff us into notoriety, and increase
the desire to read our "fanatical effusions," is really
attributable to another cause, and it is simply
this. He knows we have been and are eagerly
read by all intelligent Roman Catholics (and
there are thousands of them in Ireland) who
wish to hear both sides, and judge for themselves,
and he and the class to which he belongs are ex-
tremely angry, not with us who provide, but
with those who read anything but what the
Roman Catholic priesthood thinks proper to ap-
prove of. If our pages were raturned or de-
stroyed without being read, can our readers doubt
that the editorial wrath would melt away into
chuckle of delight, at the waste of the money
of the supposed
"
Exeter Hall Treasury," which
might otherwise have gone to the support of those
whom he would brand as apostates, and who have
so little regard for the truths in which they have
been educated, as to
"
sell their souls" for a mess
of pottage, the much-abused
"
souj)ers" of Kerry
and "jumpers" of Connemara. It is the sad fact,
that the age is gone by, in which Irishmen could
be insane enough to mistake friendship for in-
sult, and calm reasoning for fanatical animosity,
which rouses the spleen of an adversary whom
we do not even name, but would willingly bring
to a better frame of mind, were it in the power
of reasoning and Christian charity to do so.
That our English friends may not, however,
conceive that it is nil plain sailing with us in
Ireland, we must at the same time enlighten
them, and gratify a correspondent, by printing,
without single comment, a letter just received
from a )>er3on who subscribes himself James
Willson, Skibbereen, merely adding that we are
ignorant whether or not there be such o person,
or whether the signature be an assumed one.
TO THE EDITOR OF TUB CATHOLIC LATHAM.
Skibberocn.
SirFor the first time in mylib your accnned joonul,
yelped Catholic Latxam, came acroM meNnt, I siiii-
pose, by some firelmuid fiuatic, for the parpoM, if seems,
of I'roteetantising, infldeliiing.nnratholinsing, oranything-
Ising me. I assure yoo, sir, that your hell-bom effort*,
aided br the powers of darkness, and the ezrheqoer of
heretical England, will never be able to estrange the ItiA
fVom the anncnt fiuth. Toa may as well give up the tm-
hallowed work of l)elieing our ereeU ; it has witbttood the
attacksof all si:liismatics, heretiei, Ac., since the dawn of its
establishment ; and it now saMy defies, nnd will till the
caofaminataon oftime, all attempts of wicked, alien goven-
mrnu kII sllrmpts of hired, tU,
shokr or innrmit it.
No wuiHl<'r that an andrlM
exUi between CathoUe
|illawi are laid koU of Irr VM iMd nm
" Prbwt PmieeilMi Ssekty,** ii IliimlBiti ai
lies and l>hi<pbmi Uyed ika tcmtfikm of .
Your wriiingi, let lae icil raa, aia a liieae ofIhaip
ilie bams ond tlM nort tmtiUnUM, m
elTnmttty. There is not a seMUa U Omttj
them thnmghoat ; if there was, Cathonei
expert
'<u, bclli<h I
>" llinics? Wiala
tur} I your Lut Toiiiit aboal a euaalit sia*
tion at i.,hn! Ah! Sataa UsamU toji mat
pnMlucc, II III- iiiKi tbe yowm (bat he iwlilalTeaMled M
a more iniqni.ont, ihemelem, tim^tHMrmim mitm. I
may safely say, and doi whheot fmon, ikat year aodetf
arc in uomtermpted eomnaaication with that boy. Tea
Olid they show iL Noedtnr ex (odi*. Depend opoa il,
and tjikr it upon my ipse dixit, tho' a laic, tlwt a joet
JudKc will one day arraign yon before hi* aaerriag Iri-
biinnl for the scandal yoa bow ibow thoie liltb oaea, of
whii'h Chri'tt ipeak*. Bat yoa ha** tbe cheek to oO noi
bility of their' Church." With mitmim cootWDPt ihsy
Catholii' binhopn and priest* to nror* I
icir Church." Witn *aTirci0i cooti
treat your challenge. Yon admit Toor Cureb'* fat0biHt;^';
therefore, she is not tbe Cbnich Cbritt proaiaed 10 be
with till the end of time ; and hence, by reeioa of ber
avowed fallibility, she has within ber, Albwf, (
God the Father ; Deists, denying Ood tbe Son
;
dists. denying the (^een's *npraii*CT ; Calriaiili,
ing that murders, perjury, Ac., are aU God's deetcas ; Uai-
tarians, denying Christ's Divmity; Pieriiilefieae, who
would f.iin annihilate the Cburrh of EngluM
innumerable other nocts Gboram*,! deoyias
generation. ^ese tbe frnits of libcity Ol earn-
science, nnd
[
: 'relatkill of iho Holy S.iipbaw7
Sevcn-hundrc!-,,. ,,-..... sect* of rrototontism haf*
l>een enumerated. Is this a mark of naiiy? Ajivedly
not; and not baring thi* mark, tbe lloly (>ha*(,
the Paraclete, cannot be expected to conn rem
Church through tbe month* bf btr babop*. loa
must admit (for Proteatant bietoiy caaaol d*ay it)
that, unless yon wish to add another flagraat lie to the
bbck ratalogne already uttered by yoo, and mtlA TMi
will continue to utter no doubt, the munleroo*, tite adal*
terous, tbe incestnoai King Henry V'lU., wa* tbe fooadar
of your iniquitous, peijaring, anti-cbrisliaa, hloatod
p
mammon Church. Who wa* Lather, bat aa tavioae, a
proud friar ? And pride and envy were tbe caaea of hi*
apostocy. No sooner did he tall, than he broke lii* vow at
chastity, and indnced a mm to fill witb liira, aad do tba
same : so Luther and bis paramour lived and ed in for-
nication. These were holy founders, and tlie fiutb, or,
rather heresy, they spread is holy too. Tes ; so holy that
Luther is placed next to Christ and St. Paul. Tbe Soriow
of mankind, the Apoetle of tiie Gentiles, and Lather -tba
firebrand of hell, the arcb-beretic, tbe Apoetle of Pw-
tcstant, rovolutionisiiu En^and
pot in jiuta-poeitioa,
would make the very Habometan* blob! But famr lie*
ore the most oubloahing and baR&oed. By^ be* aad
._ fact, anytlui^ Uatm
you keep from utter annibualion tbe
heresies, Uaipbemies, and ahominatina* er btoeched,
spoken, or practised oj men.
Whilst yog poar forth *ncb ribald d*aaBrielinB fiait
our holy religion, we cannot characteriee yoa aaytbiag !*
than deaion*actually devils in bnman abape* ; far Sata^^
if be wen w walk amoogst us, coold not aboea a* aiura
conM not more turn into ridicole tbe ceremaaie* of ov
holy reli^oa tlian you do and FingJaad'* Urdiag !*
I shall uke another opportunity to addna* yoa. u the
meantime I hope yon will foroor me with a nftf,
if joa
do not let this appear in your next issue.
Having thus for once gratified our corres-
pondent by inserting at length a letter not
quite in accordance with the spirit and loiM of
our paper, we shall only express a hope that Ul
next communication may be written in a some-
what milder spirit, in which case we ahall ba
happy to give him, as we hare so often giTa
others, the best reply in oar power.
We regret to add, that an aUe letter, written
in an unexceptionable spirit, in defenee of tba
Infallibility of the Church of Rome, reached us
too late for insertion in our present numberbiA
will cheerfully be inserted in our next.
Il b sti lwp riftit IS mauUm C<tbolic Livax nrka*a
4raauaruxagaactlM&>t*vrwUatU><rMr MkaviMlMr.
t Ms k ettilML
116 THE CATIIOUC LAYMAN. [October,
Cflrws)JOi\bm.
WHAT COUKCILS ARE GENERAX AND
INFALLIBLE.
TO THE EDITOR OF THE CATHOLIC LAYMAN.
SmIn yonr number of the Catholic Layman, for
Jane, 1852, yon published a short letter from me, in which
I ajsked what authority could be produced from the Fathers
of the first three centuries for Purgatory. I have since
read with interest several letters and articles on the subject
in your paper ; and, I must sny, that I am satisfied with
the result, that there is no proof of Purgatory to be found
in the first three hundred years of the Church. And I
cannot but think that if any such proof were to be found,
it would have been brought fonvard by some of your cor-
lespondents.
My present wish is to ask another question, which I
Il<^ you will settle for me as plainly. In the creed of
Pope Pius IV., which the Church of Rome requires every
(me to believe, as
"
the Catholic Faith,'' I find the follow-
ing :
" What
councils are really general ?"
we should have no difficulty
at all iu ansAvering that the four councils of Nice, Constan-
tinople, Ephcsus, and Clialcedoii, were truly general,
because they were always received by the whole diurch.
It is not important to inquire whether the council at Con-
stantinople, A.D., 553, 'and that held at Constantinople,
A.D., C80, were truly and really general (though we think
they were) because those two councils made no additional
decrees about the faitli. But no later councils have any
pretensions to be general councils, because they were afl
councils only of the Eastern and Greek Churches, or only
of the Latin or Western Churches.
If any one ask what decrees did those four truly general
councils make about the Catholic Faith? we answer that
the whole faith which they held and established is to be
found in the Catholic Creeds.
We also suggest to him, that there were true Catholieg
before any of these councils were held. St. Peter was a
Catholic, and St. Paul, and all the other WTiters of tJie New
Testament ; and by studying their writings (about which
there is no uncertainty at all), we may learn what it was
then to be a Catholic.
If any Roman CathoUc, or especially any Roman
Catholic Priest, will give us a list of general councils duly
authorized by the ChuKli of Rome, with proof that it is so
authorized, we will, of course, be ready to publish it. But
we are sensible that we are now asking a question that no
man living can answer.
THE INDEX EXPURGATORIUS AND THE
DOUAY BIBLE.
TO THE EDITOR OF THE CATHOLIC LAYMAN.
( SirAs your corrcsjiondents apjjear to take an interest
in the subject of the Index Expurgatorius, I think it right
to give you an account of a paniplilet I met some time ago,
in whicii it was recommended to the Roman Catholic au-
thorities to expurgate the Douay Testament. The author
of the pamphlet (whom I believe to have been a Protestant)
maintains that there is sufficient precedent for such a pro-
ceeding. See, for example, the expurgation of the Scrip-
ture references in Stephens's Bible (Index Exp. Vat. p. 41).
And as there are many passages in the Douay Testament
which appear at first sight at variance with Roman Ca-
tholic teaching, he proposes that they should be altered or
eSpungcd. I forward some specimens of the proposed
alterations, which ajipear conceived in the spirit of the
good friar who said, that if he had been by St. Paul when
he w.TS writing, he would have recommended him to leave
out some ugly sentences which smelt of the faggot.
I am, su', &c.,
A SUBSCBIBER.
I. Matt. xxii. 29.
Dele
"
Scaixh the Scriptures."
2 Tim. iii. 15.
Dele
"
And because from thy infancy
thou hast knoAvn the Holy Scriptures, which can instruct
thee to salvation, by the faith which is in Christ Jesus."
Acts xvii. 11, 12.
Dele
"
AV'hich the unlearned and
unstable wTest, as they do also the other Scriptures, to
their o>vn destruction," because it would appear hence that
the unlearned and unstable were in those days allowed to
have the Scripture in their hands.
II. Matt. xvi. 23.
Dele
"
Jesus turned and said unto
Peter, Get thee liehind me, Satan : thou art a scandal
unto me : for thou savourcst not the things that are of God,
but those that are of men."
Luke xxii. 24.
"
It lias been often said, by men disparaging the value of the
Sacred Scriptures,' If they be of such importance to our eter-
nal interests, liow then could people be saved at all before
printing was invented? How could men possibly all have
Bibles in the old times, when manuscripts were more costly
than gold and precious stones? Chrysostom gives us plainly
to understand that he thought far otherwise ; that in his opi-
nion, if men were unsupplied, they were to be blamed; and
that, had they a sufiicient interest in the object, all, even the
poorest, might, by a little exertion, have been furnished with'
the Sacred Word. But it was no wonder if, when men ceased
to attach a due value to the contents of the Bible, copies be-
came scarce, and then, as a necessary consequence, of costly
price."
Chrysostom''s answer to the objection that the Scriptures are
difficult to he understood
' And /,
brethren, come to you, not with excsllency of speech, or of wisdom,
proclaiming to you the mystery of God.' And, again,
'
My speech
and my preaching loas not ivith enticing words of man's wisdom,
hut in demonstration of the spirit and of power,' And, again,
'
For we,' saith he,
'
speak not the wisdom of this world, nor of tht
princes of this world, that come to nought'
"And who is there tl)at does not understand plainly the
whole of the gospels? Who that hears tliat,
'
Blessed are the
meek, blessed arc the merciful, blessed are the 2)urcin heart,' and so
forth, will need a teacher in order to comprehend any of these
sayings? And as for the accounts of miracles and wonderful
works, and historical facts, are they not plain and intelligible to
any common person? This is but pretest and excuse, and a
cloak for laziness. You
'
do not understand the contents.'
And how will you ever be able to understand them, when you
will not so much as take a single glance at them ? Take the
bock in your hands, read the entire history, and when you
have secured a knowledge of what is simple, come back to the
obscure and hard parts over and over again. And if you can-
not, by constant reading, make out what is said, go to some
person wiser than yourself, go to a teacher, communicate with
him about the things spoken of, show a strong interest in the
matter ; and if God see you displaying so much anxiety, he
will not despise your watchfulness and earnestuess : hut even if
no man teach you what you seek after, Himself will surely
reveal it.
"
Eemember the Eunuch of the Queen of the Ethiopians,
who though a barbarian by birth, and pressed by innumera-
ble cares, and surrounded on every side by many things to oc-
cupy his attention, aye, and unable, moreover, to understand
what he was reading, was reading, nevertheless, as he satin his
chariot. And if he showed such diligentje upon the road, con-
sider what he must have been when staying at home. If he
could not endure to let the time of his journey pass without
reading, much more would he attend to it when sitting in the
house. If, wlien he understood nothing of what he was read*
ing, he still would not give up reading, much less would he
after he had learned. For in proof that he did not understand
what he was reading, hear what Philip saith to hma,
'
Under-
standest thou what thou art reading V And he, upon hearing
this, did not blush, nor feel ashamed, but confessed his igno-
rance, and says
' Vmlj/.
'"'' ' ' ' ' '
ilrrrlh nitl by Ihe i/oor inia Ihr
*'<
'xr iTfiv, titr fame U a thi// and
I Ibp lliitif. Kimt. that lieilotb
t ntereth] not io the
. not hy
'*
' li.i.;i. he p<iints at l><tlt )u>>l) of ihesi- as wore 1m-
1- iin, and such as wrrv to lie after him. Antichrist, and
;'i I .. rhrit',and .Inds^i, and Thendas, aiid any other siiuh,
u" nii.'h (hfn) hare been.
" Aii.I appropriately enongh hath h eallei the ScTiptnrei a
dfi r ; for lliey lesd lis to I'lod, ' ' us the way of ae-
r 'iiiee with God. They t . ep. They Ranr.l
't iM.I fx.'Inde the wolrefl f; enter- liikesnme
w-'i - -"..I door, [the Soripitiie] ioj>s the way of ioRress
^.'' 'ii-^Sf pUpin;; lis in all the security that we coiiM
wi- ! I I, uhd nouallowing ns to be deceiired into error. Nor
il ii: ne, solonft as we opAi not this [door! improperly, lie
. .1. Ii overcome by our enemies. By means of it we shall be
able to distingaisb all, both such as are shepbertis, and sncb as
are not.
-V. 2'ifv'uliui>. tiiil iif t iitereth] not i
ires; for thi-* i^ wliir i* implied in.
" Vnd what means, into Ihi theenMd 7 To the sheen, and the
care of proviilint' for thfin ; for he that uselh not the Scrip-
tore*, iul climbeth up unnu other icitj/, that is, cutting out for
himoelf a different road, and not uaing the legalized oae, he is
I'n yon see him exhthitin;; nj^eemont with the
' n bringing f trwurd the Scriptures fur public u^e-
I I also said He unio the Jews,
'
Utarch Ihe .Scrip-
/uT. And he adduced Moses pnhliciv among them, and cited
him as a witness, and all the prophets likewise. For ' all Ihey,'
saith \\\
* th<tl har^ heard the prophfit, thiiti come tinto me.' And
'
tf ;/ h.Urre.i M,i*t*, ye irouid hare betiered me.' And hero he
f-n^ :'^-:.vl iho ;*niiie view metaphorically, by the use of words,
7* itp tome uther way;' pointing at the Scribes, who
- ' for divitrinea the commandineiita of men, and were
- -s of the law ; as h*
T " ' * '
'
, 'i i'
1 He addressed le
Well, too, did li
>ind not *
Cometh m,' as di'Bcni>ing tiie lic; i*f a
itig to get over the wall, and eiigs^ed in a proce-
^11 ^t<ip of which is accompanied with peril."A'lv
f.
t (tp., r<Mn. Till, p. 346).
