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The following diagrams illustrate the method: Les cartes ou les planches trop grandes pour dtre reproduites en un soul ciichd sont fiimies d partir de I'angle 8up6rieure gauche, de gauche d droite et de haut en bas, en prenant le nombre d'images nicessaire. Le diagramme suivp-it illustre la mithode : ^ 1 2 3 1 2 3 4 6 6 Kti ,^Kf^ :p-'::. n! , l^.-' '"'•'•^^ffii^" ■ '.Vtrf §^^mt i B«*^ -r .^Xrt' ■'v.;-v^\;v :.,. i^E' TSS ©y JiSl5»N 0. FUtTQN, D.D -n*vr ....^-: p:.-?rl»:rT^ii7. w^\ My • '^.. ««ttr ^■t, (^ y I ^v^d::^^;?^ ^ 1 1 4 IS IT MARY. OR THE LADY OF THE JESUITS? i The question as discussed in Brighton, England, August 15, 18S9, with the Delineations of the CHARACTER AND FAITH OF MARY, BY The RIGHT HON. LORD ROBERT MONTAGUE. Also, Letters of the Bishop of Chichester Edith O Gor- man AUFFRAY, Rev. W. T. McCormick, John Thornberry and others. I \ t BY JUSTIN D. FULTON, D.D.. Author of "Rome in America," "The Fight with Rome," "Wash- ington in the Lap of Rome," " The Way Out," &c., &c. I » f A. G. WATSON, Manager, Toronto Willard Tract Depository, Cor. Yonge and Temperance Streets, Toronto, Canada, TO THE WORSHIPPERS OF The First Born Son of the Virgin Mary, THIS Revelation of THE Lady of the Jesuits, THE Papal goddess OF ROME, Incarnated in Mariolatry, is sent forth with a prayer, THAT IT MAY TURN THOUGHT, LOVE AND WORSHIP TO THE ONE MEDIATOR BETWEEN God and man, OUR Lord and Saviour jEsus Christ. INTRODUCTION. HE English-speaking world is sum- moned by God's providence to throw ofiF the Romish fetter. George Muller in speaking of England, says, " We are fast drifting into Romanism. What an awful thing it is, that en- lightened England standing out before the nations century after century, as the champion of Protestanism, should little by little be drifting into Pipery." In Biighton, England, Oct. 9th, 1889, two months after I called attention 'to the Ritualism existing in the established Church of Eng- land ; Captain J. P. Cobham, chairman of the Council of the Church Association, said, in an address in the Town Hall, '* Well after all, m hat was it Dr. Fulton had said? He was only attacking the doctrine of the virginity of Mary as far as it was observfd by the Church of Rome, this all know. Had he been fairly dealt with by the liishop of Chichester? No. Rev. Mr. McCormick in his re- ply had told the Bishop that the incaination of the Saviour wag not a doctrine thought at all lightly of by Dr. Fulton : he held it as firmly as any one else. The Bishop is com- pelled to admit that what he really objected to, was his preaching against the doctrine hdd by the Church of Rome. All Romish doctrine was adhered to, and held by these High Churchmen all round, and every one of the features of the / I! Church of Rome was attempted to be introduced into the Church of England. This is the cause of the commotion raised by the sermon, in a single sentence. His words were but the spark falling into the mine of error, causing an explosion which has shaken all England, and is filling all the world with the reverberations of the resounding ruin." In Ottawa, Ont.,where the letters of tho Bishop of Chichester had been printed again ;\nd again, I delivered the sermon. RESOLUTION OF APPROVAL During the day the Baptist Convention, then in session, had moved and passed the following resolution : — Resolved, " That this convention hereby express our sympathy with Dr. J. D. Fultcn, of New York, for the zeal, energy, and ability displayed by him in the work of opposing Romish aggression, and se. iing to bring to Christ those who are held by her in spiritual darkness." At night, Knox Church was crowded to the doors. The meeting opened with song and prayer. Very many of the lovers of the truth came to swell the vast assem- blage. At the beginning I refused an introduction, for I de- sired to speak freely, and let the people judge concerning the statement made. The sermon was delivered, and at the close I asked those who believed that I had lifted up Christ and glorified Him, without in the slightest manner dis- paraging the character of Mary as revealed in the New Tes- tament, to manifest it by holding up their hands. The sight was most inspiring. The vast assemblage unanimously de- clared in favor of the sentiments expressed. Then, I said, "if there is one here who feels that I have uttered a single word derogatory to the character of Mary as revealed in