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 IS IT MARY. 
 
 OR THE 
 
 LADY OF THE JESUITS? 
 
 i 
 
 The question as discussed in Brighton, England, August 
 15, 18S9, with the Delineations of the 
 
 CHARACTER AND FAITH OF MARY, 
 
 BY 
 
 The RIGHT HON. LORD ROBERT MONTAGUE. 
 
 Also, Letters of the Bishop of Chichester Edith O Gor- 
 man AUFFRAY, Rev. W. T. McCormick, John 
 Thornberry and others. 
 
 I 
 
 \ 
 
 t 
 
 BY 
 
 JUSTIN D. FULTON, D.D.. 
 
 Author of "Rome in America," "The Fight with Rome," "Wash- 
 ington in the Lap of Rome," " The Way Out," &c., &c. 
 
 I 
 
 » 
 
 f 
 
 A. G. WATSON, Manager, 
 
 Toronto Willard Tract Depository, Cor. Yonge and Temperance 
 
 Streets, Toronto, Canada, 
 
TO 
 
 THE WORSHIPPERS 
 
 OF 
 
 The First Born Son of the Virgin Mary, 
 
 THIS Revelation 
 
 of 
 
 THE Lady of the Jesuits, 
 
 THE Papal goddess 
 
 OF 
 
 ROME, 
 
 Incarnated in Mariolatry, 
 
 is sent forth with a prayer, 
 
 THAT IT MAY TURN THOUGHT, LOVE AND WORSHIP 
 
 TO THE ONE MEDIATOR 
 
 BETWEEN 
 
 God and man, 
 OUR Lord and Saviour 
 jEsus Christ. 
 
INTRODUCTION. 
 
 HE English-speaking world is sum- 
 moned by God's providence to throw 
 ofiF the Romish fetter. George Muller 
 in speaking of England, says, " We 
 are fast drifting into Romanism. 
 What an awful thing it is, that en- 
 lightened England standing out before 
 the nations century after century, as 
 the champion of Protestanism, should little by little 
 be drifting into Pipery." In Biighton, England, Oct. 
 9th, 1889, two months after I called attention 'to the 
 Ritualism existing in the established Church of Eng- 
 land ; Captain J. P. Cobham, chairman of the Council 
 of the Church Association, said, in an address in the 
 Town Hall, '* Well after all, m hat was it Dr. Fulton had 
 said? He was only attacking the doctrine of the virginity 
 of Mary as far as it was observfd by the Church of Rome, 
 this all know. Had he been fairly dealt with by the liishop 
 of Chichester? No. Rev. Mr. McCormick in his re- 
 ply had told the Bishop that the incaination of the Saviour 
 wag not a doctrine thought at all lightly of by Dr. Fulton : 
 he held it as firmly as any one else. The Bishop is com- 
 pelled to admit that what he really objected to, was his 
 preaching against the doctrine hdd by the Church of Rome. 
 All Romish doctrine was adhered to, and held by these High 
 Churchmen all round, and every one of the features of the 
 
/ 
 
 I! 
 
 Church of Rome was attempted to be introduced into the 
 Church of England. This is the cause of the commotion 
 raised by the sermon, in a single sentence. His words 
 were but the spark falling into the mine of error, causing 
 an explosion which has shaken all England, and is filling 
 all the world with the reverberations of the resounding ruin." 
 In Ottawa, Ont.,where the letters of tho Bishop of Chichester 
 had been printed again ;\nd again, I delivered the sermon. 
 
 RESOLUTION OF APPROVAL 
 
 During the day the Baptist Convention, then in session, 
 had moved and passed the following resolution : — Resolved, 
 " That this convention hereby express our sympathy with Dr. 
 J. D. Fultcn, of New York, for the zeal, energy, and ability 
 displayed by him in the work of opposing Romish aggression, 
 and se. iing to bring to Christ those who are held by her in 
 spiritual darkness." 
 
 At night, Knox Church was crowded to the doors. 
 The meeting opened with song and prayer. Very many 
 of the lovers of the truth came to swell the vast assem- 
 blage. At the beginning I refused an introduction, for I de- 
 sired to speak freely, and let the people judge concerning 
 the statement made. The sermon was delivered, and at the 
 close I asked those who believed that I had lifted up Christ 
 and glorified Him, without in the slightest manner dis- 
 paraging the character of Mary as revealed in the New Tes- 
 tament, to manifest it by holding up their hands. The sight 
 was most inspiring. The vast assemblage unanimously de- 
 clared in favor of the sentiments expressed. Then, I said, 
 "if there is one here who feels that I have uttered a single 
 word derogatory to the character of Mary as revealed in the 
 New Testament manifest it by the same sign." Not a 
 hand was raised. I gave way for the Pastor to speak. His 
 letter with that of the Rev. W. J. Hunter, D.D. , of the Carlton 
 St. Methodist Church, Toronto, and Rev. E. B.Ryckman, D.D. 
 of the Dominion Methodist Church, Ottawa, Out., express 
 their approval in words which prove that Jesus Christ our 
 Lord is their object of worship, and is believed in as tho one 
 Mediator. 
 
/ 
 
 LETTERS OF APPROVAL. 
 
 Rev. W. J. HuNTEB, D.D., says : 
 My Dear Dii. Fulton : 
 
 I want to thank you forycur excellent sermon on "The 
 Virgin Mary," preached in my Church on Tuesday evening 
 last, and to express the hope that it may be published in 
 pamphlet form, and sent broadcast over the land. 
 
 It is an exhaustive exposition of the subject, fortified by 
 Scripture proofs which no one can dispute. Even Protest- 
 ants need to be instructed on this question. 
 
 I endorse every position and sentiment ol your masterly 
 sermon. Yours fraternally, 
 
 W. J. HUNTER, 
 Pastor, Carlton Street Methodist Church, Toronto. 
 
 The pastor of Knox Church, Ottawa, gives this outspoken 
 endorsement of the Sv3rmon : — 
 
 *' The Rev. J, D. Fulton, D.D., delivered his lecture 
 entitled * Is it Mary or the Lady of the Jesuits,' in Knox 
 Church, City Hall Square, Ottawa, on the evening of 
 October 21st inst,, to an audience which filled every seat of 
 the capacioii3 building. For one hour and a half he held 
 the attention of the vast assembly. His lecture in the main, 
 is a masterly exposition of the following points : — 1st. Of 
 the position which the Scriptures and our Lord liimself 
 assign to Mary. 2nd, Of the anti- scriptural and idolatrous 
 position which the Romish Church assign to Mary. 3rd. Of 
 the great Scripture doctrine that Christ Jesus is the only 
 and all-sufficient Mediator between God and man." 
 
 " These points were illustrated and expressed with great 
 clearness and power. In the course of this wonderful 
 lecture, there was not a word said to detract from the honor 
 of her to whom Elizabeth " filled with the Holy Ghost " 
 said " Blessed art tho« among women," nor to shock the 
 modesty of the most morally sensitive hearer. I believe 
 that in the present crisis, this lecture of Dr. Fulton's is 
 eminently fitted to do much good, aside from its truthful ex- 
 posure of soul-destroying error, and its powerful and loving 
 presentation of soul-saving truth." 
 
 F. W. FERRIES, Pastor, Knox Church, Ottawa* 
 
tlEV. Dr. Rtokma-n writes as follows \ 
 
 **I had the privilege of hearing the Lecture on "Mary the 
 Mother of our Lord," delivered by Dr. Fulton of Brooklyn, 
 in Knox church in this city. It was certainly an able, 
 thorough and scriptural discussion of the subject under con- 
 sideration. Although the lecturer spoke in forcible tones of 
 Romish errors, and their influence in misleading those who 
 accept them, yet the entire lecture was characterized by a 
 spirit of Christian love towards the Roman Catholics them- 
 selves, and not a word was uttered which could be properly 
 regarded as irreverent, or as doing dishonor to the most 
 honored of women." 
 
 E. B. RYCKMAN, 
 Pastor, Dominion Methodist Church, Ottawa. 
 
 Rev. Mr, Meikle, the Evangelist, said, ** that the 
 sermon had so held up Christ that it inspired him for work. 
 Souls here have been touched." He gave the speaker his 
 earnest God speed. Rev. Wm. Aufl'ray, of London, in a 
 letter dated Oct. 11th, 1889, says, "Your last doings in 
 England have created an immense turmoil, a fearful row, a 
 tremendous commotion^ and have done an immense good^ 
 Rev. R. G. Baville, of Hamilton, Ont, m the Baptist Con- 
 vention, said, "There is need of such work as Dr. Fulton is 
 doing, to combat the aggressiveness of the Romish Church, 
 and all must be blind who do not see it," The blow 
 has been struck. Romanism and Ritualism feel it. Timid 
 and time servmg Protestants may attempt to belittle it, but 
 in vain. Error is wounded and writhes in pain, and is dying 
 amid its worshippers. Let it die, and let Christ who is our 
 life become our joy and praise, and the hallelujahs of victory 
 shall fill the air. 
 
 JUSTIN D. FULTON. 
 255 Carlton Ave., 
 Brooklyn, N. Y,, 
 
 November, 1889. 
 
 
IS IT MARY, 
 
 OR THE 
 
 LADY OF THE JESUITS? 
 
 ND when they were come Id to the 
 house they saw the young child 
 with Mary, his mother, and fell 
 down and worshipped Him." 
 Matt. 2: n. 
 
 The attempt is being made by 
 the Eomish Church, and by many 
 sympathizers with the harlot of 
 the Tiber, in the English and 
 other communions, to prove the 
 perpetual virginity of the mother of our Lord. 
 
 There is entire agreement in regard to her virginity up to 
 the time of the birth of our Saviour. Matthew tells the 
 story that is universally received. " Now the birth of Jesus 
 Christ was on this wise. When as His mother was espoused 
 to Joseph before they came together, she was found with 
 child by the Holy Ghost. Then Joseph her husband, being 
 a just man, and not willing to make her a public example, 
 was minded to put her away privily. Eut while he thought 
 on these things, behold the angel of the Lord appeared unto 
 him saying, * Joseph, thou son of David, fear not to take 
 unto thee Mary thy wife, for that which is conceived in her 
 is of the Holy Ghost, And she shall bring forth a son, and 
 thou shalt call His name Jesus: for He shall save His people 
 from their sins. Now all this was done that it might be 
 ful^Ued whiph was spoken of t^ie Lord by the |)rophet, say-j 
 
10 
 
 ing, Behold a Virgin shall be with child, and shall bring 
 forth a son, and they shalt call His name Emmanuel, which 
 being interpreted is God with us. Then Joseph being 
 raised from sleep did as the angel of the Lord had bidden 
 him, and took unto him his wife: And knew her not till she 
 had brought forth her tirst-born son, and she called His 
 name Jesus." 
 
 The Evangelist that proclaims her virginity also declares 
 her wifehood, and that Mary was the mothec of four boys, 
 James and Joses, Simon and Judas, and of girls as well, who 
 lived and were known to the early church. 
 
 IS IT MARY, OR THE LADY OP THE JFSUITS 
 
 teorsJiipped by Roman Cuiholics^ and by many Anglicans ? 
 The Mary of the New Testament was a woman to be as 
 much pitied as praised. She had the care of a large family, 
 who did not, for a long time, believe in their elder brother, 
 for He had " Protestantism oil the brain'' in their opinion. 
 Mary's position wavS one that few would envy, then or now. 
 The foreknowledge of God is marvellously revealed in the 
 care taken by Christ and the apostles to head against the 
 Mariolatry which is now cursing the world. 
 
 MARY WAS REPUDIATED AS MEDIATOR, BY CHRIST. 
 
 To this I called attention at the Dome, in Brighton, Eng- 
 land, on Thursday evening, August 15th, 1889, by relating 
 the following story of 
 
 ©nr Irish ^atij. 
 
 I had gone to the intelligence office, and asked the pro- 
 prietor to send us a Protestant girl. Shortly after I reached 
 home, I found a great, strong, noble looking Irish girl in the 
 house, seeking employment. As soon as 1 saw her, I asked, 
 *'Are you a Protestant ?" 
 
 "No, I am a Eoman Catholic.'' 
 
 •'But I asked the man at the office to send me a Protes- 
 tant girl." 
 
 *'I know it, for I heard you, I asked him to let me come." 
 
 "Well what induced you 1 We want a girl to come in tg 
 prayers, and to lead the Bible with us," 
 
11 
 
 "/ loant to come into prayers^ and to read the Bible.*^ 
 
 "Do you know who I ami' 
 
 •*I guess I do, I hear you preach every Sunday." 
 ' *'Why God bless you Kaiy" I said, "/ am glad you have 
 come." 
 
