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Les diagrammes suivants illustrent la mdthode. * , i 1 2 3 ( -'■■■ir * 4 h 6 32 X • - ^^^H ■^l d ■*« 4 . 0i A lebjcto ofj^rchbiehop 'g^nche " Jtustoere to flUttwtiona anb ©bjfcttons aroncetning datholit godrinea anb ^Prartiree." \ * y* ^'■ iV,_/^ti* .«>t ' -..v. 1 ♦ ' » ' ''I , f 1* \ * A,' ■ *' 1 fc,!i&iii,*i«! : 1 , 1 ■- /^ J *' ,,-v-i;ss<^' ~ .■ ' ^\ -v ■ .'J, ' . ■' J.»'%a**.■>^vJrl^l ^J' a • ^..J iAlt'jt»'Wj£li^-)(i''^-^'-^M' ^- " ^ii'. ^jf. . j4 Jt, / 4. CDMTENTS. Dkimpation. contknts. . . Prkface DevicB or THE WalDENSUN CrtURCH Remakks on Address to Roman Patholics " ^"" ■f ^ • *'■. B^VIEW. Chapter l.^Review of Contents and i\e Archbi.hop's Dedication OHAPTiu. 2.-licT!h CHAPTER •^- -«««J-H9) WhyJtheCathoh^^^ PK V, M,^^r '" "'"y P*^'" '^•""K to the Catholic Church -(H) Ip it true that no matUr what Church a man l^I^n^to.ete.,hewillbesavedt-(12) Can a man be hoZt Ul respects, etc. ?-(13) Why is the Catholic Church n^t Catholic and Protestant religions? CHAPTER 6;-:l!r=« *fie Pop* «il^ a^Blshopf gT^i, ^ ^ .-■ ~ ,1- - , - ^ ./ •■ ■ - I M 20 31 r 42 53 -< ^ Oil y,Jt^^t,U.\tJ* 1 f' 8a. » ('haptkr 8. '. Chaptk^ !». ' Chaptkh'"1(). ««*■., ■ J - Chapikr 11. f OHaptkk 12. Chaptkh 1.{.— Chaptkh l-i. Ghaptkr 15. ■ ' Contents. me*n. the Hierarchy of the Church? -(22) Who ^ the '^'*""' \ Cardinal. ?- (23) How are the Pope. elect«Hl?-(a4) Why ' ' do not Catholic attend Prdte.Unt meetllg. ? - (2S) Why do Catholic* hold so strongly to tradition f t yg --Vr««<»on*-(26) Whom Bo the Cat<|oHc wornhlp? (27) Do ' Catholic. wbrBhip the Virgin Mary and the Saintn? {^) Waa n - QMttiimt - (.tt) Doe. i| not insult Christ to pray to the ° saints ?-(3J).,How can the Saints fiear our prayers »-(«) Does not the Catholic Church suppress the Second Com- mandment? . ..'.... ~qu,»tium~{-m) What i« the meaning of' the ^' communioiTof saints •• ?-. (.{7) Do Catholics worship relics of saints ?-(38) ' ■ r Do we read anything in the Bible about relics ? log C«M«.o«»-(3!») A>a the religious order, sect, in tl.a tJhurch? —(40) Whydo monks and nuns make vows?- (41) What do Catholics believe respecting good works ?-(42) Have mir- acles ceased in the Church ?-(43) Do Cathrtics place anv faith in holy wells? ~Qut,tUm»-(\\) What do Catholics believe concerning purga.* tory?-(45) Why do Catholics fast? - (40) Why do not Catholics eat meat on Friday^ ?-(47) Did not Christ say : ' "It IS not that which jfoeth into the mouth," ejtfe? I27 ^ 13 Chaptkk 1«. J Chaptkh 17. .. . than tbtf ProtesUnt? t>y._(4) But 80 not we re»d "I wepttnfea. our .in. ?" etc. 0.-((i5) Di,J the fir.t ChrUtUn. O'V. - SJ But wa. It not i^tSBd-egn^ir the Council of lV e.Unt ChurcheH '-(68) Do the married clergy of the Greek i^hurch hear confeMions ? f -QueHiansJ^j) What 1. the meaning of Indulgence.? Obiec ri^*^'"?"'*"** ""'^^"^ *•'*" *•>« «» is fofSiven there iH^o temporal puniehment due. Q.-{70) By'iWiat author- tw" r7'/> » n';?''- ^■■"'' Indulgence. ?-(71) What i. the Ma«8 -(72) If Christ wa. once offered on the cro... why ..ffered every day in the Ma«. | Obj.-(7) I, it not contrary rh,T^ri"'"?!v^"*^ *''•* ^""^ ''""•'I ^ 'he body^ I . i"""*^^ ^''^ '=""''^ ^•'''"^ ''"W Hi. body in Hi, own hand.? ' ' -(74nyhy does the nrie.t use .uch strange vestments ?-. Ji<) WBy go many flours in the vestment. ?- (76) Whv arc candle. u«k1 on the\kar during AftM?.-(771 Whv is .ncen.e used in the* Church ?-(78). WhyX,. the Church use somanycerem^ie.?-(7.9) Did Thrist use ceremonies' CHAPT.K I«.-e«c.tK,« (80) Why do catholic, genuflect when they enter their churches ?-(81) Why use holy watery-(82) Why do Catholic, communicate undSr one kind ? ObJeetion~{9) |j„t di.l not Christ say : ■' Except you eat the flesh of the sin of Man, ^nd dnnk His bloody etc. ? g. -(83) What do iS^wv^T ^^ *•"* «%credminirtry.-or the priesthood? -(84) Why do not priest, marry t-(85) Can men and wo- nnen live chastely without being married ?-{86) Whv are the priest, called Fathers? ' -Que.tians-{87) What do the Catholics believe of Chffttian m.n.age?--(88; Why doe. Hot'the Church thermit divorce V 'Vfc;«.jon-<10) But didnot Christ permit divorce. In certain T"L ^-"1''^ '^^^'^'' ""^ *•« ^"tholic Church approve of marriage, between Protestants and Catholic ?-(90) Why are priest, ^nt for to anoint the .ick ?' ObJ.-(U) Wa. not o Tn S^K^v^*? '^ ""* ^y' ""'^ *« ^ ^''*' ^'^ '^«"°«' "^ tho,^ who never hearf of Chnrt ?-(95> What do you think of those who .ay. "Thereisnofiod"? Y-r 9a. PAOI. 146 s 168 / l3^ y Chaptbr 1!». 178 ApPRNniOBB 187 ^ lJ •ijl ■^.- Ill .^ ! 1( -J' . \* ' /^ t . P r? E F A C E FXS8T ROMAN CATHOUO AB0HBI8H0P OF TORONTO. DiKD MAT .12, 1888. Aoitn 72 Years. > HEN Sir Isaac Brock was first buried,* the United States Commander, a«i a mark of respect to a fallen foe, gave orders that during the sad ceremony, fighting should cease on his side, and Wnute guns be fired from Fort Niagara. In a like spirit, I set up the above tablet to the memory of him whose work I review in the following pages. A large part of them was written before his death. I decided that having gone so far, I would go on and finish. His Grace's work was published in 1877. Soon after, I reviewed it in a series of twenty letters in the British American Presbyterian, now the Canada Presbyterian. J have used the very same style in the following work that I usefd in these letters. I looked on the Archbishop as an out- spoken person, whose learning was not very extensive, and I have treated him accordingly. Even when I make sport of him— as I now and then do— I do so with the most kindly feelings towards him. Some may think (hat while it was quite becoming in me so to treaC him while he was on ^"t^' J^.i * See Note at the end of the Preface. >:? iT Ua. Preface, ear h, it is far otherwise, now when he is in the world of Bpirits In reply I say that in accordance with a very common figure of speech, I reat him as still living in his book. For example, we say : " MilJTsays this, and. Shakespeare says that. " Addison makes Cato say • " Plato thou reasonest well." referring to a work of that philosopher which he ha^ just been reading. I treat His Grace, on the whole, just as I did while he was alive, and as I would hftve done had he been stUl alive. In some instances I have refrained from using a certain form of good-natured banter which I would otherwise have used, just because it would have been unbe^ming m circumstances as they are now. I refer, for example to a part of my remarks on honouring images. Since writing the letters referred to, I have visited Europe, where I have seen a good deal of Romanism at home. I spent three weeks in what may stUl, in an ecclesiastical sense, be caUed the Pope's awn city As I remark near the close of this work, my object in it is not to discuss ev^rythingpertaining to the Romish controversy, but simply review ottttit." ^^ ^^"'''' '"^ ^" "^'»-''«" 'oProteBtant Questions and Those of my readers who do not hold what are commonly called Cal- vinis tic vfSws. wiU. I am sure, very readily excuse me for g.ving expres- sion to such, near the close of my Review. When His Grace attacked certain peculmr doctrines of my Church. I. of course, could no> let it pass unno iced. Had he let them alone. I would have let him alone Of course, when the Archbishop quotes Scripture, he does so from the Douay Bible. I may remark that Psalm ix. in it. is Psalms ix. and x. in the Protestant Bible. Psalm x. in the former is, therefore. Psalm xi. in the latter, and so on to the end. When I quote Scripture. I do so from the Authorized Version, except when I mention another imn!!?^! ""y readers may think that I am very "dUorderly." because, Z^« f ^.T *•"" ""^•'*"' **^'°" **'^'°« up another, I often leave one unhnuhed. take up several others, and then come back to the first, in the case of «,me, several times. In my defence, I have to say that I and Objections '^hich he trie, to am,wer. Order, in the sense of proper arrangement, was, certainly, not his first law. •The re«ler wiU find the style of the following work, in some respects ThulThicri e^r ''' '''"^ '^^ -^*" ^-*^^"- °^ *•»« ^^^ fir.f? ^"^'» '^"'^"^hed a sixth edition during his Ufetime. The itraCof'r"' ''' ''""" ^^^' '' «-« ^^- — « -^- i 1 -*-' >'.' ti'V'''*'' J if -A Preface. NOTE. 13a. A friend who read the MS. of the following woVk, remarked to me tliat the words " first b-.ried " sounded strange to him. As they may do so to others, I shall here explaiiji why I use them :— Sir Isaac Brook has been buried more than once. Soon after the dose of the war, a monument in his honour was set up on Queenston Heights, where he fell. If I be not mistaken, his remains, and those of his aide-de-camp Macdonnell, who fell in the same battle, were put within It. A few years after, some malicious persons shattered it with gunpowder At once, an eflfort was made towards getting a new one. Many years however, passed away, during which, the matter was allowed to rest. But at hist, th6 new monument became a reality. As yet, no har.n has be- fallen It. The remains of the British general and hfe aide-de-camp now rest m stone coffins within it. / The old inhabitants of Toronto will remember an undertaker named John Ross, who was often famUiarly called " .John Rosa the coffin maker." Several years ago, a "brother of the trade" did to him what the latter had himself done to hundreds. John, who was himself in the battle, made the first coffins for Sir Isaac and his aide-de-camp. Eldbr's Mills, Ont., October, 1890. T. FENWICK. t J DEVIOE OF THE WALDENSIAN OBUBOU. M^ J» JteL' Kk*^. r^''U% aft-r (1 « P™" towardsC:isti'::t\e:;tt:c.rer'^ '-"- »ot 'SitlSta ohUd° ; ir.-r .