the New Testament manifest it by the same sign." Not a hand was raised. I gave way for the Pastor to speak. His letter with that of the Rev. W. J. Hunter, D.D. , of the Carlton St. Methodist Church, Toronto, and Rev. E. B.Ryckman, D.D. of the Dominion Methodist Church, Ottawa, Out., express their approval in words which prove that Jesus Christ our Lord is their object of worship, and is believed in as tho one Mediator. / LETTERS OF APPROVAL. Rev. W. J. HuNTEB, D.D., says : My Dear Dii. Fulton : I want to thank you forycur excellent sermon on "The Virgin Mary," preached in my Church on Tuesday evening last, and to express the hope that it may be published in pamphlet form, and sent broadcast over the land. It is an exhaustive exposition of the subject, fortified by Scripture proofs which no one can dispute. Even Protest- ants need to be instructed on this question. I endorse every position and sentiment ol your masterly sermon. Yours fraternally, W. J. HUNTER, Pastor, Carlton Street Methodist Church, Toronto. The pastor of Knox Church, Ottawa, gives this outspoken endorsement of the Sv3rmon : — *' The Rev. J, D. Fulton, D.D., delivered his lecture entitled * Is it Mary or the Lady of the Jesuits,' in Knox Church, City Hall Square, Ottawa, on the evening of October 21st inst,, to an audience which filled every seat of the capacioii3 building. For one hour and a half he held the attention of the vast assembly. His lecture in the main, is a masterly exposition of the following points : — 1st. Of the position which the Scriptures and our Lord liimself assign to Mary. 2nd, Of the anti- scriptural and idolatrous position which the Romish Church assign to Mary. 3rd. Of the great Scripture doctrine that Christ Jesus is the only and all-sufficient Mediator between God and man." " These points were illustrated and expressed with great clearness and power. In the course of this wonderful lecture, there was not a word said to detract from the honor of her to whom Elizabeth " filled with the Holy Ghost " said " Blessed art tho« among women," nor to shock the modesty of the most morally sensitive hearer. I believe that in the present crisis, this lecture of Dr. Fulton's is eminently fitted to do much good, aside from its truthful ex- posure of soul-destroying error, and its powerful and loving presentation of soul-saving truth." F. W. FERRIES, Pastor, Knox Church, Ottawa* tlEV. Dr. Rtokma-n writes as follows \ **I had the privilege of hearing the Lecture on "Mary the Mother of our Lord," delivered by Dr. Fulton of Brooklyn, in Knox church in this city. It was certainly an able, thorough and scriptural discussion of the subject under con- sideration. Although the lecturer spoke in forcible tones of Romish errors, and their influence in misleading those who accept them, yet the entire lecture was characterized by a spirit of Christian love towards the Roman Catholics them- selves, and not a word was uttered which could be properly regarded as irreverent, or as doing dishonor to the most honored of women." E. B. RYCKMAN, Pastor, Dominion Methodist Church, Ottawa. Rev. Mr, Meikle, the Evangelist, said, ** that the sermon had so held up Christ that it inspired him for work. Souls here have been touched." He gave the speaker his earnest God speed. Rev. Wm. Aufl'ray, of London, in a letter dated Oct. 11th, 1889, says, "Your last doings in England have created an immense turmoil, a fearful row, a tremendous commotion^ and have done an immense good^ Rev. R. G. Baville, of Hamilton, Ont, m the Baptist Con- vention, said, "There is need of such work as Dr. Fulton is doing, to combat the aggressiveness of the Romish Church, and all must be blind who do not see it," The blow has been struck. Romanism and Ritualism feel it. Timid and time servmg Protestants may attempt to belittle it, but in vain. Error is wounded and writhes in pain, and is dying amid its worshippers. Let it die, and let Christ who is our life become our joy and praise, and the hallelujahs of victory shall fill the air. JUSTIN D. FULTON. 