 She came to prayers, and yet went to confession, and to 
 early Mass. One Sabbath morning the burden of her soul 
 came upon my heart, and T rose at 5 a.m., went down into 
 the study which is on the first floor, waited for her appear- 
 ance to go to church. As she came into the hall I said, 
 "Katy, are you going to Mass V* 
 
 *'Yes." 
 
 'To pray to the Virgin ?" 
 
 "Yeg." 
 
 "Do you think it will do you good V' 
 
 " I suppose it will. Surely the Saviour would hear the 
 ever Blessed Virgin sooner than he would hear the likes of 
 me. Don't you think it ? " 
 
 * He would not when on earth." 
 
 " What makes you say that? " 
 
 " Because God's word says it. Have you a Bible ] " 
 
 " Yes." 
 
 " Go and bring it." 
 
 She brought down a very large illustrated edition of the 
 Douay Bible. 
 
 I said, '' Your Bible is large enough ? " 
 
 " Yes, they would not sell me a small copy, and I was 
 determined to have one, and purchased this." 
 
 Turn to John 2 : 3 and 4, and read, " And when they 
 wanted wine, the mother of Jesus said unto him. They have 
 no wine. Jesus saith unto her. Woman what have I to do 
 with thee 1 mine hour is not yet come." 
 
 " Notice Katy, He does not not call her mother, but 
 woman, nor does He pay any heed to her inteicession, but 
 repudiates it." 
 
 Katy held her Bible and looked at the passage with 
 wonderment and surprise. When I said, " Mary set us all 
 an example and gave a command to the servants, which we 
 would do well to heed. His mother saith unto the servants 
 
 ** WHATSOEVER HE SAITH UNTO YOU, DO IT." 
 
 4 
 
 
 \ 
 
 > ■? 
 
\ 
 
 ll'i 
 
 1ft 
 
 iBut a more striking illustration of Christ's repudiating 
 the dogma of Ivlariolatry may be found in Matthew 12 : 46- 
 50, and in Mark 3 : 31-35, and in Luke 8 : 19-21, where it is 
 recorded that Mary and His brethren came and sent Him 
 word, " Thy mother and thy brethren stand without desir- 
 ing to speak with thee. But he answe red and said unto 
 him that told Him, Who is my mother and who are my 
 brethren, and he stretched forth his hands towards his 
 disciples and said, Behold my mother and my brethren, 
 for whosoever shall do the will of my Father who is in 
 heaven, the same is my brother, and siater, and mother." 
 Or as Luke expresses it, " My mother and my brethren are 
 those who hear the word of God and do it." "You see Katy, 
 Christ never called Mary mother, after entering upon His 
 public ministry." 
 
 *' Did He not when hanging on the cross 1 " asked Katy. 
 
 Turn to John 19 : 25 27, and read, " Now there stood by 
 the cross of tJesus his mother, and his mother's sister, 
 Mary the wife of Cleophas, and Mary Magdalene." 
 
 "When Jesus therefore saw his mother and the disciples 
 standing by, waom he loved, he said unto his mother, 
 Woman behold thy son ; Then saith he to the disciple, Be- 
 hold thy mother, and from that hour that disciple took her 
 unto his own home." 
 
 That the people knew nothing about Mary's claim to any 
 special regard is shown by the record given us in Matt. 13 : 
 55-56. "And when he was come into his own country, he 
 taught them in their synagogues, insomuch that many were 
 astonished and said. Whence hath this man this wisdom 
 and tbiese mighty works 1 Is not this the carpenter's son 1 
 Is not his mother called Mary, and his brethren, James, 
 Joses, Simon, and Judas, and his sisters, are they not all 
 with us?" 
 
 Katy seemed almost paralyzed when she comprehended 
 this truth, and lifting her Irish face up, she said, **Mary was 
 not much of a Virgin if she had four hoys beside Jesus her 
 first-born^ and a lot of girls J^ 
 
 I replied, "You are right. She was only a Virgin when 
 she received the Holy Ghost, and as a result became the 
 mother of Christ. After that she became Joseph's wife, and 
 the mother of a large family," Katy took her Bible and 
 
 o n « 
 
IB 
 
 went back to her room, feeling that it is apparent that after 
 Christ's public appearance, He stood forth as the world's 
 Redeemer saying, "My Father worketh hitherto, and I work.' 
 It was Katy that said, ** Mary was not much of a virgin," 
 and it was the Irish girl's verdict, not the utterance of the 
 speaker that was applauded. The Eoman Catholic servant 
 girl is evidently wiser in thi,<? regard, than the Bishop of 
 Chichester. 
 
/ 
 
 14 
 
 ommiism sutrstittttes Hfllarij 
 for Ol^fenst^ 
 
 *'It is the will of God," says Liguori, "that 
 all graces should come to us at the hands of 
 Mary/' 
 
 •*God to glorify the Mother of the Re- 
 deemer, has so determined and disposed that 
 of her great charity she should intercede in 
 behalf of all those for whom His Divine Son 
 paid and, offered the superabundant price of 
 His precious blood, in which alone is our sal- 
 vation, life and resurrection/* 
 
 St, Bonaventure says '^that those who 
 make a joint announcing to others the glories 
 of Mary, are certain of Heaven;^' and this 
 opinion is confirmed not by scripture, but by 
 Richard of St. Lawrence, who declares that 
 **to honor the Queen of heaven is to ^ain 
 eternal life/* **Since the flesh of Mary" says 
 the Abbot Arnold of Chartres, "was not differ- 
 ent from that of Jews, how can the royal 
 dignity be denied to the mother. Hence we 
 must consider the glory of the Son, not only 
 as being common to, but as one with that of 
 his mother/* "If Jesus is the King of the 
 universe, Mary is also its queen, and as 
 queen, she possesses by right the whole king - 
 dom of her Son/' "Whoever asks and expects 
 
/ 
 
 15 
 
 to obtain graces without the intercession of 
 Mary, endeavoms to fly without wings." "God 
 has decreed'' says St. Bernard *'that He will 
 grant no graces otherwise than by the hands 
 of Mary," Not a word of Scripture for proof 
 or authority * 
 
 Is a system of faith good enough for any- 
 body that thus repudiates Scripture, permits 
 man to usurp the place that belongs to God, 
 and openly betrays Jesus Christ ? The ques- 
 tion deserves to be pondered, and answered by 
 the Bishop of Chichester, and all Ritualists, as 
 well as Romanists. 
 
 It • 
 
 J J J4R «m ' 
 
 '** ](^Qme \n America, page 79, 
 
16 
 
 I ! 
 
 , ! 
 
 ''I'^HE Jews sought to kill Christ because He made Him- 
 X. self equal with God. His own brethren rejected Him, 
 and it is believed by some that Mary lost faith in Him as the 
 Son of God, and only came to a knowledge of Him as the 
 Divine Saviour when He was dying on the cross. From 
 first to last, Ohrist irampled upon every pretence for the 
 doctrine of Mariolatry. 
 
 To-day Eomanists claim that Mary is in heaven, and that 
 when requests are proffered to Jesus in her name she ap- 
 pears and presents her naked breast to the Son of God and 
 beseeches Him to grant the favor asked. As if to head 
 against this very pretension, these words are recorded in Luke 
 11 : 27-28, when a certain woman lifted up her voice and 
 said, "Blessed is the womb that bear thee, and the paps 
 which thou hast sucked. Jesus saith, Yea rather, blessed 
 are they that hear the word of God and keep it." Thus in 
 every way He rebuked the tendency to Mariolatry, come 
 from whence and where it might. 
 
 NOT AN EVER VIRGIN. 
 
 The declaration so often made concerning Mary as the 
 ever Virgin is misleading, as it is untrue. To speak of 
 her in this manner is to falsify the Scriptures. Matthew 
 declares that at the birth of the Saviour she was a Virgin, 
 but after the birth of our Lord she took upon her the 
 relations of a wife, and became the mother of a large 
 family. Notwithstanding this. Home contends for her 
 perpetual virginity, and Rubens paints her as a virgin of 
 about 18 years of age with a full, fair face, modelled 
 after the features of the mistress he loved. It is this 
 picture, worshipped in Europe, and believed in by 
 Eomanists that is taking the place that belongs to Christ. 
 The Mary the Church knew, was an old woman of at least 
 60 years of age, wearing a face that had been furrowed with 
 sorrow, and marked by the tracery of grief, and tortured by 
 doubts which disturbed her peace, and weakened her faith in 
 Christ, until her soul was pierced with sorrow when she saw her 
 son dying on the cross, and heard His terrible cry, "My God, 
 My God, why hast Thou forsaken me," when she then 
 and there surrendered her doubts, and became a believer in 
 tihe only begotten Son of God^ and wfis thus brought in^g 
 
17 
 
 the fellowship of the new life, and made a sharer with us 
 in the hope of heaven, 
 
 Mary held no place of prominence in the Scriptures. Jesus 
 was alone at home, as at Gethsemane, and on the cross. His 
 kinsmen then thought Him mad, and tried to lay hold on 
 Him. He came to earth to experience every kind of miseiy 
 and He did experience it. Had His mother, brothers and 
 sisters believed on Him, His home had been bright and sunny, 
 and there would have been lacking a poignant sorrow which 
 many have borne, and felt to be almost unbearable, which 
 they now know to have been shared by Christ, so that He 
 can enter with them into the terrible trial that at times 
 empties the sky of the stars of hope, and fills the soul with 
 a desolation which it is impossible to describe. Augustine, 
 Bishop of Hippo, wrote in contemplating this truth, and in 
 rejoicing at the conversion of Mary, saying, ^^Mary teas 
 more blessed when she received the faith of Christ, than when 
 she conceived the flesh of Christ. ^^ 
 
 uA^ 
 ^v^ 
 
 JESUS ONLY. 
 
 
 c 
 
18 
 
 II 
 
 omc tj«ltU5 iht tv\x\% and 
 falsifijes the ^cvxptxxvt to 
 aid Xht WS^ovshxp uf 
 
 ftary* 
 
 Take in proof : The Church close by the 
 Vatican; has upon its marble pediment, 
 graven in large letters "Let us come to the 
 throne of the Virgin Mary, that we may find 
 grace to help in time of need.^^ The Roman 
 sees Heb. 4; 16 quoted, but cannot verify it if 
 he would, seeing the Bible is forbidden to him, 
 and knows not that it reads, ''Let us therefore 
 come boldly to the throne of grace that we 
 may obtain mercy, and find grace to help in 
 time of neud.'' T he context showing that 
 Christ is presented as the Mediator. Pius IX, 
 at the foot of the Column of the Immaculate 
 Conception, erected to perpetuate the fact 
 that he was permitted to decree the dogma, 
 has Mioses, David, Isaiah and Jeremiah cast- 
 ing crowns before the Virgin, saying, ^^T/iou 
 art worthy^ for thou wast slain ^ and hast re- 
 deemed its to God by thy bloods 
 
 l^ome in America, page ^6. 
 
ROME, to destroy faith in Christ, lifts up Mary. In all tne 
 picture galleries of Europe, and also many of those 
 found in England and America, we see pictures of Mary hold- 
 ing Christ's crucified hody and ministering to the sleeping 
 dead in all wonderful attitudes of worship. The fact is, Mary 
 never saw Christ after she bade Him farewell when He was 
 hanging on the cross. Christ never went home after His 
 resurrection, and rover appeared to Mary after He rose from 
 the dead. The disciples treated Mary as though she were 
 only an ordinary woman. In Acts 1 : 14 we see her for the 
 last time, when in an upper r mm she is with her children, 
 waiting with the disciplts for the descent of the Holy Spirit. 
 She went to the home of John, there she passed her declin- 
 ing years, died and was buried, and in that grave she will 
 remain until the resurrection trump shall sound, and she 
 shall come forth with the redeemed to cast her crown at the 
 feet of our ascended Lord. 
 
 r- 
 
 THE EXTENT OF THE WnRSHIP OF MARY 
 
 is co-extensive with the worship ot the idolatries of Rome. 
 The dogma of the Immaculate Conception is a part of Roman- 
 istic belief. On Dec. 8th, 1834, Pio Nono went in great 
 state to St. Peter's, followed by 54 Cardinals, 44 Arch- 
 bishops, 94 Bishops, and a very great number of Priests, and 
 crowning with a diadem the image of the Virgin Mary which 
 is on the altar of the Cardinals' chapel; he then read an extract 
 of the bull of the Immaculate Conception, declaring "that she 
 was immaculate at the first instant of her conception in the 
 womb of her mother, and by a singular privilege and grace 
 of the Omnipotent God, in virtue of the merits of Jesus 
 Christ." In an Encyclical dated Eeb. 2nd, 1869, Pius IX 
 declared that "Mary is exalted to the throne of God. Our 
 salvation is founded on the Holy Virgin, since God the 
 Lord has deposited in her the fulness of all good, so that it 
 
fib 
 
 there is hope and spiritual healing for ui, we receive it solely 
 and alone from her." 
 