If nnr of onr readers sbonld iirmgine that the passn;^
citol fniin Chrysostom are opposed to the teaohinc of the
Cliiirch of Rome, or that the mint ma^ bare even had a
gly reference to that churrh when spcakin); of fAc thief
who entered not by the door of the holy Scriptures, but
and tome other way of access, we woaid bei; stich a rea-
der to dismiss fironi his mind aa imprwgioa foimded only
on the conduct of some modem writers in the Romi.sh
commnnion, bnt inconsistent with the teaching and prac-
tice of the ancient Church of Rome. To that Church we
owe the translation of Srriptare which has stood its ((round
the longest, and has occupied the greatest extent of terri-
tory, wo mean, the Vulgate translation into Latin. This
translation was, of cotme, not made for the benefit of those
whr had Icaminj; enough to rem! the Scriptures in the
1 ill lanjruace In which they were writ fn ; it moat have
ti.i.i i?itendcd for the unlearned members of the Western
Church, who had Latin then for their common language.
And no doubt the learned men who translated the Bible
out of Greek and Hebrew into Latin, would equally, and
for the aamo reason, have translated it into French, or Eng-
liWi, or Irish, if any of these had happened to be the lan-
gnat'c spoken by unlearned men in Italy in their day. And
since it is a boast of the Church of Rome that her princi-
ples are unchangeable, our Catholic friends ou;;lit not to
allow themaelrea to gire credit to any of their communion
who wvnld endeaTonr to persuade them that the freest cir-
culation of the Scriptures It oppoeed to the principles of
their Church.
"^
^
^
TDIIKII.
owtaR wheal;
praparad last
MclMily molM;
'.or TMflbas,
' iide. Bart* sowtnir
ll-harreMad.-
'
'
I i.7^
of
lis
: If
. .11
1)1
if
ni"
\im
the jiri-
insitm ai
and
!
hill
an
wiH'kA iiUI, at IcASt, til lUiiiw uf
after chivw, It hmihl \w pl'iiii;li
le-i ' '
flr-
!
"
i IcjT
111' .1 to
ploiii;!! iiji with a iieut, dusc furrow, witli wcll-raiaed
arrn^.s, in hroad sets, to give sufilcient cover to the seed,
if Ihe Iniid tw clr)- enough to sow under thoh.irrow ; or if in
narrow rid-cs, the seed to be li).'hlli Imrniwcd in, fresh
inouM riii.ied from the farrows by the ilrill-grulibcr or
furrow-plough, and finished by the shovel. Procure the
seed as far from home aa possible, nnd from an curlier soil
than that to bo sown. It shonid lie o( the present year's
growth, well harvested, firm, and plump ; and let no paiiu
be spareil in denning it from all weed scols, in the flrst
instance, and then pick out any mi-xturcs, so that the
sample may be pure of its kind ; avoiding smutted,
rusted, or mildewed samples.
Steeping.The necessity of steeping wheat, its a pre-
ventive of .itnut and other fungoid diseases, has been so
well establislicd that it is not m.w necessary to re<;apitiiUte
them, 'riiosc most effective nre as follow
:
Make a brine
of -s!ilt and wutcr, -stning enough to float an egg, and of
sufficient (|ttniity to stand in the vessel about six inches
higher than the seed ; dissolve and add to the brine half
a |iound of sulphate of oopjicr (hlitostone) to every twenty
tones of see<l to Im" stccpeil, pour in the seed and let it
stand forty-eight hours, frequently stirring it, and re-
moving .vuch seeds, from time to time, as may be found
Hoiititi;: ; then lift the seed, and set it to drain In a sieve,
and, when lirained, dry it well, by mixing it with some
dry, finely -.linked lime; it should iw mixed so thoroughly
that each seed may be coated over with lime, and then
pas.sed through a sieve, which will prevent any two seeds
sticking together.. It is then fit for .sowing, and should not
be heii|ic(l together for any length of time, lest it heat
;
.mil should unsnitulilc weather set in, it should be spread
thinly on a dry floor, and turned over daily.
Dr. Steel, now secret-iry to the Royal Dublin Society,
made experiments, in 1850, on the smut in wheat, aiid
discovered the following excellent steep:Chloride of lime
lib., water 1 gallon ; mix well together, stir it frequently
for an honr, and then let it stand for a short time, draw off
the clean solution, and in this steep the sce<l for two hours;
it is then taken out, dried, and son-n.
Sowing.The modes areFirst, broadcast, the most
simple and the most common ; in this way the land may
lie ploughed first in broad sets, the seed sown and harrowed
in ; or the land may be properly prepared, harrowed, the
seed sown nnd ploughed in, wit^i a light furrow, in wide
sets, or ill narrow ridges of about six furrowsthe latter
is a favourite method in Irclnnil, and also a good one. In
.some districts the Inud is ploughed into niuTOW riilges fint,
and after a stroke of the harrow, the seed sown, then well
harrowed, and the covering finisbol bom the farrows bjr
the aid of a furrow-flough or drill-grubber, to raiae firoan
mould enough, and spread with the shovel ; or the seed
may be drilled, in continuous rows, with a drill-
machine, after the land has been nniperly pulverised, and
laid level with the barrows, or by ribbing with the common
plough. By the hitter mode the land i.s fir-it riblied, the
soe<l sown brondc-vt, which falls into the i i;ien drills, and
then harrowed, first lengthways with the open drills, and
then lightly across. The seen come* up in drills, and is
an excellent motle when the weather and the state of the
land is suitable. Another mode is by dibbling, or dropping
the seetl in holes made by hand or machines constraciaa
for the ptir}>o.sc ; by this plan a great saving in seed b
made, and many experiments go to prore It very pro-
ductive ; but in our climate the land ii seMom (band in a
proper state to practice it on the great seiUe. Sowing
wheat, or other com crops, in drills has nuAy advantages
over the other nnxles- It gives iadliiy of keeping the land
clean, by cither the hand or horae-boe ; air and light are
more equally distributed tfaroogh the crop, and at harvest
time the work may be niore eqnaUr dtabibaied on the
reapers, and there is a certainty of toe work being more
evenly and cleanly executed ; and if to be laid down with
cloven and grass seeds, the advantages are greater still, as
the latter, instead of being mothered up and oAeo de-
stroye<l almost as soon as tba^ vegetate, bav
of light and free air till they get perfectly estabtiabad.
Wmter Vetchei, to sUnd the winter, ikoiM btanwBl
time this montli, the earlier the better; imd to iaanra
dnctive crops a liberal d^esaac of BHBurt will be
sary. For details see the operatioas for last month.
'mnter Dun Oatt (boolo be sown early, not later than
. .,. 4.,j(a
lent
bylhs
. .leeply-
p
li iagfcaH, aM
to early, aad b aa
rMa la also ilM bM H preparation lor i
IMS.la hod sHkieMljr dry mat wwM, twilA tt
peas itmj be spwa ; bai Ibr a gntsfal crap, b mmi aafli^
As.-
earty iprtne sowtag b lo be prefci rad.
for aae Ibe lauor tad of sprtag imd
m&f
lid be RnaDv plaalad oM ibb aMMk ; ll
'iiI.rtiiot that ibb crop mmmM hav ibaa to mutm tak
I -aaea ; ihenibre, if a saMiMa brtadUi caaaoi be aeeaat*
pllahed this month. It will be rather lata aext, aad ba4
hatter he pat off till the Ontoneaweaihartetpihiit. Urn
lanlihoaUbeweO ptaKwM, drjr, erwrilMMi, abi
weumanaied.
Pniaiof have latdr soSned, and that haavfly, hi leaa
pbcea, particniarijr iM'KsHpa; but the atmla an
favourable in moat dbliicai lynHm Ihe tdbtjr of i
call)id Protastanta, or fleoidl Dowaa, wkkk i
coiMdered IdeniioiL Ketaps taken op aad
orstored ia hoasei, ilai bi
n
iha laet oth,
and free from dbease, have ntpMhr baeoma i
present cool weather ta fivowabie to Ibeb
Vviien taken np, keepioK neoi dry aad oeol fa of Aa tnt
i"
>
-
a*d dry loAi will be die bast plaea to
t '<, and on damp, ID-vealflalad fleen,oa tm
r, they deeav nfMy. Bat ran rftaaM ka
taken to mver them with dry Ulttr, to aaulada Ike Uhl
from thoic intended lor table ie, olbarwiae Ihey wiD m-
come green and ill-flavonred ; thtiae lor aaad are Ihe I
of being expoaed. If loftsTaanol bespared, I
will be to prepare beds of dry land, i
pack the potatoes over it cJowl;|r, bitt aa I
possible, and cover them np with six or sight iashat af
earth, to exclude air and fnmt. In thb way we have kept
them safe till the spring every year sJnee the ilrtt giaat
failure, and a rood of gronod will eontafai the produce d
several acres. Mixing peal-charroal, or dry peal-aovH
mixed with lime, amongst the
p
otatoes ia store will baat
the moat bcnefldal effect. If tbhsr of tboaa toodto aw
nnatuinaUe, and that tba land b not waatad far bmmm-
diate use, It will be better to let the crop lie ia Ihe
first removing the haniro, and covering
with
earth, and dig them otit as wonted. If piu anM ba
adopted, they should be well thatched with straw oaiy,
for some time, to exclude rain and froat. and aot pat
together in such quantities as to endanger aaathy; or if
straw cannot lie hail, cover very lightly with aartt. Wa
strongly recommend planting to proceed tMempuiaaauasiy
with the lifting ; in dry land they may be pfawtsd in drilla,
but as we find their s.-ifety depends oo the free esaapa m
the watery element, we straogly reeoanaend the faip isrf
system for potato culture.
C'Aicory.
By the end of this month the eUcorrr
will be saffldeatlv matured for lifting. Wheafibad, I
slionld be carteii to a uinveaieat
clean, sliced and kiln-dried.
Parmipt and Carrot! should be lifted and stated i
the leaves begin to get discoloured ; store them in heaps thtoa
or four feet wide and as many high, laiagiug thaai to a
point at top, and tliatch wdH with straw, to nap an nk
and fivst ; soma fne
jfy
sand or dry tatf-amala wiB iHty
them fiesh ai>d sooan Pormipa Ibr
left in the ground, and lifted as repaired.
Siredet and MmmftU should be Uftad aad
^^
similar manner, ia dry weather, as aoan sa ripe, wMdb
the middle to Ihe end of the atealh, r n
m a
iifater
may be from
toon as ftust thnalaaai The heaps n^ be
seven feet wide, and as maity hUi. Soaie bn
in in layers, as the heaps are baOdiag, will be of
|
iu preventing tlie iHapa flvm tambHaa down,
late the thatching. If the a talher be ~
may continue growing, or <
asthainaeaw in siae at saeh a period b
fluid, and, (ittai Uw absnee of saa to <
natritive ooaapoaenta, the
experience and analyiis, aot to i
tenoratian of Ihe mora aatiitiia
(C) If in
the Church selected there be ditferent opinions ni to the
cat of iDfailibitity, he must l>e well assnreil in whom this
great privilege is vested licfore he can ho bound to acknow-
ledge and submit to it and (7) If it lie fonnd that every-
fhin2 propounded by the guide selected is not alleged to bo
infallilile, he must have .some rule for knowing when his in-
fallible guide is sneaking infalliidy, and when he is not. All
this the private Christian must perform without the help of
any infallible guide, for they are the steps ab.solutcly neces-
sary in the procesn offimling one. If he can arrive at cer-
tainty on these jioinis by the exercise of his private judg-
ment, then he may very well dispense with any infallible
guide, and trust his private judgment a good deal further.
If he is so skilful in diving into the mysteries of Scripture
as to be able to elicit from the text
"
Some years bcfiire the rise of the Lnthoran and CaWa-
istic heresy, according to the teMimoo^ of Iboee who wtn
then alive, there was afaDost an entira ahaadiMBMat ol
etpiity in the ecclesiaatieal jn<%nents ; in morali ao dto-
cipline ; in sacred literature, no eradition ; in Dirine thiip,
no reverence ; religion was almost extinct.''
ConcJo xxfaL
Upp. vi. 200. Colon. Ifi 17.
We could add abundance of other Roman CnlhoBe
acknowledgments that the Church, in her piesaat staM, ie
very far indeed from l>cing in a position to claia^ * her
own, the chanictcr oi licing a glorioas Cburdi, free frOM
spot or wrinkle or any snch thing.
We may, therefore, hence dednce a geaenl caalioa
;
before we apply any statement of the Sciipluia to the
Chiutih, we must ascertain what part of the Chaidi, oad
what state of the Church is there spoken o It is oaly bf
not attending to this caution men hasathoa^tt they haa
made out a Scriptural proof that the Charcil whkh
imnge-worsbip lawful, and the Books of the Maec
canonical, was free from error ; and they aught aadta aat
exactiv as good a proof from tbe texts we hara giiea, that
tho Church which had Alexander VI. for it* kaal aa ftaa
from sin.*
The next texts w shall consider are oar Lord's fi<-
mises.Matthew xri. 18."The gataa of haU shaU aat
prevail against it
;''
and Matthew xxriii. SO,
" Lo I aa
with you alwa\-s, even unto the end of the world."
We may fiirlv infer from these words the
existence of the Church, and that oar Loni haa
it his constant protection ; bat there is not a
'
aliout in/mllihUi^. TheM texts woold harafctca, ifPio-
testauts asserted that the Chordl had biicoMe ostiact la
the sixteenth century, ami that Lather had fcaadad a ae
Church ; but, on tbe contrary, they always speak^cf iha
event which then occurred as a rtfi
rmmtinm of the Chaieh,
implying that she existed beCare, though nt in a jm*
state. Protcstnuu beliere that Christ alwajrs has lata
with his Church, and has aerer ailbdraaa Ua protsctioB
from it. There is no more sigaal ftwrf tt thia thaa
history of thoae times; when the niea of hsB Made
^^
fiercest assanit against the Chaidi, wfaea aa hiMcl room
(Leo X.) was recognised as the Head of tha Chav*
;
when, acconUng to the descriptioa jasi qaotad freatN-
lamiine, there was in morals no discfpniia, In Divine
ThU ;uu(* titm Bpfefiiaaa b OM af Umm thM kj Mr. BMrk*.
nd albrds, accordlne lo ktaa, n hiTtocM* <samiilM Ums *
CbOKh Bonr ro*tlke ttml Chtl^ kf *"" Mrtatrr, or M
waraklp. Hon k* ast en tku ik* aeas ust tiki Si jwt usm a
dcowoiUallM tku ik arm rakaUsa SfataM kla kj <*. >kM tk*
afTar la tack a Malt tku laUflMi eaoM ka aaK ka * akaaM
extlnci
?~
Mr. Koutke adds, (bat If ika Ouiik aat Uaklt lo rrr. CkriMttoM
BM lava bar : It tppnackaa ta >lii|kiM> la dta; ika laaa tfMr
Sarlour, btuHwe( Ika kBptrftcUaas ahkk aa tsfatiaaat la IkMtwa
worM.-Sa* lafrt, p. m.
122
THE CATHOLIC LAYMAN. [November,
things no reverence, religion was almost extinct. Even
in those worst of times she still retained the germs ot
ritality: she still preserved th^undamental doctrines of
the Gospel : she still was the depository of the Word of
God; and when religion was re-animated iu the world,
it was not by the overthrow of the Church and the
institution of a new society, hut by the exertions of
teachers from her own bosom, who had nothing to do but
to clear her from modem corruptions, to claim their true
place for the doctrines which had been from the begin-
ning, using no other instrument of reformation, than
the Scriptures, which she had never parted with.
Matthew xviii. 17. "Hear the Church."
This is one of the texts which, in want of better, are
sometimes brought forward to prove the infallibility of the
Church. We have before had occasion to show how little
it has to do with that question, and here we again print
the context of the passage, that those readers who are not
familiar -with the Bible may be able to see how very unfair
is the controversial use which has been attempted to be
made of this text
:
"
If thy brother trespass against thee, go and tell him
his fault between thee and him alone: if he shall hear thee,
thou hast gained thy brother ; but if he will not hear thee,
then take with thee one or two more, that in the mouth of
two or three witnesses every word may be established.