^"'»"'-" p-' ^. :';r,» » Remarks. inf ■ seeking to bring them into it. Had the Archbishop stated his exhortation as fully as his Church teaches is^the duty of her members m the case, he would have added, "and by whatever means they can." Let us hope that he omitted that, just because he thought that he had said enough. "Those wlxo convert others from' the error of their ways will have gained their neighbours' and their own salvation." Bad English here, Your Grace. Say "sha« gain " You ' ?,7^^-^^-t«/amesv.20. The Apostle there says that he who converteth the sinner from the erroi^ his way shall save a soul from death, and shall ^e a r^tu^e of sins." Bad heology here, also, Your Grace. If the converter be already a believer in Christ, he is already saved. Conse- quently he cannot be saved again. But let that pass. Well your Church considers it enough for a man's salvation that he profess to belong to her, and do whatsoever she commands,, him - especially that he pay her well. But we are saved by grace, through faith, not by belonging to any particu ar part of the visible Church, or by leading others to connect themselves with it. The multitude of sins which James says shall be hidden are not those of the converter, but of the converted. TY^e Greek verb in the middle voice, requires this. Though this hiding of sins was included in the pre- vious shall ^save.' St. James expresses it to mark in detail he greatness of the blessings conferred on the penitent through the converter s mstrumentamy, and to incite others to the ^ same good deed." His Grace, in connection with his exhortation, refers to one passage of Scripture, the one which we have just been con^id- enng. In connection with it. I shall quote two. - They be blind leaders of the blind. And if the blind lead the blind, both shall fall into the ditch." (Matthew xv. 14.) " Ye com- pas.8 sea and land to make one proselyt^nd when he is made ye make him twofold more the child of hell than yourTelves.'' _ __\^^j^i. lo . j ^ / 'mMmdm u j^-v^At Af V , >^ I«a. Remarks. !0U]»,"_ . "" '^"'- "" 8"" High Wd „„d I.„,i,„ „f " Earnestly recommended " A »«,„ „ij » . • »ion, in the sense here used In 111 r .? ',''"'"'"' "P™'- of reeommending MiLTfino^f j'^^-"^ ^'' «^l«k olas» shoemaker and sJi.VR^" ° ""■• '''»**»» » "^s'- , those who hi : n° h. "™ the r °1 ™"™ <" '^'^-^ "> where the hair oughttgrow • ""m 'Z '"'"'' "" '"= P'"™ odd expression. TopZTZtr^^u '""""■" A""""" any one's power/ hZ as fna?", "■!"°'' '' *'^^°'''' • noticed, "mercifnl" J:™;,;i:;'"''"'=«-""'-'; « lately ::trre™:'d r :^::,:.^ "'■'- «« -» - «- »» e..., • ti.«^ flrtj"the'rr:;tn o'; "^"'^ *"• ^«- ^'"" - --' "y difference of orionlrj'''' ^r"?"" '"' "'""'' ">«« " » I »hall not disrssrtTnTfwM ?'''"°''""™ Church, " enkindled » r he d'se lltT T ° " ""»"''' "" ""> "">"» poetical.one, but a! her^l. °",''T ""' '"'"'''• " " " kindles, it begfns to burn l', * "^'l^""' """■ ^''<-"' ^^0 spread. ButTcamiot ™™.. T "'"' '^'=°'»« S^-^. »' a human being has relied ItffbT ''"" *" ''»"'• '^f-' capnotcontinn'ebe^irnTtogow :r.V°^°^^ ,^"' "^ What the Archbishop plainly mlans is the '""" "^'^ *"•*■ ing of the fire of whfch he speTks H.d t "''^ " '•'^'"^■ <.- may spread till, to nsl Tot; B^^!"' """'^ "»' """ " like a sea of glory, It spread from pole to Jwle," "tritrMisSui„r '^ ■>- -- " - "May He bles. .1, „b„ j„i„ ^ ,„ ,^,„,,__^ ^^^ ^^^ ^^^^^__^ ^^^^-Ig.^ Mi34- -^t *\fe-^1i^''i|M,***5* i^j.*.. ' .-'. V >« fcVVv "'s. -^"V" , ^ Remarks. 19a. revealed by Him, preBorved a^d preached to the whole world by the Catholic Church." ^ of Z^7^' l;**;;!^""^ ^^'"P'^res the whole system of doctrino of the liomish Church with the word of God. will see clearly hat the most of xt was not revealed by Christ, and, therefore, ^ 18 not true. His Grace should have said " and preserved " I^ has just spoken of what has been, as he believes, done by , ?v! A u!". Vro^^^n to speak of what his Church-that 18. the Archbishop's-has done, and is still doing ^^ Hecloses by addressing his Catholic friends, as he does his iJear Protestant ones :— t ■ " Your faithful servant in Christ, " t John Joseph Lynch, "«* \f; 1 ,; T. , • " Archbishop of Twonto. bt. Michaels Palace, Feast of the Annunciation, 1878." Of course, those addressed need not be afraid of the dagger- lookmg object which he here displays. Council EKEATUM. On page 61 of Review, 6th line from the top. for "only incils can," read " Councils can onlv " ^ )uncil8 can only.' . / / / ' * % , ijte^ 'f^ i*»j t < 3$etiletti OP « % ABCHBISHOP jLYNCH'S Answei^ to QuestlooB and Oye|tl«Ds ifonternlng Catholic Doctrine and Pra^jtices." *s y \ Chapter I Review of the Contents aW Dedication. ;EF0RE the work which I am about to review, there ' IS a Table of Contents, at the cloge whereof is the ^ loiiowing^ — ^^ - "" "TO THii ^GREATER HONOUR AND GLORY (/f GOD." t^L'7df '*'"*^r^r*^'''^°'^«^ As Macbeth says: "Is ^18 a dagger which I see before me ?" It is very like one ^otirtr^'^s^ I ^^^!: ^*' - '^- *<> *^« ^^'^ a tr; HnW^ J ^ ^ *^' ""^^^^ beneath-what mean they? How often His Grace's Church has used the dagger in slaJh tenng heretics . professing, and that, no doubt?ffa 1 1 X • to do so for the end which they express » But Ipf ^ a him charitably. Let us believe'thaUhe seeSglgle tl cross, and that.the onl y dagger which the Archfafshofdes!^^ * H W See Appendix I, ■ .■/; .-.•-?, % "\^ REVIE\y OK THE DEDICATION. to .u-»o against Protestants is ui8 "little book," with which he hopes to kill them by turning them into " good .Catholics," , which 8ha.ll, in his sight and that of his Church* |ve "to the. greater honour and glory of God." Let us now pass on to t THE DEDICATION, ' which is to Protestants, ^t is li£e the forest spoken of in I. Samuel xiv. 26, wliere— as the Hebrew means—" behold ! there was a stream of honey." His Grace's Chqrch calls Pro- testants " accursed heretics." He calls them, in the title, his "Protestant Friends." Yea, more, he begins his address -to them by calling them his "Dear Friends." This, certainly, is very fricndhi language. If it coipe from his heart, he is not a good son of his Church. But he is one, though he should speak "\¥ith flattering lip, and With a double heart," if he do sQjor what— according to hei^i.s "to the greater honour and gloA-y of God." Let us nov^,|iasider some of the things which he says to his " Dear Protestant Friends." I shall state them in his own words. ' - - . Akchbishop.— " During a missionary career of over thirty y«ars,- . ". . . we have met with- many estimftble persons, wl'io were most anxious to acquire the knowledge of truth which would lead them most securely to eternal life." , • ^^ t.'. .These "estimable persons"— a^ we are arfterward^ told — were Protestants. They must have been ^''^^ies^^s^a Very poor kind, else they would ^ave known that '^^i|^^^ ^^ God which is contained in Wd Scriptures of ^^M^HHI^^ Testaments, is the dnly rule to direct us how^)^m(y^6rify and enjoy Him."^ Mere knowledge of thfi truth will not save iny one. The Holy Scriptures are able to*make men wise unto ^ion through faith which is in Christ Jesus. (11. Tim. iii. 15.) hey believed in our Lord Jesus Christ as their- Re- ire^afmd to join any of the modern religious denomina- ley migh^^^nd in them all that Christ taught." a) Shorter Catechiam of the Pregbytefla.nT5bnrch, Questions.^ — / 1 "3 .^y Revikw ok thk Dkpication. 3 Of course, tjiey iiever for a moment thought of joining any I % .M '•'"'""^ relrgious denominations. They did not Ik-lieve ^^Ly '" "'" '^°'^ ^° ""^"'^^ **>^ Scriptures represent ,^k. ^Wj^ ;«o as connected with salvation (See, for example il m ^n. ni 8(5), else they would have joined some religious body. Wo know that no Church on earth is perfect, hut som^ eppear to us iporo 8Ci;iptural than others. We should connect ourflclves with the one which appears to ur most so. The r . faith in Christ which those had of whom His Grace speaks was, plamly, hut un exorcisife of the understanding ' ' AKcr„7._'« Tl.ev ru„,octed all.lielioving that then- contained rnu.iy I.10U8 people, yet, .hntrusting thoir own powers of e^uniining anj pro- ^. nouncuig which was the true, or which was the false, they hesitated to ^ join any, * J'l^^^y^ere. certainly, persons of "broad sympathies." They held m equal esteeta denominations of utterly opposite views on the most important doctrines. According to their repre- sentation of themselves, they were very humble. They wished to hnd some human being who would do their thinking about religion for them, so that they would nped only to join the Church which he would bid them join. The Scriptures sky : ^U any man lack wisdom, let him ask of God." (James i. 5 ) But they had never made the matter of church membership a matter of prayer, Their modesty was. in faSl, laziness arising ■ Irom carelessness. ^ '^ Abchb^-" We asked those$er8on8 if they ever exaifiined the doc- trines of the Catholic Church, acknowledged by all to be the first.'" Och ! shure an' Yir Lardship's Rivirince is the by to knock the Prahtestants into smithereens. Ye've done it now You say that the doothrines uv the Cahthlic Church are acknow- ledged by ahU to be the first. What can bate that ? Hooraw ^ les, all make the acknowledgement of which His Grace here Bpeaka -except those who do not. The number of the lattp / ..^ - — — *"" uuuiueroi me laiier ^t many milhuns. It ig larger than that of the former: The ■y^ %-f \ ■.