 In the ^^ Glories of Mary y^ page 200, it is stated "that those 
 who cannot be saved by Christ, are saved by Mary." 
 
 "No one is saved but through Thee," page 135, Glories of 
 Mary. 
 
 Can idolatry go further] Keep the fact in mind that 
 Romanism finds no warrant for any such claim for Mary in 
 the Scriptures. 
 
 Christ showed Himself ten times 'after His resurrection, 
 the first time to Mary Magdalene, but not at any time to 
 His mother. It does not appear that she was present at 
 His ascension. The eleven were there, but no mention was 
 made of Mary. 
 
 He expounded to the disciples on the way to Emmaus all 
 the Scriptures concerning Himself, but He does not mention 
 His mother. 
 
 In the model prayer, neither Mary nor the saints are re- 
 ferred to. When Jesus and Mary were on earth, Jesus 
 showed an infinite love for sinners in dying for them, Mary 
 did not. Three times the Infinite Father proclaims Christ 
 as an object of worship, but there is no mention of Mary. 
 The dying thief on the cross was as near the living Mary as 
 to the dying Christ, but when he wanted help he cried to 
 Jesus. There is not in the Scriptures a single instance 
 where any one asked her to intercede for them, nor was 
 there any need. Christ's love is infinite, and His power is 
 infinite, and does not require any help to spur His will, or 
 any other power to work out His purpose. Truly has He 
 said, "I am Jehovah, this is my name, and my glory will 
 I not give to another." Isa. 43 : 8. As He said to Satan, 
 so He says to all, "Thou shalt worship the Lord thy God, 
 and Him only shalt thou serve." To the disciples He told 
 the whole truth when He said, "No one cometh unto the 
 Father but by me, if ye shall ask anything in my name, 
 (not in Mary's name) I will do it." 
 
 7 
 
ii\ 
 
 V 
 
 3|liUioIatrij 
 
 is a Romish supersiton. To the Romanist, 
 Mary is God, and worship is the adoration of 
 the Virgin. Viewing Romanism in the light 
 of the Bible, this is its crowning sin ; viewing 
 it as a system calculated to seduce and en- 
 slave —this is its Masterpiece. Popery blots 
 out the God- Man as Mediator and in His 
 stead presents us with Mary, who is to the 
 devotee the one living and true God. For 
 though the Father and Son are known, they 
 are only accessible through Mary, and they 
 stand so far behind and beyond her, that to 
 the Romanist they are a 'igue shadow and 
 unknown. Mary is the nrst name to be 
 lisped in childhood, the last to be uttered by 
 the quivering lips before they are closed in 
 death. Around the neck of the infant is 
 suspended a small image of the Virgin ; when 
 the b^,be seeks the breast, it must kiss the 
 image?, and thus literally draws in the adora- 
 tion (ff Mary with its mother milk. 
 
ii 
 
 THE MARY WURSHIPPED IS A MYTH, 
 
 ^^^^ T is the Lady of tlie Jesuits that Rome 
 
 ■^ *^ ''' bows down to, not to the Mary that the 
 
 Church knew, or the New Testament 
 described. Homo has an Apochry- 
 phal Testament full of falsehoods con- 
 cerning Mary, which is substituted 
 for the Gospel, and is believed in by 
 the superstitious. In liome, poetry, 
 painting and imagination have done 
 their utmost to exalt this papal god- 
 dess. ,She is not Venus, nor Minerva, 
 nor Ceres, nor Vesta, but an invention of diabolical 
 cunning, framed to deceive, if it were possible, the very 
 elect. The marvels described, began before her birth. 
 Her parents Joachim and Anna, of the royal race of 
 David, are childless, and bitterly grieved on this account. 
 As a specimen of the manner in which Rome falsifies the 
 truth, take this statement as an illustration : " On a great 
 festival day when Joachim brings a double offering to the 
 Lord, it is rejected by the priest, saying, "It is not lawful 
 for thee to bring tiiino offerings since thou hast begotten no 
 issue in Israel." And Joachim was exceedingly sorrowful 
 and went into the wilderness and fasted forty days and forty 
 nights and said, "Until the Lord my God look upon mine 
 affliction, my only meat shall be prayer," Then Anna 
 prayed under a laurel tree, and behold the angel of the Lord 
 stood by her, and said : "Anna thy prayer is heard, thou 
 shalt bring forth a child that shall be blessed throughout 
 the world, see also thy husband is coming with his shepherd's 
 crook, for aa angel hath comforted him also." And Anna 
 went forth to meet her husband, and Joachim came from the 
 pasture and they met at the golden gate, and Anna ran and 
 embraced her husband, and said, " Now I know that the 
 Lord hath blessed me." Then comes the birth of Mary the 
 auspicious iafaubi with all maaner of signs of good omen. 
 
ft * 
 
 « • 
 
 23 
 
 Acd when the child was thiee years old, Joachim said, "Let 
 us invite the daughters of Israel, let them each take a lamp 
 and attend on her that the child may not turn her hack on 
 the temple of the Lord. And heing come to the temple, 
 they placed her on the first step and she ascended all the 
 steps to the altar, and the High Priest received her there, 
 and kissed her, and blessed her, saying, *' Mary the Lord 
 hath magnified thy name to all generations, in thee shall all 
 nations of the earth be blessed." Titian has represented 
 this and other scenes. 
 
 A leg' id has it that Mary was sustained by the ministry of 
 angels who daily visited her, and brought to her the bread of 
 angels, and the water of life. It is the tradition of the Greek 
 Church, that Mary alone of all her sex, was allowed to enter 
 the holy of holies, and pray before the ark of the covenant. In 
 her 1 4th year the priest announced to her that it was time for 
 her to be given in marriage, but she declared that she had 
 vowed a life of virginity, and declined, but the High Priest 
 told her that he had received a message from the Lord, and 
 so she submitted. Then the High Priest enquired of the 
 Lord, and was bid to order all the widowers of the people to 
 c( me, each with a rod in his hand, that the Lord might 
 choose one by a sign ; and Joseph the carpenter came with 
 the rest and presented his rod, and lo, a white dove flew 
 from it and settled upon his head. According to St. Jerome, 
 the tradition has another version. The rods of the candi- 
 dates were placed in the temple over night, and lo, in the 
 morning Joseph's rod had burst forth in leaves and flowers. 
 The painting of Kaphael in the Brera at Milan, as fresh in 
 color as if but yesterday, gives the mediaeval conception of 
 that wedding. Then come pictures of the wonderful 
 Annunciation, thick as lillies in the meadow. All that 
 human art can do with splendors of colors, and richness of 
 fancy, to embellish the theme, has been done to elevate Mary 
 as an object of worship. In the apochryphal gospels, there 
 is no end to fables concerning Mary after the crucifixion of 
 Christ, for which there is not a particle of scriptural support. 
 To Mary was ascribed all the divine attributes and offices ; 
 she is represented in heaven as commanding the Son with 
 the authority of a mother, and Christ for whom all things 
 ^ere pade, is pictured as bepdin^ in eub^uissive ob^die^cQ 
 
24 
 
 to her behests ; in ehoit there comes to be in Romanism and 
 Ritualism, no God but Mary. As a worship if not as a religion 
 
 MIRIOLATRY HAS A PLACE IN THE WORLD. 
 
 In Roman Catholic countries the images of the Virgin are 
 leaded with costly cfferings, as if they had power to grant 
 help ; the poor may go unfed, Ihe naked unclothed, but the 
 statue of Mary is enriched by the mcst costly cfferings. 
 In some of the churches in Spain, millions of dollars are 
 lying in the lap of the so-called Virgin. Mary is exalted at 
 the expense of the worship of Chript. In the " Glories of 
 Mary" two ladders are described, one a red ladder and one 
 whit3 ; the red ladder is Jesus Christ, the white ladder is 
 the Virgin mother; up the red ladder millions try to climb 
 and fall into bell, then comes the cry, " Try the white 
 ladder " ; they obey and are saved. In the largest Sabbath 
 school in New York, the priest came before 1900 children 
 and asked, " Who is your best friend, children ? " "Mother," 
 is the quick reply. "All that say Mother hold up your 
 hands '' ; all held up their hands. ** Who is your best 
 heavenly friend?" ''Mary." What does Christ say? 
 " Whosoever believes not shall be damned." 
 
 "what does MARY DO?" 
 
 " She pleads for us and saves us." Thus is that Being 
 who took children in His arms and blessed them, to whom 
 they ran with joy, who died that He might open Heaven 
 to childhood, set before them as a cruel monster, painted by 
 Michael Angelo, with thunderbolts in His hand, wishing to 
 see them damned, while His pitiful mother hides her eyes 
 from the sight. As a result, Romanists pray to Mary who 
 can do them no good, even if they believe on her — for with 
 Romanists as with others, " There is none other name under 
 Heaven, given among men whereby we must be saved," 
 but the name of Jesus Christ, Who was crucified and Whom 
 God raised from the dead. 
 
 All sorts of deceptions are practiced in the Nunneries 
 and Churches where Mary is worshipped. Blood is made 
 to appear on her face, her eyes are made to turn by a secret 
 spring moved by a priestly^hand, and the people fall down 
 in adoration and rapture, and roll and tumble on the floor 
 \i^ unmeasured delight. |Ceep it) in Tnind^ Jq^us w^ 
 
• 1 • 
 
 25 
 
 Mary's first-borQ Son, and the only-begotlen Son of God* 
 Holy Scriptures never once even faintly hint that Jesus 
 was the only Son of Mary. 
 
 THE COUSIN THEORY 
 
 is now being worked, but it is an after-thought and a 
 feeble subterfuge, as the Eight Hon. Sir Eobert Montague, in 
 his " The Virgin and the Sower" has shown. His cousins 
 were the sons of Zebedee. Paul mentions James as the 
 Lord's brother, Gal. 1 : 19. Suppose the cousin theory 
 were true, Jesus would have said, " Who is my brother 
 and who are my cousins 1 Whosoever doeth the will of 
 my Father is my male or female cousin." The disciples 
 who do the will of God are sons of God, not nephews, 
 brothers of our Lord, not cousins, because they have received 
 the spirit of adoption whereby we cry "Abba Father.'' 
 
 THE OBJECT OF MARIOLATRY 
 
 is manifestly to turn thought, and love, and faith, from 
 Christ the Creator to Mary the creature. As a result, a 
 manly Christianity is overthrown in lands where Mary is 
 worshipped. There is no vir in the religion, no strength, no 
 honesty, no Bible, no literature worthy of the name, no 
 promise of the future, no joy in the present. As a leading 
 clergyman of England has recently said, in reply to the 
 Bishop of Chichester, "The Virgin Mary of the papal 
 church, and that some Anglicans worship, is a heathen god- 
 dess, pandering to the foolish fancies of doting ecclesiastics, 
 covering the amorous delinquincies of erring Xuns, and 
 patronizing villains of the deepest dye." They who have set 
 up her image in sanctuaries as has been done by the Ritual- 
 ists in St. Paul's Cathedral, and in Westminster Abbay, 
 London, have been guilty of the sin of idolatry, and have 
 provoked the wrath of God. They who thus act, reject the 
 true, the great, and the strong, and accept the false, and the 
 weak, and are impoverished thereby. The reason for this is 
 obvious ; the carnal nature naturally turns to Mary, and then 
 seeks to work out salvation by enduring personally the 
 sufferings ^.aich Christ endured in our stead. As a result 
 failure follows failure ; the worshippers of Mary are without 
 joy, and without a well grounded hope. The exaltation of 
 the image of Mary, is proof that ^h^ spirit which rejected 
 
26 
 
 Christ, lives and works. It is a duty to head against the 
 tendency, and call attention to the manner in which Cb-ist 
 planted the heel of His condemnation on ev ^-y effort to pro- 
 mulgate the debasing doctrine that bows do./n to the Lady 
 of the Jesuits, and ignores the Mary of the New Testament. 
 "In vain" says Christ '*do they worship me, teaching for doc- 
 trines the commandments ot men." If we would serve our 
 Lord we must believe His word, accept His teachings, and 
 obey them. 
 
 . . 
 
27 
 
 Crixrxst Q\mv&e& agamst 
 l^ariolaira. 
 
 Rome teaches it. Peter says **It had been 
 better for them not to have known the way of 
 righteousness; than after they have known it 
 to turn from the holy commandment delivered 
 unto them." 
 