And if he shall neglect to hear them, tell it unto the
Church ; but if he neglect to hear the Church, let him be
unto thee as a heathen man and a publican."
Here, then, we see that the text refers not to questions
of doctrine at all, but to private disputes between Chris-
tians, and especially at the time when they fonned a small
society iu the midst of heathens. They are directed, if
they fail to settle their ditferences amicably among them-
selves, or by the intervention offriends, to bring the case-^
not before a heathen law com-t (see 1 Cor. vi.), but before
the Church. Of course it does not mean the Church uni-
versal, which could not possibly take cognizance of every
private dispute among Christians, but the particular con-
gregation to which the i)arties belonged. And either party
refusing to submit to the arbitration of the Church was
to be treated as a heathenas excommunicate from their
society. All this is so very plain and sim])le that we can
scarcely acquit of dishonesty those controversialists who
wiest what is said about the decisions of particular
churches on points of private difference between Christians,
AS if it were meant of decisions of the universal Church in
points of doctrine.
1 Tim. iii. 15, IG
though that Spirit has prevented the sin and error of the
world from shutting out his people from eternal life, yet
<
that ;)r/ec< truth or ;;er/(;c holiness are not attainable in
the present dispensation.
ALEXANDER VI. AND HENKY VIII.
It is a matter of common observation, that when one of
two rival disputants is worsted iu an argument, he very
frequently loses his temper, and begins to abuse his oppo-
nents, or his opponents' supposed friends and supporters.-
Sometimes, too, when a man feels that his cause is entirely
indefensible, he is apt to have recourse to personal invec-
tive, in the hope that, by distracting the attention of his
adversary from the real point at issue, he may be enabled
to avoid a defeat which would otherwise have been inevi-
table. These attempts to make invective supply the want
of argument, remind us of the story of the lawyer, who
being retained in a cause iu which justice was not exactly
on his side, on opening his brief found only the concise in-
structions
-
V"An(lac-
ooniii
ii; M lo
..nr Hi
iijiooingWen
I ; nil Uo in nil his Kpintlei, mmk'
liiiipi; in which are eerfnin tnln!
!i I looil, which the iiiilcameil i !
'
MI iilso the other S-riptiirc
:
ilwirui tiiiii , vuii, ihorrforc, Ir
'
' i iwinn '"i-' '"'-.-'
before, tjikc hcoil, lest licinj; the error of the
nowise, you full from your :. lliUtnCM." (Kji-
-,
ch. 3,erc<i I'l, Ifi, 17.)
" Now," sniil Pat,
"
if wo weren't to read the Bible,
wouUln't that 1> the f\iut to say it in
?"
Well, that's tlio pliu'C it wonlii fit, if it wa to be said
^t all," sjiiil Jem.
"Well, ami it I'saV said, but only to take heed," said Tat
"
Well, that's true any way," said Jem,
" and thanks
lie to Gixl for that raui-h itself. Hut still, Pat, sure it's
said that the unlearned wrests the hard places to their own
destruction ; and sure it's little learning the like of us lin.-i."
"
Well, I'm turning that over in my mind everyway,"
said Pal,
"
and I'm thinkinjj; that's suid just the same of
the easy plaices.'*
"
Show me that .viain. Pal," said Jem ; and he read that
part over ajjain,
" which the unlearned and unstable wrest,
oj ihei) do alti) THE OTHER Scriptitrks, to their own
destruction."
"
Well, that's it anyway," said Jem ;
" if
there's any good in it at all, it's just as bod against the
e*sy plai-cs as the hard places."
"
Well now, Jem,"' said Pat,
"
what makes the priest
read out the Qi>spel at mass in plain Knglish? Didn't 1
hear it said, afure now, th.it the Church allows the easy
places, that ignorant people can't wrest to their own de-
struction, to be read out to tlieni in chajwl, and only keeps
away the hard places that they might wrest to their de-
itrnction for want of learning? Now if the unlearned
wrests the easy places to their destruction, just the same
way as they do the hard places, why would the one be read
to them, no more nor the other ? Answer me that now."
"
Well, sure enough, Pat, you're right," said Jem
;
"
and if that reason needn't stop the one, why should it
stop the other ? But let us see what caution St. Peter puts
on it." So they read the next verse
"You therefore,
brethren, knowing these things before, take heed, lest being
led aside by the error of the unwise, you fall from your own
steadfastness."
" Now, it's my opinion," said Pat,
"
if Father John had
been at the writing of that verse, he would just have put
down in place of it,
'
Since you see the danger, don't read
the Bible
:'
but you see, yourself, that St. Peter, that they
allow was the first Pope, didn't say that anyway."
"
True for you there, Pat," said Jem ;
" but let us trj-
and make out what caution St. Peter did give us."
So they set to work at that ; and soys Pat,
"
I wondn-
what he means
'
by the error of the unwise.' Wouldn't he
tell us somewhere wh.%t that was
?"
So they set to work to read over that chapter well, :>nd
at last Pat put his finger on verse 5, and, said he,
" why
here's people that's
'
wil/uUy iynorani,' and would it be
them?'"
" Well, them's the scoffers in verse 3," said Jem, " and
see here's what they say in verse 4
Jnn i*qniu rldit aboat Ihls. Tk* Orarii awkie It aalls iMa
tlisl iho |>oitl<- mnnt, In which OUaf (not In which tpWto) th
re um* thinsi harti U> \M ntcrsiood-tkal Is, la lbs essttagjf
Chrlil, ne Iha bnniln( ( Uu wsrM, ant dw MW
'
n*w <ai1h, llicM !< Iklaas lMt4lta
of the A&ican faUlopt to Top* Calastine, who
rootlM u Th* stker irnn
uw. mTiktU thiw ui> hsmWw
tTborl " fcT wiiM tttm -team' rf Ifcs f
tOsnka**>Mlln<hMcRrla AftMa. Tk* 1
aisst iasissrss
-----
.-
TW AMcu M>~ i
as st an lasW isasiil,
Hmss sna
" cri>s*il . a1> mrwaw
MI ana tMBMitoM
*
AMM' k> MM>r
Btaa Iha satlMitM UM > n*"'"* **
mtmt, M tOTBM* Wf
!*
126 TKE CATHOLIC LAYMAN. [November,
Pope Boniface in tbat year). If ever the list of canonical
books was made l).r any African Council, it must have been
made before tliat year; for the list of canonical books pro-
fesses to be submitted to PoiKi Boniface : yet in that col-
lection of African canons, made ai'tcr Pope Boniface was
dead, no list of canonical books is to be found. AVe, there-
fore, conclude that the persons who drew up that collec-
tion of 105 canons, did not know of any African canon
ontaining such a list.
Our next witness is Dionysius Exiguns, of whom we
have this testimony from Cassidorus, a verj- learned
Bomau, who, after filling the highest oiBccs in" the slate,
ioimded a monastery about the j-car 542, and died, in the
government of it, in the year 562. "
In our times was
Dionyshis the monk, a Scythian by nation ; but altogether
a Roman in manners, , . . who with great force of
eloquence compiled ecclesiastical canons wliich at this day
the Roman Church holds in constant use."'Cap. 23, Divi-
aarum Lectionnm.
Hincmar, Archbishop of Bheims, who lived in the nintli
centun-, also states that this collection of canons was in use
in France in his dav.Du Pin. Eccl. Hist., vol. i., p. 540.
Bd. Dublin, 1723.'
Dionysius included in this collection the African Code.
We ask our readers to tijkc particular notice of this fact
;
and also that this collection of canons was in use both
< Rome and in France.
Another collection was also made by Cresconius, an
African bishop, about the year 700, which was also proba-
bly in use at I?ome. In both those collections the African
oodo was inserted. Now, the question is, was the list in
question then in those collections ? We say it was not
that tlioso who then put the African code into their collec-
tions knew notliing of such a list being in it.
We are quite aware that the list is in the copies of their
^collection,* as ice have them now. This docs not sui-prise
us ; ijecausc if that list was forged, it was, of course,
forged for the very pur]K)sc of putting it into these codes
which were in use at Komc ; and it was onlv put into the
Third Council of Carthage, in order th.nt it 'might be put
into these collections too. Now, the question is, was tliis
list in the collections which Dionysius Exiguus and Crcs-
conius made, or has it been put 'into their collections in
later times? We are content to rest the Question on the
answer to this.
And we have an answerthe plainest and most decisive
that wc could wish.
^"^'l
^.'"1
f. letter from Pope Nicholas I. (Labbe and
Cossart., vol. ^^ii., p. 797), written in the ninth ccntuiy to
bishops in Francea memorable letter, wiiich we shall h.ave
occasion to refer to again. In that letter. Pope Nicholas
vras arguing against those who maintain that they were
not bound to receive what was only to be found in the de-
crees of Popes ; but that they were bound only by the de-
crees of Councils. Against this. Pope Nicholas argues as
follows
:
" Why should we waste time further, since if
these persons are to be listened to, neither would we now re-
ceive the Divine Scriptures themselves of the New and
Otd Testament ; for neither of these is found in-
8EIITED IX THE CODE OF ECCLESIASTICAL CANONS. . .
Among the canons is found a summary of the holy Pope
Innocent, by whose authority it is taught that either Testa-
ment is to be received by us, although in the canons them-
selves ofthe Fathers, neither of THEMf is contained, in-
serted as so many." Here Pope Nicholas expressly aiKrms
that the question of the number of canonical books rested
tvholly on the list of Pope Innocent, .ihd that there was no
list of the kind in the canons of the Fathers. It is clear,
then, that he knew of no list sanctioned by St. Augustine,
the greatest of the Fathers, in the canons of Carthage.
And since Cassiodorus has told us that the list of Diony-
sius Exignus, which contained the Africin canons, was in
use at Homo long before that time, and Hincmar tells us
it was in use in France at that very time, it is clear that
there could have been no such list in the African canons
then, but that it has been added since.
We have some further c^-idencc still. We have lists of
the canonical books left us by two African bishops, who
lived in the next century after that Council of Carthage
(De Par-
tibus Divinaj legis lib. i. c. 3.) Primasius, in his Com-
paentary upon the Apocalypse, c. iv., says (according to an
interpretation common among the Fathers), that bv the
twenty-four wings and the twenty-four ciders, St. 'John
Uadesto "the books of the Old Testament, which of that
$ame number we receive by canonical authority."
It IS clear that these two bishops had never heard of any
law or decree of the African Church (to which they both
belonged) receiving six more books, as of canonical autho-
rity. Hence we conclude that this list now in the 3rd
Council of Carthage did not exist in tlieir day.
One word now about the light which the letter of Pope
Nicholas throws on the pretended list of Pope Gclasius
and his Council of seventy bishops. That Council is pro-
The Ittt of Cretconiuv however, differs very widelj from the Hat
DOW In the Council of Carthage, as we shsll ahuw below.
t That Is, neither tbe lists of boolis of the Old Testament or the
Kcw.
tended to have made a canon, or decree, containing a list
of canonical books, in the year 404. Pope Nicliolas, in the
year 865, s.iys there was then no such list in the cauons of
"the Church. Put this along with the fact, wliich wc showed
in our last number (p. 112. Col. 3), that the Pope's own
ancient copy of that Council of Gelasius contains no list of
canonical books, and who docs not see tbat tlie list now in
it must be a forg , put into it after the ninth century ?
Now for Pop 'nnoccnt's list. It is contained in an
epistle which prcr Is to h.ave lieen written by him, in the
year 405. The li. ; >{ canonical books stands at the end
Catholic Layman,
page 100, September number. And here let me parentheti-
caUyobserve, that you were not guided by thespirit ofimpar-
tiality (pardon me for saying so) in conducting that discus-
sion, because you make the argument against the Sacrifice
of the Mass as strong and as powerful as Protestants can
make it ; but the argument in its defence is weak, poor,
impotent. Is that fair ? Is it honourable ? This, how-
ever, may be excusable, but I say it is almost unpardonable
to wilfully mutilate, as you have done, the text from the
prophecy of Malachy, in this discussion.
In this story of the Marleys you represent the Roman
Catholic bishop and Major Marley as being grossly igno-
rant ; the former not knowing where to find, in the Bible,
the Prophecy of Malachias ; and the latter a Roman Ca-
tholic, having never heard a word of the Gospel of our
Lord.
Now, this is a frightful calumny on both priests and peo-
ple ; and violates, in a shameful manner, one of God's
holy and eternal commands^viz., "Thou shalt not bear
false witness against thy neighbour." Allow me to tell you
that it is not by calumny that your journal can command
the attention and respect of Roman Catholics. They treat
a journal in which such appears with supreme contempt.
I beg now to give a quotation, on the infallibility of the
Church of Christ, from a work recently published
:
" But when He, the spirit of truth, shall come, he vrill
teach you all truth."John xvi. 13, P. B.
"
The Church
of the living God, the pillar and ground of truth."1 Tim.
iii. 15, P. B. If the Church itself, as it comes out of
the hands of God, is the very ground and pillar of truth,
it will hardly want the reforming hand of corrupted man
to put it right ; it will always teach the truth, the whole
truth, and nothing but the truth ; and instead of reforming
this, or attempting to do so, the most precious of all the
works and institutions of God, you and I must be reformed
by it.
^
To quote all the texts that prove the holy Church of
Jesus Christ to be infallible, or invested by Christ with a
supreme and unerring authority in matters of faith, would
be endless. I said, that we discover this unei-ring authority
even in the dictates of common sense. Yes, common sense
tells us that the works of God are perfect in their kind.
Now, the Church being most emphatically the work of
It is curioOB that though Mr. Rourke marts hl quotations P. B
meaning, as we suppose, "
Protestant Bible"none of them in reality
are from the authorized version.
God, it most assuredly must be perfect ; the Church, how-
ever, must be very imperfect, indeed, if it wants the main
perfection, which, as our guide and director to heaven, it
must have, that of always teaching truth : that of always
supplying the wants of our limited and corrupted reason
:
that of always carrying before our eyes the bright and Di-
vine light of revelation.
Show us a Church which is not infallible, which owns
itself falhble, wanting, of course, the main perfection which
the Church of Christ must have, and you show us a
Church of corrupted man, not the Church of Christ.
Common sense tells us that without an infallible tribunal
unanimity in faith is a thing impossible. Without a cen-
tre of unity, a fixed standard, an absolute and infallibl*
tribunal, a living oracle to detennine the mind, it is abso-
lutely impossible that men, framed as they are, shoold
ever come to one and the same way of thinking.
Whoever renotmces this infallible authority of the Church,
has no longer any sure means to secure him against un-
certainties, and to settle his doubts ; he is in a sad and
perplexed situation, tossed to and fro by every wind of
doctrine.
We are confirmed in the above suggestions of common
sense by our observations. Unity in faith we find nowhere
but in the Cathohc Church. Above two hundred millionfl
of Catholics, scattered over the face of the earth, are per-
fectly one in matters of faith. We meet from the most
distant parts of the globe, ignorant of one another,s lan-
guage, manners, &c., j'Ct our thoughts and principles about
religion and its mysteries are exactly alike. Pray is that
unity to be found among those who have shaken off the
authority of the Church ? Since they have presumed to
reform (as they call it) the Catholic Church, what do we
see but one reformation on another, hundreds and hundreds
of different Churches, one rising on the ruins of another,
each styling itself the Church of Christ, each appeahng to
the Gospel for the orthodoxy of her doctrine, each calling
her ministers ministers of Christ, each calling the sermons
of her ministers the Word of God, &c., &c? Can we be
wrong in believing that our pastors are really in possession
of the power which Christ himself asserts He gave them,
and which he promises shall remain with them for ever
;
since Jesus Christ has pledged his sacred veracity for the
existence of those several powers in the Pastors of his
Church, and since he has likewise promised that the very
fountain of truth, the Holy Ghost, shall be and remain
with those pastors for ever, we should think ourselves
guilty of a great sin if we refused submission, of either un-
derstanding or will, to their decisions and their precepts
;
and of a most daring presumption and diabolical pride,
if we would ever, for one moment, permit our hmited rea-
son to sit in judgment over the decisions .ind precepts of
those, whom Jesus Christ declares to be guided by the Holy
Ghost for ever.