-ft • rv -^^ i. *• ■l 1%, r U(^, Jfi. i 4 ' Review of the Dedication. simple statement which we are now considering, is not enough. The speaker must prove the truth of 'it by proving that these doctrines are according to the Word of God. The peculiar doctrines of his Church he cannot prove to be so. The cool, unhesitating manner in which the Archbishop makes this unqualified statement concerning his Church is most amusing. The thought of it is almost about enough to refresh one when the thermometer rises to near 100 degrees above z@ro. " Had ever exainined " would be a more correct expression than " ever examined," " The Archbishop's English "—as we shall often see hereafter — is not, of the best quality. . ' " They (' those estimable persons ') said, No ; they were taught and 1)elieved from their infancy that that Church was most corrupt in its doctrines and practices, . . . (and) that they had never spoken to a Catholic Priest before, or read a Catholic book. Then,, we replied, would you not like, as a just man, before pronouncing judgment, to give fair play, and hear the other side of the question 1 " " The learned prelate " does not express himself here very elegantly. His meaning is, however, plain enough. He bids "those pious people" who "distrust t^eir own powers of ex- amining and pronouncing which is the true Church or which is the false," exercise their " private judgment," as Paul bids the Corinthians do when he says to them, •'! speak as to wise men; judge ye what I say." (I. Corinth, x. 15.) So far, the principle which His Grace here lays down is a most excel- lent one. But does he grant the same privilege to his own people ? Does he allow them to hear " the Protestant side of the question" ? Nay, verily. With them, " the case is altered." They must turn a deaf ear to " the other side." They bring down on themselves the wrath of "Mother Church" if they reason that if His Grace's advice, which we have just been ' considering, be good for Protestants, it cannot be bad for " Catholics," and act accordingly. In his Answer to Question 24— which we shall at anoth^ time consider— he states the reasons iwhy Cathoiics do not attend Protestant worsBTp,^* I I Review of the Dedication. / 5 and he. of course, approves of them. The freedom of thought vfhich his Church gives her children is akin to the freedom of speech of which we have the following instance recorded in Punch : A person, pointing to a picture, says to a friend : "I'll knock any fellow down who says that is not an original. Now, sir, let me have your candid opinion on the subject."' Archb.— "We further remarked that there were a great many respectable and good living Catholics who would leave that Church Ion * triV''° ''''""^'* *^ ^^^^ supposed. We certainly would not be- The most that this proves is that thQse spoken of are sin- cere in their profession. But may not their eyes be "darkened that they do not see" ? We know what a powerful effect on the mmd early impressions have. How many who have left the Romish Church have said that, at one time, they walked in dajkttess ! The sinnner is blind to his folly and danger Hence, Christ came "to preach recovering of sight to the blind," and He commissioned Paul to "open the eyes of sin- ners, and to turn them from darkness to light." Peter says that God has " called His people out of darkness into His marveWous light." I have not the least doubt that many in the Church of Rome see no fault in it. But the true test of a Church 18 the Word of God. Have those of whom the Arch- bishop speaks ever tried their Church carefully and prayerfu'ly by it ? All that I need do, at present, is simply to point out the weakness of the Archbishop's argument. Arohb.— " We considered it due to fruth and honour to explain Ist. What was not the faith of Catholic; and, 2nd, What they do actually believe." n Bad composition. Your Grace. You should have said either " 1st. What was (or is) not the faith of Catholics ; and 2nd. What was (or is) their faith," or, " Ist. What Cathohcs do not believe ; and, 2 nd. What t hey do believe." (1) See Appendix II. iMmiM^^itii^Mtt. -.L. Ik- 6 Review of the Dedication. Archb. — " ' Thou shalt not bear false witness against thy neigh- bour' is one ot the commands of a just God, who wills that we be respected, not only in our property, but also in our reputation. Many bear false witness (we h^e unwittingly) to the faith and practices of the Catholic Church." ■ We shall often find while we are examining his "Answers," that His Grace bears false witness ("let us hope unwittingly") against the faith and practices of Protestants. Instead of say- ing, " bearing false witness to," he should have said, " bearing false witness against." Archb. — "Our Protestant friends who know us, we think, can bear testimony "of our kindly feelings towards persons of all denomi- nations.; We acknowledge that the precept of loving our neighbour as ourselves extends beyond our relations' and Church associates. Christ has made no distinctiorij neither should we." ^^ This is " as a very lovply song," but whether the speaker " thinks it in his heart " or not, we cannot tell. Only God "searches the hearts and tries the reins of the children of men." The Archbishop's language here is in direct opposition to that of the standards of his Church. According to them, heretics are to be put to death, if that can be done without harm to her interests. A boy once gave it as a reason for letting alone another who had called him bad names, that the latter was " bigger " than he. When the Romish Church does not -persecute heretics, it is only for a reason of the same kind. Putting a tiger into a strong cage does liot change his nature. When we look at one in a menagerie, we do so with all the more pleasure when we consider that he is " confined to his room." If Archbishop Lynch's Church were to get again the power which she once had, she would show no mercy to here- tics ; and if he did not obey her commands, he would not be a good son of hers. I have no doubt that many of her members — yea, even of her priesthood— have the most friendly feelings towards Protestants, but such are better than their Church. _Wf! h a ve gre a t r e asQn to ihank G o d t ha t wo li v e in ^ laad^ ^^'' Review of the Dedication. 7 where the Romish Church has not full power, though she has all the freedom which she can reasonably desire, if not a little more. Regarding the manner in which she teaches that here- tics should be treated, I shall speak more fully hereafter. 1 Archb.— " We put the questions and objections concerning the Catholic Church, as nearly as we could recollect, in the very words used by our Protestant interrogators." Your Grace, would not "can,' " illigant " than " could " ? in this sentence, be more Archb.—" The true faith is spreading and gaining ground in many places ; it is also combatting with increasing success the indiflferentism and infidelity which appear to gain the ascendancy among a certain tlass of would-be philosophers." The latter part of this passage is contained in the first. By " the true faith," the speaker, of course, means his Church. It 18 not, on the whole, spreading. It is losing far more thati It IS gaining. But the true faith -properly so called— is spreadmg. Do not "spreading," "gaining ground," and "combatting with increasing success," all mean the same thing ? " Indiflference " is a more common word than " indif- ferentism," and just as good. The same is true of" among " as compared with " amongst." Would it not be better to call these philosophers " self-styled " than " would-be " ? They believe that they are philosophers. Archb.— "Christianity hiis been on its trial since its founder was judged by the world and condemned; but Christianity, like its author reigns from the cross. It conquers in great humiliations and public calamities." The " learned prelate's " composition here is very like a schoohboy's. But we can readUy assent to what he says. He then goes on to say that " Our Lord has His elect everywhere, and is con tinually bringing t hem together." In (1) See Appendix I. :i; 1., ."l^^.v... .. .- J,r";„ A,i& ii- I f -1/ s' f ; .1 I M ■ ' ■;. ii! ' !!'■■ ill 8 Review of the Dedication. support of this, he quotes John x. 16, " And other sheep I have," etc., and John xvii. 21, "That they all may be one," etc. He adds that " there are trials and tribulations in store for those who embrace and follow the truth, but St. Paul consoles them when he says, 'For that which is at present momentary and light of our tribulations,' etc. (II. Cor. iv. 17.)" Here His Grace and we are in full accord, though Kis views of Christ's elect, and of those who embrace and follow the truth, are, most probably, not precisely the same as ours. The Archbishop closes his Dedication in the following words : — " With an earnest prayer to our divine Saviour for the glory of His Kingdom, and 'for peace on earth to men of good will ' (Luke ii. 14). " We are,»your8 faithfully in Christ, " t John Josbph Lynch, " Archbishop of Toronto." ^ In this prayer, also, we can heartily unite with the author, though the expression "prayer for the glory of Christ's King- dom " sounds somewhat strange, and he and we may not have the same belief as to what forms thaf glory. Whether he would be "ours faithfully in Christ," if his Church were to have full power in Canada, we, of course, cannot tell. It is far better that he is not put to the proof. A dagger-looking object, like the one already spoken of, stands before his name. Of course, after listening to the loving words which have just fallen from his lips, we must not put a bad meaning on it. We must not suppose that it means that these words are like his of whom David thus speaks : " His mouth was smooth as butter, but his heart was war ; his words were softer than oil, yet were they drawn awards," (t) (Psalm Iv. 21, Rev. Ver.) Here I shall close my remarks on His Grace's Dedication, and, at the same time, my first chapter. Chapter 2. come now to " the learned prelate's " "ANSWERS," ETC. In my review of them, I shall give his own words as' often as I can do so without takin| up too much space. When I find It necessary to give only the substance of them, I shall state his arguments with all the force which really belongs to them. I wish to do so. Mis-stating an opponent's arguments IS one form of bearing false , witness against our neighbour. No real advantage is gained thereby. I proceed now to my At the beginning, we find the word^^^iw-TER I " We therefore, very naturally expect to meet witCat least, one chapter more. But the whole work is contained in " Chapter 1. It IS absurd to speak of the first of a thing of which there 18 only one. Who ever speaks of the first wheel of a new wheelbarrow ? His Grace would never think of saying " The "?heF /pv, T";''7'' First Epistle to the Romans," The First Chapter of the Book of Obadiah," or " The First Chapter of the Epistle of Jude." Och ! me darlint, a goo^ scholar loike Yir Lardship's Rivirince should spake corrictly. Protestants do the same, but " let that pass." His Grace WwT '' ^'Sr"""^ ^""^ ''^"^'"^ °' *^«°^ (Catholics) tb do so." What he further says on this point is very true, though aome^ ^at confused. He says :-Fap is to believe thatlhidi we " 10 Rkvikw „f "Amwm" to Qukst.on 1. "^•" 1 1,1 III ^ * k ; "* 1 • '- u 'III 4 1 1 ', !