 Jesus being f*^/ie Way^ the truth and the lif^* 
 it follows that whosoever attempts to attain 
 heaven, through the aid of Mary, rejects Christ 
 and brings damnation upon the soul. There 
 are millions thus deluded. It is ours to warn 
 them against the perils which surround them^ 
 
 -"GT^. 
 
88 
 
 AUL said, "As ye have therefore re- 
 ceived the Lord Jesus, so walk ye 
 therein. Rooted and built up in him 
 and stablished in the faith as ye 
 have been taught, abounding there- 
 in with thanksgiving. Beware lest 
 any man spoil you through vain 
 deceit after the traditions of men, 
 after the rudiments of the world, 
 and not after Christ, for in Him 
 dwelleth ail the fulness of the 
 Godhead bodily." Col. 2: 6-9. To place Mary in the 
 stead of Christ is to insult Christ. It is Christ's love 
 that saves. Because He suffered we rejoice. He bore our 
 sins for us to the tree, and nailed them to the cross. Because 
 of His atonement we are free. Romanism rejects Christ, 
 accepts of Mary, and then by Satan's direction, seeks to render 
 life miserable by self-inflicted tortures. Superstition unites 
 with Ritualism in contending for the perpetual virginity of 
 Mary. To speak against Mariolatry is called by Romanists 
 blasphemy. They teach that Mary was conceived without sin, 
 that she is not only the Mother of God, but is our co-redemp- 
 tress. That in the Eucharist we not only receive, and eat her 
 flesh and blood, but pass into one flesh with her, that from the 
 moment of the conception of Jesus, the blessed Virgin was 
 deified and that to deny the assumption of Mary, that she is 
 in heaven, and is the mediator between Christ and the sup- 
 pliant, is to deny the doctrine of the Incarnation. Roman- 
 ism demaadsnot only that we declare that Christ was born 
 of a Virgin, but that she was Ever Virgin. 
 
 TELL THE TRUTH. 
 
 To exalt Mary is to degrade Christ. Jesus alone is the chief- 
 est among ten thousand, and the One altogether lovely. He 
 was not the Being painted by Raphael or Rubens. He had a 
 scarred visage. There was power ih His look as He came from 
 Nazareth to the Jordan, when the multitudes parted and made 
 way for the God-man, and John clothed in camel's hair and 
 with a leathern girdle about his loins, in his preaching 
 said to the multitudes who bent beforo his surprising 
 
 • 
 
I 
 
 appeals, " He that cometh after me is mightier than T, whose 
 shoes I am not worthy to bear." 
 
 John saw Him, and went before Him in adoration, and 
 when Christ desired a public baptism at his hands, John for- 
 bade Him saying "I have need to be baptized of thee and 
 comest thou to me. And Jesus answering said unto him, 
 Suffer it to be so now ; for thus it becometh us to fulfil all 
 righteousness, then he suffered him. And Jesus when he was 
 baptized, went up straightway out of the water ; and lo the 
 heavens were opened unto h\m, and he saw the Spirit of God 
 descending like a dove and lighting upon him. And lo a 
 voice from heaven saying" — This is — what 1 The Son of 
 Mary ? Not at all 
 
 * 'this is my beloved son in whom I AM WELL PLEASED." 
 
 Mary is made to pass as the goddess of poverty and 
 sorrow, of pity and mercy, of motherhood with large capaci- 
 ties of sorrow, with the memory of bitter sufferings, and with 
 sympathies large enough to embrace every anguish of human- 
 ity, qualities which do not belong specially to Mary, but are 
 the distinguishing features of our Lord's life. 
 
 Mary when she went to see her cousin Elizabeth went as 
 the woman who had realized the fond expectation of 
 womanhood through all the ages. See her entering the home 
 of Zacharias and saluting Elizabeth, "And it came to pass 
 that when Elizabeth heard the salutation of Mary, the babe 
 leaped in her womb, and Elizabeth was filled with the Holy 
 Ghost, and she spoke with a loud voice, and said, Blessed 
 art thou among women and blessed is the fruit of thy womb. 
 Whence is this, that the mother of my Lord should come 
 to me ? For, lo, as soon as the voice of thy salutation 
 sounded in mine eais, the babe leaped in my womb for joy." 
 In all this there is nothing of sorrow, but rather of congiatu- 
 lation. No woman was ever more blessed. This Mary felt 
 and said, *'My soul doth magnify the Lord, and my f pirit 
 hath rejoiced in God my Saviour. For he hath regarded 
 the low estate of his handmaiden, for behold from hence- 
 forth all generations shall call me blessed. For he that is 
 mighty hath done for me great things and holy is his name.' 
 
 THE LADY OF THE JESUITS. 
 
 is a mythical creation, represented in many a shrine, church 
 
80^ 
 
 and monastery. Eome insists on our accepting the divine 
 incarnation of Mary, Is it not our duty to head against the 
 tendency. Because I attempted to do so in the way set 
 forth, the following correspondence with Rev. J. G. Gregory 
 and others, has gone over the world : 
 
 THE BISHOP'S LETTER. 
 
 *' Chichester, August 29, 1889. 
 
 "Reverend and Dear Sir, — At a public meeting in the 
 Dome, on August 16th, you being in the chair, Dr. Fulton, 
 whom you introduced, is reported to have said that *the Virgin 
 Mary was not much of a virgin.' This provoked laughter. 
 On reading his profane utterance I was sliocked, but I hoped 
 the lecturer might have been misunderstood or misrepre- 
 sented. B it at a meeting at Fishergate, on August 21st, Dr, 
 Fulton admitted the accuracy of the report of his address as 
 to this particular point, and proceeded to justify it by a pro- 
 cess of illustrations, even worse than the original statement. 
 
 "Now, I do not presume to interfere with your freedom 
 of action, or to quesoion your right to attend or preside over 
 any meeting, and though I may widely differ from your 
 controversial statements and arguments, and still more from 
 the tone and spirit of the lecturer's addresses, I should not 
 think it my duty to offer any observations on the course you 
 have thought fit to pursue. The inspection of religious 
 houses, under proper authority, and with due safeguards in 
 order to prevent alleged abuses, may very reasonably be 
 asked from Parliament, and that was the special object of 
 the meeting in the Dome. 
 
 "But when a fundamental doctrine of the Christian faith 
 is openly assailed in your presence, I hold it to be your duty 
 to stand up for the faith as it is in Jesus, and to rebuke the 
 gainsayer. Now, the lecturer in attacking, and I must say 
 vilifying the Virgin Mary, did in fact attack the Incarnation 
 of our Lord Jesus Christ, and of that Incarnation, the great- 
 est of all mysteries, the Virgin Mary was the pure and holy 
 channel. God sent forth His Son mode of a woman, but 
 that woman, according to prophecy, a virgin. The word 
 was made flesh, but in a new and strange way in the womb 
 of the Virgin Mary by the operation of the Holy Ghost, 
 
31 
 
 • 
 
 « 
 
 "The history of the Annunciation is most precise. The 
 creeds and formularies of the Church of which you are an 
 ordained minister, and to which you have solemnly given 
 your assent and consent, repeat the language and teaching 
 of Holy Writ. It is a lamentable thing that in order to 
 expose and refute the Mariolatry so grievously prevalent in 
 the Komish Communion, the lecturer. Dr. Fulton, should 
 speak in terms which contradict the very letter of Scripture, 
 and not by inference only, but directly impugn the vital 
 doctrine of the Incarnation. But it is also deeply to be re- 
 gretted that you should have allowed such statements to 
 pass without rebuke or protest. 
 
 "I hope you will take some opportunity of publicly repu- 
 diating the lecturer's revolting statements, which must give 
 much offence to all pious believers. It is amazing that they 
 should have been received on one occasion with laughter, on 
 another with applause, by an audience professing and call- 
 ing themselves Christians. 
 
 "Permit me to say the position that you occupy as a leader 
 of a considerable party in Brighton makes it, in my opinion, 
 incumbent on you to disavow any agreement with the state- 
 ment of Dr. Fulton affecting the person and character of the 
 Virgin Mary, for I cannot suppose that you share his senti- 
 ments in this respect. Such a declaration on your part is 
 due to the many who look up to you for teaching and guidance. 
 " You contend that Dr. Fulton only assailed the doctrine 
 of the perpetual virginity of the Virgin Mary as an inven- 
 tion of the Romdnists to support their unscriptural teaching 
 and practice in regard to her. Bat you, as a theologian, 
 well know that the doctrine of the perpetual virginity is no 
 Romish figment, but held by the Church universal in very 
 early times, taught by the greatest divines of our own 
 Church, and supported by arguments and inferences from 
 Holy Writ which cannot be disposed of in the summary 
 way familiar to the lecturer and those who follow in his 
 track. I maintain that Dr. Fulton has enlirely failed to 
 comprehend the character of our Lord's mother as presented 
 in Holy Writ — a character beautiful in her submission to 
 God's will, her thoughtfulness, humility, and self-abnegation. 
 
 * I am, rev. and dear sir, faithfully yours , 
 
 "K. Chichester," 
 
The Rev. W. T. McCormick, vicar of St. Matthew*8, 
 Brighton, has written the following letter to the Bishop of 
 Chichester in answer to the Bishop's remonstrance, which 
 appeared in the newspapers. 
 
 "My Lord, — I ha^e been absent from Brighton for some 
 days pa3t, or I should have replied to your letter sooner. In 
 the letter, which was addressed to the Rev. J. G. Gregory, 
 the Rev. G. Hewitt and myself, and which I regret Your 
 Lordship has permitted to appear in the public press before 
 I had the opportunity of replying, we are called upon 
 publicly to repudiate the language and teaching of 
 Dr. Fulton as reported in the local papers. I readily ac- 
 knowledge your right as chief pastor and bishop to exercise 
 fatherly care over the clergy in your diocese. But as Your 
 Lordship is aware, newspaper reports (even parliamentary), 
 when not revised, are oftentimes most misleading. 
 
 I can also state, with all deference, that, although the 
 brusque American manner in which Dr. Fulton dealt with 
 the subject of Mariolatry may not have been sufficiently re- 
 hned for English ears, I can assure you he holds with as 
 much tenacity as we do, the grand fundamental doctrines 
 that Your Lordship supposes he has impugned. 
 
 "I never heard a word spoken by him in disparagement of 
 the Virgin Mary, although he did express an opinion 
 against the teaching of the Church of Rome as to her 
 perpetual virginity, Mary as the mother of our Saviour 
 and Redeemer, may well be esteemed by us as one who was 
 'blessed among women.' It never occurred to me, however, 
 for one moment that anything spoken by Dr. Fulton could 
 possibly have been construed by any unprejudiced mind in- 
 to a doubt of the scriptural and Church of England doctrine 
 of the incarnation of Our Lord Jesus Christ. Had it been 
 so I should certainly have been the first publicly to have 
 repudiated both Dr. Fulton and his teachings." 
 
 The Bishop's reply is as follows : 
 
 Sept. 13th, ^ '^89. 
 
 **Rev. and Dear Sir, — You write in your letter of Sep* 
 tembor 9 that if anything spoken by Dr. Fulton could pos* 
 sibly have been construed into a doubt of the Scriptural and 
 Church of England doctrine of the Incarnation of the Lord 
 
33 
 
 Jesus Christ, you would have been the first pubiicly to re- 
 pudiate both Dr. Fulton and his teaching. 
 
 "I am glad to receive this assurance, which is no more 
 than I expected from you. Lut I must beg your attention 
 to facts. 
 
 "It is certain that Dr. Fulton did openly declare that the 
 Virgin Mary was not much of a virgin. There can be no 
 question as to the accuracy of the report of these wordi, for 
 Dr. Fulton, in a meeting at the Congregational chapel at 
 I<ishergate, accepted and justified them. 
 
 "Now, whatever may have been the lecturer's meaning, 
 these words, spoken on a most solemn subject to a pro- 
 miscuous audience, were, to say the least, strongly unguard- 
 ed and liable to serious misconstruction. They required 
 correction at the time if possible, if not, at the earliest op- 
 portunity. In my opinion, which I now repeat, it was and 
 is the duty of the clergymen present to disclaim agreement 
 with the tone and substance of such a statement. The feel- 
 ings of many sober Christians who heard, and of yet more 
 who read the report of this lectuie, must have been wound- 
 ed by such coarse language applied to the Mother of our 
 Lord Jesus Christ." 
 
 THE ESCAPED NUN. 
 
 Edith O'Gorman Aufiray wrote to the Bishop of Chiches- 
 ter as follows : — 
 
 London, Sept. 14th, 1889. 
 
 To Eight Eev. Dr. Dubnford. Bishop of Chichester. 
 