255 Carlton Ave., Brooklyn, N. Y,, November, 1889. IS IT MARY, OR THE LADY OF THE JESUITS? ND when they were come Id to the house they saw the young child with Mary, his mother, and fell down and worshipped Him." Matt. 2: n. The attempt is being made by the Eomish Church, and by many sympathizers with the harlot of the Tiber, in the English and other communions, to prove the perpetual virginity of the mother of our Lord. There is entire agreement in regard to her virginity up to the time of the birth of our Saviour. Matthew tells the story that is universally received. " Now the birth of Jesus Christ was on this wise. When as His mother was espoused to Joseph before they came together, she was found with child by the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a public example, was minded to put her away privily. Eut while he thought on these things, behold the angel of the Lord appeared unto him saying, * Joseph, thou son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost, And she shall bring forth a son, and thou shalt call His name Jesus: for He shall save His people from their sins. Now all this was done that it might be ful^Ued whiph was spoken of t^ie Lord by the |)rophet, say-j 10 ing, Behold a Virgin shall be with child, and shall bring forth a son, and they shalt call His name Emmanuel, which being interpreted is God with us. Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her tirst-born son, and she called His name Jesus." The Evangelist that proclaims her virginity also declares her wifehood, and that Mary was the mothec of four boys, James and Joses, Simon and Judas, and of girls as well, who lived and were known to the early church. IS IT MARY, OR THE LADY OP THE JFSUITS teorsJiipped by Roman Cuiholics^ and by many Anglicans ? The Mary of the New Testament was a woman to be as much pitied as praised. She had the care of a large family, who did not, for a long time, believe in their elder brother, for He had " Protestantism oil the brain'' in their opinion. Mary's position wavS one that few would envy, then or now. The foreknowledge of God is marvellously revealed in the care taken by Christ and the apostles to head against the Mariolatry which is now cursing the world. MARY WAS REPUDIATED AS MEDIATOR, BY CHRIST. To this I called attention at the Dome, in Brighton, Eng- land, on Thursday evening, August 15th, 1889, by relating the following story of ©nr Irish ^atij. I had gone to the intelligence office, and asked the pro- prietor to send us a Protestant girl. Shortly after I reached home, I found a great, strong, noble looking Irish girl in the house, seeking employment. As soon as 1 saw her, I asked, *'Are you a Protestant ?" "No, I am a Eoman Catholic.'' •'But I asked the man at the office to send me a Protes- tant girl." *'I know it, for I heard you, I asked him to let me come." "Well what induced you 1 We want a girl to come in tg prayers, and to lead the Bible with us," 11 "/ loant to come into prayers^ and to read the Bible.*^ "Do you know who I ami' •*I guess I do, I hear you preach every Sunday." ' *'Why God bless you Kaiy" I said, "/ am glad you have come." She came to prayers, and yet went to confession, and to early Mass. One Sabbath morning the burden of her soul came upon my heart, and T rose at 5 a.m., went down into the study which is on the first floor, waited for her appear- ance to go to church. As she came into the hall I said, "Katy, are you going to Mass V* *'Yes." 'To pray to the Virgin ?" "Yeg." "Do you think it will do you good V' " I suppose it will. Surely the Saviour would hear the ever Blessed Virgin sooner than he would hear the likes of me. Don't you think it ? " * He would not when on earth." " What makes you say that? " " Because God's word says it. Have you a Bible ] " " Yes." " Go and bring it." She brought down a very large illustrated edition of the Douay Bible. I said, '' Your Bible is large enough ? " " Yes, they would not sell me a small copy, and I was determined to have one, and purchased this." Turn to John 2 : 3 and 4, and read, " And when they wanted wine, the mother of Jesus said unto him. They have no wine. Jesus saith unto her. Woman what have I to do with thee 1 mine hour is not yet come." " Notice Katy, He does not not call her mother, but woman, nor does He pay any heed to her inteicession, but repudiates it." Katy held her Bible and looked at the passage with wonderment and surprise. When I said, " Mary set us all an example and gave a command to the servants, which we would do well to heed. His mother saith unto the servants ** WHATSOEVER HE SAITH UNTO YOU, DO IT." 4 \ > ■? \ ll'i 1ft iBut a more striking illustration of Christ's repudiating the dogma of Ivlariolatry may be found in Matthew 12 : 46- 50, and in Mark 3 : 31-35, and in Luke 8 : 19-21, where it is recorded that Mary and His brethren came and