^- '3 unaeistand, etc^ As we can lujve faith in the wordot« of f„, h „■ relation to the word of Crod. ' He telle the Zy„f S . Ang„et,ne pHee seeing a child eeooping out with itehLd Ittao Th:'"hM "'Vr-'""-- h' -ked i. whtitr. 2* ; . '"''' '■'•""^ "'"' " ™» soins lo put the sea or Z hlli ;„ . ." it* """""'' ' " " " i"»' """impossible have m.d tl e > T '"'"'°'""' "-*'<^-" «" «"«" "'■■"■W nave made the child say:, "as possible." Accordiuo to the hn^ for what purpose it Svas making the hole in the sand s,n,l^ and walked on. B„. soon aftif, he said to himself? ^^^J mXswh.lrV'"" °''""'''" ' »■" "^'°« '^ "-""-tand hill! ^ ? "° """' understand than the hole which . he has made u. the sand can hold the sea." This seels to be the correct form of the story. According tothe tehSp's ■ howdd he know what was in the Saint's mind at the time? word „ Te« r ■;. '"""««'y« ■■ " People believe onThe word of earned men what they do not understand. They Z movV" '\^;r ""If «'"'• 'hou«h to the eye it ap^lto ' 7t' J . ,. '"'°' " J'™ ""^ ''™^ in 'he days of Galileo kl^fto.""',f1 ""r' "» '""■^''» wouMhayehtiTo keep.t to yourself, el,e the "Holy" Inquisition would have jour heresy, have, by and by, •• lyncBM " you. The Arch •-.shops Answer to Question I is-as the boarder said to ht- landlady about his coffee-" very good-such as it is ' Rev IK w OF " Answer " to Qukhtion 2. • ' 1 1 Q. 2.— " Why d.. Ctttholics not make tlic Bible their mlo of faitli n« the Protestants do ? " This question may he understood in two senses : (1) " Why do ' Cathohcs • not make the Bihle their rule of faith ? The Protestants do so." (2) " Why do ' Catholics ' not make the •B.ble their rule of faith in the same manner as the Protestants Protestants also believe " that, when anything is offered as necessary to be believed in order to salvation,. every Christian hath a right and liberty of judging whether it can be proved by the Scripture to be necessary or not."^ Our friend, the Archbishop, does not agree with his " Dear Protestant Friends " on these points. What his views thereon are,- we shall see as we go on through the galleries of his " little book " before us. His answers to Question 2 are as follows :- 1. " Because the Bible nowhere tells them to do so, and yet St. i'aul says, ' Without faith it is impossible to please Qod,' " (Heb. xi. 6). His Grace argues that because the Bible nowhere says that It 18 our only rule of faith, or-to express it otherwise-nowhere forbids us to add anything to it as our rule of faith, therefore we may add tradition to it as such. Well, granting for the present, that his statement is correct. I maintain that if the . Bible says that we are to take it as our rule of faith, that is enough. We cannot add anything to it. unless it gives us ' !o! ^'•*"'"'''' I^tures on the Catholic Church, pp. 8, 19. _„ i g l F roteatantiam^QoBtraated with KomwiiBni, Vght:.p:5: ~4^ I. ,. 4EJ-5 12 Review OF "Answhr" TO Question 2. all the Prophets H, .v- j j ' ^«8""»"« «» Moses and and m the Psalms, concerniriR Me" ^Lnk« v^; qi t"^^^^' 44 \ . wrpL^ XT 1 o . ° lAJUife XVI. 31 ; xxiv. 27 aaivat J-^it'CX"^: T;;"',^ *" '"»'' '^^^ "'" -^' ^«ierrea to, and expresses his views nf if tp.+i, ^^ * mat on. The latter in c.u a / " ^®** *°*- not sav thpfT T : I ^f-^^^^""^^' says : " Your Grace did not say that I was to bind only the Breviarv " Th. ou u dignitary addressed would look on f h 7 ^u ^"'"''^ arsvminf " w.,. " ^^o^^^a iook on that as "a moity wake argymmt. He would say m reply, something like this • ^When would be quite correct but hi . ! '*''' hia reasoning the only rule ofTpifh' ^^* ^'^'^°^«°* ^g^i^s* the Bibl^ as 400. Who. he finas sf^^tLt .refh^l:™ °' '„': cr»„ 1 • u. ,. ""^^®«o°ie> then sends it down " Red Lann " sWm^l' ' ''?'r"" "»" " ''™'-" He reasons abo»rthe • h mfe „,'S" .^y "Hl^-O'l-iP'- 1«™»- does ab „ Q Review of "Answer" to Question 2. ig But we are distinctly forbidden to add to theCWord of God. " Add thou not unto His words " (ProjwrtTs xxx. 6.) " If any man shall add unto these things, Gfod shall add unto him the plagues that are written in this book" (Revelation xxii. 18.) Let us now look at one or two proofs that it is the right and the duty of all Christians to read and study the Scriptures. The Israelites were commanded to 4;each them diligently to their children (Deut. vi. 7-9.) The Scriptures were read before all Israel— mten, women and children, and strangers— that they might h^ar, and learn, a»d fear the Lord, and observe to do all the flfor^s of the law fxxxi. 11-13.) In answer to the question, " WJierewithal shall a young man cleanse his way ?" . the Psalmist janswers, "By taking heed thereto according to Thy word" (l>salm cxix. 9.) The Bereans did not believe .what even Paiil preached to them, till after they had compared it with the Scriptures and found that the cwo agreed (Acts xvii. 11, 12.) Paul says to the Corinthians : " I speak as to wise men ; judge ye what I say " (I. Corinth, x. 15.) Timothy knew the Scriptures from his infancy— for so the original means (II. Timothy iii. 15.) He was taught them by his mother Eunice, perhaps also, by his grandmother Lois (i. 6.) (See also Acts xvi. 1.) Now, all tho&e spoken to, or of, in the passages which I have mentioned or quoted, were what is com- monly called "lay persons." It is true that Timothy was a preacher of the Gospel, but he was taught the Scriptures as soon as he could understand anything. We cannot for a mo- ment suppose that less has been given to, and is required of us than was given to, and required of Israel of old, or even the early Christians. I have not made use of John v. 89, which according to the Authorized Version, contains a command to search the Scriptures. I prefer the rendering of it in the Revised one, which makes it a statement. As such, th^ verse seems to me to connect more naturally with the next verse (40), than it does as a command. Still, taken even as a state- ment, it is not in the least opposed to the point which I have endeavoured to prove. «j.Mfc**s4*-V^ ^> 'V.1- 14 ' Review of "Answer" to Question. 2. Let us now turn to the other AnswerR which our " Dear * Roman Catholic Friend " (we are his " Dear Protestant Friends") gives to this question (p. 1). ' *' . ~^ 2. " Because such urulo would be impossible to tlie yjiuerfllity of Christians." / • How it would, we can only guess, as His Gratfe does not tell us.'' This Answer is really no answer at all. It seems'^o be contained- in his fourth Answei^ If it be so, it is an ui/ier waste of words. , V 3. " Because it would be changeable according to the interpreta- tion that each individual would chbose to put oh the text, as liis learn-* „ ing, prejudice, ignorance or previous trailing would induce him." The interpretation of words does not in the least affect the. words themselves. His Grace mus^ mean that if every one were allowed to read the Bible and to judge foaf himself, there wouTd be, owing to the different causes mentiolifflti a,n immense variety of interpretations put on it. Np pther intei^retation', which any one can understand, can be put on the words before us. Do not "learning" and "previous training" here amount-^ to the same thing ? Is not " prejudice "a result of " previous training"? Och ! me darlint, sure an' it's mesilf that's .. shacked at an archbishop^ exprissin' his oidayahs in sich a clumsy way. 4. This Answer is in substauce as follows : — > " (a) There could be no rule of faith till the Bible was all written and in the hands of eveyy one who could read and rightly interpret it. But before A.D. 63, when the last of the Now Testament was written, the true faith was spread throughout the whole world, (b) The Scrip- tures were not separated from the Apocrypha till A.D. 494. (c) Till the invention of printing in 1440 but few had Bibles. Even at the present day a very large part of the people are unlearned." (a) The Old Testament, as we see from passages already quoted, and many others, was the rule of faith before the New r -j 'v^ REVIE3V OF "Answer" to Question 2 "^ i** ' • • -^ i' ' flSwtament.was written, (b) The Jews and t\ie early Chris- tians never acknowledged the Apocrypha of the Old Testament to be divinely inspired. At the third Council of Carthage, A.D.J97, nearly one hundred years before that of Rome a list ot books forming the Scriptures of the New Testament was 'ad#ted, which is precisely the same as our own. The early Christians never received the Apocrypha of the New Testament as of divme inspiration. Admitting that the Council of Rome the one to which His Grace refers, rejected the Apocrypha of the Old Testament, which is doubtful, the Council of Trent AJ). 