 Eight Eev. Sir : — 
 
 Having read in this week's issue of the English Church- 
 man, your letter of unmerited censure to the Eev. J. C. 
 Gregory, Incumbent of Emmanuel Church, containing 
 your false and unfounded assertions against my old and 
 highly esteemed friend, Eev. J. D. Fulton, D.D., I desire 
 to express my indignant protest against the injustice of your 
 unwarrantabb charges, against one of the most distinguished 
 and eminent divines and theologians, whose orthodoxy is as 
 unquestionable as youi own. The Eev. Dr. Fulton as a 
 
84 
 
 Chridtian minister is utterly incapable of making; use of a 
 " profane uttorauce," or ** revolting statements," or of 
 *' vilifying the Virgin Mary." It would be an impossibility 
 for him to " speak in terms which contradict the very letter 
 of Scripture, or either infer, or directly impugn the vital 
 doctrines of the Incarnation," ai you so falsoly affirm, with- 
 out any other ground for your uncharitable assertions than 
 a press report, or some such second hand and unreliable in- 
 formation. As the Kev. Dr. Fulton was my honored guest 
 during the two or three weeks of his last stay in London, 
 and as he returned direct to my horse from his visit to 
 Brighton, I am in a position to know tne whole truth of the 
 matter. In pointing out to me the reports and letters in 
 the Brighton paper, he said, " how they do misrepresent 
 and misreport me," and then with the sublime charity which 
 is characteristic of him, he said, " but perhaps they do not 
 mean to misrepresent me." All who know Dr, Fulton, will 
 bear testimony to the fact that he never utters an unkind or 
 uncharitable remark against anyone, ever* his most bitter 
 enemies, whom he loves and for whom he prays, because his 
 great heart overflows with the divine love of his Lord and 
 Saviour, Jesus Christ, with whom he daily walks, and holds 
 sweet communion every hour of his life. He told me how, 
 in his lecture at the Dome, he opposed the Romish doctrine 
 of the Perpetual Virginity of Mary, whom Rome styles 
 ''Ever Virgin." He said that the Irish girl well said 
 '* in accordance with the plain teaching of the Gospel, 
 Mary could not have been much of an '• Ever Virgin," for 
 she had six or seven children after she had brought forth 
 her first-born Son, our Lord. — (Matt. 11: 16.) 
 
 He particularly emphasized the words " Ever Virgin." 
 Dr. Fulton knew well that he was addressing an intelligent, 
 Bible-reading, Protestant, Christian audience, in the Dome at 
 Brighton, who were able to grasp the meaning of his pithy 
 and terse sentence ; ** Mary could not have been much of a 
 Virgin," for she had six or seven other children, &c. And 
 that they did understand his true meaning, was proved by 
 their expression of applause, which was not at all an "amaz- 
 ing thing to do." The only amazing thing about it, is 
 that you f id go so far as to publicly insult the orthodoxy 
 and the intelligence of the Rev. J. G. Gregory, and the large 
 
86 
 
 t, 
 it 
 
 [y 
 
 la 
 d 
 
 18 
 
 [y 
 
 and profeasinpf christian audience there assembled, who were 
 as zealous in defence of the '• fundamental doctrines of the 
 Christian religion," and as capable of repudiating any revolt- 
 ing statements giving otFenceto pious believers, as you could 
 have been, were there the slightest occasion to do so. 
 
 Dr. Fulton needs no apology or defence from me, nor from 
 anyone, because the example of his own noble, self-denying 
 Christian life, is as a tower of strength in its own defence, 
 immovable, and strong to resist the poisoned arrow of calumny 
 hurled against him by his defamers. 
 
 When about twenty years ago I first had the privelege ol 
 making the acquaintance of Dr. Fulton he was then the 
 popular pastor of the Union Temple Baptist Church in Bos- 
 ton, Massachusetts, with a membership of over a thousand 
 influential christian people of that most cultured city, deser- 
 vedly called " the American Athens." About 16 years ago 
 lie accented an oft repeated call to a large congregation in 
 Brooklyn, N.Y. 
 
 All his life he has been deeply interested in the subject ol 
 Romanism, and has been greatly concerned about the salvation 
 of the souls of those children of error. He has thoroughly 
 studied the quest" >n, and has many valuable books, expos- 
 ing its soul destroying dogmas, which have fallen like thun- 
 derbolts through the sky of popery, scattering the clouds of 
 idolatry by the light of truth. He has heard the voice of 
 his Lord calling him to rise and save His people from among 
 the thousands of Eomanists who are perishing, because minis- 
 ters of Christ lack the moral courage to sound the tocsin of 
 warning, and cry to them, as with a voice from Heaven "Come 
 out of her my people that ye be not partakers of her sins and 
 that ye receive not of her plagues." Therefore, in obedience 
 to his Master's will, he made the greatest sacrifice of the age, 
 and gave up his church, and his influential high position, in 
 order that he might give his whole time to this most import- 
 ant and unpopular work which he has undertaken for the 
 pure love of Jesus, and the thousands of hungering, perishing 
 fiouls waiting to be fed with the true Bread of Life. 
 
 My Lord Bishop were I to judge you from the spirit of 
 your letter, I would be inclined to say that you are not cap- 
 able of comprehending the magnitude of the heavenly bharity 
 which Alls and actuates the generous heart of Dr. Fulton^ 
 
86 
 
 II 
 
 enabling him to make such a generous sacrifice, thereby in- 
 curring the most bitte^ opposition, and unmerited persecution 
 for Christ's sake. 
 
 I was born and brought up in the Eomish Church, of 
 which I was a fervent member until I reached my 26th year. 
 As I spent six years of my life in a convent prison, I have 
 had some bitter experiences of the misery of conventual life, 
 from which I escaped in 1868. For the past twenty years 
 I have devoted my life to the exposure of Popish errors, 
 through my lectures and books. It is now eight years since 
 I began to lecture in England, and during that time I have 
 witnessed with great regret the growth of Ritualism in the 
 Protestant Church of England. I have also reason to know 
 that the majority of churches in your diocese are in the 
 charge of those spurious nondescripts who call themselves 
 'Eitualistic Priests,' a most appropriate name, for surely they 
 are not worthy to be called the faithful ministers of the 
 gospel of Christ, but rather the self-styled 'priests' of a 
 pagan and Popish ritual, who are worse than the priests of 
 Baal, inasmuch as they are daily violators of their ordina- 
 tion vows, by intrc discing into the reformed Church of Eng- 
 land, the 'erroneous doctrines' and the 'damnable Jheresies' 
 which they swore to drive away. 
 
 "Eut instead of publicly censuring these unfaithful here- 
 siarchs,you have chosen to rebuke the most faithful ministers 
 left in your diocese. Were you as zealous for the cause of 
 true Protestantism, as a Bishop of the Reformed Church 
 ought to be, you would delight in honoring such true men as 
 the Eev. J. G, Gregory and the Rev. Wm. T. McCormick, for 
 the brave stand they took in defence of the Church of Christ. 
 If you were as forward in upholding the truth, as you are in 
 censuring the innocent, you would have done yourself the 
 honor of taking the chair at Dr. Fulton's lecture, where you 
 would have heard everything to edify and iubtruct you, but 
 nothing to shock or revolt you. 
 
 Trusting that as a Christian gentleman[you will make the 
 only reparation in your power for the great wrong you have 
 done the noble Christian hero. Dr. Fulton, by publicly re- 
 tracting your unfounded charges again,, him, 
 
 I remain most respectfully, 
 
 Edith O'Gobman Auffray, 
 
A VALIANT FRIEND. 
 
 is the Rev. John Thornberry, of Fishergate. It was at his 
 Church where William Millett, one of the most consecrated 
 and generous of laymen of England presided. In one 
 of the many replies of Rev. John Thornberry, we find these 
 utterances which are, at least, suggestive : — 
 
 "The starting-point was the superintendence of, or open- 
 ing of, Nunneries, which a cloud of dust raised by a mixed 
 multitude has obscured. Dr. Fulton, in his lecture on this 
 subject, made reference to celibacy, and referred to the 
 brethren of onr Lord by the flesh, and having proved this 
 point from Matt. 13, said, * The "Virgin Mary could not have 
 been much of a virgin after that.' Tua Ritualists and 
 Romanists rose in arms, as if Dr. Fulton had been guilty of 
 the greatest sin. Take from Dr. Fulton's application of 
 that Scripture but two little words, viz., much of, and you 
 have the sentence as thousands of devout and reverent men 
 have used it, viz., ' She could not have been a virgin after 
 that.' I am not one of those who think that Dr. Fulton 
 needs apologists. If anyone can prove to me that the sun 
 needs to make an apology for shining and dispersing the 
 darkness ; that the fountain needs to apologise for sending 
 forth its healing waters ; or the rose for scattering its per- 
 fume, then, but not till then, can I see any need for an 
 apology from the pen of aay Protestant Bible-loving Chris- 
 tian for the great -^an, whom to know is to love, and to 
 have gained a higher inspiration, and a more devout rever- 
 ence for sacred persons and things. Dr. Fulton's friends 
 are, however, accused of nncharitableness and of stirring up 
 strife. The same was said of Christ and of His Apostl es. 
 "The devils said to Christ ' Art thou come to torment us? ' 
 Men said of Christ's Apostles, * These man who have turned 
 the world upside down have come hither also.' And again : 
 * These men do exceedingly trouble our city, but Sir, is 
 there not a cause 1 With most men I dislike controversy. 
 
88 
 
 i )i 
 
 . li 
 
 I should like if the sky might never be darkened by storm 
 or cloud, that the rose might bloom without a thorn, that 
 the lamb might always sleep in the mouth of the cannon, 
 and that the hosts might never be led to battle. Neverthe- 
 less, when I believe that there are 200 millions of my fellow- 
 travellers to eternity sunk in abominable idolatry, that they 
 are taught to put Mary instead of the Lord Jesus Christ, the 
 Mass instead of the Sacrifice once for all made on Calvary. 
 Purgatory instead of the atoning blood of Jesus, the sinful 
 priest in the confessional instead of the Great High Priest 
 on the Throne of Mercy, I feel I should be a base time- 
 serving man if I did not do all that lies in my power to lead 
 poor infatuated women and men into the light and liberty 
 of the Gospel. In order to support my charges, I should 
 like to give a few extracts fiom hona-fide Eoman Catholic 
 books of devotion, coming to us as they do with the hignest 
 ««i)ctioii. of the rerirestiitalives of the Pope in ^England. 
 
 The first quotations are from 'The Glories of Mary,' written 
 by a canonized saint, Alphonius Liguori, of whose teaching 
 the Sacred College of Cardinals have decreed that * There 
 was nothinsr in his writings worfbv of PRnRnve or of blame,* 
 and the present Cardinal Manning says, in the fly-leaf of 
 the edition frcm which I Quote. ' We heartilv commend thift 
 translation ol the ' Glories of Mary ' to all the disciples of 
 her Divine Son. — Henry E., Archbishop of Westminster/ 
 August 11th, 1868. Published by Burns, Oats, and Co., 
 63 Paternoster Row. * Mary, we poor sinners kLOW no 
 other refuge than thee, for thou art our only hope, and on 
 
 
 
 , p. 
 
 
 
 
 sword of Divine justice with her own hands to prevent it 
 from falling upon sinners,' p. 98. * St. Bridget heard Jesua 
 Christ address His mother and say, that she might be ready 
 to obtain the grace of God for the devil, if only he would 
 seek her aid,' p. 100. * We often obtain more promptly 
 what we ask by calling on the name of Mary than by in- 
 voking that of Jesus,' p. 1 1 2. At p. 1 1 7, 'Mary, it is stated, 
 bruised the serpent's head.' 'God has intrusted the heart 
 of Jesus into the hands of Mary,' p. 118. 'Such is His 
 (God's) will that we should have all by Mary,' p. 129. 
 'Whoever desires Jesus must go to Mary,' p. 142. 'Inas- 
 much as He (Jesus) was Her Son, He was truly obliged to 
 
39 
 
 TVTr.i»-. 
 
 obey her.' 'Even God vas eubject to her -will,' p. 153. 
 * All those "who aie not thy servants, Maiy, shall perish,' 
 p. 196, ' It is impossible for any sinner to be saved with- 
 out the help of Mary — those who are not saved by the 
 intercession of Maiy,' p. 197. 'All graces that have been 
 bestowed on men all came by Mary,' p. 134. 'Mary dees 
 not ask, but commands God,' p. 623. On page 658 
 is invoked to save the reader's soul, 'through her merits.' 
 