sent Him word, " Thy mother and thy brethren stand without desir- ing to speak with thee. But he answe red and said unto him that told Him, Who is my mother and who are my brethren, and he stretched forth his hands towards his disciples and said, Behold my mother and my brethren, for whosoever shall do the will of my Father who is in heaven, the same is my brother, and siater, and mother." Or as Luke expresses it, " My mother and my brethren are those who hear the word of God and do it." "You see Katy, Christ never called Mary mother, after entering upon His public ministry." *' Did He not when hanging on the cross 1 " asked Katy. Turn to John 19 : 25 27, and read, " Now there stood by the cross of tJesus his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene." "When Jesus therefore saw his mother and the disciples standing by, waom he loved, he said unto his mother, Woman behold thy son ; Then saith he to the disciple, Be- hold thy mother, and from that hour that disciple took her unto his own home." That the people knew nothing about Mary's claim to any special regard is shown by the record given us in Matt. 13 : 55-56. "And when he was come into his own country, he taught them in their synagogues, insomuch that many were astonished and said. Whence hath this man this wisdom and tbiese mighty works 1 Is not this the carpenter's son 1 Is not his mother called Mary, and his brethren, James, Joses, Simon, and Judas, and his sisters, are they not all with us?" Katy seemed almost paralyzed when she comprehended this truth, and lifting her Irish face up, she said, **Mary was not much of a Virgin if she had four hoys beside Jesus her first-born^ and a lot of girls J^ I replied, "You are right. She was only a Virgin when she received the Holy Ghost, and as a result became the mother of Christ. After that she became Joseph's wife, and the mother of a large family," Katy took her Bible and o n « IB went back to her room, feeling that it is apparent that after Christ's public appearance, He stood forth as the world's Redeemer saying, "My Father worketh hitherto, and I work.' It was Katy that said, ** Mary was not much of a virgin," and it was the Irish girl's verdict, not the utterance of the speaker that was applauded. The Eoman Catholic servant girl is evidently wiser in thi,<? 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 sa II (I THE RELIGION OF l/IADY» mnni n i » Instead of the rellgioii of Christ, is the Gharacteristie of the religion of Borne. In almost all the devotional hooks of the Eoman Catholic Church, the mother of God ia orownedj scentered. and flnthron«d aa the Onfton •'»^ H«aven, " I can never " said the Kev. M, Herbert Seymour, in his evenings with the Romanists, p. 254, ** forget the shock "^ received when I first saw in their churches in Italy, the \ irgin Mary crowned as Queen of Heaven, seated on the same throne with Jesus crowned King of Heaven. They were the God man and God woman enthroned alike. There was nothincf to distinguish the one above the other." The origin of this Idolatry has its root? in ancient mythology. Asiarte of the Assyrians, Ashtoreth of the Sidonians, and Bowaney of the Hindoos, held the place that Mary occupies in the Churuli of Home. Greece had Venus, and Rome her Juno. The Diana of the Ephesians was a female, from whose body in every part, there seemed to be iaauing all the various animals of creation symboliiing the conception and creation of all things. The Egyptians on the one hand and the Etruiians on the other had their Isis, the same symbol, a female divinity whom they regarded &"> '* ihe mother of the gods" Jeremiah describes the Jews who had rebelled against God as making cakes to " the Queen of Heaven." Jer. 7: 18; 44: 17; the title given to Juno in the Scandinavian theology, Rome has adopted this element of heathenism, this product of the carnal heart. In all its essential elements the Roman Etrurian, the Roman Church, the Pagan Rome, and the Papal Rome are in accord — Romanists are idolatora. « « % tf » ^ . » ♦ » « t's wGrship is built on the teachings of the scriptures. To obtain forgiveness of sins through Christ, there must be a change of heart, a new '^irth, a new life. Old things must pass away, all things must become new. Romanists believe that they can be saved m oreeasily through Mary, Christ requires re- pentance, Mary devotion. Faith in Christ demar-ds submission to the will of God, refor- mation of life, and devotion of heart as re- quired by the gospel ; while devotion to Mary consists in prayers to her ; or some external practices in her honor. Liguori teaches that damnation is impossible, where there is devo- tion to the Virgin. Hence the worship of Mary encourages sinners, and multiplies sins.