1546, received it as of equal authority with the Old and " New Testaments. Therefore, Council opposed Council • and if the Council of Trent was in the right, the Church was for fafteen hundred years without a large part of the Word of God (c) Jhose who cduld.not r^ad were commanded to listen to the reading of the Word as they had opportunity. Under the Ofd Testament, and in the early ages of the Christian Church there were few who^were learned. The great mSsq of the . people had,therefore,^to get their knowledge of the Scriptures m the latter way. This is why the expression " hearing " in- stead of "reading," the law, or the word, is so often used in both Testaments. I once attended a public meeting in Toronto, at which a Roman Catholic Jew gave an account of wljat he called hia conversion to Christianity. It was, chiefly, a pointing out the agreement between Judaism and Romanism. In the course of his remarks he said, with reference to every one reading the Scriptures, " Suppose I were blind, how could I read them ? " As almost all present were Romanists, this question, of course caused a "roar of laughter." I did not on that occasion - speak out m meetin'," but-as the song says-" said I to myself, said 1." I said in this way, " Your Church commands every one of her members to confess tp a priest, at least once a year, all his sins which he remembers. Now, suppose one 18 dumb. He cannot write, neither can he speak with his fingers. How can he make big confeHBinn ? " y I -m-l >'>■■ ■> H IG .."*/"■ Review of " Answijr " to Question 2. 6. " Protestants tlieniselves do not take the Bible alor^e as their T\i\eqi faith, as each denomination has its peculiar creed. . . . If any meniber of the various tjltfnominations should interpret the Bible in a different sense frpm that recognised by the whole body, be would be told to retire from.th* Churchy If the words of Christ, 'T^iis is My body,' be taken in tlieir literal sense by a Protesttanfc, h^ would he . charged with Romanizing, ox believing Catholic doctrine. These words of Christ have been interpreted in a hundred different ways by Protestant writers." "J ■^ . * . There we have a beautiful Efpecimen of— confusion. This is one of the Answers which the " learned prelate " gives to the question, " Wl^y do CathoHcs not make the Bible their rule of faith as the Protestants do ? " Therefore, accordipg to him, Jihey do not, because Protestants 'themselves do not. In this instance, then, .they follow the Protestants. Admitting that what His Grace here says about the latter is correct, that does not justify the former: •• If I do wrong, "You're another," or —to use the language of His Grace's Church, " Tu quoque "— is no argument in my favour. "Two blacks do not- make a white." But he confounds two things which in their nature are quite distinct from each other. My rule of faith teaches me what I must believe. My creed id a statement to the world of what I do believe. Och ! but it's astanished oi am that an intilligint gintleman loike Yir Lardship's Rivirince doesn't persave the duflference betwane them. The Archbishop is quite correct in \that he says about a member of aty of the other Churches holding Hpctrines opposed to the creed of his Church, if he means a minister thereof teaching them. That Church would act only on the principle on which every society has to. Of course, it would allow more freedom to a private member. ■ But if it should cut off a minister or a private mem- ber, it would not curse him up and down, through and through, and all around, as the Komish Church does in a case of that kind. His Grace is quite correct in what he says about a Protestarit literally interpreting the words of Christ, " This is My bodyi" No true Protestant so interprets them. But our V-:: iS)I^M9S»!*a»S«f»!?!«KWi Review of "AKfswER" to 'qu^ ITION 2. 17 Dear Roman Catholic Friend" "draws 4 long bow" when he speaks of the hundred differentials i„Vhich ProteJtan" ^vnters have interpreted these words. A small boy once old ZL n . r "^' ^"^ cross-questioned him a little, he ad- t" Ited ni L "' "*:'''"^ "^'^ *^^- ^^ «'« ^--.w re treated mJike planner, he, too, would have to lessen his first statement very considerably. Well, .striking out the word " s.ta direct""'''.:' "'^""^' ^' ^^"•"P'*^'" -** -C several dfferent ways," or merely " different ways " and in stead of "Protestant writers." "Roman Catholic writers "Z tTXZ''c: '""'T '-'''■ ^^^" ''' --* elw writ m His Grace s Church are very much divided in their views of the words which he quotes. ' fivll' 'T^*; ^'^^' '"terpreted by individuals has given rise to ovor fi.e\h^ndred sects and denomination, and ne. ones are forZg every da,,\all disagreeing m their views and beliefs of various texts o the . *nd i^e tossed about by every wind of .loctriae ' " (Ephes. iv. 14 ) Jii\ Grace's "little book" was first published in 1877 To fbrj 1 *t '"^'' ^*^' ^^'"^ ^«^°^«d a...A»rfith.«i'^i^»MiaAtSbX!ttaiu}t»»&ly-)i^^ j th, or by whose Review <^f "Answer" to Question 4. 21 rule of faith." These denominationH and all other Protestant ones declare to the world what they believe are certat tc . rnies^ taught m the Word of God. Of course, they cannot ^ tler^ To" "• f" """'^"^^"' '^"^ ^^« preach'coZ; to them. No society can safely keep within it, any wl^-JL .. agamst it But no Protestant denomination curses anVX withdraw from it. or whom it puts out. as the Romish Chulh does in such cases Here is what the Church of England slvs about the rule of faith : " Holy Scripture containeth aU th Z necessary to salvation ; so that whatsoever is not read herer Zt7\ r:'t v'"^'^' '' ««* *« b« required of any ml"' that It should be believed as an article of F^ith. or be thour; reqms,te or necessary to Salvation.- Whatever iico/rt^^ may decid^ concerning the worship or governmenTof fh«f Church, th^y cannot set aside the article which ^Lv . eCsses"" '''''-''''' ''-''- ^^i,^:^:^rLeZ^t ru ^"u '1^^ ''^'' pretends to infallibility is infallible Th« Therefore, those medicines which according ♦« *u (1) Thirty-nine Articles ; Article VI. iHA^i^s^&iit^iAaAi liik^'Tt*}'. L A^ *.a4»tii .(¥»fJr*iJ* ^- *At L 01 22 Review of "ANSWjar^TO Question 4. ■\: I Yir Grace's Rivirince, fur giving ye a good pat on tBe back. Let me shake hands wid ye. Ye've sittled the Prahtestants, so ye have. Oi'm proud uv ye. Ye're an aner to the owld sod. Erin go bragh ' The shamrock fur ivir ! In his Answer to the first part of this question (4), His Grace says : — "The true rule of faith ordained by Jesus Christ is Jlis Word, interpreted by His in^illible Church, which He established to act in His stead." In support of this, he quotes three passages. The first is, " Hear the Church ; and he that will not hear the Church let him be considered as a heathen and publican " (Matt, xviii. 17). This passage has not the very slightest refere^e to a rule of faith; In the 15th verse of the chapter, dUr Lord supposes one professing follower of His to have wronged another. He ^ bids the latter go to the former, and talk over the matter with him by himself. Perhaps the wrong-doer will acknowledgie his fault, and the two become as good friends as they were before. If this effort prove unsuccessful, let the injured one put forth another. Let him go io the wrong-doer with two or three of the brethren. It may be that he will listen to them (v. 16). If that fail, let the other lay his case before the X Church. , If the wrong-doer continue obstinate, then let the wronged one, while he has no ill feelings towards him, keljp aloof from him — for such is the meaning of our Lord's counsel in the 17th verse. His Grace has either never read the three' verses, or he has utterly misinterpreted the one which he quotes, I shall charitably suppose, owing to want of attention. He can plead guilty to whichever of these enlarges he likes. One or other is true. The next proof is : " He that hears you hears Me, and he that despiseth you d^piseth "Me, and he that despiseth Me despiseth Him who sent Me " (Luke x. 16). The N^eventy disciples to whom our Lord addressed these words, were to receive the same honour as Himself when they preached the pMaching wtiich HeH&M^ theffi. "Chflst a v/ lestion (4), His Review of "Answer" to Question 4. 23 ing, " It is not Mine, but His that sent Me " (John vii. 17 ) The same was true of theirs. Protestants believe that, for the same reason, ministers of the Gospel now should receive the same honour when they speak according to the Word of Christ in the Scriptures, but only when they do so (Isaiah viii. 20) The Bereans tried even Paul's teaching by the Scriptures. The Archbishop's last proof in support of this point is, " Be- hold, I am with you all days to the consummation of the world " (Matt, xxviii. 20). This—as one expresses it—" vouches for nothing more than that Christ will always preserve aome one branch of his Church as a living witness of the truth, so that It shall never wholly and entirely fall into error." » And, as Dr. Littledale says : " There is in Scripture no promise of infallibility te the Church at any given time. . . . The Church of one generation may err, and that grievously, but there will be always enough truth mixed with the error to bring things- right again. That is to say, the Church is indefectible in the long run, though the teaching voice may be fallible at any given time."