 "Bnt, my lord, there are a great many more grevious 
 evils in your diocese of which you have said nothing. May 
 I call your attention to two of them 1 Within the past few 
 days 1 bought at the High Church Depository in Bread- 
 street, Brighton, and under the auspices of S. Magdalene 
 Church in that street, two little books, called ' Absolution 
 and How to Obtain It,' in which there are the most filthy 
 and polluting questions, which I have to put under lock and 
 key lest my children should see them. These books of my 
 own knowledge are put by many of your clergy into the hands 
 of little girls and boys, and this has been going on for at least 
 nine years. But no letter has been sent to your lordship to 
 condemn the diabolical outrage on innocpnce and purity tbv.s 
 carried on by many of the High Chureh clergy in Brighton, 
 and which led me to abandon the church in which T w»% 
 brought up, and for which I long entertained a high esteem, 
 
 "The second thing is the practice of your cleigy of the 
 High Church school, of teaching people to pray to the Virgin 
 Mary, facilities for which are sold at the above-named De- 
 pository. There are two girls in Abinger-road, Southern 
 Cross, who were for some time in one of Mr. Waguer's 
 Homes in Brighton, who told me they were taught the fol- 
 lowing prayer while in the school: 'We fly to thy patron- 
 age ! Oh, holy Mother of God, c'espise not our petitions in 
 our necessities, but deliver us from all evil, oh, holy und 
 blessed Virgin.' Their mother, a poor widow, told me that 
 she took them away, and would rather earn their bread at 
 the wash-tub than have them taught such error. 
 
 "And now, my lord, I again ask for proof of your serious 
 charges against me and my people. 
 
 "I am your lordship's obedient servant, 
 
 (Signed), John Thornberry, 
 
 **Mini8ter of the Congregational Church, Fishersgate." 
 
I 
 
 40 
 
 THE RIGHT HON, LORD ROBERT MONTAGU 
 
 comes to the defence of the truth with the following plain 
 sentiments concerning the character and faith of Mary. 
 Dr. Durnfoid, Bishop of Chichester, vs. Dr. Fulton, of 
 K ew York, on ** The Perpetual Virginity of Mary," is the 
 titlft of hia defence. ' :*^^ 
 
 He says : "A considerable amount of error seem^ to prevail 
 in flio Church of Euglauu oouceraing the Virgin Mary ; and 
 the practice, followed by many clergymen, of using prayers to 
 the Vii^iu Mary, has received a quasi sanction from Dr. 
 Dunford, Bishop of Chichester, in his letter^ concerning a 
 lecture by Dr. Fulton, of New York. Dr. Fulton was 
 accused of saying " that the Virgin Mary was not much of 
 a vergin."^ The Biahnn (\(x<Aavi^^ that Dr. Faltvju by those 
 words " openly a'ssailed a fundamental doctrine of the Chris- 
 tian faith. ... In attacking, and I must say, vilifying 
 the Virgin Mary, he did, in fact, attack the incarnation of 
 our. Lord Jesus Christ as the Holy Scripture presents it. 
 . . . Dr. Fulton spoke in terms which contradict the 
 very letter of Scripture, and not by inference only, but 
 directly impugned the vital doctrine of the Incarnation." 
 
 *'The expression " not much of a Virgin " could not have 
 meant that Mary was never a Virgin, and mu^t therefore 
 have denoted that she was not ferever a Virgia. So the 
 Rev. W. T. M^Gormick stated : '* I never heard a word 
 spoken by Dr Fulton in disparagement of the Virgin Mary, 
 although he did express an opinion against the teaching of 
 
 * Dated Aug. sqIKi iSSg. 
 
 2 Times, Sept. 5th, 1839. 
 
 « r 
 
41 
 
 the Church of Rome as to her perpetual virginity." As 
 appeal has heen made by the Bishop to the Holy Scriptures, 
 let us abide by that appeal. 
 
 *'Mary was a Virgin until the nativity ; but not afterwards. 
 Joseph was really the husband of Mary ; but Jesus was 
 conceived " before they came together " ; and he (Joseph) 
 tnew her not until she had brought forth her first-born son." 
 That is an intimation that she brought forth other sons.* 
 The opposition is clearly put by Luke."* Jesus was the first- 
 l)om, or eldest son of Mary, but ** the only-begotten son " of 
 God. Therefore Mary had other children also. This is 
 expressly stated by the Holy Scriptures.' 
 
 "The Scriptures to whom you appealed have, I think, pro- 
 nounced against you. So do the older divines of the Eoman 
 "Church. Alvarez Polagius, Papal Legate and Penitentiary, 
 wrote that " James the I^ess " was made the first Bishop of 
 Jerusalem, because he was " brother to the Lord Jesus after 
 the flesh." This he had learned from the ancient fathers, 
 as you may see if you will consult Cyril* of Jerusalem, who 
 ■flourished about 370 a.d. : " Afterwards Christ was seen by 
 His brother James, the first bishop of the parish (porcetice). 
 You, who are the disciple of such a great bishop, may well 
 uoiiave him when he says he saw the risen Jesus stand 
 before him. Or will you say that He appeared to His 
 T^rother James because of James love to Him 1 Well, but 
 after all He was seen of Paul, who was an enemy to Him." 
 ■ •■■■.- "Pcpc ^Ticholas, L, iu 358, Issued a decree which is also 
 •embodied in the Canon Law, and is therefore part of the 
 faith of the Il:)raari Church. It distinctly states and proves 
 that Marv was married to Joseph, and did not remain a 
 virgin. The Cmon Law also erabodie? pissages from St. 
 Auornstine, to the same effect ; from Pope Alexander III. (in 
 1159) ; from Pope Innocent IIL (1215) ; from Pope Inno- 
 cent IV. (in 1243) in his Artparatua Mlnficus ; from 
 Rioardus, D<i Meiia Villa (in 1280) ; while Hugo, Thomas 
 of /Vquin, and Artesanas, declared that it would have been 
 a arrievous sin if Msry had been bethrothed or espoused, 
 •and remained a virgin. The Cxreat " Abbas " Panormitanus, 
 Archbishop of Palermo, asserts the same. So does Angelas 
 •de Clavasio, as late as 1480 a.d. 
 
 I Matt, i: i6, i8, 2>;, a Matt. 2: 11. 3 Matt. 12: ss. 56; Mark 6: 3. 
 4 Catechesis xiv. p. 127, Coloniae, 1564. 
 
 ^ 
 
3^r 
 
 42 
 
 It follows from this evidence that up to the end of th& 
 fifteenth century it was no part of the "belief of the Roman 
 Church, nor of any other Church, that Mary continued to be 
 a virgin. 
 
 THE ALLEGED HOLINESS OF MART. 
 
 '* Now let UB investigate the alleged holiness of Mary* 
 Matthew^ wrote that " Jesus said unto them : ' A prophet is 
 not without honor, except in his own country, and in hi» 
 own house.* And He did not many mighty works theref. 
 because of their unbelief " — because of the unbelief of ihose 
 in his own houpe or family. For John'' plainly tells us 
 that "neither did His brethren believe in Him." 
 
 "Now let us look ior the traces of holiness in Mary's per- 
 sonal history, Mary heard^ that her Son was " the feaviour* 
 which is Christ the Lord ; " and the angel had promised* 
 that He should " be called the Son of the Highest." Yet, 
 all that Mary did is described in these words : " Eut Maiy 
 l^ept all these things, and pondered them in her heart." To 
 ponder denotes a balancing of arguments or probabilities ; a 
 weighing of pro's and con's, or ot opposing doubts. When 
 Simeon prophesied to Marj* that her Son would be " a Light 
 to lighten the Gentiles, and the Glory of Thy people Israel,'^ 
 Mary and Joteph "marvelled" at these words " which were 
 spoken of Him." Marvelling implies doubt, or a want of 
 knowledge and certainty. Twelve years aftei^ Maiy and 
 Joseph " understood not the saying which He spake unto- 
 them," when He called God His Father; but® "His Mother 
 kept all thesr sayings in her heart ; " or stored them up in 
 her memory. Twenty years after we are told that' Mary's- 
 other sons did not believe in Him. This fact at once re- 
 calls to our minds the Psalm® which our Lord applied to 
 Himself as a prophecy which was fulfilled in Him. In tnat 
 Psalm' we find our Lord saying : "I am become a stranger 
 unto my brethren, and an alien unto my mother's children,, 
 lor the zeal of thine house hath eaten me up." 
 
 I will return ^o this point after a consideration of an 
 expression in Simeon's prophecy : ^° Christ shall be " a sign 
 which shall be spoken against, yea, a sword shall pierca 
 through thine own soul also, that the thoughts of many 
 
 I Luke 2: II. 2 i: 32. 3 2: 19. 4 «: 33. 5 2: 49 50. 
 
 6 a: 51. 7 Jno 7: 5. 8 69: 9; comp. Juo. 29 30. 9 69: 8. 10 L.uke 2: 35.- 
 
48 
 
 us 
 
 hearts may be revealed." What was meant by the sword ? 
 Something related to speaking against Christ; and something 
 that had to do with a general belief or opinion — " the 
 thoughts of many hearts." There is little doubt, I thii)k, 
 that it denotes a poignant remorse, a most bitter repentance, 
 a piercing memory opportunities lost and hard thoughts in- 
 dulged. Mary had not believed in her Son throughout His 
 life, and therefore she had not understood His sayings ; and 
 when He was at the point of death she was cut to the heart 
 by remorse and grief and bitter repentance. 
 
 These words may appear harsh and shocking. Why so 1 
 Because they are so unaccustomed, so ow/re, in these days. 
 They embodied the common opinion in former days. Ter- 
 tullian^ wrote, for example : — " The brothers of the Lord 
 did not believe on Him. His mother, in like manner, ia 
 proved not to have adhered to Him ; whereas the other 
 Maries and Marthas were often in His company. By this 
 fact their unbelief was to be at last made nianifes^. " Again,' 
 " Whilst Christ was preaching, was it without justice that 
 he uttered those words to strike at the unbelief of his 
 mother and brothers, who stood without.' 
 
 So also Origen :' — " What ! do we sup pose that when the- 
 Apostles were offended or scandalised, the Mother of our 
 Lord was free from feeling offence? This was what Simeon 
 prophesied, saying : * And through t hine own soul the 
 pointed sword of unbelief shall pierce, and thou shalt be- 
 struck with the sharp edge of doubt.' " Basil thus para- 
 phrased the same passage : * " Yet, after all, there shall ajise 
 a certain wondering, even in thine own soul." " Even thee, 
 also, who has been instructed from above in the things of 
 the Lord, some doubts shall darken." 
 
 When S. Hilary was asked by a brother Bishop the mean- 
 ing of the text, he replied : * "The sword which pierced her 
 soul was disbelief, which smote her at the time of Christ's 
 passion," Chrysostom, mentioning^ the miracle at Cana in 
 Galilee, says : •' Not even did all the Apostles know Him as 
 He ought to have been known. Not even His mother nor 
 His brothers knew Him." Again : ' " Why do I speak of 
 many, whereas not even the Virgin who conceived Him, 
 
 35- 
 
 I De Carne Christie cap. vii. 2 On Matt. 12 46, and Luke 8: 21. 
 3 Horn. xvii. or xiii., vol. iii. 4 On Heb. 4: 12. 5 £p. uto. 
 6 Vol. viii., p. 125 7 v., p. 225. 
 
44 
 
 I 
 
 knew the ineffable mystery ; not even His brothers believed 
 on Him." Further : ^ " Now we see the foolish arrogance, 
 both of her and of them." 
 
 At the beginaing of that prophecy of Simeon', he "blessed 
 them"; he blessed Mary and Joseph; and so we know that 
 Simeon was better than both; for^ "Without all contradic- 
 tion the less is blessed of the better." 
 
 But how was it that Mary had yielded to the fashionable 
 -opinion — "the thoughts of many hearts" — and disbelieved 1 
 The Jews held universally that the Messiah was to come as 
 A great King and triumphant Conqueror, who was to bear 
 down all opposition, and reign in wealth and glory. There- 
 fore it was that, when Herod heard the rumour of His 
 birth,* "he was troubled, and all Jerusalem with him." 
 Herod had fully accepted that opinion; all Jerusalem also 
 held it; and they concluded that their power was to be borne 
 down, and the throne to be seized by tht Divine Victor. 
 This worldly notion was "the veil that was on their hearts;" 
 it was "the thought of many hearts;" — the carnal, the 
 worldly thought that the Son of God must be wealthier and 
 have more worldly prosperity and glory than anyone else. 
 The regenerate thought is that the Son of God must be 
 humbler, more kind, more just, more suffering, and yet 
 .more trustful than anyone else. That carnal notion was 
 the fatal veil on their hearts. 
 
