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(Monday iBvcning, Jfcbtiuary 2J, J870, BY THE Rkv. father DAMEN, JESUIT PRIEST PUBLISHED BY REQUEST. FOR 3ALK AT AM. THR CITY BOOK8TORR8. ■Ti« SUmm rrlnllng K-lnblUhmenl. DundM Street, Londoo. Oot«S«. 18 7 wi ' iii'i' It !«: i ■i in ' Hi A^.^. — T/iis Lecture can be had at the following rates, on cpplication to the Author at Huron College :— $1 I>EI^ 330ZE2Sr- INCLUDING COST OF POSTAGR. Protestants are earnestly requested to circu- late it freely amongst their Roman Catholic friends. \ ' ' ; «k f- i 5 i ) A\ u PREFACE. , 1 , 1 . •, 1 ■ t e ipr u- He The following Lecture delivered at the request of the Very Eev. Dean Hellmuth as President, and the Committee of the Church of England Young Men's Society, is now published at their requestr and at the request of many others who heard it. I shall be truly thankful if, through God's blessing, it is made a means of establishing any of my fellow-Pr^Lestants in their faith, and of leading any thoughtful members of the Roman Church seriously to enquire whef^.er indeed that can be the true Church of Christ, whose aji^omerf teaching is contained in "The Glones of Mary,'^ from which extracts are made at the close of the following Lecture. It has been stated that the Jesuit Damen's Lecture was a reply to Pastor Chiniquy's last Lecture in this city, and that therefore a reply to the Jesuit's Lecture was uncalled for. Pastor Chiniquy's last Lecture was on the Confessional. The Jesuit did not touch on that subject in the Lecture to which I was requested to reply; many other topics were introduced, but the Confessional was not alluded to. The great variety of subjects on which the Jesuit touched in his Lecture, prevented me, without making my reply too long, from going as fully into some of the questions as I should have wished. I omitted, for example to show, when dealing with the question, Are Roman Catholics allowed to read the Bible, that, let their liber ^y be what it may, the Bible occupies in the Church of Rome, a wholly different position from that which it occupies in the Church of England. Our Church fearlessly ^^'its an open Bible into the hands of her members, and says to them — believe what I teach, because it may be proved by most certain warrants of Holy Scripture ; Search the Scriptures and see. (Refer to Articles 6, 8, 20, &c,) The Church of Rome says to her members — you must believe what I teach, because I am infallible — you question my teaching at your peril — Cease to examine, or cease to be my child. The Romanist therefore does not want the Bible — nay— it is to him a perilous possession, as it may lead him to question the Church's dogmas, Is >i 'J i ^ ■ 1 Hi f ill ': ^' ! it may impair his blind submission. Blind submission ! this is what Korae requires from her members. Do you doubt it, Protestants ? Then read the following extract from " The Exercises of Ignatius Loyola," edited by the late Cardinal Wiseman ; " That we may in all things attain the truth, that we may not err in anything, we ought tvtar to hold it as a fixed principle, that what I see white I believe to be hlaeh, if the Hierarchical Church so define it to be." (Dolman, London, 1847.) The luto llev. A. R. C. Dallas, whoso blessed memory lives in the hearts of thousands rescued througli God's blessing from Home's slavery and darkness in L'eland, mentioned to mo a circumstance which happened to himself, and which affords a sad illustration of the blind submission which Home demands. In travelling on one occasion to Cambridge, he was thrown into company with a young man from the University there, who had recently been perverted to tlie Church of Rome. The conversation turned on the doctrine of transubstantiation. — Mr Dallas having shown the young man that the doctrine was contrary to the teaching of the. Holy Scriptures, and that it completf»ly overthrew the nature of the Sacrament, went on then to show that it was contrary to common sense and reason, iind from the defects of the Mass in the Roman Missal he showed him how many absurdities and awful consequences it involved. Arriving at their destination, they had to separate. Mr. Dallas said to his companion, *' I perceive that the line of argument I have taken has had some effect on your mind." "Yes," replied the young man, " I acknowledge it has, but you have done mo the greatest possible kindness." Mr. Dallas expressed his thankfulness. But then the young man added, " I never had any doubts of the truth of the doctrine of transubstantiation ; your arguments have instilled into my mind many doubts; but now I have the unspeak- able happiness of making a sacrifice of all those doubts to the Church, and now I believe more firmly than ever." Such is the submission which Rome demands ; this being so, by the very necessities of her .position, RoMB is the irrbconciliablb foe of an open Bible, and of , FREE THOUGHT. I ought, perhaps, to state that the following Lecture is a reply to the last Lecture delivered by the Rev. Mr. Damen, in the Romao^ •Cathedral. Its announced subject was, " Popular objections to the '^Roman) Catholic Church considered." It was extensively adver- t,80d larRcly attended by I'rotcstants, and fully reported m one of r da y .fd weekly papen.. Noreportof the precedmg Lecture. 