Seeing, then, that the pastors of the Church of Christ
have always been secured by the infinite power of God
against the danger of being led astray, and leading those
under their care astray into false and erroneous doctrines,
we rest assured under their guidance, knowing that the
understanding of the most transcendent genius can never
penetrate into the mysteries of the Most High ; we, both
learned and unlearned, take the only safe way of sub-
missionthat path in which the Holy Spirit assures us
that
"
the very fools cannot err."Isa. xxxv. 8, Protestant
Bible.
Now, every person whose mind is susceptible of con-
viction, on reading those plain texts of the Holy Scriptures,
and the unvarnished comments thereon, must discover that
the Church which our Lord established on earth is infalU-
ble ; and I defy any man to prove that any other but the
Roman Catholic Church is this true, unerring Church,
which hitherto has continued
" without spot or wrinkle,
or any such thing," and will continue to the end of time
in transcendent purity and heavenly truth. This Church
will be teaching the doctrine of Jesus when the apostate
templeswhose
"
profane novelties
"
distract the world
",'With-
out an infallible certainty that we have an infallible guide,
we must be full of doubt and perplexity.
"
For what should
we think of a man who said that he would never think it
safe to live in a house unless the ground floor were built of
solid stone, and yet who never troubled himself to think
whether there were good foundations. For it is evident
that the certainty of the man who professes that he is fol-
lowing an infallible guide, can never rise higher than
whatever certainty he may have that bis guide ia infaUible.
Now, how is this proposition to be proved ? Not on the
testimony of the profe.sse<l iufaUible guide himself, for it
would be absurd to admit any one's claims to infallibility
merely becaose we had his own word for it. No ; it is
established by the same kind of proo& from Scripture and
firom reason as Mr. Ronrke has here employed, and as
Protestants are accnstomed to employ in proof of the arti-
cles of their faith. If, then, it be possible, by Scripture
and reason alone, to obtain a certam proof of the infiU-
libility of the Church of Rome (a doctrine about which the
Bible is strangely silent, as we have obserred elsewhere)
ranch more may Protestants obtain, in the same way, cer-
tain proofs of their articles of faith, all of which <ia happen
to he mentioned in Scripture. On the other hand, if Pro-
testants cannot attain to any certainty for want of an infal-
lible guide, neither can this proposition,
"
that an infiillible
!!;uiile exists," ever be certainly proveil, since in the proof of
it the o-ssertiiin of the guide claiming infallibility cannot be
aitniittctl to reckon for anything.
It may l>e well to add a caution as to tbe sense in which
we ase the word "
certainty." A ni in is not certain be-
eansc he is positive in his opinions, and is free from all
doubt and hesitation. It would bo no recommendation to
any system that its ailhcrents were all confident they were
in the right, nnless it could be shown that their confidence
rested
' - '
Tounds. Bnt, in point of fact, men's con-
flden rectncss of their opinions, depends more
OB til
riment than on the religious system to
which they belong. Thu-s, it is not true that all members
of the Church of Rome are free from all doul>t. Not to
speak of the inHdclity which has too often arisen from her
over-strained demands on men's credtUity, many of the
thoughtful members of her i onmmnion must be disturbed
by an uneasy (^onvirtion that there is something upsonnil
In iIm bMb of hm moimsm Mraetara. WhU tmla, as
to tta mad <pMtloo,
"
Is Ita Otanh of Rotas Oknihlo or
inlUllbUr no Hnwsn OnitaUecnntaaow eomnlislyfrw
fron an dottbt Ml tartMlka Itaa w tn oamtm.
Afata, tUs nsrtalate wipiMag of ii aol tta Mf-
talaty of mattaoMtied daBOoMnlioa. Ood tas Jodgad
At that, ia naltan of raltgiaa, wa staoU ta obOctd 10 al,
not on mattamaHoal daoMmtlralioa, bat oa avidaM* or
the sama aator* as ilsf mlim oar eoadad ia Ita
~-'*-
aftln of life; araa Itasa ia wUah oar aaH taportaat
earthly inlatasts ara aouearaad. Wtan, ttarafaa, w
aast Itat proo6 drawn from Sofirtara aad laasoa ai
aoflelant
(y
(Asy is good^m) to pradaea oaMalaty, wtt-
out tta anioori^ of an iilMlnto faida, wa latsn lo
that ttay ara saWdant to ptodaea sooh a wall'
cooildonoe as raodsn doabt pcasttaallT nata
AaotrMBMT III. "Without an Infiullbla Iriboaal, aaaai-
Isaaitta
Tta aial^
^m*
MiarafballariaitataSdar
MbatoitaboMafhmor
Ita fcoad afaaas*
Wa
^^^
'
If jt
' M tba
.1Be mtrstdt, p. Xtt,
mitv in (kith is a thUig impossible.
.
to tao same way of tUnking withoat soma Uriaf orada to
datarmloa tta mhid. Unity of faith Is fcona by ezpa-
rience to exist nowfaera but in tta Boman CattaUo
Church."
It certahily most ba acknowledged, that tta Christiaa
world is very lar from baing imilsd, hat iSjOo tta contrary,
broken up into a great rariatT of sacts. 'We shall not now
in((uire whether the points oi agraemant hatwaan tta prin-
cijial of them are not more nomerous aad of mora impor-
tance than Roman Catholic writers woold rapraseat; bat
we shall admit this disunion as a mdancholy tut. Bat
now we are wholly at a loss to saa how this dirisioa of tta
Christian world into sects affords an ai;gmient ia laTotir <A
any one of them. Anr one sect may, if it plrasw set
itself on one side, and all tbe rest on the other, and TToinitft
^
" See here is imity on the one side, and on tta other dissen-
sion." Members ofthe Greek Chiurch might say,
"
Heraare
all we Greelis tmited, while yon Westams, some of yon
call yourself Roman Catholics, some of yon Presbyterians,
&." Or, again, the Quakers might say,
"
Saa what perfect
,
unity there is amongst ns." One of our
"
Kriands comes
'
from the remotest port of America or Australia, and yet
'
our thoughts and principles about religion and its mysteries
ore exiu^y alilLe. Bray, is that unity to be fotmd among
you who nse carnal ordinances, hrokim np as yoa are into
nondreds of different Churches, each styling itsdf tta
Church of Christ
?"
We do not see why the argument is
not as good in the mouth of the Greek Church, or of tta
Quakers, as it is in that of the Roman Catholics, vriten
they triumph in the fact that they agree with themsdves,
and that those who disagree with them do not agree with
each other.
Once upon a time a jury, aiVer a night spent in stormy
discussion, were called into court, and asked by the judge,
"
Gentlemen, do you agree in your verdict?" "
Yes, my
lord," said the foreman. "
No, no," exclaimed half-a-
dozcn voices from the jury-box. "
How is this?" said the
judge. "Why, my lord," replied the foreman, "
it is true,
there are seven or eight wrong-heofled fellows, who refu!<e
to submit to the decision of the foreman, and who,
therefore, don't deserve to be reckoned as jury-men ; hat,
not counting them, we are all agreed."
We leave our intelligent readers to make their own
application of the story to the manner in which Romanists
m.'ike out the unity of the Church, by simply not counting
those who differ from them.
But, perhaps, when we say tliat the Quakers ore as
much united among themselves as the Boman CathoUcs, it
may bo replied,
" But theyare not near so numerous."
"
We
ore two hundred millions," says Mr. Ronrke ; and though
we believe tliis computation is obont double the truth, ttare
is nodoulii the Roman Catholics do considerably outnam-
bor the Qu liverg. We beg our readers, however, to turn
bock to the article in our last April nomber (page 40),
"
Are Numbers a Test ofTruth
?"
We showed thoe that
if truth were to be judged of by the numbers of its adlia-
rents, Romanism must be condemned, since there are mora
Christians who are not Roman Catholics than those wta
ore ; nay, Christianity hersdf must be condemned, since
the Christians are far ouuumbered by tta heathens; and
we showed that numbers cannot be used as a test of
truth by any one who remembers our Lord's warning
''
Broad it the wag that leadeth to detlructiom^ and mam/
there are who go in thereat. Narrow is the wag thai Ita-
delh to life, andfew there are thatjind it."
It mnst be added that the unity in the Charch of Bome
is more apparent than reaL We need not speak of tta
dissensions that have so ofrcn torn her communion ; tta
debates aliout the superiority of a Council to the Pupa
about tbe immaculate conception, and a hundred otaecs,
which Protestants cannot easily forget, and which we may
possibly disctiss more at large tareafter; but even when there
IS outward agreement, wtat is this worth unless it Im tta
result of agreement tatween men who are thinking inde-
pendently and judging for themsdras? But the Church
of Rome disooarages indepeodeat examination into tta
truth by her members ; she prafers that ttay shoold assent
to her dogmas without inquiry: and where she has tta
power she suppresses all expressions of dissent firom tbosa
who are not convinced by Iter authority. Sta thus obtains
a number of voices to resoond bar doetrines ; hot what ara
thev all but echoes of a slagia roiee? Numbars of ttase
whom she keeps in ignorance do agtae with aaoh other,
just as in the ilark all things ara tta same odour. It only
requires light to make ttair diAsaoeas appe.ir. But this
Nia^ as nmen ortdad aaaaM tta^Mhas at If aa tHi
aalda had basa givaaj sad m wtaa a lia^ laai la te
6iMa, >
Baeaira tta disho. of RoaM asSa taSubir
Itrpraiar of my will," would tave ssttM tta wtala aM-
lar.
v-i* '"-'--' 7-^
liiilialiil ii liiftlBWi tl-A
ormayoas to fnma iWwiHii, aad/* Ifcat ta Ifca^ hwa
laftttaaasstiaa, ItitaOtanrii iaMMar ta mm *.
patad pdat bi an thaoiair. tfoald ta haa Mk a *>
mstaib point whsre maa ware to saltia thair dbaalMV
Wa eoactada, ttartfaa, that wtatavar ta <ta arib of
^aaaioa ia tta ChaNk, Ood has aot thoMjht It to BtavaM
than by rtUariag maa ftaia Ita aaaaiil9< MMCMarAa
tratk fcrihaMthai, aad bv tapMlV aata *aaiagUda
whom th^ aoald eanalafyWr a ba
Hating aowiti ifi l tta lai Hag gaawaaafoar eer>
ra^owlaat, wa ara eoapaBad, bjriaHl afaaaetL to r
from rawawma
g aa soma of hit taaUMki
which ofcr a twipHag sabtaet for easiataea. Ow
daaioa, Itao, as to tta laaalt of A
tta s^artof bifeUibility, from raaaoa aad <
w ' vQT corfMiMMdont hsi MWOMdsd te
infiOlibihty u what we AoMtmcytoU a
t
" ab ovo
usque ad malum."
4>iXnX>;9i;c.
Dated 1st November, 1853.
We cannot think that so intelligent a correspondent as
"Philalethes" would have written so much to us that is qnite
wide of the mark, if he was clearly aware what the real
point of difference between us is. His present letter ena-
bles us, wo hope, to bring the matter to a point, and to set
the subject in a clear point of view.
He asks us, as a very puzzlingquestion, with what Church
of the eleventh century docs the present Church of England
identify herself? We answer very simplywith the Church
of England, to be sure. We hold that the Church presided
over by Archbishop Sumner, who now fills the See of Can-
terbury, is identical with that presided over by Lanfranc,
who filled the same sec, at the time referred to by
"Philalethes.'' We believe this to be as historically certain
as it is that Dr. Wiseman, the head of the Roman Ca-
tholics in England, is not the successor of Lanfranc
or Augustine, but the first occupier of a bran-new see,
made about three years ago. But, then, since we do not
believe in the infallibility of the Church, we do not
hold, and are not bound to prove that the doctrines held in
the eleventh century are exactly the same as those taught
in the nineteenth century. We maintain that the Church
of England iu those days taught, in addition to the funda-
mental doctrines of the Gospel, some errors from which
she is now happily free, though we also maintain that the
Church of England, in the eleventh century, was free from
some eiTors (as, for example, the notion of the immacu-
late conception of the Virgin Maiy), with which the
Church of Rome is now infected. Does not "Philalethes"
now see that all he has WTitten about the visibility of the
Church does not aflfcct our views in the least ? What he
has to prove is her peii^etual purity. If he cm show that
it is impossible that any error whatever can be taught in any
part of the Church of Christ, then, w'itliout going back to
the eleventh century, the Church of England, which pro-
fesses to have rejormed herself in the IGth, is condemned
at once. But until he has proved this, the line of argument
"Philalethes" has taken is onlycalculated to excite prejudice
against his views. He plunges into the very darkest period
of the Church's history, and calls on us to believe, not as
the Apostles believednot as the primitive Church be-
lievedbut iis the eleventh century believed. What force
has this vnlil it is proved that the belief of the majority of
Christians in the eleventh century must necessarily be in
ever}' respect the s.ame as that of Christians iu the first and
second? Werecommend "Philalethes" to examine well the
foundations of his argument, and to entertain suspicions of
those who shrink from light, and who would send him to
grope in the dark ages for his religion.
What we have said would, we think, be a sufiicient reply
;
but as we should be sorry "Philalethes" shouldthinkwe were
disposed to treat his argument lightly, we shall go a little
more fully into the matter with Aim, even at the risk of
wearj'ing some of our readers.
" Philalethes" accuses usof "
expiscating" St. Augustine.
If " expiscating" a man be a wrong thing to do, and if
we have done it, we are very sorry ; but as we really do
not know what it means, we arc at a loss whether to plead
guilty or not.
If " expiscating St. Augustine" means quoting from St.
Augustine's works passages which are contrary to the doc-
trine of the Church of Rome, and therefore seem
"
pre-
posterous" to " Philalethes," we are then very sorry that
the Church of Rome should have departed from the doc-
trine of St. Augustine, and that "Philalethes" should be
offended at him. But if this be our offence, we fe.or we
shall have to " expiscate" all the Fathers in turn.
" Philalethes" accuses us of
"
deducing premises from St.
Augustine, which, if once admitted, would lead to most
preposterous consequencesviz., that some, lying in here-
sies and in the superstition of the Gentiles, arc of the
number of the elect, who truly constitute the Church."
Now, these were the words of l-^t. Augustine, which we
quoted
"becuo^.
clervjr. and laity, 1
In the same wav,
Rome l>
ppiy.
speak
conjidci
abont t!
inspire!
hoshoii.
really erred in tliig great ijueMion, li.
that promises that seem 10 speak of
applied rightly to the risible Churcl,
the article in our last paper, whicb
"almost Catholic," may help him ont .1 in
ih.
p'
him also, to.considcr whether the ,i,.c, which
ornn. '^l"f"K
^""*"' "'"'''' '"'"' "'"<"'(trius was right
we"t:^in^^rSb:iity
17^^,'t^ z^z
"Whr.'"''i''".'"'^r'''''"''^'""''''
' ha* said-
^.^r^ t
9"?^'
7'ho"t spot or wrinkle,' in defence of
our Church, it is for her infallibilitv
and teadunir norfor
the moral rectitude of he son,
ind,^ai%:"^Now
wj
think the question is-"Did St. Paul mean to *ty i t ^f h?r
infallibihty and teaching V Here ar St. Pa*?s wori^'
f^m the 6ouay
Biblc-"That he might present it to hCn-'
' h ,V T^"l"""'"' T
,'"'""'-'
"I*
" """kle, or any
-Lph. V. 27 Was St. Paul speaking here of infal-
libility in teaching, or of holiness iTb.^ and life "it
If this be
80, what right have Roman CathoUes to insist
on applying it to iufallibUity ?
Our correspondent has not quite correcUy understood
Oie distinction between the Ch^urch visible LTin7^.
W tl,. Ak '"k ""'^l'','
"'1'"*" the Church as men see it;
by the Church invBible, the Chnreh as sheiWlyis in her-
self, and as God sees her-who see. all things a. they really
are. A man who makai an outward proferion of believ-
ing and obeying the Gospel, without having the Holy
fch" i".T^V
"?P?" '"""='" to bo a member of the
Church
;
but Go^l, who looks into the heart, sees that such
a one is no real member of the Church of Christ.
Uur correspondent's
difficulty about Luther reminds us
Ph.!,.,^^..