 So thought His disciples : "Lord! wilt thou at this time 
 restore the kingdom to Israel]" Bat Jesus taught other- 
 wise. He tore the veil. "My kingdom is not of this 
 world." No worldly wealth, no worldly power, no worldly 
 ^lory, no visible triumphs have I. My kingdom "cometh 
 not with observation." It is not a visible society. It is 
 too poor, humble, persecuted, spat upon, too worthless (from 
 a carnal point of view) for observation. If my kingdom 
 were the worldly thing vou suppose, "then would my ser- 
 vants fight;" but my servants do not fight, they do not 
 "strive nor cry;'' and therefore it is not of this world. My 
 kingdom is not increased by fighting and contention. Its 
 confines are not extended by worldly means; but by spiritual 
 means, which your carnal minds cannot see — by mildness, 
 by gentleness, by humility, by poorness of spirit, by mercy, 
 
 I vii. 467. 
 
 2 Luke 2; 34, 
 
 3 Heb. 7: 7. 
 
 4 Matt. 2: 3, 
 
45 
 
 • 
 
 by examples of righteousness, by persecution, by obloquy. 
 It is the devil's kingdom which is increased by persecutings, 
 and crusades, and dungeons, and Smithfield fires, and grand 
 prelates, and proud words of Papal infallibilities. 
 
 Mary, His mother, and His brothers and sisters, expected 
 to find, in our Lord, a wealthy, powerful, triumphant con- 
 queror; a dazzling monarch; and perhaps it was such a 
 thought that Mary connected wtth the words:' "He hath 
 showed strength with His arm; He hath scattered the proud 
 in the imagination of their hearts. He hath put down the 
 mighty from their seats; and exalted them of low degree." 
 When Mary, and His brothers and sisters saw that Jesus 
 was humble, meek, unambitious, unresisting, and utterly 
 poor in spirit; when they saw that, for thirty years, he wa& 
 contented with working as a carpenter; and then, for three 
 and a half years, as contented with being a poor itinerant 
 Missionary; and all the time:' "As a root out of a dry 
 ground. He hath no form nor comeliness; and when we see 
 Him there is no beauty that we should desire Him; He is 
 despised and rejected of men, a man of sorrows and ac- 
 quainted with grief; and we hid, as it were, our faces fron* 
 Him; He was despised, and we (also) esteemed Him not"; — 
 when Mary and His brothers and sisters saw all that, they 
 were grieuously disappointed in Him. But when He fore- 
 told His death, they naturally were filled with the indigna- 
 tion of disappointment, and retorted:^ "We have heard, out 
 of the law, that Christ abideth for ever; and how sayest 
 thou : The Son of Man must be lifted up 1 Who is this 
 Son of Man?" Alas! they had not seen, in the PropV^«t^«, 
 what Paul read there:* "Though he were a Son, yet learned 
 He obedience by the things which He suffered; and, being 
 made perfect, He became the author of eternal salvation 
 unto all them that obey Him." The Jews were, indeed, as 
 obstinate in dwelling on Christ's reign and ignoring His 
 sufferings, as we are in dwelling on His sufferings, and 
 ignoring his paesent reign. 
 
 On the same Sabbath day when our Lord narrated the 
 parable of the Sower — that is to say, the Sabbath before 
 the waiving of the first fruits — we read ^ that while Jesus- 
 
 1 Luke i: 51, 52. 
 8 John 12: 34. 4 Heb. 5; 8, 9. 
 
 3 Isaiah 53< 2. 
 6 Matt. It: 46-50; Luke 8: 19. 
 
meam 
 
 I ! 
 
 I 
 
 46 ...^. 
 
 ■was preaching, His mother and brethren came to tl.c build- 
 ing and would not ontcr; but sent in to tell Him to come 
 out to them. They did not come to hear His preaching; 
 they cared not to push into the crowded building where He 
 was preaching, but they ordered Him out by the mouth of 
 a messenger who could push in. What did the Lord say 1 
 "My mother and my brethren are those disciples which hear 
 the word of God and do it." That is to say, my mother 
 ,and my brethren do not hear the word of God nor do it. 
 
 Christ's "zeal had eaten Him up," no doubt. But why 
 •did His family come and order Him out 1 Mark informs 
 us:^ "When His kinsmen heard of it they went out to lay 
 hold on Him, for they said. He is beside Himself.'' They 
 thought Him mad — a dangerous lunatic who should be 
 placed under restraint. Therefore the lawyers **and the 
 scribes wkich came down from Jerusalem, said: He hath 
 Beelzebub," which was their way of mentioning a dangerous 
 madman. So also the people said* "Thou hast a devil," — 
 thou art possessed, thou art mad. Then it was^ that His 
 mother and His brethren came to seize Him, or entrap Him. 
 
 I HI 1 1 
 
 W 
 
 Vi;]« 
 
 °ome of the pGOplo 
 
 and place Him in conline 
 also * "sm.ight to take Hin3, buL no man laid hands on Him, 
 because His hour was rot yet come." Truly said our Lord, 
 when He went to his own village,'* "A Prophet is not with- 
 out honour except in his own country, and among his own 
 Mn, and in his own house." 
 
 Saint Luke narrates that Jesus was proceeding on a mis- 
 sionary tour "throughout every city and village, preaching 
 and showing the glad tidings of the Kingdom of God.'' 
 How was he accompanied 1 By his twelve disciples and by 
 "certain womoii who had been healed of evil spirits and 
 infirmities — Mary called Magdalene, out of whom went 
 seven devils, and Joanna, the wife of Chuza, Herod's 
 steward, and Susanna, and many others, which ministered 
 unto Him of their subfalance." His mother is not men- 
 tioned. Had he, then, not healed her of evil spirits? No; 
 she thought Him mad, and tried to shut Him up. 
 
 These same women, afterwards, when "His hour had 
 come,"* namely, those "which followed Jesua from Galilee, 
 
 I 3; 21, 22, a John 7: 20. 
 
 3 Mark 3: 31. 4 John 7: 30. 5 Mark 6: 4. 
 
 4 Matt. 37: 55; Mark 20; 40, 47; 16: i; Luke 23:49, 55; 24: xo; John 20: i. 
 
 I 
 I 
 
 
47 
 
 ininisterinp unto Him" — Mary Magdalene, "Mary, mother 
 of Jaraes the Less, and of Joses and Salome;" ann the wife 
 of Zobedee, mother of John and James — "stood afar off." 
 But Mary His mother ^'s not mentioned at all, unless she 
 was mother of "James the Less, and of Joses and Salome.'' 
 These women all "stood afar off' during the supreme moment 
 of His suflFering, 
 
 Then we see Mary His mother/ His aimt, and the tTiTO 
 other Maries, standing "by the Cross," He being evidently 
 at the point of death. Was it then that His mother was 
 pierced to the heart by the sword of remorse 1 — Jesus "saw 
 His Mother." She had, at last, approached; she at length 
 had drawn near, both bodily and spiritually, and she wa3 
 bowed down with remorse at the opportunities she had lost, 
 and with sorrow at her Son's impending death, her heart 
 overflowing with grief, and her eyes with tears. Yes ! there 
 she stood by "the accursed tree" to which He was hanging. 
 Cyril of Alexandria* tells us that Mary, during Christ's 
 suffering on the cioss, failed, from doubt and remorse ; and 
 that our Lord commited her lo John to be iTiat,mr»t;or« • opH 
 that Jeauts, magnanimously forgot her disbelief, and gave 
 way to love and compassion, when He said: "Woman ! 
 behold thy son." 
 
 How much tenderness was involved in those words ! He 
 said, as it were : "Mother ! thou hast all along refused to 
 hear me; until now thou hast disbelieved, and even despised 
 me; thou wouldst even have imprisoned me as a madman. 
 Now I go to My Father, and thou wilt see me no more until 
 my second advent to earth ; but there is my beloved dis- 
 ciple ! Learn to love uiux fur My sake, and your love to 
 him I will account as love to me ! 
 
 The Lord Jesus was then buried. Who were the mourn- 
 ors who went to the sepulchre 1 Mary Magdalene, Mary 
 mother of James the Less and of Salome. Was His Mother 
 not there ? or was she the mother of James the Less 1 
 
 The prophet ^ foretold Him in those words: "He is des 
 pised and rejected of men, a man of sorrows and acquainted 
 with grief, and we hid as it were our faces from Him; He 
 was despised and we esteemed Him not. Surely He hath 
 borne our griefs and carried our sorrows: we did esteem 
 
 I John 19: 25. 
 
 2 Comm. in Joan, 19: 26, 27. 
 
 a Isaiah 53: 2-7. 
 
I I 
 
 48 
 
 Him stricken (in acgflr), smitten of God and afflicted (as if 
 God had cast Him olf for Hia sins). But he was wounded 
 for our tranBgressions, He was bruised for our iniquities; the 
 chastisement of our peace was upon Him, and with Hift 
 stripes we are healed. . , . The Lord hath laid upon 
 Him the iniquity of us all. He was oppressed and He was 
 afilicted, yet He opened not His mouth. . . He was 
 tai.eu iiom prison and from judgment, and who shall declare 
 His generation ? for He was cut off out of the land of the 
 living; lor the transgression of My people was He stricken. 
 And He made His grave with the wicked (crucified male- 
 factor) and with the rich (Joseph of Arimathea) in His 
 death, because He had done no violence, neither was any 
 deceit in His mouth." Surely the prophet foretold that He 
 was to bear every kind of grief that any one of us has to bear, 
 and carry every species of sorrow which any of us has to 
 mourn. Jiut it His relations had believed in Him, and had 
 shown Him kindness ; if His mother had, in love, blessed 
 God for her Son, and trusted in that Son in filij^l affection ; 
 then there would have been one sorrow which he had not 
 felt — a sorrow which breaks the heart of manv of ns. There 
 would have been one Intter affliction in which He had not 
 sympathised. Can we suppose that defect to have been there % 
 
 After His resurrection He manifested Himcclf ten times. 
 ITiist, He appeared to Mary Magdalene. Then to the wife 
 of Cleophas — to those namely, who had ministered unto 
 Him. Did He show Himse' His mother % 
 
 Previous to His ascensi" .ile walking to Emmaus,He 
 
 "expounded ii all the ^ ♦'« the thisgc ccLCoiiiixig Him- 
 
 self." He does not se^. o have mentioned His mother. 
 
 "When the disciples asked Him to teach them to pray, He 
 never inculcated a single phrase to His mother, nor a single 
 ejaculation to any saint. 
 
 The eleven were present to witness His ascension. His 
 last moments on earth were watched by them, but not by 
 His mother. 
 
 "When the Holy Ghost was poured out at Pentecost we 
 learn that His mother was there.^ ''When the day of Pen- 
 tecost was fully come, they were all, with one accord, in one 
 place." "All," that is, the eleven apostles, and Mary the 
 
 I Acts 2:1; cctnp. i: 16. 
 
 i i 
 
 '4.. 
 
49 
 
 . 
 
 mother of Je&ua, and others to the number of one hundred 
 and twenty. She joined the rest in prayer ; and then she 
 altogether drops out of sight. 
 
 NOT A MEDIATOR. 
 
 Certainly the Scripture never intimates that we should ask 
 Mary to intercede for us. Quite the contrary, At the feast 
 in the Galilean Cana^ He said : **Woman! what hast thou 
 to do with Me 1 Mine hour (the hour of My death) is not 
 yet come"; and, until that hour shall have come, thou wilt 
 not believe in Me. What right, then, hast thou to interfere 
 with Me, by making requests for others ? I know their real 
 wants, better than thou canst know them. 
 
 But, if not Mary, then a fortiori^ "there is none other name 
 under heaven, given among men, whereby we must be saved." 
 He said to us : "Come unto ikfe, ail ye that labour and are 
 heavy laden, and I will give you rest. Take My yoke upon 
 you, and learn of Me; for I am meek and lowly in heart ; 
 and ye shall find rest unto your souls. For My yoke is 
 easy, and My burden is light." When did he say : "Go to 
 my mother to be saved." Kever. Augustine wrote thus:" 
 "When the TorH said, 'Womaii! what have 1 to do with 
 thee 1 Mine hour is not yet come,' He gave us to under- 
 stand that, as being God, He had no mother." Ambrose 
 laid down a far-reaching principle ' "We are brought into 
 the presence of kings by lords and officers; because a king 
 is. after nll^ a man, and knows not to whom he may safely 
 entrust his realm. But, in order to come to God, from Whom 
 nothing is hidden, «nd Who knows the merits of all men, 
 we need no middle man — only a devout mind. For where- 
 soever such a one speaks to God, God will answer him," 
 
 Epiphanius, writing against the Colly ridian heretics, whose 
 error was Mariolatry, said :* "Christ said to His mother : 
 Woman, what have I to do with thee t Mine hour is not 
 yet come. Lest any one should think that the Virgin was 
 of a greater excellence than others. He called bar 'Woman,' 
 as if prophesying the future species of sects and heresies 
 which were to arise on earth ; lest persons, admiring too 
 much that holy woman, should slip into this heres' ' the 
 Colly ridians, and its deliriums. For, indeed, their whole 
 
 I John 2'. 4. 3 Defide et svmbola, cap. iv. S g. 3 Ad. Rom., cap. i. 
 4 Epiph. Hotrts., lib. iii., har, 79. 
 