7the J-uit appeared, and on them therefore, I have not been able- to comment. xt . i . Controversy, I am well aware, is didiked by '"^''y- f^^^^^ lee,, in .he present state of thirgs, it is "«»«7"-y- , Jf ^^^^ ' however who object to controversy, remember that the Apostles, many f'th Christian Fathers, and all our great Ke'o™- j;™ rntroversialists._In fact as long as error e.sts -J-^" -"^ Christian controversy is inseparab e from Chnst, n f" 1"^'°;^ Much as we prir-e peace, truth is far more precious.-It was well our MartZand Keformers thought so, otherwise ou, ancent , °K„\'Ih Church, would never have been restored to her pr.s.me. lluronColUue, Marcli 16,18"0. ^ ,.■■,; '' I I J, :- ! ' }* - ',,;.V .'. mvt'x'. 1/ 1 ■ ■ ■ . a i'i. ' : '■■ i ' Lit. .1 -fili i 1 t',- • THE FOLLOWING IS AN ANALYSIS OF THE IJXJTURE. -ill' ir if I 1 1 le the Church of Rome the true Church because she is misropro- fBented ? Are Roman Catholics allowed to read the Bible ? Is the Protestant Bible a mutilated version of the Scriptures ? Is it a corrupt translation ? ' , - Has Rome preserved to us the Scriptures ? The grounds on which the Canon of Holy Scripture was settled. Is Rome friendly to Educatio'n and Liberty ? Rome's Patronage of the fine arts. Science, Inventions, and Colonization. What the Confessional leads to. Does Rome adhere to what is apostolic and ancient ? The use of the Latin Language in the Canon of the Mass. The alleged suppression of the second Commandment by the Church of Rome. The use of Images in worship. The Invocation of Saints — Luke xv 10. The angelical salutation. The dishonor done to the Blessed Virgin by Rome. " The Glories of Mary," teaches people to distrust the Saviour, to disbelieve His promises, and to doubt His loving character of Himself. V.M • I le LECTURE. I have been requested by the President and Committee of the Church of Enghind Young Men's Society, to reply to a Lecture, recently delivered by an eloquent Jesuit Priest, in the Roman Ca- tholic Cathedral in this City. I have had to prepare this Lecture at a somewhat brief notice, and amid other avocations; and in consequence, I have not been able to give to it as much time as I should have desired.and as the importance of the subject demanded. The Report of the Jesuit's Lecture, I take from the columns of the Free Press, which I am told by those who heard the Lecture delivered, is fairly full and accurate. Let me premise before I begin, that I do not hold individual Roman Catholics, especially of the laity, responsible for all the authoritative acts and teaching of their Church. I can distinguish between the system and the men ; and while from the depths of my heart, 1 abhor the Roman Church as the great apostasy^from the Holy Catholic faith, predicted by the Holy Ghost in the pages of Inspiration, I cherish I hope, no feelings of unkindness or ill- will, to my R. C. friends and neighbours ; and though to-night I shall perhaps, have to say some hard things of Rome, and Roman teaching, I firmly believe that there are some, perhaps many, (God knoweth) in Rome who are not 0/ her; some, who in spite of the errors of the system to which they belong, arc trusting in Christ alone for salvation. ' : ' The Jesuit commenced his Lecture by saying that the Church of Rome has been greatly calumniated, misrepresented, and spoken against; and that this was to be expectetl,becau8e Christ forewarned His Church of this treatment wiitn He said, " If they have called the master of the house Beelzebub, how much more shall they call them of his household." Thus the Jesuit would lead us to conclude that the Church of Rome was the true Church of Christ, because she is calumniated, misrepresented, and spoken against. The fal-' lacy of this argument will appear at once by a change of scene. Suppose the scene to be Italy or Spain, instead of Upper Canada. What faith is there calumniated, misrepresented, and spoken against ? Not the dominant Roman,but the proscribed Protestant faith. But, my friends, this allegation of calumny comes with a bad grace from a priest of a Church which has done something more than speak against Protestants. What did that Church do in the days of her uncontrolled power? Have we forgotten the thrilling history of the Waldensian Churches, written in blood on the val- ; ! '. i < ^1 - •' i m\m loys of the Cottinii Alps ? Or tho roconls of tlio Marian Slartyrs, the martyrs of our Ijt'lovcd I"]ii;;lish C/liurch, who rooiut than bc- liovo in Iho anti-Catholic dogma of transubstantiation, yieUUul up their livc:< at the cruel stake? Or is the eventful story of the French Protestant Church etVaced from tho pages of history V JTave wo forgotten tho massacre of 8t. Bartholomew, when, according to K. 0. computation, lo.OOO Protestants were treacherously murdered by tho emissaries of Homo in l*aris, and its suburbs ? Or the