""^"^ "^".' * '^<"" <
"> the ancient
,hT^\ vr
?'?"' 'hich the great Athanaaius made for
u An f^
"^ .'?'"' ?**"' *> Trinity was thus described-
-II rhl "?I c "^^'"f
Athanasius, and Athanasius against
ZtZT^- w^i''i
"" correspondent,
thercforesdeny
h! r Tl^ pf'"A"
"y-
"^ c""^-! Athan^us h^
the Catholic Church? and, if he were no^ where was
This question about Luther U, in fact, no difficulty at all
to OS. Luther was not a member of the Church of Eng-
land and Ireland. Nor was that Church founded by
L,uther
;
nor did it even consist of followers of Luther
thot^;h agreeing with Luther in many thin^-s. Our corres-
d^',!.w -^r^
"]."' " """ "'"' " Church in
England before the Reformation. We say that very Church
rejected some errors which it had formerly held : rejecting
error doe* not make a Church cease to be a Churdh : be-
cause It IS not holdiftg error that consUtutes a Church. If
any one can show us that the Chnreh of England and Ire-
land at the Reformation
rejected any part of the Catholic
^ '. ^
"
Z"
""''^ m the first ages, then wo willingly
admit that she ceased to be a true Church. But no one
has shown us anything of this kind yet. And how can
tbej, so long as she holds aU the Catholic creeds.
We are teulv happy to see that our correspondent doea
not reject the doctrine of St Augustine, or count it prepc-
terous m lU consequence*
We trust that friendly \ui
candid discussion may yet bring him and mto be Catholic
altogether and alike.
'' ' "ii""l '" l''ij Ari.i.<IuMi<
'L 7^ A/l I'MDimtrh; ; .
"iinril of Alexandria ; aftarl
RalC'
iogmaM ot Or%Ml wMt mm
mmAmm.'^
~
~
iki.ownai,
wkhihltbifenUiiH
tewnrBMHi Cb>
tholiccan
romhiw (o (H* (Mmi M tMAI MMM^
Um Gboreii't mind, and MMriaBr oa * iaetttaa ^ hT
^
DiMA.
\R.MINO OPKBATIOS9 FOR VOTXICBBB.
> AT sowiac sboold now baproeMdal \
,nUMiBOli,irraittl:
MI<H|kl
iiuintiMr oTscmI Aodd b lamint
WMer VrtehtB shoatd be sown, if oaUlltd ImI
and finished as early as poasibla ; so lata ia iba
they are b sown bx ridgaa, aad lb* watw hnv
clMndop.
Brr.Wtalw Uritjr
any time duril^ Ifaa I
stand for seed.
.0aas cm/ Pass.ThowwioR of wiaMr btaai,sw
the Kttsoan or Maiagan, sbotild be ao loaMT Mated
-
grar peas may also be sown.
Maeaa,
lye wuf he evw
fir toOiac or to
Siw<b TVrmns, Mamatl-wmtl, CmrroU, mad iVifaa
Hiked, and stated eeriy ia the aMMk. Ver
should be aQ
, __ ,,
letails, we Opoatioa* for last
OBIGEN A HERETIC.
TO the KOnoR Of Tiai CATaOUC latkam.
SxAs Mr. E. Power (moM imreawnably, I think,)
stdl aaserto that you hare yet giren nothing asminst Orwi,
more eonvmcing than than mete awertion or individual
opimon," will you allow me lorefcr him to St Augustine de
anute Dei lib. 31. cap^ 17.
^
St Augustine there says
"Hlum (i.e Origeoem) noa immerito reproUmt c-
(Ori^n*)
P^'^^'
**''
8*^ '**> ''1 nie**i him
And the chief ground of this reJectiOQ he explains to be,
Out Ong held that // future pnaiahaMali, JlrmAtmlt
Satan, were pniyatorial.
The Beae&tbe editor adds the ibllowiiw aote >-
" St Jerome testifie. that the eircn of Oi%en were
Ptnnipt
(brtaUeoMars belter left h Ae laad.M
ted fresh and fredl a leooired ; \m Iain Ml^p^, to-
n<lcd for cattle-teeding, shoold now Be BMmJ iHNd.
SlaU-/eediHg.1h
cattle p ap hat MMMh sharid
now be so moch an ilwiwid to Itead-tadlw
beMa-
management, as to be thririiv pidly ; aad tWr d4r
rations of turnips, oil-cake, ban, er ollMr aMai, be MM-
rally on the increaw, till they t from 8 to 9 Iba. 01 cO-
cake, or a compoond or4 to 6 lb*, of beaaiaaal, mi 9 to
3 lbs. of oit-calte, according to sixe ; lii<y mMl be kHt
dry and warm, and well-bedded down with eleaa scrawT^
Sfuep, also, intaaded for boOM-feediag, gboald soon be
placed under cover; and when jost pot ia boold haTeeat
tomips given them, rery sparingly at fliM, to psaraat
scouring, when the allowance may be gradaaBy InLiMseil
to
1^ or 2 Stones, with from 1 to 1 lb. of oO-caka, beM,
or barley meal daily.
Breeding Ewe; by the cloee of the month, ahooU be
removed from the ram, and be allowed a seacaow nm oa
their winter pastorea, wbich sboold be sooadnd dry, with
good shelter to reaott to in ease of siorma, aadawaaecaM
to good, soond hay.
JLombt, also, dtoold now bare good, aweet, bataot riA
pastnrn, and free access to dry, well-Uttered eoteidboaeh
,
with hay, and be supplied with cat tnraipa, lathv
pi^QSlyt jost as much daily as they can eat op deaa, aad
no more.
Store: Sheep should also hare a liberal sopply of rtxMs
and meal
; and, a. a general mle with all sben, dwald
hare access to salt The feel of ahem sboaU ate be
constantly attended to, kept pared, and deaa ; aad if A
be any tendency To sweoeM or tendemeaa, drea fanaa-
diately with the batyr of antimony.
/Yya.-Both fiuteahig and Mores aboald now hare
abundance of cooked food. The states oa ttiamnil tur-
nip, and beans, with the o4U from the dairy aad kitcbn:
but those fiutening sboald hare a liberal aUowaaea of
grain with their tomip. and potatoes. By the ead of tbe
month it will be a good time to awd tbe sows to tbe
brawn.
Oroi* .au(t. Coottaae
meadow Unds, with rich coaposti,
bones, marL or maane-gnreL
Wfr Jra4is*.tU alahw, ., . .
for irrigatien abooU be looked la, aad pat la oriar ; Md
anr necenary altaratioiis or im
p
ieteuieBta made Ithet
deUy
;
that adrantage may now be tokaa br Ihaae hak
a command of water to oommeaoe (tmHing tbe walHr mn-
dovrs
;
and that Ihoae dependant oa Ooods atay tiifsMinil
to take adrantage ofibaaawheatbeyoeear.
.TtMJes.This is a good liaM to plasb aad lar eU
foacet
; aad ky oat aad plaat aew ooaa, wbea raqniaUa.
PoUton sbooU stffl be pbnted ia d^ wtMbv ; earlr
rarieties aad early plaaii^ bdi the bart Mcarby ftem
the disease.
Odda md Ekd$.Ktep the tail or Ibiathln aiaihiiwi
at work, to sopply freA straw for the stock; and, as the
state ot the aawkal iMy adriaat foa Ifca Mle of naia:
keep the Mbm aitber at pfcMb r can: m en Sata-
rapair gatia aad roads;
hoaiehai, llwistoMi, *e..
timber, and c
let orer tbe
staatly, wHboat ^
ovtletiaia ftaa tad awbNmeiad.
t*lriwt 1
Vtnaait tUtAyJiai it
Wka ths asnat ** Mat
t>a ttasiasswiiHi M a>>swrtt,w>Maaili mlis
MBlM-^Ksa rilM oat tat nvw drtaaiMsMtna Maw
psrvB aattsHlaa' at. JeiM Afsi 'r. sAmb^ IBk 1. ^ Itl
132 THE CATHOLIC LAYMAN. [November,
ifflf, Imiit
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"Do
they call this Ferdinand a politic prince, who can thus
impoverish his own kingdom and enrich others
?''
Soon wiis this precedent of intolerance, set by the
greatest of the Spanish rulers, followed by their successors.
Actuated by the same devoted zeal, and unrestrained by
any feeling of coni))assion, Philip II. resolved that no
heretic should dwell in peace within the wide circuit of his
dominions. In a distant province of his vast empire, amid
the swamps through which the Rhine discharges its waters
into the ocean, an energetic and industrious race dwelt
hap])y and cnntented on the lands recovered and preserved
l>y their unremitting industry from the dominion of the
sea. By that industry, and by the pursuits of commerce,
they had added largely to tho revenue and uaval power of
the Spanish inon archy. But they were heretics. The same
independence and energy of purpose that had converted
their swamps into pleasant p.<stures and trim gardens, had
also emancipated their minds from the thraldom of Rome.
Philip, in the blindness of his devotion to Rome, sent the
merciless Alva to convert them from their heresy. We
need not rei)eat here the well-known story of the cruelties
of Alva, tlie revolt of the United Provinces, their long
struggle, and their ultimate success. But we may recall to
the recollection of our readers that Holland, once an ob-
scure province of the Spanish monarchy, at the close of
another century became tho foremost naval power of
Em-ope
; and, though long since she yielded the supremacy
of the seas to Great Britain, still, in industry, in com-
merce, in all that can elevate a nation, she affords a striking
contrast to that Spain of which she was once an inconsi-
derable province.
Scarcely had the struggle with her revolted province ter-
minated, when the successor of Philip II. meditated, and
ultimately carried into execution a measure at which even
tlio zeal and intolerance of that stern monarch was stag-
gered. But the history of the final expulsion of the Moors,
in 1(J0!>, is too full of interest to be treated cursorily.
On the Eastern side of Spain, in the sunny plains and
through the valleys of Murcia and Valencia, there dwelt a
numerous, a happy, and a contented people. Long subject to
the kingdom of Arragon (for their conquest had been com-
pleted nearly 100 years before the union of the cro\\iis of Ar-
ragon and Castile), they had ever been treated with kind-
ness and consideration by their conquerors. The nobles of
Arragon, on whose lands they lived, were too well .aware
of the value of a thriving and Industrious population not
to be desirous to protect them from violence and op|)res-
sion
;
and as long as the Cortes of Arragon retained its
independence, the Moors followed the pursuits of industry
in security, and were, in the words of their bitterest enemy
"
an industrious and laborious people, and withal very
frugal and temperate."
Indeed, so jealous were the Cortes of the gr.asping am-
bition of the ijrieslhood, and of their desire to extirpate the
Moors, tliat they passed a law by which all disturbance of
the Moors was prohibited, and also made it part of their
king's coronation oath" That he should, upon no pre-
tence whatsoever, expel the Moors, nor force them against
their will to be baptized ; and that ha shoidd neither di-
rectly nor indirectly ever desire to be dispensed with as to
that oath, or, in case ofa dispensation, should not accept it.''
At length the Cortes fell, and all power passed into the
hands of the crown. Charles, indeed, had taken the oath
not to disturb the Moors or accept a dispensation from tlic
obllgfition of that oatli ; but that proved a weak and inef-
fectual obstacle. In 1524 a formal dispensation was sent
by I'ope Clement VII. releasing Charles from the obliga-
tion of his oath. The terms of that document arc too im-
portant to lie omitted.* After a preface of some length, it
proceeds thus
:
"
AulI we do further release your Majesty from the obliga-
tion of the oatli which we are iafuniied was taken by you in the
General Estates of tlie kiiigJom, absolving you from nil cen-
sures and penalties of tiie guilt of perjury which you might
incur thereby. And we do further grant free and full power
to the Inquisitors to compel all that shall contradict the same,
or prove refractory, by ecclesiastical censures and other projter
and lawful methods, requiring the assistance of the -secular
arm, if it shall he jndged necessary: all ordinances, stalnies,
and privileges of the said kingdom to the contrary notwith-
standing, though confinned by nn nath, and notwithstanding
it should be provided that a release trom the said oath sbonbl
not be desired, nor ever lie made use of if granted. And in case
the Moors do persist, in the hardness of their hearts, so as not
to embrace the faith of Christ within a term prelixed by the
Inquisitors, they shall be coujmanded, upon pain of perpetual
servitude and bomioge, to depart out of the said kingdoni
;
which if they do fail to do within tlie time, they shall be all
slaves, and treated as such."
This dispensation and decree of the Papal'Sce was not
given effect to in the full measure of its atrocity at that
time. The terrors of the Inqui.si'ion were first tried. As
that tribunal, however, professed to exercise Its jurisdic-
tion only over those who had once been baptized, and sub-
sequently relapsed into their former opinions, the Emperor
Charles V., by an ordinance issued immediatcdy after tho
receipt of the dispensation, coinm.anded all the Moors to
bo baptiKcd, and threatened expulsion on their refusal.
Against this ordinance the nobles of Arragon energeti-
cally protested, but without effect ; and iililinntcly the
Moors of Valencia were forced, at the point of tlie sword,
to profess outward conformity, and receive the rite of bap-
tism. Thenceforth the IiKpilBltion never watiteil an an-
nual supply of relapsed Moors to grace their autos da fc:
But still tlie great purpose was uucffected. The
Moors, in the midst of iiersecutions, still increased
in numbers, and, in KiOO, were estimated to amount to
600,000 souls. At length the time ariived when full aiul
complete efl'ect was to lie given to the Pope's decree. At
length the Spanish priesthood, headed by the ArchbLshop
of Valencia and the Cardinal Archbishop of Toledo, ex-
torted from the weak and superstitious mind of Pliillp III.
the fatal decree which drove out of Spain upwards of half
ti million of her most industrious and thriving ])Opulatlon.
The arguments and inducements held out by his clerlctil
advisers must not be passed over in silence.
The Archbishop of Valencia, under whoso jurisdiction
the great body of the Moors were placed, in one of his
memorials, addressed to Phlli]i, after noticing the de-
struction of the Amalekites by Saul, and of the Philistines
by David, thus proceeds
:
"
From which examples it is manifest that your Majesty, as
king, is bound in conscience to defend and preserve your king-
dom, which you cannot do if you do not banish the Moors
"
That if. as was notorious, on an iuforuiation being taken,
the Moors should te found guilty of being Jlahometaus, ihey
might be condemned to lose all their goods, and to perpetual
banishment out of the kingdoni, within a prefixed period,
which imght to be short. And though it is sufhcient to engage
your Majesty to rid Spain of all the Moors, only to let you
know that you are bound in conscience, and under the pain of
a mortal sin, to do it ; nevertheless, since the expelling of them
will be attended with great advauUgcs, botli spiritual and tem-
poral, 1 cannot fjrbear laying some of them before your Ma-
jesty. Amongst these advantages are these, your Majesty,
by selling all tiie children that are under seven years old, who
are reckoned to be above ^0,000, will both receive a good
sura of money and will gain a great many subjects, who, being
sold to old Christians, will all become ChristUns.
"
Your Majesty may either send the strongest men to your
own galleys or sell them. And on this occasion 1 will repeat,
what I have often affirmed, that your Majesty may, without
any scruple of conscience, make slaves of all the Moors, and
may either put ilieni into your own galleys and mines, or sell
them to strangers ; and wlicreas their number is very great,
you may, after you have supidied your own galleys and mines,
sell the rest of them in Italy."
And his last argument for their expulsion was
:
'
The Moors being a laborious and industrious people, do,
by working cheaper than the Spaniards [&re able to work, cat
the bread out of the Spaniards' mouths, and being also very
frugal and temperate, they do contribute little to the public
excise."
These memorials of the archbisho]) were enforced and
supported by the otlier prelates of Valemua, who, after a
Tiio document wlU l lound at length in vol. 1 of GeUdes' Xractt,
p. 39.
THK CAVnoUv
LAYMAN.
eomnlMtion, whioli UmmI iKimti inniithii, i-nmv ti> n n>Milii-
ion which wu privBKly prc*entv(l to tlio kiDg. Tht ro-
solutioii wm:
"TiMI thn M'Hin r<r Vulrnrl* wr nil crrUlhly apaalulM,
nil I ..1 >'>>>tln*lr, ihut llioro rttiuinml iio li.'pca uf tlirlr con'
TtniuD."
' ' i'. Til. I, p. n.
t^f** <"
were cnron-ml hr all the
nuthorilr ..| i,, i sj. -[iieir tc.nch'iiij; wu
'"P"""""''' "" <!'
' ''V tlio Uoyal C'onlisMor, and
their I'lrnrr " ... iho wvuknojiii and NH|)oi-tillon
ofihi- riv. ,., which Will inHtriii'1,1 to Idjcve
tlmte>eiy] -'turo nml every puMii- miscurriiige
WM (ciii to witrii or |iiiiiili him for tho dcliiy hu own bolter
foelinj.'s tlll int('rp<iiM|.
.'I''
Iniit prevRilod. In |IK), nnt-
['"'~
ennifdt rctnoimrnnrc nf the
( on. , .