? Even in the days of the Apostles, there were divisions m the Church. I may here I'emark that the Apostles were to the Church like what the twelve Patriarchs were to ^ancient Israel. Each was the head of a tribe, yet the twelve tribes together formed one people. But there is this difference between the Apostles and the Patriarchs. One of the latter was the head of the kingly tribe, another of the priestly. But in the promise which ,we are considering, our Lord does not say one word about any therein addressed having power over tbo rest. He puts all on (i perfect level. ' But let us hear what the highest Roman Catholic priest in Toronto has further to say on this subject. "The Church is an infallible guide, Christ could not tell us to obey any other. He promised infallibility to His Church. ' And He said to Peter, Thou art a rock, and upon this rock I will build my Church, and the gates of hell shall not prevail against it'" (Matt. xvi. 18.) (llProteBtantigm Contragted with Romanigm, etc., yoL I^ prlft p. 15) Plain Reagong Againgt Joining the Ohuroh of Rome, pp. 146-7 ^ '^ V: 24 Review of "Answer "to Question 5. \ Of course, by "Th'« Church,"- His Grace never means any other than his own. The Church is not an infallible guide. Cardinal. Newman himself, in the Rambler for July, 1859,^ shows that the laity have sometimes saved the Fa^th betrayed by Popes or Bishops, when, in- St. Hilary's words, "the ears of the people were holier than the hearts of the priests," so that, the Cardiifel observes, " the ^ccima Dooms is not at every time the active instrument of the Church's 'infallibility." Of course, Christ could not tell us to obey any but ai> infallible guide. But He does not command us to obey the Ohurch. He says : " Call no man your fathef upon the earth : for one is your Father, which is in heaven " (Matt, xxiii. 9.) We are to obey Himself speaking to us in His word. We have just- seen that He did not promise infallibility to His Church in the sense in which His Grace uses the expression. His Church, as we shall see hereafter, from time to time, has grievously erred from the faith. As I *ave so many of His Grace's ^ Answers yet to examine, I cannot, ^without making, this work too bulky, examine this favourite passage of his Church with anything like fulnefis. I shall just say that our Lord gave Peter no superiority— the othfer Apostles gave him none— and" he claimed nbne. The Romish Church countenances] four different interpretations of *' the Rock." All the Apostles and the Prophets are, together, " the Church's one foundation," "and the corner stone is Christ" (Ephes. ii. 20.) Christ Himself is said to be the only foundation (1 Corinth, iii. 11.) Both passages are in perfect harmony with each other. All the Apostles "received .power to bind and loose (John xx. 28.) '• The gates of hell " are not the power of Satan, but of Hades, the invisible state. This promise seems, therefore, to be one of protection from utter destruction, like the one, " No weapon that is formed algainst thee sljall prosper " (Isaiah liv. 17), and the other, " I will be unto her a wall of fire round about " (Zech. ii. 6.) - Q- 5. — " Which is the more reasonable rule— the word of God interpret ed by an infal libl e ChurchrOr ihe eatte word by a body o f Review of "Answer" to Question 6. 25 ^ men who are fallible, and whose creeda may be formed or reformed , by other men 1" ■ ru '^Cl^'^^'''^^ "" """'^ °^ God, interpreted by an infallible Church— the Church of Christ." /^hat I have saidin answer to His Grace's Answer to Ques- tion 4, makes it unnecfessary for me to review at length his words which I have just quoted. ^Jhrist has not appointed any particular company of men as the only keepers of the truth. The Romish Church is not infallible. She is not the Church of Chnst. The Westminster Confession of Faith very truly says : " Th, infaUible rule of interpretation of Scripture is the Scripture Itself. . . . The supreme Judge, by which all contro- versies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men. and private spirits are to be examined, and in whose sentence we are to rest can be no other buithe Holy Spirit speaking in the Scripture." i Dr. Littledale, "reasons well " when he says : God gave a revelation to the Jews fiteen hundred years before Christ, but no one pretends that they ever had an infalli- ble living voice to keep them from all error regarding the law of Moses. And yet, as they had not Christ's exaS^nd teaching nor the indwelling of the Holy Spirit in the Je^ tia^do '^2^'''''*"*^^'^ an infallible guide more than Chris- Q. 6. " Are Catholics prohibited to read the .Bible 1 "^ .rJ' '' ^;j ,^'^^^y^« ««Jd in all Catholic book" stores, and there arfe few Catholics, who are able to procure the Bible, that have not T; IX"! °i '''""°^' ^'''"« ^"^ '^' f«"ndation, that Catholics fancl'eT" ^^^^^Pretmg the Bible according to individual The fourth Rule of the Congregation of Prohibited Books that If the Holy Bibl^ in the vulgar tongue be suffered to be (1) West. Con. of Faith, Chip. L, Sect's 9, 10 _: (2)««niR«BoS» AgBfiiBf JSfiiag the CTiurch of ftomfe. p. 1487"^ t i«'%4a,4-.v>- '''"» * " '■" '»'•- ■*' '"-'A ► ^,%"j :^. 2(3 Revikw of "Answer" txj Question (J. read everywl^ere withouj; distinction, mote evil than good arises." Clement XL, in his Bull Unigcnitus, in 1713, con- demned as " false, scandalous, pernicious, seditious, impious, blasphemous and heretical " the 101 Propositions of Quesnel, of which five relate to the reading of the Scriptures. The fol- lowing are three of them. " It is useful and necessary at all times, in all places, and for all kinds of people, to study and learn the spirit, holiness and mysteries of the sacred Scrip- ture." •♦ The reading of Holy Scripture is for all." " The Lord's Day ought to be hallowed "by Christians with pious reading, and above all of Holy Scripture. It is dangerous to attempt dissuading Christians from this reading." The other two are to the same effect. The Romish Church continues to affirm that " if the sacred Scriptures be everywhere indiscrim- inately published, more evil than advantage will arise thence, because of the rashness of men." Is not thi^, to all intents and purposes, forbidding Roman Catholics to read the Scrip- tm'es ? If I say to a person, regarding some particular object : " If you touch it, you will hurt yourself very severely," is it not the same as saying to him : " Do not touch it " ? If people believe that their reading the Scriptures is like one handling nitro-glycerine who does not know how it should be handled, , will they not, very naturally, let them alone ? No Roman Catholic is allowed to read, without permission from his priest, a translation of the Scriptures, even one by a member of his own Church. Roman Catholics often burn copies of Protes- tant translations of the Scriptures. Protestalitp never burn Roman Catholic ones. The difference between 'the two trans- lations is very slight. If those who burn copies of Protestant ones do not know it, they are very ignorant. " If they do, it is plain that they hate the Bible, When His Grace says that " Bibles are sold in all Catholic book stores," he says what is not true. I do not deny that it is true of such places in Pro- testant countries where the Romish Church does many things against her will. But it is far otherwise in countries where she has full power. There we see her in her true colours. I Revikw of " Answer " to Qukstion G. Even, in the large cities in those countries, it is very difficult t^ find, any copies of translations of the Scriptures in the com- ^no;l tongue. Those which ar& met with, are so costly that, ■■ f6w can buy them, which is reftlly forbidding others to read tllem. Even in Protestant countries, no Roman Catholic Bibles are-'Bold as cheap as Protestant ones. His Grace says that few Catholics, who are able to buy the Bible, are without one. Many of that class have none. Many who have one, do not read it. They keep it as a piece of ornataental furniture, and an argument against Protestants when the latter-say that the Church of Rome forbftJs the reading of the Scriptures. I have ^ conversed with some of the best educated laymen in Rimouski, in the Province of Quebefe, and I found them to be utterly Ignorant of the ^Scriptures. If they had a Bible, they did not read it. In Roman Catholic countries, few even of the highest classes have a Bible. I fear that Archbishop Lynch himself does not study his Bible as diligently as a minister of religiorv should. But let us hear what he further says on this subject. "Interpreting the Bible by individuals has been the source of a multitude of errors, false doctrines, and so-called religions." Our attention has already been directed ^o a statement of the same nature. I wouVd just say that there is an immense variety of opinions, eveilv on essential points, among the writers whom the RomishYhurch holds in honour. Every Romish priest solemnly swears that he wilf never '* take or interpret the Holy Scriptures otherwise than according to the unanimous consent of the Fathers." i That consent is just as much a reality as the man in the moon i&. The Pagans made the same objection to the early Christians which the Roman- ists now bring against the Protestants,— "We know not which to choose of your sects." The test which Chryso^tom bade them use, was the word of God. What is the difference between " errors " and " false doctrines " her^ ? :=:Ml)Gwedtjf P«pe Ping Vf^ \ . K 'm- ; 28 x^JIeview of "Answer" to Question G. "A respectable Protestant publislier in thisbity informs us that in one year he sold one' thousand Catholic Bibles." What His Grace has just said about Biblfes beiiig sold in all Roman Catholic book stores, makes me taki? what he here says, as some say we should eat nuts— with a little salt. I would like to ask that publisher a question or two. A Bible, strictly speaking, contains both the Old and the New Testa- ments. It is quite likely that most of tlfese -" Cathplic Bibles " were only New Testaments. Many Protestai^ call the New ^ Testament " the Bible," as if it were the whole of the Bibfer That publisher may have called both Bibles and New Testa- ments "Bibles." He may have said that he, had sold one thousand, meaning that he had done so while he had been in business, and His Grace may have misunderstood him. Many Protestants who sell Romish l)ooks of devotion, take no interest whatever in them. They sell them just as they sell ^ photographic albums, fancy soap, and walking sticks— to "turn a penny" by them. Hence, they are apt to callall these books " Catholic Bibles." Even a Roman Catholic once showed me a book which he called a Bible, but which was only a prayer book. I do not contradict His Grace, but if I knew who that "respectable Protestant publisher in Toronto" IS, I would, " tor further particulars, apply to " him. t" ; J - _ "Every Sunday, at Mags, throughout the entire world, Catholic priests read and explain the Gospel and Epistle of the day to the people." ' «--?