facts connected with that massacre recorded by the Jesuit lionnni, that tho reigning Pontitl', (ircgory XIII, returned public thanks to God fur this deed of blood — caused a medal to bo htruck to commomor- ate it — and had paintings descriptive of it, made to adorn tho hall of tho Vatican ? But wo wore told that the Church of Rome is cahnnniatod, be- cause Protestants do not know her dogmas. Whereas, it is tlioso Protestants who have taken pains to ascertain what are the df)gmas of Rome, and to compare tlicm with tho Word of God, who aro wont to take tho most decided stand in an intelligent and earnest opposition to Rome and her claims. Then the Jesuit boasted that ho had received 4,000 Protestants, including seven ministers, into tho bosom of tho Holy Roman Church. Vaster Chiniquy,! boliovc, has received a much larger number of Roman Catholics into tho Protestant Church. However, let that pass. Tho point I want you to notice is this ; tho Jesuit informed his audience th.it not ono of those 4,000 persons had ever read a Roman Catholic book. Per- haps if they had read some R. C. books, they might have boon arrested in their career olapostn.^y. I have here an authorized R. C. manual of devotion, from which I shall have occasion to quoto before tho close of this Lecture : and I have no hesitation in saying, that next to a thorough knowledge of God's AVord, and an ac- quaintance with early Church History, a perusal of this authorized manual of R. C. devotion, is a most ctVectual safeguard agaicst perversion to Romo. I approach now,a portion of the Jesuit's Lecture which vvemuft •onsider a little more at length, I allude to v. hat he says in reference to tho Bidlk — And first: Are Roman Cat hoi ic» allowed to read the Bible? Tho Jesuit asserted that it was a slander to say they were not ; and he stated that there was not a R. C. family iu this City, without a Bible. I wish that this statement was true— but unhappily it is not. Only last week, I heard of some Roman Catholic artizans in this City, who, after the Jesuit's Lecturo,stated to their Protestant fellow- workmen, tha* they did not possess a Bible ; and more than that, that before they could possess ono,they would hare to obtain th$ prmVa permmion. Tho priest's permission — yes, my friends, that is exactly how tho matter stands. ,.: i •«• The Council of Trent appointed certain of its members to draw np pules concerning prohibited books; these rules were approved i i;' -1 i bc- hell wo 11. -Ted liict.H that lod Jiior- hnll l»y [\t[)ii Piua IV. Now listen to the 'tlli of ihoao iiiK-h, it bearH di- rectly on tlio subject in hand. It Ih as follows : " Wlicroa8 it in evident from experience, that, if the Sacred Books bo permiited in the vulfrar tongue indiscriminately, n»oro hiirin than good arises thorofroni, by rea-son of the tein«Mity of men ; in this rc'iieet, let it depend on tho discretion of the Binhop or Iiupiisitor, so that with tho counsel of tho parish priest or confo-sor, they imxy i)erniit the reading of tho Bible, translated into tho vulgar tongue by Catholic authors, to those persons whoso piety and faith they apprehend will bo auginontod and not injured thereby ; and this pernjissionlhey must have in writing. But if any one shall havo tho presumption to road or possess it without such permission, ho hIuiII i;ot receive absolution, until ho has tiist delivered up the Bible to tho ordinary." Has tho Church of Rome then been misrej)resented in this mat- ter? She has authoritatively stated that without permission from the priost, her members may not road God's Word — This is enough. Christ says '• Skakcu tiik Scuiptukes." Homo says, you must havo my permission before you venture to obey Christ's command. Oh what arrogance! How dure any Church, any I'ope, Hishop, or Priest, .staiul between you and a plain coujinand of our blesseaganda, that connected with the Collegio liomuno, that established lor the supply of foreigners, none were oniitteji. And through all liis search, he could not then t)rocure one port;ihle lopy of the Scriptures i > the Italian language. When he asked lh«» buuksellers how it was they did not keep so iraportant a volumi- fur sale, the reply he generally received was, " It is not pern.itted." In two places.Martini's Edition was offered him ; but it was in 24 volumes, and at a cost of 105 francs, (that is ■about 20 dollars). When Mr. Seymour mentioned this circura- •«tance to a Jesuit priest in liome, he said that the reason the booksellers did not keep the Bible for sale, was because the people \)f Rome were too poor to buy it. On Mr. Seymour offering to supply some Italian Scriptures free lo the Roman poor, the Jesuit evaded his offer by saying tiiat the people of Rome were so ignor- ant, that they would not be able to profit by the reading of the Scriptures. Now there is.we are informed, an ecclesiastic (a priest monk, or nun) for every six families in Rome. If ihe people then are ignorant, whose fault is it ? But if safe Romanists of mature ago, may, with the priest's per- mission, in tliis Protestant province, obey Christ's command, and read the Bible — Children must on no account bo allowed to read the Scriptures ; the Jesuit Lecturer stated that the Bible must not be introduced into Schools, because it is liable to be abused, (none are more anxious to guard against this abuse, than Protestant clergymen) and he made the astounding announcement, that tho Tews were not allowed to read the Bible till they were 30 years of age !