'
,,_
k'nii-il, an
'
<liilr\- :iii.| I '
_ :^ !_
nlilo <leiiieMio:ir, were n( one Mow <leprn\'.| of their pro-
jwrtv exilist from thoir pU'jwimit luuiicii, iiixl drivuii forth,
lM'ii<.l,.si
wnnileici-s, to perish in the ileorui of Africa.
An.l whnt di<l S)>nin cnin? Her priexia were no loii-^r
"''"'"'''''
of n people wIm h
'ri'cil on their ,i)
I
'./' And the K,,.;, , , .,..,,, , i.,--
n of the inoKi orthodox luiil tho focbletit
uchles of Kuropo.
for ihi pt.ri>,ie w.ireenment to fik.j the lut Uor
1
'* "'
lie the difflculiie* to tJwni.
'"
he lit:
A TAUtl; ol TIIK KAMLT POrM, ARO THB LBTTMM TUT
waoTil.
137
'7 ef fntt.
I Urn, mm/it^
aUal
U th,
whiih
;
THE DECRETAL EPISTLES.
No. 1.
THE I'OPrs OF THE FIBST 400 YKAIH, AND THK LETTER])
TIIKV WBOTK.
EvEHVTHiHo whieh tends to throw Hixht on the ancient
(Church of |{f>nio i* interesting alike to ProtCKUmts .and lio-
nuin Calholics. Onr readers, we are i^nro, wonhl like to
have .1 list of tho earlj- Popes, or IJishops of Konie, and
the letters thev wrote. We thcniforo ;,'ivo tho list (or 4(H)
vears. We cive a c<dnmn, ihowinj: the vcar iu which oach
Pope succeeded the one before him; in the next column
we state how many letters, snid to he written bv each Pope,
we now have. It hcinjr acknowledged on all sides that
.f)nio of those letr*Ts are iienuine (that is, really written bv
''"*'
^ "'""e names they ;ro under), and it licint,' also
on all sides that some of tho.<ic leitors are
>. written hy other people in after times, and
"il under those Popes' mimes, as if written' hy them),
another colnmii. showinR which are forged, and
^a'niiinc. W'e shall .-iftorwards show on what autho-
rity we pmnonnce some of them to he forRerics. \Ve [live
also a colinnn contjiiuin>- tlic rcferencej* bv vhich tho "let-
tors themselves miiy lie found in tho Concilia Ocncralia of
Lahhe and ('assart.*
We do not pivo at our iiira the list of the Popes' names,
and the years they ncc-ce<lcd each other ; we give it .t-s the
list which Konian Cntholics give for themselves. We take
it from Vol. XVI. of I.ahhe and Cossart, p. l.'JO. There
are, no donht, jrreat diBicidties abfrui the list. Onr readers
will see in the list, thnt I.ihoriiis is counted the ;57th Po))e,
a:id l)a.n_;:s;:s the :isth, and yet there is a I'-
'' ' : ]^1
twcentliem! This is so in the list of La!
'
..n
which wo copy exactly. The fact is, that I. -no-
lies h.tvc never b<;cn able to npree whethex tliis Feiix were
really a i'ope or not. One party says he was ; annthcr
party says he was not. It turns on un ujfly question whe-
ther Pope Lilicrins were a heretic or .not ; ami acrceraent
about that cnn hardly iw expected ; because the proof of it
is too strong to l)C ^'otovcr by somc.t and the inconvenience
of it is too great to be admitted by others : .mi, to recon-
cile both p.triicf;. they put Felix's name in ike Hit of l'o[>cs.
and they do not count him in the number ; and we, of
course, adopt this arraii;.remeiit. Tlierc is another ilifli-
culty, too, aliout Linus an<I Clems, who stand second and
Ihinl on the list. If fus Kaman Catholicji say) St. Peter
was liiKisulf Pope of Koine until tho il.iy of his death ; ajid
il" (lis some of the early Patlicrs say) St. Pclcr himself,
during his lifetiirc, onlained Clcmeut as the tirst Itishop of
Uoinc, it is not very easy to see how two otlicr Popes conid
h.ivo come in between them. I'rotcstnnts, who think that
St. Peter was an j^iiosilo U> all tlic world, and not a Pojie
of lionie, m;'T, (M-Thaps, Ikj aide to solve t!
' " ' '
hut It ;s a Uirti-alty to iioman C'.itholic-i. 1;
<|Uestion whiiiier there ever were such a ni.:.. .. i., .,...,
^yho st-TuiIs third on the list. ICiisehiiLs, the oldest eccle-
siastical liistorian, s.iys that Clement succcc<lcd lo Aun-
clotus (Book in. chap. 1.5), and Evaristmi to Clement
(chap. iI4). leaving; no room for CIctiis. .,Vnd it is thou-jlit
bv some, thiit tho name
'
An.iclctus" has, by .some acci-
dent, tuml.kd on: of im |)n.j."r plnce in the list, leuvin-'a
bit of itself behind lo -r,,A into another I'.m.v
"
There are als .
iltics nt)Our which
somoof thoPoir !. But we
;i these
iiucstions
; we do ii.,i j-o into them ; our ciiiel luisincss is
with the letters said to have been rittcn by the Popes ; and
, I
Aaacltus
Kntlsuia .,
Alrxrttidor I.
Slxlna I. .,
'Itlt-siiit<ru
llycinui
Plus 1.
Antcttus ,.
Sntor
Ivl'-tithrnis .,
Victitr I.
Z'-phyrltius.,
Calllstus I...
Vt'hMf 1. ..
, l'i>nttinnif ..
30
I .\ntcriiji
Vt
I
t'ltblaa
Cohiclina ..
I.QriliH I. ,,
Stephen f. ,.
Sixtun 11. ..
I>i<in>9iU4 ..
IV.Ix 1. ..
Kiitvchlju ,,
Murfflltnns
Mrfflliu 1.
KiiS4.'lll11M
MelchlnOfs
Sllnster I.
I
lh Conni
ijht' (and u
I Aa ta gmnrnk, nil L-
for3U0]rMiepiist,iMf
tOmkiaiim
amth Mtt^ mm
;
aUI fonc-rie* i.r really hrgnim,
UkuSc^mHi^
' I. p.
<H, nnme the followrnir u n~-
tkl. Jk^^IL.
^"S?"^
***? WwmW
^ t*m$m^ iC
tuuietittou.
' ff^^mmj
i Uw UUN HoBiM writer oa Conii liT
ea 10 lUi iirewiit iMMnrr,
luMkeMn.
-All
m
tin
ii
J3U
III)
iS2
]s
IU
173
177
IM
Sill
Slil
2:14
S3
1
itit
Mt
.S7
2.S
2-0
a 'a
n
31*
Ibroiu
Julius .
Lihcrins
Fi- Ix II. .,
DsnijHus T,
.Sirlchis ..
Aiiflst^jsius
3i3
'llirm
J I
i Kpl.llra
SKpistlin
K|. tlr
> Kpi>(lr
I i;p .Mo
'1 Rpiilirs
* EpiarIn
I KplUls
t Epitilti
I F.plnio
i Kplallis
'J EmIsiIi-i
t Kp'atlet
I Kpiii:lu
> l'.nl||r
I KplaM
a KplallM
-e Eiilstlni
I TpWIe
a KpiatWa
i Kplatin
3 Kplalira
.1 Ki.iall.
'i Kpistlrs
I I-:p:.itt
? KnlallM
'2 Kplstks
X EpUlIra
I RpisHa
iiau
I Epis!W
4 Kpiatlaa
li KplstlM
J F.pistbs
10 EpisUcs
* Epistles
SCplstlcs
J-riitsI
K-wrt*!
KoriTil
FiiiKeU
Fomrd
Forget
FariiiHl
Korswl
Forueil
TuTgvxl
ForKfd
Fi>ii(l
VurjccU
Fortrd
Fonttd
Famnl
I 3 Forifpd
( 3 (iriiulus
Forxtd
FortMl
I'crxid
Farcfd
Forsed
F, %! d
F^.ric: I
Forid
Funfed
oes
Fnrgtil
I 1 KOI BMl (
I 2 (fcuuins t
i * Vnrae^ i
llO(Jcnuuifl
{
Forifcd
I
j
a Forstd J
I a (fcuuine
i
I
I 3 Furscd i
13 (irinihie I :
I l! ForK,!d }
I
I 1 Uenulne
J i
Vol II
tin
On f^rst looking down tho colnmn in which the word
forged' occurs so ofieu, our readers mav be tempted to
t nnk that we are only triflinj; with the siibjcct, and with
them, anil tellinfj stories too nionstrxjiis to I>c bclicTc<l.
rhis, however, is not so
; wc iirc serious, and wo speak
All the letters entered in onr list mav be rood in the
places rcfcrreil to.
All these letters, for COO years at leart, tvcro nuivers.illv
fjcheved to have been written hy the Popes whose names
''^" which wn havo marked .i<i forrX!rioi arc I
""* ^" ^'*^ Urotipht i;;.iiust
I
Aiie "1 .1 - . , ,iw I HI vu-HMM um.it doriagUM
Vm UO
!
Uid Ut .U ihe htuen wm tnte: when
PtMmtmut^
"*"; ^* w
rw Iter .n. mmg <mU mnZ
I the Holy tvTiptnrct iImbmItw io ba fcrntiHl
Bu br
tli-^Tecs, ns the nrxameoti f ProMMaoto mat num i tin
I f eli
mx more and man of tlMiB iMMn waia ttmlmti la
! LnTrerics, imiU ihe Icamad I>a Pin, bo Url akMt
;
jM yean a|>o, awl who it ow of lU lart wbolMBa^
hshol an itcciiraic exainhtatian tif aH of ikaiB. fiMv nm
. up every one in our liM, MM aae.t And, Ikatdfi^va
I
may hope tlint so\ae candid Rooiaa f'Vf|if mmrnt W
I found to );ive up even thia one too.
J J^ m
I Ifany 1{<.
' dottbctlM
bbwaaoTiiv
I
hsi, and th.'
Blade, we anit ki> .
I take this p.,|,.. ..,..n,.ii ui.pia^ aod to.caU oa ika
j
priest to shame us by
cxpodaK oi in onr owa BaMr.
AaL
I
aecording to our regalar practice, we jmnmwio
teim
t anything; that may be so feot to us.
I Our readers arc now perfaapa ready to ask. What wersatt
these iettem (or](ed for f au.| what are they alJ mAmI /
An answer to the latter i|ncstioa, what ibcaa iaOera va
about, will help to tell also wlwt tbey wra Ibr.
(lor readers may like to bare tha aaawar &a tUm,^
Catholic
;
we take it from Sererinw Biaiva, AkUMkm of
Cologne, in Germany, who published a coilaedaaTib
Coancils, about the year 160(*.
He was one of the last of the laaraed mea ia iIm Chareh
of liome who made a Tigoraoa a&rt to deted ail thaa
letters, when all otbera were eiving Ibem m> a hnniJiai
We may therefore take hb erideace aa to wImu ia iiilhaa^
He says " most of thaw: lettan of tin Popw were writtca
aliont tht Primacy of Peter ; the iJeannoo of Ihe RoMan
Church: the ordiiuiion of Bishops; Itet prieaU are not
to be injured nor acciued, nor deposed ; abom -rrnh
bemn made to the Apotolic See." There oonU ao( pa.
sibly lie a tnier or fairer stateoent of iba gaowal eonMM
of these letters. A very few extract*, auij anfloa fcr iba
present.
Anacleius in his first E|>istle b madatoKy, "We coa*
tirm the laws of tlu; Church br onr Apoaaolkal aaibositi
"^
It is (xrtainly odd fliat X'ope Cleneot aboold aet ktra
done this already.
f" ' ' 7d EpisUc, AaadetBf is Hale to Bar. "Thia
II' -il>e Ha>aii Chaidl otaabMd ibePriaactL
nn.:
,
;,eo of power otr aO ChandM, aot Ak
tiie Ajiostics. tntt from tlra Loni h1 flailuai kliimMl~t
Pope .Man-cllas is mailc lo say, "
PhMtia of criaM a
priests.
tor Cbrat
siiipie exception) i)r all I p,. .
-"""" ^.u""",
?;rics indeed, by which
Cnnst."!! K\<. S. AikI Po|
oscd on lor .so lon^. No
!'''""""'" !'at they (pries
lies will now tenttin- i..
^f ^^ conldnot 1)0 othenvia
"0" '
(with hardiv a single exception) br nil I
* "" ""'"' "' '"o thnrrh. sijil prientj ara the V
''arncl ...u, i utholirs to he for^-
' ' ' -
<^-i- f -...._..
tJie world and the Cliurch were ii:.poscd .... ,... ., ,.-. .^o
learned men luiions Ifomau Cniholics will now venture to
deny nil this
;
and we have proofenough, if any oue sliould
attempt to deny it.
o
,
j
Sow, look at tho results of tliis Table.
AVo have oue ulxbrj:!. a.m> mxe lett^^rs of forty
can f
peFaUaaaaya,
"TkaApcatiaa
ritau) ihoaM not be aecsMd; r,
i*e accompliBiicd,
ibatlbe acta-
' -cries.
y I he
' ii<*m we
TWENTV-
T
Bumi' -
t Th pn>-
our oluv-rruti
rrod to In Uw srticlra In this
rwr may b* icen In Ihh nnmlKr, in
A RvuunCatliollc," page 142.
p,,.,. :.. 'lOyeiirs.
EtOHTV-roi.Rof il
'
'
: . -FivK arc genuine : nnri if
' which were written Iv ^'
r on Apostle, not a Pope,
'.icnuini-, out of one hundn<l
In ,jiyinc ll'it twcniy-thrco are genuine, wo do not
vomJi for iUI tbe-.e bciuir L-enninc. Some
e are stire are
ffcnuinc; of sonic.
:'
thm
tJioy were really ^^
,|,^^
be.ir; of some uc li
f^^-_
Kcries. Bnt those wh.cli
,^^\
qucncc. fh.1t it i- not wn
: ilictn"
"0 n^' itcut to luliiiit liiein, ior the present, &.<
Keniiii". .nc fnrrrd lb""--
i-n|yv.-hirh we Jtnd
sntioii of tliem should bo madeverr lUikaUl S*. ."aZ*
,
" ihataU bitlMa.7ea
m
Pope JulitiH is made lo declare. .... ... aiaiuau
they arc ntL-wkcd w nrcased in any mar* wtbi
as often as mar be ncnnsory, may fttdy aapaal'lo'TC
Ap* ' I'v lo it 'as 10 their mtJier, that W
It.
r
nuy be leMlcrly t^ipantA 4.
fenuL :
' (Ma.i*n ,./ f).*,- a*., tt
O'L. - -J. ,.
mon^ that it is i;
W ho are our win
o'.'in.ni i^.iihviie le:i
..?
'*' ^'' '"! ''"!,' mnitloncd .iKcuad tu Wo, sad dkd la
4()J, i.iir liaf aml^rarei* foor OMtiuir^.
varr kkalf tk*i Uhk awl fiaaiit
:
.>a Iko; hsra BM axjatatf ssMa.
Wrtiars V.4. L ,,
01. ,^
M it'Xi ; .ii'i 4)11.1 lukUtr a.ca lo^aaaa*.
: !.<.,< tUclca;* s^Mlvilea tnasiaas aaaiartuia, -U>W k C^w.
i
11'
c
rrro ucrauBct* Bwasni H aMlsBux fTaihala. a^ ak
p,aii>. 1 (I. itm> ItMHiM Mvstara m-mrm itlMatMiitij. jT Ts
MnlmaiUio rii l astaila aap aMniMS SsMas. -Lskte .& rl^
V,.|. I. it*.
.
t^mm M. .a>.
i rrin<':.aHniMaa<t*neI>Btlaiaaa
ti>wi aaaatsi
-..einim Cltrlalas a^ Chrtatl i
I p. \M.
rariunaat, D* acvaaarcfltsr;
'ous Ivnt aonaant,' TL I. p. tOk.
~
.;rs Cpan^ qal la
(-r>minMi.-iiT canat>, ^ttoClM I
Ooaa. Vol. 0., f. W
138 THE CATHOLIC LAYMAN. [December,
These are fair specimens of the things which Binins says
the forged letters are about.
And now the reader may have some notion what the
forged letters were for.
He may have a better notion of it still, when' we tell
him, that in the tme and genuine letters of the early
Popes there is nothing at all of this kind ; nothing to show
that Popes then either exercised or claimed the powers
which they claim and exercise now ; but much to show that
they made no such claim.