**®y ^° °°* ^^"^ *^® Gospel and Epistle to the people. The" Breviary Lessons are in Latin. Besides, they are part of an_9ffi.ce which is never said in any parish church whatever, ^ namely, the Nocturns or Night Hours. An explanation of the Gospel at Mass may be given, but is not obligatory. There is nothing in Roman Catholic churches corresponding to the reading of the Scriptures in Protestant ones. Preaching is a very unusual thing mjt. Peter's at Rome. Therejs no p uK^ ■r^ Review of "Answer" to Question 6. 29 pit there. When Pius IX. preached his first sermon, which, I think, was also hiB last, after he became Pope, it was the first by a Pope during three hundred years. The late Kev. ])r Murray rKxrwan ") of Elizabethtown, N. J., was brought up a Your Grace speaks most bitterly against him. Well, hear Catl J;: T V \" ^"" *^^^*^'^' ' ««* '^^y -* *-ble with a Catholic priest, who was a member of the family, and the family. I never heard at table, or in the morning, or in the Bible piibhshed by subscription in folio, were taken in the family, but never re^d. And not only so. but I never hlard a sermon preached.in a Catholic chapel in Ireland; nor a word ^I v?nS. r °° ' "^^' ^^"«'^"" ^^P^''' ^"^t^i^e. or duty." cl ur h 7 in r rT*'°" '^^''^''' ^'' ^"^*^*"^«« «f ^-tbolic churches in Catholic countries where a sermon would" be as great a rarity as would be the saying of mass in a Scottish Pius^vr 'lr"7. *f ut"'^'"' ^ ^°"^^ "«*i«« *he ^rief 6f Pius VI. prefixed to Archbishop Martini's Italian version puli'- bhshed in 1778. This is the only argument of any weight in proof tha the Romish Church approves of the ci/cultln ^ f. 1 .?"T r' "" '^^' "'°*^'' *°^"« «^ ^^' '^^ders. But it 18 an Illustration of the truth of the saying • "All is not anU that ghtters." The e41fion to which tL^rief pplfes^if n /..en^,-.Ar.. volumes. Such a work is. of course, a very costly one. and. therefore, it is virtually a prohibited one to mos^ ^ TrT*. 1° '®''' "^ '^^^"^ °^ i* ^*h««t any notesTas pubhshed, but It was immediately put on the Index-t^bated the very same as if it W been an infidel book. Leo XII in hi8 Encyclical of 1824. terms translations of the Bible into'the mother tongue of the readers, "poisonous pastures." He maies no mention of Pius VI.'s commendation of Martini's . We see. then, that the Church of Rojtoe discourages her ^rSw Appenaix rV7 .^• / . .» I / ] ( *■ ■ ' p 30 ReVIKW ok "ANSWKH" to tiUESTION G. people to read the Scriptures, • that she dares not puhlish transhitions in the mother tongue of their readers without notes designed to make Ihem interpret the Scriptures as Khe does, that in countries under her sway, she approves only of such copies of these as are too costly for mo.st persons to get, and that none of her memhers is allowed to read even trans- lations which she approves, without permission from his priest, which permission the latter is -very apt to refuse if he thinks that the applicant really desires to know thQ,,truth. There are priests who exhort their people to the diligent and prayer- ful study of the Scriptures, yea', do not forbid them to read Protestant translations. Such, however, are " few and far between," and better than their Church. (J) See Apiiendix III. tril #|-- I . S* .»•!«* Chapter 4. QurHion»-(7) ma m,t Chrint co„.„,and Hin di,ci„ieH to search the Script.lfeH y (8) By what marks a^d aiguB can the trpe Church be known ? r e , ,i Ai e d o atr iae of l ute al ^ makes it utterly uncertain that any one was rightly ^rd JnT IVEiiCii,' K..,', ».»./. mirirj,:. 34 Review of "Answer" to Question 8. But if only one was not rightly ordained, the line referred to, must end at him. We have seen that Peter had no authority over his fellow apostles. We have no clear proof that he ever set his foot in Rome. Even if -he did, it was utterly impos- sible for him to be bishop there for twenty-five years. He could not, therefore, have successors in office there. But even granting all that the Romish Church says about Peter's con- nection with Rome, Papal succession is a matter of the great- est uncertainty. Where it begins — who was the first Pope after Peter ? — is a question which has not yet been fully settled. Several of the Popes obtained office by unlawful, in some instances,' by abominable, means. During 500 years, the highest Romish authorities, among whom were Popes and Saints, maintained that the stor^ of Popess Joan was true. SeveralTof the Popes were ambitious, several of grossly vile lives, several both. • The doctrine of intention makes it utterly uncertain that any of the Poines was rightly baptized, and rightly ordained. Sometimes two, sometimes three, claimed to be each the true Pope, cursing each other and declaring each • other's acts to be of no force. Sometimes; most bloody fights took place between the followers of one, and those of . another. Sometimes, a Council put both or all out of office, and appointed a different one. The others were not satisfied with this, so the strife continued. Even the highest Romish authorities confess their utter inability at times to tell who was the rightful claimant. Och ! me honey, Yir Grace's Rivirence, many's the scrimmage that's been at Donnybnook Fair. Toimes wur thin purty loively, I tell ye. Oo! how the bys made their blackthorns play whack on ache other's heads loike paypul batin carpits ! The words they'd be spakin wor purty sthrang wid foire and brimstone. But there nivir wuz a scrimmage at Donnybrook Fair to aykwil those betwane the contindin Papes and those who follyd thim. Ool^ I me jewel, oi intrate ye not to attimpt to foind out the loines uv Apostali- cal and PapAl snccishun, or ye'll be afther aettin yer vinirable (1) Sw Appendix V. iu RkVIKW of "AnsVVKK" to (iirESTl(,N «. , 35 ould Oireland that kin aykwil it. ^ ^ 2. "ft must be Catbolic as to time as xvoll a« to place • spread . throughout the entire world fro„>-the apostolic times." : ' ^ His Grace's Church is not Catholic as to //,;,.. It is not apoB ohe. for it has widely departed from apostolic do trines andSnTs T ™''^' 'T ''"^^ '^ *^'-' *« ^*« ^^-^'^- ZJBSL r' ?' ''^"'P^''' ^^^"^^ '^«««°^ber 8, 1854, the lSMll% 1^?*'°" -^^ *^' ^'^^«i»' ^"^ before July 18 IH^HKI^of Papal Infallibility, were open questions, i It i: not Cathohc a« to pl.,ce. From the days of the Apostle there have been Churches holding the leading doctrine of Protestantism and rejecting the peculiarities of EomanTsm on T f r'' ^^'^ °'^^^ «"^°^"*«d to the latte-r, but .on the contrary, has excommunicated the Pope and al thl' Ornish priesthood. It makes no account of liomisT bap ism It ,s said that m the East, where the Greek ChurchTthe CatholT''' ^"'" '^^^*'^"^' '' ^^" -^ *« h-- ''Are you a Cathohc ? answers : '< No. I am a Papalist." It is only the t^etslh " ''^" *'^"^"^^^« ^•^*^«"-- An inquistr of the ;8th century, says : " Waldensianism is the most ancLt heresy; and existed „ j- "'"°."^"»'' »ncient world. I could give the names of several other Churches of the class already described, but I must pas, on. 3. '• It miftt teach the same doctrines." "-''°°''' '"^ ■" "'y'^ """""hat the gr^^est variety of_^ (2) See Appendix VII., ,„d end of Preface ^' ^Mi^ ■jAyi'S* .^^iiiL^±ji.iJmi}t^4-t .M'l^i* ^f... nr 36 LviEw OF "Answer" to Question 8. ii ill- \ V I I opinion, even on easential-points, is expresiied by Romish writers, among whom are Doctors, Cardinals, Popes and Saints. » 4. "It must be holy in its doctrines, sacraments, and in the large number of its members, though some may be so only, in name." The Romish Church teaches doctrines which are most un- holy. One is that some sins are venial. Another is that one" can dp works of supererogation— that is, be better than God requires him to be; A third is that a sinner can have the merits of these works put to his account to make up vhat he lacks. On this, indulgences are founded. A fourth is that the Church can give one liberty to do what would otherwise be a mortal sin. Such permission is called a dispensation. A ' fifth is that of Purgatory, according to which, one can go almost any Wtagth in sin, yet, at last, be repeived to glory. A sixth is that oaths contAry to the interests of the Church are not binding. Many others of the same kind could be mentioned. The Romish Church is unholy in its sacraments. Take the two Scriptural opes. According to her. Baptism takes away original sin. The Mass— her form of the Lord's Supper— makes the death of Christ insufficient to take away sin; Take- two of her five additioi|ial sacraments. Penance m^kes self- inflicted suffering atones for sin. Extreme Unction prepares one for Heaven by a little holy oil put on certain parts of the body in the hour of death. His Grace is even more unfortunate in saying that his Church is holy in the large number of its . members. Very many of the Popes were guilty of the grossest sins. Several of the Councils were composed of persons of the vilest character. In past ages, when the Church, of Rome thought that she could safely disregard public opinion, the great mass of priests, monks and nuns lived most shamefully and shamelessly. The exceptions yere like only a star bftre and there in a cloudy sky. These statements are made on the (1) Look, for exwnple, at the fierce controversies between the DominicMU and • FranciscanH, the Jan«»nUU and Jesuits, the ScotisU and ThomisU, the OanonisU — wd Sohoohnen, and thellomiMlists wU Kealists. On the qgertion of Inf alliMJte, there are.several parties. ~i^ ■ -'#f ' Review of ".Answer" to Question g. ' 37 . authority of Roman Catholic writers.. Even at the present day, the more " Catholicism " there is. the more crime there ' IS. For example, in Vienna, the capital of Catholic Austria, more than half of the children born there, are bastards. Dur- mg the reign of the Pope, licentiousness, robbery and murder abounded in Rome-his own city. Many other facts could be trnVrS!