* Did he never reaa then, tho command of Jehovah in the book of Deuteronomy, twice repeated — " Thou shall teach tiiese My words diligently unto thy ctiildrea " ? My friend here in tho chair, can testify from personal knowledge, that the Jews have not been disobedient to this command of their God. Timothy, I take it, w«s a model Jewish child. And when did he begin to read tho Scriptures? At 30 years of age? — Nay, from l/is childhood. St. Paul congratulates him on the fact — " From a child thou hast kttown the Holy Scriptures, which are able to make thee wise unto salvation, through faith which is in Christ Jesus." Protestant and Roman Catholic parents, f)llow tho example of Timothy's pious mother and grandmother; yea, obey God's command to you, and •There was, indeed, one book of tho Old Tcntamont which, according to the ntntcmcntii of Origea and Jerome, the Jews wore not allowed to road till they were 30 years of age; namely, Tho Boiiy; of Solomon. And certainly it docs lu'cd a degree of spiritual maturity t» enter aright into the holy myotery of the love bctweer. Jesus and His Church, which that dlTinc Canticle sets forth. But to such as have attained this maturity, of wlmtcveragethey may be, the Soug of songs is one of the most edifying of the Sacred Writings. How full of 'Iniitruction the very contrast between it and the book before it. Eccleslastes tells through- oat of the vanily of the creature— Canticles, of the sufficiency of the Beloved. iDid,howcrcr,theBtatemen(Bofthe above fathers rcspeetingon« book of the Old Testament, v»rraut the Jesuit's sweeping assertion respecting all those books? 11 teach tho IIdI/ Soripturos to your chilJro:!, th.it from its truthful portraiture of our loviu^^ Jusus, they may learn of Iliui, who said, ** Suflfor little children to come uato Me." The Jesuit then went on to attack our version of the Scriptures, which he said was not a real Bible,did not contain the whole Word of God, and was besides a corrupt translation. Hero are two weighty charges brought against our Protestant Bible. Let us examine them separately. h it true that the Protestant Bible is a mutilated version of the Scriptures, a version from which a portion of tht real Word of God is excluded ^ I indignantly answer — Ik is not true. And now to the pror>f,con- dcnsed into as short a compass as possible. Our version of the Scriptures is said to be mutilated, because we exclude the Apocry- phal books from the Old Testament Canon. Wo have amply sufficient grounds for this exclusion. The Jews, to whom was committed tho care of the Old Testament Scriptures, did not, and do not receive tlio Apocryphal books into the Hebrew Canon. Again, it can bo proved by a chain of evidence, in which I am bold to say there is no faulty link, that our Divirio Lord and Master gave His sanction to the Canon of the Old Testament, as we have it in our Protestant Bible. This alone is conclusive; what more do we want than Christ's warrant ? Other testimony wo have,but it is subordinate. The late Dr. Archibald Alexander, who was Professor in the Theological College at Piinceton, New Jersey, published, some years ago, a valuable little work on the Canon of the Old and New Testament, in which he cites testimonies from the Second Christian Century down to the IGth., against tho Canon- icity of tho Apocrypha. I select three as a specimen : — In the 2nd Century, Melito, Bishop of Sardis, gives us a list of the books of the Old Testament which agrees with ours. In the 4th Century, Jerome enumerates 22 books as contained in the Old Testament Canon, (the books of Moses, 5 ; Joshua, 6 ; Judges and Ruth, 7 ; 1st. and 2nd. Samuel, 8 ; 1st. and 2ad. Kings, 9 ; 1st. and 2nd. Chronicles, 10 ; Ezra and Nehemiah, 11 ; Esther, 12 ; Job, 13; Psalms, 14; Proverbs, 15 ; Ecclo.siastes, IG ; Song of Solomon, 17 ; Isaiah, 18 ; Jeremiah and Lamentations, 19 ; Ezekiel, 20 ; Daniel, 21; and 12 Minoi Prophets in one book, 22.) These he divides into the three classes recognized \)^ Christ : tiie law, the prophets, and the psalms. Jerome enumerates also the apocryphal books, Rnd says that though the Church read them, she did not receive them among the Canonical Scriptures. In the 16th Century, Cardinal Caje- tan published commentaries on the Sacred Books dedicated to the Pope. In them he gives this as the rule of his Church, "That those books which were canonical with Jerome, should be so with us; and that those which were not received as canonical by him, should be considered as excluded by us." For this reason, he in- forms us that he would write no commentaries on the Apocryphal fiii.i f if' 12 books ; " for," says