Of course when Popes began to claim these powers, this
was felt to be a great deficiency ; for it gave a sad handle
to people to say that Popes were usurjiing powers that
did not belong to them ; so, to put doivn perverse op-
posers, letters were foi^d for the e;irly Popes, sucli !is they
'lui/lit to have written, if they had known their business
and duties as later Popes know them now.
We can only give brief answers now, to questions which
we shall answer more fully in future numbers.
Roman Catholics may also wish to know when these
forgeries were first imposed on the world ?how long the
world and the Church were imposed on by them ?and how
tiioy were at length proved to be forgeries ? Briefly then,
1st These letters (with a few exceptions) were first pub-
lished by Autgarius, Bishop of Mentz, in France, about the
year 836. No one had ever heard of most of them before.
2nd. The Church was imposed on by them until alter
the Reformation, or for more than 700 years.
3rd. They were proved to be forgeries, chiefly by the
monstrous blunders that the forgers had made. Letters of
]'o|>es dated years after the Popes were deadPopes quo-
ting books and Councils that were not written or held till
centuries after the Popes were deadthe evident marks
tliat letters pretended to be written by Popes who lived
centuries asunder were really written bv the same person
the monstrous ignorance in the Popes*^ letters of the his-
tory ol their own timesthe absurd perversions of Scrip-
turethe nonsensical and heretical things found in them.
These, and many other maiks of this kind, at length made
Uoman Catholics see that it was too late to try to defend
them any lurthcr.
This is but a brief outline of the nature and purpose of
these letters. We shall fill up this outline in future num-
beiK. Wo conclude this number, as a general illustration,
wiiii .some extracts Iroin those letters, wliich, if true, would
!., ol the grcitest imixjrtanceviz, the letters said to be
wiittcn by tJlcment to St. James the Apostle.
In his lirst Kpistle to St. tfames, Clement recites that St.
I'ewr, when dying, had ordained him as his successor, and
! ad directed him to write a full account to St. James.
Uacouimcuccs his first letter thus
". . . SimonPcter,
wiio, for the merit of true faith, and the upholding of
si^'.iiid preaching, was appointed to be the fodndation
of
I 'e Church. . .
. ''*
Clement goes on to relate how St.
. eter, when about to die, had taken him (Clement) by the
hind, and said to all the people,
"
I ordain this Clement
as your Bishop, to whom alone I deliver my chair of
preaching and doctrine. ... I deliver to him that
power of binding and loosing which was delivered to me
by the Lord ; so that what he shall have decreed upon
canh, ABOUT aix tbings wuatsoevek, that may be de-
creed also in heaven.
"f
He then relates how Peter or-
duiued him, and made him to sit in his own seat, .tnd iill
the direcLlons that Peter gave him, concluding his letter
thus"In the judgment o( God he shall sutler the tor-
ments of eternal fire who shall have neglected tue decrees
OF tue ('lHIBCU."t
Ii liai Iwcn a great puzzle to Protestants, and to many
Itonian t'ailiolics too, whether Clement, as Pope and
9ti(vessor to St. Peter, had (ho command and direction of
the oilier AjKisilcs who outlived Peter. These letters un-
dertake to settle the question. Besides many other direc-
tions which Clement gives to James, and powers and autho-
rities wbich he confers on him, he says, in his second Epis-
tle to St. James
"The
lilood of Jesus Christ, God's Son, cleanseth from all
sin?"
Pr. Ah, John, you have been reading the Bible, have
you ? You must stop that, or you will soon be quarrelling
with your mother, the Clnirch.
John. No, your reverence, (iiiarrelling is not very
Christian In any one. Still, if the blood of Christ cleanses
the believer from all sin, I have been thinking what can be
tlie use of praying to the Virgin, to Peter, Paul, or any
other of the saints ; and, especially, what can be the need
for the fires of Purgatory to cleanse the soul, when Christ
lias cleansed it already.
Pr. There, John, there
'^
At what inslnnt I shall xpenh
'tfirfrriintf a kint/ditm to hitild and to plant iV, if it do ecil
tit ituf nif/ht^ that it obey not mtf voice, then J will repent of
the i/ood loherrwith J faid I would benefit them."
Jer. xviii. !t, 10.
Lot Mr. Roorko refer to the apocalyptic Churche.?,
founded by the Ajmsilos and n))ostolic men, and at the
)wriod when the Spirit adilrosscd therm under the pre-
sidency of tho A]K)Stle .lohn, and he will sec that tho
KOnarnl promises of Clirist do not secure infallibility
to any Chnrch, and that coqiorato boilics, even when
under tho rule of inspired heads, nro not infal-
lible. Tho (.'hiinh of Kphesits had fallen, and was
warned to repent or to Im cut off. The Church at Ephcsus
' mtcd by St. Taiil, who resided there
"
three years,"
ly preachine the truth. Acts xx. ;tl. Ho aii-
.! his own successor to watch over it, with whom no
1' 1 fraiuent ciimiiiiiMieatioii ; and shortly licforo hia
Ir it'i ho wrote his eclobrateil Epi-'tlu to them, in which
he declares that they aro " fellow litinnns with the .saints,
and of the honsehold of Go<l, built ujion tho foiind.ltion
of the A|K)stles ami Prophets, .Tesiis Chri.st him.solf liein'.;
the chief i omcr^tonc." Here, then, was a Chtirc-h which
m'-
'
Tiation in all Chri,t's jiromises, yet even
: the licloved di.sciplo who dwelt with
I 1 ! i; therefoio the promises of Christ, to-
. ^ I Willi the inspection of it rulers, do not assure
"i! ii"ility to any Church. Still Christ's prtmiiscs shall
never failhe is ever with his Chnrch militant on earth,
and will so continue till, triumphant in heaven, it boholds
Ills ylor).
Auothcr anrumcnt afminst tho jirctension to infallibility
is Riippliud hv St. Paul in his Kpistic to the Romans.
Si':ikin)t of tho .lows, ho says" Well, bci'uiise of iin-
bclitt' they were broken off, und thou standest bv faith
;
W not hit'li-minded, but fear; for if Goil spared "not the
nnlurni branchi-t, (nke bccil Ir.t he j.-irpnnf ili-v : Uli,.M,
]
lb" f'biirt-h in
tbcrelore, the ;
'
ivtlK II fell, cv> I
ib'fTi, 4^ . ff^'} \hfr nK^ntitfi'T^utt^
not I .il, lor It in:
ill llf
',
" and then
Mr. Hon
I nWilulcl
I.MI l,..|..
4Hel< .Mil lllUld'
frcip. ii'm, niMl tl.'
speak." tl. .liTi'iiuaii It.'jioi.i, iii.|t vMii. h 1 have built I
will breakdown, and that whi4 h I linvo jihtnted I will
pluck up, even Ihii liolo land." The
' "' ^ "
therefore, that all God's works arc |>er'
into tho hands of man. Is erroneous ;
I
what lan the C'hun'h of Komi' |>leKd iiioro lUttii Itravl
andJuiluh that infullibilitv sliuuld Iw hers'/
Vour obedient servant,
,
UCIIALK.
ON PRAYERS FOR THE DEAD AND THE
BURIAL SERVICE.
"TO THE EDITOR OF THE CATHOLIC LATJIAN.
SirSince yon have so peremptorily decided (C. L.,
Vol. ii.. No. 21., pajc ICMi), that thoi|uo8tlon of purgatory
is settleil, as far as the Kathers of the first throe centuries
arc coiiccnieil, it may appear prcpo.'teroiis in mo n;;ain to
rctur to a sybjcct thus sumaaril^' dispotcd of, and parti-
cularly bo, as the references supplied by Diei/n are intcnde4l
as the' seal of your ailjudicatiun ; but as thcsu references i
arc rather iudctiiiitc in applicj\tion, and i-onvey no specific
inlonnation, I'shall, in tho first place, ami I presume not
" unreasonably," resiucst to l>o informed, does St. Angiui-
lino mean by saying,
"
tho Church hath rejected Oriycn,"
that the Church hath rejected all the writings of ()Ti;;eny
\
Secondly, I fiiiil Origcn in different parts of his writings
uittintaininf; the following points of Catholic doctrine
W-:it it
I'ha
"*
Into") Is poaitivrly acttleil by him in his
Chrutian Doetriiie, p. llfi. '"Q. H"w pi
a rurgatory, or a n.ACii of (i' And, agslD,
*'
therefore there is a I'Laik of
|
|>ardoidiif lint
after thin life."
Btttlrr't Small Catrchitm (It. and 1). Read, BelliuO.
"Q. What is I'urgatory 'i* A. A ri.*rE of punishment in
the other life." Thit doctor's third-usr rnlnhi'm givet
the answer,
"
A flack or ktate of punishment." TA*
Touclutone,
4.'!
" I'rotcstants will have It that thrg it
no middle place or state of souls afkcr this life." Thit
doubt disapgioars at the cloae of the paragraph
" tbrfor
it must 1)0 a luiildlc place." And In 4(> -"
Hence followi
a middle run:, which we call Hurgalory."
Krenann Catechitm, p. Md." How do you prove that
there is ii Purgatory, or middle STATE between hell and
heaven?'' The same nxiter, in his answer to tho nuettion,
"
How do yon reason on this?" says, "
therefore, ne miut
allude to souls in some other plack, which is not heaven,
orearth, or the hell of the daninol ; therefore, that place
exists, and it is that which (Catholics call Purgiitonr.'
The GroundM of the Catholic Doctrine.'^ Q. What do
you mean by Purgatory ? A. A middle state of touls.
But as to the particular place where these souls
suffer, or the quality of the tonnents which they suffer, the
CHURCH HAS DECIDED NOTHING." Kemeinhcring, no
doubt, this declaration, the author (Bishop Challoncr)says
in the course of his attempted proofs,
"
now this would not
be true if there was no such thi.no as Purgatory.'' He
was unwilling to u.so the word place, the only one appli-
cable, and he coimironiisol between place and ttatt, by
the woni thing. Hut he is forced to use place farther on.
"
Besides, a middle place is also implied (1 Pet iii. Itt,
1!), 20), where Christ is said by his Spirit to have gone
ami preached to the spirits in prison which prison could
be no other than Purgatory." A prison being a place^ he
is forced to cni|)loy the term here, although "
the Church
hat decided nothing about the particular place, or the
quality of the tonnents."
This distinction between place and utate is important ; for
if it be not decided whether Purgatory be a place or ttatt,
what right have Roman Catholics to quote patsages of
Scriptiirs which imply or plainly speak of place, and to
apply them to Purgatory ? And if any Roman Catholic
does decide that Purgatory is a place, is he not using his
private judgment to settle a point which his Church, with
all her boasted infallibility, has been compelled to leave
undecided ?
Other contradictions may he pointed out in the writings
referred to : Thus, 1 Peter iii. 19, '20, is quoted by Keenan,
hv the anther of The Touchstone, and by the author of
The Grounds, frc, to prove the existence of Purgatory,
and of Christ's descent there to preach ; while it is appealed
to by Butler and Doyle (in their catechisms) to prove
Christ's descent into Limbo. I must quote from Doyle's
Catechism a few questions and their answers.
"
Q. Did Christ's soul descend into the hell of the
damncl ? A. No ; but to a place or itaie of rest, called
Limbo. Acts ii. '24, 27 ; Ps. nv. 10. Q. Who were in
Linilx) ? A. The souls of the saints who diol before
Christ. Q. Why did Christ j^o dovra into Limbo? A.
St. Peter says to preach to those spirits that were m prison ;
that is, to make known to them, in person, the joyful
tidings of their redemption. 1 Pet. iii. 19."
Now, this same Dr. Doyle, in \u Abridgment of Christian
Doctrine refers to this identical patsage to establish the
dogma that Christ went into Purgatory ; at the same time
distinguishing between Purgatory and Limlxi. A ftw
questions, with their answers, from this work also, will be
necessary. "
Q. What means, he dc-
hell? A.
It means that as soon as Christ was i ssed soul
desccndeil into Limbo, to fire the holv laimni who were
there. Q. How prove you that? A.' Out of Acts K. 24,
27; Ps. XV. 10.
(i
'What other proof have Too? A.
Ephesians. It. 8, 9. Q. Did he not dcscenil to Purgatory
to freesnch as were there? A. It is matt probable he did,
according to the first of St Peter, iii. 19,
20."
Here, then, we have writer against writer, and the same
man against himself, and all against their Church, which
wtt unable to decide wbat Piaymtoni it.
Tbeta.
FARMING OPERATIONS FOR DECEMBER.
(From the Irish Farmers' Gazette.)
Wheat.From the very wet and inclement weather
which has prevailed during the period of wheat towtog, a
TRtt breadth still remains to be town ; let erery oppotta-
nity be, therefore, taken adTantairr of in depotiung the
teed, for which a good leaaon <; wheat being
likely to rate modi higher for s. ; imn for the pa*t
Aw yean, and at a taAciaiit bnuulth uf bread con It and
OHW b ft panMOuat otjMI, tmrj nniMi ibeiM now
ba m <
yitt atnirt
- fajiiyi Miiwi, " * 1*7,
MMMly *7jot tmiWac *( *
allMniC 10 pwtK* ^ iMUfww, wWh *^i
'
woaMhehlghlyliiJariaM; IM ha IWxi
np, maT he town la Uiillht ktt m tn
moeb Improve It l ota the Iali4 wn
eooaoUdala the twit, if k cm b tad
at that iMponaM fpli fcali* .
nuher M auMdialahr aftw ike mm i<
kaevalBabla II tmAtam wiMfcg far g-
waiting lor iba nalorai rJattaf of ike
<
periol In the taatoo. Id toeb raata e
send barroiriaf roafiilT, laagthwajn, bdure towiiitr. t"
elate the deep feMTM; Iheo tow, aad \anam mtMrimiij
to eoTcr the f<L BhooJd a drillag-aMMM b ataiUM*,
harrow the land waO Iwtlhaaji, IP afoM ianlai ap t)>
toda, and drill in ika atat MMMA* tanani la riih<>r
caaet the free ate of the roBw, wkea the la<l
will effect the ntc ettary eoaeoHdatioa of the n
the Bieaa liaie the teed will ba iifWilD
t,
>
tiiDa gaivoL
WSuer Vetcket may alto be town ; bat beic t
be enWraied oo the rMR* and fiurow mien.
Root CVeipt.Proceed at tba weatW
^^.
itorage of root eropt; gelliMai h heCir <
in, otherwite their keqiiag qaaHtiat wi.
jared. Parsnips fiir table ate are aneb Utt. r
end freth, as required : and (wrota are irnai
for borta uuutuuptioD vf tlofafa ni aiy, l
ezpoeiire to erapemlOB*
Earif Pt4atott.Cimllmm flMfaw
'
- n
dry weather. At thit tattoo ilie ridge s
is lo he preferred to the drill, from the
afforded during the winter ; a liberal dra
dung and a lix-inch eorer of earth are i
sui-ceat and afford proiectioB from Iroal.
Plouffkimg tboald be proeaeded wWt Ti
g
orot
^y
wkta
the weather and Und an dry enoach, to llM aB enbMa
and lea Und may be tamed ap bete* tba COMMMMMM
of the new year.
WaterMeadow*.VUottm utaii actkiot tnm imilekvea,
deposits of silt, or other matlen tnm ihe fcaillag tmt dto-
rliarging dratnt at often at they aces', to that tba water
may How regnlarlr and arenlT, aad correct the lerela
wherever faulty, wnich are etailjr ditcoverad wbea tba
water hat licca rwniag far a fair dayt and the lead ba-
comet in tome degree tatarated. If terera frotlicaMi ea,
the water mnat be stiU kept running, lo protect the tprkigiag
gra* (hnn its deatmctive eflccu ; bnt wfaea the wmAm
contii I ' Hid opeii, the coone of tbewalvamyhe
chaii. week,
cover lilt: niiiiii: Ijreadth i
Hcient, it may remain i
catcs that the Und is mffldcntly tatarated, wkea the
water should be drawn oB, and rptmmed again whea laf-
ficicntly drained off.
/races.This is a sniuble time to form and pbmt new
fences, and repair and lay old otiea. Dia aad elcaa abooi
voung hedges, remoring the roola of docia, eoaeb, aad aU
perennial weedt. The ap|ilieatiaa of aMaort wiU wril
repay the cost in the incrMted vigoar aad early eAeaqr of
the fencet.
H7es and Lawtbt should be changed to fteth pattaret, at
ofWn at necessary, to maintain them well, altar whkfc ibejr
should have a very moderate aopply of roota, aad fteo ac-
cess to good hay, with a dry bur tiiid thelMr.