* ♦ ^ * Romt In America, page 79. i I il i il s '! !!. i i i \ ii • i i .1 ■i ! 1 It ' 1 1 i it M ij B ii I t ! '1 M ir HM Ii ill iijB 1! Hi ^s • '1 ;! 1! aa \ !! i ut .11 up- ■1» il i ii When Mary gave birth to Jesus Christ her mission ended. The dream that haunted the imaginations of the Jewish maidens was fulfilled, Mary had given birth to Jesus. The world worshipped the Being born, not the one who gave birth to the Son of Man and the Son of God. They did it then. True believers do it now, as they will do it in hoavcn. Mary will walk with the redeemed in white. -'The Assumption of Mar]/" is a Popish assumption, and it is nothing more. Mary hi?, net riseii, auu wiii not rise until the trump shall sound, wlieu she will come forth and cast her croTvn at fhc feet of Chiifsi'j with the countless throng that no man can nnmber. MHrioIntry, the Perpetual Virginity of the Virgin, is a Popish lie, and calculatprl to decsivo liiillions, while it is an insult to our Lord and Saviour. It declares that Christ lacks compassion, is wanting in k new- ledge, and depends for information upon Mary, and is with- out v/illingnoss to help and save tho lo«t. As a Virgin, Mary bccamo the medium through which the ever blessed Christ came into the world. Because of this, she was blessed among women. She was not worship- ped by those who knew her in the flesh, and she is without any claim to worship at this timft. or any time. JesuG Christ is the fi'unio which is being set at nanobt by Eomanists, but as Peter said "Hois thn head of the corner;'' "neither is tliero salvation in any ot hf>v fny ^hcT' is none other v.nm.e undtr heaven, given a^nong men whcrehy we must be iaved." Hence in our hearts, and with orir lips we glorify Chrlatj and reject Mariolatry, as dishonoring to GoH^ and des- tructive of faith in Christ. (► { I i 8 i ^ I is til ist : 1 ! 1 . 1.. If -ft- If « B « a 1 s I I 3 I s ii 1 I. 1 The fcUowing is pnblUhed as a Tract by the Srommond Tract Depot, Stirling, Scotland: TEN THOUSAND POUNDS. #/ a\ /^.-.ii ^^\ (JaiiiOiic WHO suaii prouuce one lexu oi acnp- ^Al""?^^ turS prGTiDu Wtt OUgQTi to T»^ n. virgin Mary, 2. A Thousand Pounds Eeward to anj ^ who shall produce a text to prove hat the wine at the Lord's Table ouerht only to h-i taken hv the rsriesfcs. 3= A Thousand Peunds Etwatd to any Soman Catholic who shall produce a text to prove that St. Peter had no wii6= _ 4- A ThSilSand POUadi ESWard to any Itoman Catholic who shall produce a text to prove that priest.^ ought sot to S SfS, g. A inoigana f onnas ttf wara 80 any uoman uattioiic who shull pruduce a text do prove that wa ougnt to pray lo t'iie dead, or tor tlie citjau. 6 A ThOuiaad Founds Eeward to any Koman Catholic who shali produce a text to prove that there are more Mediators than one. 7. A Thousand Pounds Reward to any Roman Catholic who shall produce a text to prove that St. Peter was Bishop of Rome. 8. A Thousand Pounds Eeward to any Roman Ca.holic who shall produce a text to prove that the Virgin Mary can save us. 9. A Thousand Pounds Eewaid to any Roman Catholic who shall produce a text to prove that the Church of Rome is the oldest Church. 10- A Thousand Pounds Reward to any Roman Catholic who shall produce a text to prove that the Pope of Rome is the Vicar of Christ, or the successor of St. Peter. In all» Ten Thousand Pounds Eeward. to any one who shall produce the required texts of Scripture. " Sbaroh the Scriptures." •• Christ is alu and in alij." ^a r^W^ I i II m. i m I I I 01 B B H ■ s M M ^ mm iWi I ■ S^;;;,' r,i^^^^^^^B ! B ai wSH ^K' '-rS"«'-"- ' y«r— -• -ttJSSdSSMpi ^^ KiSS 322^ ^i^^:-^Si£Sai j.<»-.ii>*>> ** *w«p i f ^ ' j |iiji ;;" y ^ i ■iM . '-* \,.*r ■ '' . > -J"- Ulhy Priests Shaald UJed --a _ _. . . r ii \, ^^>. . •» •♦ »<f or»j» r»» ■— '^^ — DIOWS cvci j;i»s-" ••■>- --■' A MAKVtiLLUUO yv»-'i I'i --••7 r^/-V%T By JUSTIN U. ifVL,iKji^. ^ Bk. FuLTOK'S MAoThiKnLUE^ Mm ^^Etzr':. 1 . » ferK of iiiod^lf **""„" " .i .-.„4 ^..i.t«T H.\Mim*»nt« that nreaiiic*: does not aeai wuuanwciiw au« *-•«.;-.? ,«. - •■ * •*! r* __._,«. ..^C^*^ <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. ^ foiv. ''- m I ■ ■■' .-.^V' ■■•'■■ s-^ s I I I