he, " Judilh, Tobit, Maccabees, Wisdom, and the additions to Esther, are all exchnled from the Canon." This was published in 1584, ten years only before the Council of Trent assembled. At the 4th session of that Council, held on April 8^ 154G, was passed the memorable decree by which the Church of Rome enrolled the Apocryphal books into the Old Testament Canon. At that session, 53 bishops only wore present,15 of whom ©pposed tho docroo. Is tho'i the decree of 38 bishops, nominees of the Pope, to override the evidence of 16 Centuries of Church Historv, the evidence of the ancient custodians of" the Oracles of God," and above all, the sanction of our Divine Lord? My friends, tho charge of mutilation recoils on those who make it. The Jesuit launched against us the anathema pronounced on those who tah away from the Word of God. Harmless falls on us this anathema. For our Old Testament Canon (and we do not differ from Rome in reference to that of tho New Testament), was that received by the ancient Jewish Church, and by the early Christian Church, and was none other than that sanctioned by our Lord Himself. We fe irlessly fling back tho charge — Rome's ver- sion is a mutilated version of the Scriptures — and those who put it forth, must be prepared for the woe pronounced on those who add to God's Word. But if our Iiil)le is not a mutilated vei'sion — la it a corrupt transla- tion of th» Siicred Originals? This charge as coming from a Roman- ist, is very easily and satisfactorily answered. Eminent lloman Catholic liishops have borne testimony to the excellence ot our translation. Jiisten first to the testimony of one of the ablest and wisest of Roman Catholic prelates, ttie late Dr. Doyle, Bishop of Kildare and Leighlin. In the year 1825, he was examined before a Committee of tho House of Lords. Amongst other questions, he was asked, " Did ho consider the Authorized Version of the Scriptures used in tho Church of England, as of a sufficiently perverse quality to warrant the description, that it is the Gospel of the Devil V" lie replied,' I have said before, God forbid that I should so consider it; for, though it has many errors, I consi I III Church had to do battle with Pnganipm, the educated heathen m Athens and Rome took the same ground. They maintained that the worship they gave to images was relative, not absolute, ihat is, that it passed on to the god represented. But what in this matter was the practice of the early Cliurch ? You profess in the Church of Komo, to be guided by Catholic antiquity. Then know that no images or representations of Clirist and the Saints were allowed in the Churches of early times. The heathen, in fuct, reproached the Christians on this very ground that they had no images. And when in la*er years, faith grew feeble in its grasp on an unseen Christ, and men in consequence, craved for visible representation?, of the Saviour, their introduction was earnestly opposed by tliosc who sought to maintain the pristine purity of the Church's woroiiip. Witness for example, the conductof Epiphanius the zealous Bishop of Salamis, at the close of the 4th ('entury. Hear his own account of how he acted when he came on a transgression Oi the *2nd Com- mandment. " I entered," ho says in a letter to the Jiishop of Jerusalem, " into a certain Church to pray : I found there a linen cloth hanging on tlie Church door, painted, and having on it the image of Christ, as it were, or of some other saint, (for I remember not well whose image it was), therefore, when I did see the image of a man hanging in the Church of Christ, contrary to theaut.iority of Holy Scripture, I did tear it, and gave counsel to the kee))ers of the Cliurch, tiiat tliey should wind a poor man that was deati, in the said cloth, and so bury him." This worthy Bishop in the 4th century, was in this matter a right good Protestant, you see. It is besides my purpose to trace the gradual introduction of images into Christian Churches, or dwell on the great Iconoclastic contro- versy of the 8th century. SulHce it to have shown that, in the earliest ages of the Church, when faith was bright, images and paintings of Christ w'erc excluded from Christian sanctuaries. I cannot pass from this subject without asking, how comes it to pass if the worship given to images in the Church of J'ome is otili/ relative, ihat is passes on to the object represented, how cornea it to pass that ppocial virtue is supposed to reside in, or to be connected with certain images ? The Holy Bambino at Rome, for example, which i,: :.a image of the infant Jesus, magnificently dressed and adorned with costly jewels. When any one is sick at liome, and can afford to pay ibr it, tiiey send for the Holy Bambino, and marvellous are the cures it is reported to have wrought. Consequently this little doll is kept very busy, and is Sjrpetually trotting about Holy Rome. What a pity we have not a ambino here in London — but I am afraid, my friends, we should not have faith, or perhaps credulity enougli to profit by it. But, forsooth, we Protestants are breakers of the Second Command- ment