II I 
 
 li 
 
 I 
 
 1 1 
 
 f i 
 
 60 
 
 doctrine is a mockery, and an old wife's tale, and, so to speak 
 nothing but the working of a heresy." 
 
 Paul^ "kept back nothing that was profitable," and "de- 
 clared all the counsel of God"; and summing it all up in 
 "repentance toward Crod, and faith toward our Lord Jesus 
 Christ." But not a word did he say about Mary, or any 
 other saint. 
 
 Jesus proved His infinite love to i xners, by suffering for 
 them on the accursed tree ; did Mary do so 1 The dying 
 thief turned to Jesus, whom he had just been reviling ' and 
 eaiu;" "Lord remember me when thou comest into Thy king- 
 dom." Did Jesus reply: "Ask Mary to pacify Me, who am 
 justly angry with you V* 
 
 Do we read that Mary ever interceded for any one 1 Or 
 did any sinner have cause to fear going straight to Jesus 1 
 Never, never ! If Jesus' power is infinite, and His wisdom 
 infinite, and His goodness and love infinite, what need can 
 there be of any other infinite love to spur on His will, or 
 infinite power to work out His purpose t Christ is the 
 eternal. Unchangeable God. Therefore He abhors such d 
 notion as praying to any but Himself;* "I am the Lord; 
 that is my name ; and my glory will I not give to another, 
 neither my praise to graven images," He is ever angry ' with 
 those who "worship and serve the creature more than the 
 Creator." He still commands :^ "Thou shalt worship the 
 Lord thy God, and Him only shalt thou serve." He warns 
 us that ' "No man cometh unto the Father but by me." "If 
 ye shall ask anything in my name, I will do it." "For^ there 
 is one God, and one Mediator between God and men, the 
 man Christ Jesus." 
 
 When the Roman Catholics worship Mary, the Mother of 
 Jesus, and call her "Advocate," "Intercessor," "Mediatrix," 
 we reply that Christ " "is able to save them to the uttermost 
 that come ivuto God by Him, seeing He ever liveth to make 
 intercession for them;" so that we do not want any other 
 intercessor besides Christ Jesus and His Holy Spirit.^'* Where- 
 fore '* "my prayer shall be unto the God of my life.'' 
 Thou that hearest prayer, unto Thee shall all flesh come 
 
 '0 
 
 ao 
 
 I Acts 2o: 3o, 31, 37. 3 Matt. 24: 44, 3 Luke 33: 42. 
 
 4 Is. 43: 8. 5 Rom. x: 35. 6 Matt. 4:10. 
 
 7 John 14: 6, 14. 8 I Tim. a: 5. 9 Heb. 7: 35. 
 
 xo Rom. Q: 2$. ;i Ps. 43; 8, 
 
 
61 
 
 pray)."^ "Then hear Thou in heaven thy dwelling place, 
 and forgive, and do and give to every man according to his 
 ways, whose heart thou knowest ; for Thou, even Thou only, 
 knowest the hearts of all the children of men." 
 
 It will be seen that the Bishop of Chichester trains with 
 the Eomish Priesthood, and contends for the perpetual Vir- 
 ginity of the Virgin. Let him know that he is against the 
 New Testament, and is opposed by those who desire to glorify 
 Jesus Christ as the one Being, who can say truly, "He that 
 believeth on me hath everlasting life," John 6: 47. The 
 story told concerning the Irish servant girl, and the words 
 spoken by her in describing the wife of Joseph, have sent 
 and are sending their echoes all over the world. The 
 Romish trend among the Kitualists toward the worship of 
 the Virgin Mary is revealed, and thinking people are being 
 brought face to face with the WorJ of God. By that I 
 stand or fall. I can do no other than seek to exalt and lift 
 up Jesus Christ, and destroy the Image worship seen in 
 Mariolatry. 
 
 This I did everywhere in England, as I had opportunity 
 to speak. Mr. Robert Scott of The Christian asked that the 
 story of ** Our Irish Katy " be written out as a tract. His re- 
 quest is now complied with.* He declared, as I every where 
 sought to proclaim, that to place Mary in the stead of Christ, 
 is to throw away the offer of salvation made through Christ, 
 and accept the aid of one powerless to save. Any pandering 
 to Mariolatry is a rejection of Christ. The Bishop of Chiches- 
 ter says, "I maintain that Dr. Fulton has entirely failed to 
 comprehend the character of our Lord's Mother as revealed in 
 Holy Writ, a character beautiful in her submission to God's 
 will, her thoughtfulness, humility and delf abnegation." Ad- 
 mit it, and what of it. Salvation does not depend upon com- 
 prehending the character of Mary, no more than it does upon 
 comprehending the character of Mary Magdalene or of Mary 
 the wife of Cleophas. 
 
 I Ps 65: 2; I Kings 8: 30. 
 
 • Published by the Toronto Wiilard Tract Depository 
 
!l 
 
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 II 
 
 (I 
 
 THE RELIGION OF 
 
 l/IADY» 
 
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 Instead of the rellgioii of Christ, is the Gharacteristie of the 
 religion of Borne. In almost all the devotional hooks of 
 the Eoman Catholic Church, the mother of God ia orownedj 
 scentered. and flnthron«d aa the Onfton •'»^ H«aven, " I can 
 never " said the Kev. M, Herbert Seymour, in his evenings 
 with the Romanists, p. 254, ** forget the shock "^ received 
 when I first saw in their churches in Italy, the \ irgin Mary 
 crowned as Queen of Heaven, seated on the same throne 
 with Jesus crowned King of Heaven. They were the God 
 man and God woman enthroned alike. There was nothincf 
 to distinguish the one above the other." The origin of this 
 Idolatry has its root? in ancient mythology. Asiarte of the 
 Assyrians, Ashtoreth of the Sidonians, and Bowaney of the 
 Hindoos, held the place that Mary occupies in the Churuli 
 of Home. Greece had Venus, and Rome her Juno. The 
 Diana of the Ephesians was a female, from whose body in 
 every part, there seemed to be iaauing all the various animals 
 of creation symboliiing the conception and creation of all 
 things. The Egyptians on the one hand and the Etruiians 
 on the other had their Isis, the same symbol, a female 
 divinity whom they regarded &"> '* ihe mother of the gods" 
 Jeremiah describes the Jews who had rebelled against God 
 as making cakes to " the Queen of Heaven." Jer. 7: 18; 44: 
 17; the title given to Juno in the Scandinavian theology, 
 Rome has adopted this element of heathenism, this product 
 of the carnal heart. In all its essential elements the Roman 
 Etrurian, the Roman Church, the Pagan Rome, and the 
 Papal Rome are in accord — Romanists are idolatora. 
 
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 t's wGrship is built on the teachings of 
 the scriptures. To obtain forgiveness of sins 
 through Christ, there must be a change of 
 heart, a new '^irth, a new life. Old things 
 must pass away, all things must become new. 
 Romanists believe that they can be saved 
 m oreeasily through Mary, Christ requires re- 
 pentance, Mary devotion. Faith in Christ 
 demar-ds submission to the will of God, refor- 
 mation of life, and devotion of heart as re- 
 quired by the gospel ; while devotion to Mary 
 consists in prayers to her ; or some external 
 practices in her honor. Liguori teaches that 
 damnation is impossible, where there is devo- 
 tion to the Virgin. Hence the worship of 
 Mary encourages sinners, and multiplies sins.* 
 
 ♦ ^ 
 
 * Romt In America, page 79. 
 
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 When Mary gave birth to Jesus Christ her mission ended. 
 The dream that haunted the imaginations of the Jewish 
 maidens was fulfilled, Mary had given birth to Jesus. The 
 world worshipped the Being born, not the one who gave 
 birth to the Son of Man and the Son of God. They did it 
 then. True believers do it now, as they will do it 
 in hoavcn. Mary will walk with the redeemed in white. 
 -'The Assumption of Mar]/" is a Popish assumption, and it is 
 nothing more. Mary hi?, net riseii, auu wiii not rise until 
 the trump shall sound, wlieu she will come forth and cast 
 her croTvn at fhc feet of Chiifsi'j with the countless throng 
 that no man can nnmber. MHrioIntry, the Perpetual Virginity 
 of the Virgin, is a Popish lie, and calculatprl to decsivo 
 liiillions, while it is an insult to our Lord and Saviour. It 
 declares that Christ lacks compassion, is wanting in k new- 
 ledge, and depends for information upon Mary, and is with- 
 out v/illingnoss to help and save tho lo«t. 
 
 As a Virgin, Mary bccamo the medium through which the 
 ever blessed Christ came into the world. Because of 
 this, she was blessed among women. She was not worship- 
 ped by those who knew her in the flesh, and she is without 
 any claim to worship at this timft. or any time. 
 
 JesuG Christ is the fi'unio which is being set at nanobt by 
 Eomanists, but as Peter said "Hois thn head of the corner;'' 
 "neither is tliero salvation in any ot hf>v fny ^hcT' is none 
 other v.nm.e undtr heaven, given a^nong men whcrehy we must 
 be iaved." Hence in our hearts, and with orir lips we glorify 
 Chrlatj and reject Mariolatry, as dishonoring to GoH^ and des- 
 tructive of faith in Christ. 
 
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 The fcUowing is pnblUhed as a Tract by the Srommond 
 Tract Depot, Stirling, Scotland: 
 
 TEN THOUSAND POUNDS. 
 
 #/ a\ 
 
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 ^^\ (JaiiiOiic WHO suaii prouuce one lexu oi acnp- 
 
 ^Al""?^^ 
 
 turS prGTiDu 
 
 
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 OUgQTi 
 
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 virgin Mary, 
 
 2. A Thousand Pounds Eeward to anj ^ 
 
 who shall produce a text to prove hat the wine at the 
 Lord's Table ouerht only to h-i taken hv the rsriesfcs. 
 
 3= A Thousand Peunds Etwatd to any Soman Catholic 
 who shall produce a text to prove that St. Peter had no 
 wii6= _ 
 
 4- A ThSilSand POUadi ESWard to any Itoman Catholic 
 who shall produce a text to prove that priest.^ ought sot to 
 
 
 S SfS, 
 
 g. A inoigana f onnas ttf wara 80 any uoman uattioiic 
 
 who shull pruduce a text do prove that wa ougnt to pray lo 
 t'iie dead, or tor tlie citjau. 
 
 6 A ThOuiaad Founds Eeward to any Koman Catholic 
 who shali produce a text to prove that there are more 
 Mediators than one. 
 
 7. A Thousand Pounds Reward to any Roman Catholic 
 who shall produce a text to prove that St. Peter was Bishop 
 of Rome. 
 
 8. A Thousand Pounds Eeward to any Roman Ca.holic 
 
 who shall produce a text to prove that the Virgin Mary can 
 save us. 
 
 9. A Thousand Pounds Eewaid to any Roman Catholic 
 who shall produce a text to prove that the Church of Rome 
 is the oldest Church. 
 
 10- A Thousand Pounds Reward to any Roman Catholic 
 who shall produce a text to prove that the Pope of Rome is 
 the Vicar of Christ, or the successor of St. Peter. 
 
 In all» Ten Thousand Pounds Eeward. to any one who 
 
 shall produce the required texts of Scripture. 
 " Sbaroh the Scriptures." •• Christ is alu and in alij." 
 
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 DIOWS cvci j;i»s-" ••■>- --■' 
 
 
 
 A MAKVtiLLUUO yv»-'i 
 
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 By JUSTIN U. ifVL,iKji^. ^ 
 
 Bk. FuLTOK'S MAoThiKnLUE^ 
 
 
 
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 ferK of iiiod^lf 
 
 **""„" " .i .-.„4 ^..i.t«T H.\Mim*»nt« that nreaiiic*: 
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 - •■ * •*! r* __._,«. ..^C^*^ <ii^T#»*nfrt^ 
 
 impurity and murd8r, cut take? 
 transpiring in this country io-f/ay. 
 
 I 
 
 DR. FULTON'S REPRESENTATIVE WORKl 
 
 
 ROME ® IN ® 
 
 1 
 
 By JUSTIN D. FULTON, D.D. 
 Price— Paper 50 cents. . Cloth $1.00. 
 
 Archer G. Watson, iWi»M^*r 
 
 TORONTO WILLARD TRACT DEPOSITORY 
 Toronto, Canada. ^ 
 
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