Stma-faedimg.T\>K animalt ia the tialli AaaU aew ba
so accottomed to their qnanen as lobe on Ml beep; par-
ticular atleatioB to cleanlinetL flilaliwi, aad l eg
Blai itj
in feeding hoort, with free and aadiMarbad ran, will bring
them on rapidly.
AfUcA Cowt ihoold haacefcrtb ha kapl ia. aaeept aboat
an boor ia the middle of the day, bat not aon^ wbea
the weather ie fine and dir, for aainim To eaable
them to teereta milk in anythinglike naMotrathreqaaatity,
their food ihoold ba cooked, md givea with the cbill off
it (but not np to blood heat), and good hay. Tboaa Car
advanced in calf shookl be permitteil to go dry.
y'cmy aiwl Store Stock tboald be beorefonb well et-
tended to ; a taodeiBta tmiy of room, with a Knla oil-
cake and tweet bay. aad naJl tataw, wUl beep Aaa pro-
greiting, proridad tb^ have good tbclltr tnm faoH aad
k, if the togpiy it not tiAriaat to
ilth at ones; bat if the aapefar bato^
In on till a team aiiete, wUick fadi-
i^t.At thoee fonaerlr pat ap lo fattoa get
tbey thonU beaold off, and tbeirraaka fiUtd as htm the
beti of the tlorat, and taeb breediag towa aa Wt* raaied
their third Utter. TUt will be a good ttaa to laad towa
to the brawn.
Farm Honet. when no* at tba sloagk, au^ ba ptoMar-
hlr kept at caitiag liaM fron the Ula aad marl fro* tba
pitt to the fltiU, where reqaiaita, amaaf* to tbvfieUa, aad
grain, at it is ready, to tba market, liaia, bog^elal^ tea or
pit saJod, Ac^ to ibe compott boqa, aad ia ibe rapair of
roada.
OiMi aarf ra<fs.Keep the main dniat and watai
eoonea fria of ohttractioa, tarn orer com
p
ottt, aad tol-
led mattrialB far aaw ooat, iacorporaia auaatea. nfair
roadi and gatat, riaanta, repair, aad paint all lmpwali
not ingenenl an, and itort them onder cover; tbiath
corn regolarlT to keep op a frarii mffij
<t tettim tat tbe
rattle; repair the rood of eatoa, tbUMw tawrtnr pfy.ba
kept <h]r and warm, and naki eaaMMwi^lHril^liilfti
144 THK CATHOLIC LAYMAN. [December,
fjM,
Imiit
airir SlInstraM ^nrk
WILLIAJ
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[Immediately.]
11.
THE PRINCIPLES OF ELOCUTION;
Extracted from
"
The Elements of Rhetoric."
By Aichbishop AVhutely.
AVith some additions and alterations.
The present uouqiiiation Croia iliut kiiuwii uiij justly cele-
biiiiuJ wiirk, ''Thi! Eleiueuis of Ithetoric," by .virliLpishoii
^^*bateIy, bus Le&u uiude with the kind pei'inissiun uf the
jiuibur.
New ni.itter has been iutro<lnced by the Arebliisbop, and the
whole arranged, revised, aud eorrected under the perhoual in-
spei-tioii ol* his tiruc-.
Tliat this little wurk may be of use in exhibiting and impres-
sing snuie prittcijdes uf elctcatiuu, uiid so aidiii>j tlie student to
express bis thoui^bts
"
dealt;/, J'tircitilij, und aj^reeubly," after a
simple and
**
nutiiful'' lUHUuer, hub been the sincere desire and
aim of the conqider, wliu also trusts tlie reader may be in-
dueed to i^nin a deeper iiisigljt into this impur'ant branch of
llheturic, by a careful st-idy of Arcbbi^bup Wbalely's eiitirti
work.
[Shortly.]
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WuxLAX CuKnr, 9 Upper SackviUe-strect, Uu'Dliu,
December, 16&3.
THE
CATHOLIC LAYMAN,
VOL. III.
JANUAEY TO DECEMBER,
1854.
i
DUBLIN;
PUBLISHED BY WILLIAM CURRY 4 CO..
9, UPPEB SACKVILLE-STREET.
LONDOK : WEETUEIM AND MACINTOSH,
24, PATBS0STB-ItOW.
INDEX TO VOLUME III.
AiutDno!>, Ihrae dlflkml Tim u to Um cendlllaiM tf lt>
> (RIcMir .. .. .. ISO
If lis metej dtfwiiila on tli naoonl of contrition In
' Ui rool<rr, can I ho print mt tall whsthor II U <
ft-rtn.l? .. .. .. .. 1S
th<> r<'Mii at prment cAnntl WMnthi l by Uw Chuith of
l:'mc. woa anknown for tlio llraHlwinMiil ytara .. 140
AKiTomriit uf itMtiona, ! It a irrMMl not* of llM Church f -* . . IIY
America, what kMoaiM of lbs Romaa CMkollcs who go Iban ' >T, MC
Apocrvph*. aKClvnt tMtlmontci aboat the 1
the Jewi imcr blancd by am Lord or hli Apoalto hr n-
jMtimill .. .. *
nctcr
s
uand by ourLord or hl Apa>lw I
the Falhcm of ttw Rrst Uirco ceD|aHea clear aialnat It S, R, M
v;MH>alyi>iie fore^lo the preTaleoco of oerwy In (he Church 91
Ai't^tUs who mnrWed t'etcr, wan they inoject to the UUIiop of
Rooxr .. .. .. IM
Annxh, how the So< wu held by one Cually for orer two hun-
dred yean .. 33, 46
list uf the raecenion of Irtdtlmate bishops in that See .. lU
Asmmption. Feast of the. Its history .. 109
Athaaaalus, St., a work Msely ascribed to him, unscnipnloosly
ijuottMl hv Bellannine, Wlaeman, ftc .. .. ft4
Augustine, St., his opinion as to the Kock on which the Church
U<ibnilt .. .. .. .. M, M
tboiisht that
" perhaps" there was snch a phie* as Pnr-
latonr .. .. .. .. 71
resists the claims of Papal snpremacy .
.
..Ill
hisootesof the Church examined .. .. ll'i
Anthorlty, method of teaching by, used by Protestants . . ISl
Bailuv. his book on Theoloiry, onee a text book in Roman Ca-
tliolic seminaries, but now put in the Index Prohibi-
torina .. .. .. .. .. lAt
Balllntubber, landlord's letter to .. .. .. IOC
Ballymaouis heir of .. .. 4. 19, it
Baronlns, Cardinal, his account of the Mghlftil atate of the
Chnrch in the middle agw ,. .. .,66
Bellarmlne. Cardinal, his testimony to the degraded state of the
Itoman CullioUc Cliurch before the Reformation .. 87
his muftstrouf paradox that the Church Is bound to bellere
vice to be rirtoe, should the Pope so ordain .. 09
bis rvason why so few cardiiuils are saints .. ,. GS
uses In controTtrsy as Att>anasius'^ a writing which he
elsewhere proves to be spnrious .. ..84
his opinion aa to the Imprudence of putting confidence in
indulgences .. .. .. 8S
In treattie* of Purgatory utcs modern rerelations as a head
ofproof .. .. .. .. .. 79
Benedictines of St. -Maur, an account of Hielr labours .. 91
Borcngarius, discussion as to his orthodoxy .. .. 10
Bcniud, St., was not up to the scientiAc way of settling a dispute Hi
bis opposition to the doctri neofthelmmacniate Conception,
into the support of which he la, nevertheleaa, pressed by
Koman CatliOHc dlTlaea .. .. 9, 97
his disgust at hearing how the Irish bishops of his time
handed down tlieir Sees ftom father to son .. 49. 146
contrasted with the praises given by the Irish annalists to
the same people .. .. .. 140
Beugnot, a French Roman Catholic, traces the doctrines and
practices of bis Church to a Pagan origin lift
Bible, no perfect one (or <> years, according to Roman Catho-
lic antborltieB .. .. .. 1
howit was expurgated by the Roman Index .. .. 48
is the dURenlly ol understanding it an argument against
reading It? .. .. .. 106
not given to Roman Catholics because too easy to nnder-
aUnd .. .. .. .. .. 107
Prolcatant, the accuracy of Its translstlona discussed It, 124
oiy of its alleged mla-translatlona waa taken from Pope >
^ixtus V. .. .. .. .. .. IM
Binitts, his opinion about the decretal epistles .. .. S
alMut the orthodoxy of Liberius .. .. ..10
Bishops, sccnrding to Pope Nicholas, not to be accused of any-
thing except there were one doien Jodgea and six dozen
witnesses .. >
and that not even If they confessed thdr guilt tbemselves 18
are the people who have to suy longest tat Porguary . . 70
Koman Catnolic, how far they are able t* contnl their
clergy .. .. .. .. 35, 73
aetlona gap In their anccessioD In Ireland, according to Ro-
man Catholic tcatlmony .. .. .. M
Bobol*. Sl Andrew, hia beatlllcatlan ..47
BooaM. Cardinal, hla condemnation of theimposhire of La Salelte 120
Bonloiine controversy between Dr. Uoeran and two Roman Ca-
tboUcs .. .. .. !, 1*3, 140
Breviary, its origin .. .. .. 144
forgeries which It adopts .. .. ..IS
lables which it contains.. .. .. 118,144
Canitt, Dr., accnse* the Protestant Bible of mistranalatian 12
how his charge recoils on the Douay Bible ..13
would rallur see his friends reading obscene books than
Ills Protestant Bible .
.
fS
his 'rcnmenta repudiated by the '*RsmblsT," and other Eng-
liih Human Catholic authorities .. .. tS, 73
Candles, tlie art of klaslog one explained .
.
.
.
. . 9
what a blessed Candida good lor .. .. 7
Messed candlea not beard of In the Church for nine kna-
dredyean.. 7
tallow candlea do not spoil a Uass.. .. ..11,10
what kind ol light is better than candlea .. .. 7
Caneo of Scripture, by what authority II was fixed ,.
that given by the Fathers of the first three csntnitet tfit
with the canon of the Church of England .. ..
Canonitatloo of Baint^ when first exercised by the Popes ..
on what kind of evidence it is performed
Card playing, how pnalahed In Purgatory ..
la it a St acounpUshmsot ior a saint ?
.. lit
Ml los, lot
'
IS* i
141
St
4t
141
44
141
104
2
Pmt*.
Catholic, who haaa right to lb* title tt
argument from the uaa of Ilia nsms ans*rs4
Cliiirrh, what ISBsant by It
Cathouc I. t HAH, exMBt ol Its alreiilallon
Cstlbaoy of the clargy, the rjtf* InsenaManl wllb gcrlptiin
not the rill* if the anetsnt Irish Church .. ,,
nor uf the primitive Cbnreh nnhrsraal
tlio direct |poite to ths rule of the Jewish Chnitll
why the aNsnpU to repeal this ml* IsUad
the mis lint IstrodDCed by hereties
St what (a vow cf eeiibary may be mad* ..
atteropW wwle by Roman Catholic pricsta to nmort the
restnelloB of
. prsttially mischlevona efrt.cta of ih* rale
what an the reaaon* why tiM 8e of BotD* IihMs on It ..
physical sufferings caused by the ml*
Chess playing punished by the Inquisition
Chureb, in what Ita unity consists
Clement of Rome, doctrine of his genuine epistin aa to ths state
of the dead
the epistle falsely ssoibed to him contains atatemenis
which prove that even lAffl Purgatory was not the be-
lief of tli Church
Clergy, old Irish, married, and banded down their bensflce* to
their chUllren .. SS, 14*
Colgan, his puzzle to reconcile St. Bernard's horror at the Irish
married clergy with the pralaes given to the same people
by the Irish annUMs .. 147
Collatte, Mr., his letters on TertolUan and pnyen for tba
del S7, Itl
on the Roman Catholic Kula of Fallh .. .. **
on the Protestant Bible .. 114
his controversy wKh the Abb4 HIel .. .. IM
Communion in one kind, wbst waa the practice of the ancient
Church .. .. .. .. M
Contrition, is It necessary In order to obtain forgiveness of sin,
and Is it sufflclent ? ,. ., .. .. ISt
Converts to Romanism, what troubleo they have .. *. SO
Cooking of documents, specimens uf tlie .
.
.
.
82. 88, 8S
Council of Nice, neither called by, nor presided over, nor oon-
flrmed by a Pope .. .. .. .. 3
this defect attempted to be supplied by forgery .. 8
attempt to pass ulf forged canons as NIcene.. HI, 1*8
Council of Trent, how they appointed a committee to revlae
Oratian's " Decrctum," which left in all the lorgeriaa .. SS
how ihey first approwd of the Vulgate, and then proceeded
to correctit .. 44
If their divlnea had been better acquainted with Greek and
Hebrew, would they have adopted the Vulgate aa the an-
thentic WordofOod? .. ..4*
bow it was proposed there that the priests should not take
money lor tiie eacraments ; but tlie majority of tbeconn-
cil wonld not part with the "siller"
Creed, novelty of the Koman Catholic
Crucifix, ancient and well beloved at Rome, worship paid to It .
Craaadea, Bull of tlia, what privileges II gives
Oullen, Dr., bis pastoral respecting the Immaculate Conception,
and the Assumption ..
what langtuge lie permits himself to use respecting tbe
Blaased Virgin ..I
hla coursgeous assertion that tbo Immacolate Conception
was alraft the belief of the Church .
.
97, 130
Cyprian, St., refuses to submit to the auUiority of Pope Stephen
on the subject of htntlcal baptlim .. ..110
DkATH-Bnw, Protestsnt and Roman Catholic contrasted ft, St
what is directed to b done for a dying Roman (Athene's S9
which Is best, a well-iiuuiaged death-bed, or a well-apent
lifer .. .. .. tt
SI
SI
ts
rallMfl^ M tkff MlOT M
I
IMI li asant tf tfmr aamiKai MMM
bsw wliMai I* Om tkHMsa of Itanpinn
no*n Ibr ilM aMtk* It.It, 4l,ta,*S,1,ML imliiI
ristMr. Cardinal, hi* t aiMMiSJ la UM acnMr (f UM <a>-
'
Iriaes of Pargslary llttf HMIaas*** S,n
fargtrl** aasd In eouttvwnf ty Mnsai riltnir thtam . . **
ronnasM^rwp.w>t>iII afMn .. 117
rraii4s, piMS, wky prsMM, < wMk vkal SMMM .. 14*
aaiLows, la II th* soraM ra*4 b* kw*a 7 (1
Uatn of hM, what aanil by Iks fnak* Ikit lk7 *iUl MS pn-
vall agataslllw Ckmk .. 1*8
Otlastas, Pop daoM nwMkaMMMlM *
fwidiin*d mmmMlsa ! s* klJ *
Otaasnl, HMMorr offlMwaanwMia* 8*
Ood, what I* tla>gkm*r aasrtksa lakla hi
r*llgtonf b*on
Oratlan, hi* qaataUsa* Aw* the lb(t( P**al
bla -Dsenlaa" nnlTstf by th* OaaMH (f Tr*l *
ih*hiw*flh*CMlbaayMthatirMlnM*M
araMltKle to Osd, what Is tkk h*st ray *f sh*l* M, I* 18 hy
maWag misIs i ntsurtli T
,, ft
QmkChurch, lhr**haowldgniaM of th*lT rd*n by the ClMf^
.
of Ron* prim* that lb* dargy *n a*i itwn* umtmtt
guide* .. .^ n
Ottgory ih* Or*t, Pope, caodeaaaaailary m4S*a .
.
.. !a
dl*appraT** of th* wonhlp arnaacsa M
what ba thanghi of on* bWiap **tllaff hlB**U ap aa aw-
4^
Decretal Kpistlss^ article* on ..
what I* DNsnt by one 7 ..
by whom wen Ihey forged 7
wen the Popes a party to the Inpoatorea 1
they were the law of the Church for 4S0
2,l8,ti,*
*
a
s
*2
narcD quoted In the Decretal* of Pop* ~Or*gtT IX. . . SS
what doelrlnes they wen intnd*d to support . *
P* Domlnls, bis reason* for resigning his archblahupric .. 94
Development, the doctrine opposed to the theory of tradition 70^ 7*
and to the claim of Immnubllity .. .. .. 7*
why the theory became neceawy to lb* defence of th*
ChnrchofRome .. .. .. .. 103
DevotI, hla opinion about the Decretal Bpistle* .. .. 1
DIaelpllne, how exercised In the Churches of EnglsiHl sa4
Rome .. 84
Is Its exercise ttuntial