because we have pictures hanging on the walls of our houses, and photographic albums with the likenesses of our relations and friends on our drawing-room tables. If any of you think so, you had better destroy i 27 oalhen in nod that ', ihat is, is matter i Church V that no owed in ehed tiio 8. And n unseen eniationfi by those woi'ciiiip. i Bishop account Iiul Corn- is hop of e a linen on it the enieinber ho image uiLiority eo))er8 of deatl, in n the 4th I see. It if images c contro- at, in the iges and rios. it to pass t relative, pass that h certain :in image tly jewels, they send ported to y, and is Lve not a lould DOt ., '»> '.,) ' Jommand- uses, and Tiends on JF destroy your pictures and burn your albums. The answer to the Jesuit's argu- ment, however, is very simple. The cashes are not parallel. Are our pictures intended to answer a religious purpose — are they intended to act as a help to devotion ? Certainly not. Whereas images and paint- ings of Christ are avowedly used for a religious end — they are intended (to put the matter on the lowest ground), as a help to the weakness of our faith — as a means of keeping Christ more evidently before our view. If a help, which I deny, th'^i/ are a forbidden help — emphatically forbid- den by the moral Law. They are means of teachmg denounced by Jehovah. " Thus saith the Lord, woe to him that saith to the dumb Btone, Arise, it shall teach." The Jesuit dwelt a good deal on the honor given in the Church of Rome to the Blessed Virgin Mary, on the reasonableness of the anijeUcal salutation, the •' Hail Mary,'' and on the general doctrine of the Invoca- tion of the saints departed. In reference to this last subject, he said, , " you ask the prayers of the living, why not of the holy departed ?" The answer is obvious, you can converse with the living, you cannot converse with those who sleep in Jesus. It is very likely that the saints in Para- dise pray for those whom they have left on earth. It is very likely that Christ 01 Ilis holy angels, who are busy in their ceaseless ministries on earth, and often, doubtless, visit the Paradise of the blessed dead, inform the saints in rest of the progress of the Church militant on earth ; but for all that, I can see nothing in Holy Scripture to warrant us in asking the prayers of the saints departed. We have neither command, promise, or example in the Word of God to lead us to ask the prayers of those who have finished their earthly warfare. ' In connexion with this subject, Luke xv 10, "There is joy in the presence of the angels of God over one sinner that repentcth," wa.s referred to, to prove tliat the angels must know what is going on in men's hearts, because conver&ion is a matter of the heart. If the report is cor- rect, the Jesuit misquoted his own Bible, (unless, indeed, he intended to quote from ours, which he had denounced.) In the Pouay Bible, the text runs, " So I say to you. there shall ba joy before the angels of God upon one sinner doing penance." Penance is an outward act, and there- fore could be noted by angels. But whose joy is Christ speaking of in this verse ? the joy of God, or the joy of angels? Clearly, He is speak- ing of the joy of God Himself in the presence of, or before his angels.* When the oumiscient Jehovah, who only, as Solomon teaches, knoweth *A friend of mine maiiitaliiB that the joy spoken of in thlBfixt,is thojoy of Angol?,tb* analogy of the jnirablc rcquirc'n thin ho sayg ; the man who has found hid lost sheep, callB together his friends and neighbors, and they rejoice with him. True, Ibcf rejoice on th« reception of communicated intelligence, and the " likewise" with which wir Maalcr pafses from the earthly story to the heavenly truth, shows that the angels also rejoice on the re- ception of C(>7nfnumcattid Intelligence. Still the man who has found the lost shoep rejoiaei, though doubtlees his friends rejoce with hini. Bo God rojoices when one af IIlB.loet sheep Ji brought back to Ills fold, and holy angele, who have th« mind of Qod, rcjolcowiih nim. I 28 I ?? im i ^ the hea-ts of the children of men, sees a sinner turning from the evil of hia ways, when lie notes him seeking pardon through the precious blood of His Son, and 8treiijj;th from the grace of His Spirit, He communicates >llio joyful news to the myriads of angels that throng Hia courts on the heavenly Zion, and anthems of praise swell from rank to rank amid the ;hicrarchies of heaven. The God of angels rejoices, and the angels of God ..rejoice with Him over the returning prodigal. But the Jesuit asked Protestants, what possible objection could wo have to the " Hail Mary," when we find it iu our own Bible, addressed by the angel Gabriel to the Blessed Virgin? Let me ask you one simple question : when did the angel G-abriel thus address the Blessed Virgin ? l)id he thus address her from heaven ? May, he waited till he had flown down from the throne of God, till he had traversed the millions of leagues between that throne and this planet, he waited till he came to Nazareth of Galilee, he waited till in Nazareth he reached the house of the Holy Virgin, he waited till he was in the presence of her to whom he was sent on a message from God, and then, not till then, did he say. " Hail Mary, full of grace the Lord is with thee, blessed art thou among women." "Wait, then, till like the angel Gabriel you arc in the presence of the mother of our Lord in some fragrant bower in Paradise, or mansion of ■*' Jerusalem the Golden," and then salute her thus, if you think the salutation of an angel fitting for you. The Jesuit, however, descanted much on the honor given in the Church of Kome, to the Blessed Virgin. God forbid that we should detract aught from the honor due to the mother of our Biassed Saviour. Certninly in the Church of England wc cannot be accused of this, for in our Evening Service we chant her song — the beautiful m Ificat. — But my Roman Catholic friends, wc honor the Blessed Virgin far, far too highly to treat her as your Church treats her in her manuals of devotion. For I venture boldly to turn the tables on the Je.suitin this matter ; and I assert, what I am now going to prove, that we honor the Blessed Vir- gin, whereas you, my friends in the Church of Rome, do unwittingly, but nevertheless most deeply dishonor her. Let me ask how you may most truly honor the mother of our Lord ? How, if not by trusting unreserv- edly in her Son, by believing his promises, and by accepting as true the character He has given us of Himself? And this is what every true Christian Protestant does. The reverse of all this the Church of Rome teaches you to do. I do not say that all Roman Catho'ics accept the teaching of their Church on this point. I sincerely hope not,for the sake of their immortal souls. But the Church of Rome, in the most distinct manner, teaches you to distrust Christ, to disbelieve His promises, and to doubt the character He has given of Himself in the Holy Gospels; and therefore, I say, teaches you to dishonor the Holy Virgin. I hold in my hand the book which proves these serious charges. " The Glories of Mary, by St. Alphonsus Liguori." Of the authority of this and all the works of Liguori, there can be no doubt. On the 18th of ur w 29 the evil of 3cious blood |mmuDicates jurts on the [k amid the igels of God a could wo |le. addressed u one simple sed Vir<^in? he had flown ns of leagues to Nazareth of the Holy in he was sent " Hail Mary, mg women." seuce of the • mansion of ou think the given in the at we should jsscd Saviour, of this, for in (ficat. — But a fiir, far too lis of devotion. is matter ; and c Blessed Vir- I wittingly, but i'ou may most iting unreserv- ig as true the at every tiuo arch of Rome ics accept the iOt,for the sake i most distinct omises, and to Gospels; and harges. " The hority of this 1 the 18th of May, 1803, Pope Pius VII. confirmed the decree of the Sacred Congre- gation of Rites, which declared that *• all the writings of St. Alphonww had been most rigorously examined, and that not one word has been found worthy of censure y The Glories of Mary was written in Italian. The English translation, which I have here, has the authority of the late l)r. Wiseman. At the back of the title page we read, ** We hereby approve- of this Translation of ' The Glories of Mary,' and cordially recommend it to the faithful. Nicolas Card. Wiseman, Archbishop of Westminster. Given at Westminster, on the Feast of Saint Alphonsus de' Liguori, A. D. 1852." This book, then, is the authorized exponent of the teaching of the Church of Rome, in reference to the Blessed Virgin Mary.=*^ The great virtue of the "HailMary," is incidentally alluded to on p. 64 of this Book. " Bermardine Do Busto relates that a bird was taught to say " Hail Mary." A hawk was on the point of seizing it, when the bird cried out ' Hail Mary :' in an instant the hawk fell dead."f But now to the proof of the charges I have made. The Church of Rome teaches you to distrust Christ in the matter of Salvation. I turn> to p. 200 of this book, and read as follows : " In the Franciscan chroni- cles it is related, that brother Leo once saw a red ladder, on the summit of which was Jesus Christ ; and a white one, on the top of which waiB His most Holy Mother ; and lie saw some who tried to ascend the red ladder, and they mounted a few steps and fell, they tried again, and again fell. They were then advised to go and try the white ladder, and by that one they easily ascended, for our Blessed Lady stretched out her hand and helped them, and so they got safely to heaven." If this is not teaching you to distrust Christ in the matter of salvation, I do not know what is. Jesus Christ says, " I am the Way, the Truth, and the Life; no man cometh unto the Father but by Me." This book gives the direct lie to Christ. Itspeaksof some who tried to get to heaven by Christ and failed — who tried to get to heaven by the Blessed Virgin and succeeded. * ' ' A step beyond this does this wicked book go ; it tells of many bad people who died in mortal sin, who were therefore wholly destitute of •The Edition of the Glories of Mary from which I quoted, waa the one published is London, in 1852, which was printed for the Rtdemptorist Fathers. t The Glories of Mary abounds with the most grotoequo Btorlos. Fancy the BicBSCi Virgin coming from the frag ant bowers of T-aradiso, and the jubilant gatherings of the spirits of the just made perfect, and the converse of holy angels, down to this world of sin »n«t sorrow, to monda poor man's shirt! And yet Liguori relates she did this for that noted man Thomas a Bucket. At page 53Q of the Olories of Mary, we rend, " When th?re (at b Cl»- toroian Monastery in France), Saint Thomas of Canterbury was onoday mending the hnlr shirt which he usually wore, but not being able to do it well, his beloved Queen (the blessed Yimln) appeared to him, and with extraordinary kindness, took it from his hand and repaired it as it should bo done. After this he returned to Canterbury, and died •> martyr, having been put to death on account of the zeal he had shown for his Church " .;,!' . It- ,-. '■ It ii» 30 trust in Christ for salvation, but who had practiaed some slight devotion to th3 Blessed Virgin, and were, in consequence, saved. I will read you one example out of many of a similar character. At page 196 we have this strange story. " Father Euscbius Nieremberg says, that in a city of Aragon, there was a beautiful young lady of noble birth named Alex- andra, who was courted by two young men. Out of jealousy they one day fought, and both were killed Their enraged relatives considering the young lady as the cause of this sad event, murdered her, cut oiF her head, and threw it into a well. Some days afterwards. Saint Dominic, passing by the spot, and inspired by Gcd, went to the well and cried out, ' Alexandra, come forth !' In an instant the head of the murdered woman came up, and remained on the edge of the well, and entreated the saint to hear her confession. The saint did so, and in the presence of an immense concourse of people, drawn there by the wonderiul event.gavc her communion. He then commanded her to say for what reason she had received so great a grace." (Now comes the point of the story). " Alexandra replied, that «'hen her head was cut oft', she was in mortal sin ; but that on account of the Rosary she was in the habit of saying in her honor, the most Blessed Virgin had kept her alive. The animated head remained for two days on the edge of the well, so as to be seen by all,- and after that the soul went to purgatory. A fortnight afterwards, Alexandra appeared, beautiful and shining like a star, to Saint Dominic, and said that the Rosary, recited for the souls in purgatory, is one of the greatcGt reliefs that they meet with in their torments ; and that as soon ■as ever tliey get to heaven, they pray earnestly for those who have per- formed this devotion for them. As soon as she had said this, Saint Dominic saw her happy soul ascend, with the greatest joy, to the kingdom of the blessed." Credulous Italians may believe this, but Englishmen and Canadians will, 1 think, find it rather too strong; a dose to swallow; Further, the Church of Rome teaches you to disheUcve ChrisCs promises. L turn to page 106, and read as follows. " We often obtain more promptly what we ask by calling on the nan»e of Mary, than by invoking that of Jesus. Her 8on is Lord and Judge of all, and discerns the merits of each one ; and therefore if He does not immediately grant the prayers of all, He is just. When however the Mother's name is invoked, though the merits of the suppliant are not such as to deserve that his prayer should bo granted, those of the Mother supply that he may receive. Many things says Niccphorus, arc asked from God, and are not granted ; they are asked from M iry and are obtained." Is not such teaching plainly calculated to lead you to disbelieve one of our Lord's most gra- cious promises, that in the 16th of St. John, " Verily, verily, 1 say unto jou jwhatsoever yc slial) ask the Father in My name,He will give it you ?" The?-.., '•!, . •«"*> of all, however, in this blasphemous work, ia the e'l*^ \ ir^t) r '. uiture it draws almost on every page, of our loving J t }.' .!^ vou to doubt the character Ho gives of Him- aolfinthe Lui v— ; ,;8. On page 13,1 read, " The Kingdom of God conbistB in pow ei and mercy : reserving power to Himself, He l»: 31 devotion II read you we have in a city led Alex- thcy one snsiderins: ut oif her Dominic, cried out, murdered reated the ence of an t.gavc her n she had he story). in mortal f saying in c animated be seen by afterwards, t Dominic, } one of the lat as soon have per- tliis, Saint \e iiingdom Englishmen to swallow; '^promises, re promptly ing that of J merits of e prayers of :ed, though t his prayer ay receive, ot granted ; h teaching most gra- I say unto ve it you ?" IS work, is ige, of our J8 of Him- ingdom of imself, He in some way yielded the empire of mercy to Ilia motiier." A number of prayers to the Virgin are grounded on this idea. By the way, the Jesuit said that Roman Catholics did not pray to the Virgin Mary, but only asked prayers of her. AVliy this book is full of prayers