^;."^"^'. -^^-^ ''"^^ ^" -^- ^--- iB ,, • 5. " It Must be infallible ; that is, it never can teach error." ,, J^'^.^l!^^«^P'« Church has not this mark. I have shown that she 18 unholy in her doctrines and sacramewts. She ' therefore, teaches error. We shall have many another proof of this before we reach the end of "the Idarned prelate's "/ "x work. Let ub now hdar what he says about Protestants. . "Othet Churches did not com|Bence in the times of the Apostres '. . . Ihey are not tmiversal, as regards time," ; WM diflference is there. Your Grace, betweeii thes'^ tw<5' sentences m meaning ? Well, your Cbdrch did not com- - T'vf .u"" *'"'"' ^^ *^' ^P°«"««' »°1««« «ne of the sects which then appeared, was the beginning of it. Luther. Calvm, I^llard, Knox, Wesley, Irving. Swe^lenborg, etc." Those who removed the soil under which the houses in Pompeu were buried, did not build these houses. Thev merelv broughl them again to the light. Luther. Calvin, and Knox . ..merely removed the mass of error under which ^b^JJomiai Church had buried the Gospel. Wesley dic^not s^ek to chank ' the creed or the forms of the Church of England (but to arouse it to a more lively concern for. the galvation of^tlie ungodly. Protestants do not acknowledge the Irvingitfes and Sweden- borgians as belonging to them. Sects arose in the earliest ages of the Christian Church which the Christians opposed. ^^TheProteRt an te AavfrJ^y^ith^ error which have sprung up among them. -.V 4^ ■ .V ^Vi;'ii'Jli.-<^.-j.Ak^'^'; ■.--^^-■rit»*»iSlF)lBS'-IBi«iatf ,^'rtiBs!*lB -a f - 38 Rkview'of "Answkh" to Question 8. i4' i ^V - "Otlier churches do noti>J88e8» unity of faith, disagreeing among themselves on essential points : witness the. various articles and Con- fessions of Faith, And their attempts to improve on them,' and the or^isions in their respective hridies. There are many sects among the Methodists, Preshyterians, and also parties in the Church of England." His Grace here bears false witness 'against his "^ear Protestan**'riends," " let us hope unwittingly,"— ^to use his own language, Protestants agree fully, aniong theniiselves on essential points. Witness the various "Articles and Confes-/ sions of Faith " of all the lieformed Churches. Even i\^ Romish Church professes to give her members liberty of opinion on non-essential points. The "attempts to improve" Were directed only to stating essential doctrines in plainer lan- guage, not in removing thpm altogether, and to removing articles concerning non-essential .bnes, on which there was a variety of opinion. His Grace's Church has many a .time "attempted to improve" her creed, but the improvements which she has made on it, need very much to be improxed^ Several Popes — "heads of the Church on earth, under Christ the great Head " as the Archbishop calls them — professed different creeds. Vigilius professed four.* Marcellinus was an idolater. One drank to the health of the Arch-Fiend. The ' Archbishop does not see many divisions among the Methodists and Presbyterians in Canada. He should put the word "and" between the names of these bodies. The different parties among them agree on essential points. Those ministers in the Church of England who preach contrary tp her creed, and act contrary to her rules, some of whom are really infi- dels, and others Papists,^ are liars, yea perjured persons. They have most solemnly professed to believe her creed, and promised to preach according to it, and act according to her rules. If they were honourable men, they would " go out of the midst of her." A quack once said to his clown before a crowd which he was haranguing : "Andrew, did we come here for want?" "No, indeed," said the latter: "we had too (1) S »> App u n tlix VTTT. (2 ^ a ««-Ap pen d i « V . (3) 8ee Appendix IX. \ _, k '.i^vm^rf t )-. • Review OF "Answer" TO Question «: . 4lj ^u-^u ^ ?*''! *^''^*^^ observea, according to this a Church Mtrsy His Grace's has led hers far astray. Her " nrelen «.on," to infallibility Ire only a "pretence" ' inf.mi!-.?"',!'''' i""""''- ""^ ""'? »°« "hi-'h "pretends" to o^a pS of'th "'"? 5'^ *r '"'" "' "■« "" Te"tlel ■0 ne a part of the word of God. It has, therefore wttle nnt pronouncng the true to be false, pronounced thTutt he ■' . n 1 A < m J ' .;:■. .^*.'' *»«. -,4- Chapter 5. ^rtwdw*— (9) Why is the Cstholic Church called Roman Catholic ?— (10) Why do so many poor belong to the Catholic Church ?-(ll) I» it true that no matter • what Church a man belongs to, etc., ho will b« saved ?— (12) Can a man be honest in all respects, eta ?^(13) Why is the Catholic Church not progres- sive?— (14) What is the difference between the Catholic and Protestantr religions ? •I ^ I i h i QuBSTioN 9.— "Why is the Catholic Church called Ilgnian „Catholicr' Answer.— "because the head of the Church on earth under Christ iac^e Bishop of Rome, successor of Peter in that 8ee." jHAT 5eter was Bishop of Rome has yet to be proved. It cannot be proved. It was impossible for Peter to be Bishop of Borne as he was an apostle — the Apostle of the Circumcision.' We have seen that neither Christ, nor his fellow-apo^ines gave him any superiority over the latter, and that he himself never claimed it. In his Epistle to the Bomaps, Paul sends no greeting to Peter. He would, certainly, have n. sent one, had Peter been Bishop of Borne, wliich Peter must have been when Paul wrote it, if he ever was. In that epistle, Paul expresses a strong desire to preach the Gospel in Borne. (Boman^ i. 9-11 ; xv. 23.) But he says also that he has " striv^ to preach the Gospel, not where Christ was named, lest he should, build on another man's foundatidti." (xv. 20.) He woi Id not|^ave used such language had Peter been, at the time oi his writing it. Bishop of Rome. The see of Borne in ^ which Peter was bishop is a sea too stormy for any Bomanist TR^ to venture his bark on it. The title " Boman " has a limited >. meaning, " Catholic " an unlimited one. \ " The Episcopal Church is called the English- Church because its head is the Queen of England, and so with the Russian Church." ^ fi^'i^/amTOH-^-v-wy^"-^ f\ Review ok 'Answeu" jo Question lo. ' 43 ^f Enln!^"^- -?''^^ !f '' '*"*^' "°* '^«'*"«« **•« '■' Queen 6s?abrhed1n R " T^ ^'''^*"'^" ^»^« Church which i^ €8tabii8hed ;n Russia, and of which the Emperor is thp t«m poral head is called the Greek Church.^ "Zc^^^rof Ter; "?h:Vh??rn "^ ^^^^^^^^^ >^ead -s'thTxirg E tabHs Jd OH ^'f of Scotland is so called, because it is the ScottnfiT '''■**'** "^""*^y' °«* because the Queen of Scotland 18 its temporal head Th^t ru u '^"*'«" 01 such Th. u J 7 ** Church owns no one as 8uch The learned prelate-" poor body!"-has a vprv limited knowledge of other churches than hfs own ' founZr ^^r^'^'"'' ^"'•^'^eational. etc., take their ..ames from theif founders, or from some ^^culiarity in their faith or discipline ^ ''cZltZZ^^V^'Tu'':^'' '^ "^^^^^^^» Methodists." ■ professirrhni- ^"^^ ^' "Congregationalists." These which hevctr' T P''"' *^^^ "«^^* *« *h« »-^e« by ' nt- 'cif '^ ..'''^ ^'"^^'« ^^"^«b is neither from the church \ 7^°^"^'" ^«^ "R«™-n," as descended Q. 10.-" WJ.y do s^many poor belong to the Catholic Church ? " CrJy' '' ^ "''^ interesting question. Let us hear how His Orace answers it, and accounts for the fact to which ^rlffrs the w"' '"T tr'"'.«^"^^ "'« P-^' (^-^^ -. 18) .The Spirit of d He laid -.TtV"""^' .^A*^ P'«^"^ ^''^ «-P«' to tlipoor.'. 'u ne said. The popr you wilfHways have with you.' " him"' ffis'n'^r ''*'T ^'"-*° *^°«« ^bo can understand mm. His proofs are as clear as charcoal. richTr^ Tn'f ""f f ""' ""' "^"'^ '^" P««'' the^eneiBlity of the wen, too fond of ease and th, honou.. of the world to emb J / "•■: (trSeiS App^nfffx^ -d^' •"• If ■.i m iii i iii BiHf fi I 1 ■)-l I " 111 ill ■?^ !| :i; 44 Rkvikw {)f'"An8Wkk" to Quidi. 11.) The same comm«jdment which bids us give one day in seven 10^ Ms^u. labour and do ... our work on the liL^^^f^ ^-i c J %1 w,. n*'- (tMa** I ■1l!l ■i|i:; 1' 1 J i ' 4() Review of "Answer" to Question 11. Papal countries are countries without the Bible. Ever* the Koman Catholic Bishop of Birmingham has to admit that a familiarity with the Bible does more for the intellectual culture of mankind than all mere literaip study put together. He claims for "Catholic " children, " sql far as they may do so with propriety," the same advantages that Protestants have in this respect. Of all means for the moral culture of mankind, we can truly say of the reading of the Bible, " with care, and reverence, and with prayer for the grace and bless- ing of God," as David said of the sword of Goliath, " There is none like' it." <. ^^^ Bishop Ryle very truly says: "The nations which enjoy most moral light, are nations in which the Bible is most known. The parishes in pur Irind where there is most true religiofi are those in which the Bible is most studied. The godliest families are Bible-reading families. The holiest men and women are Bible-reading people. These are simple facts which can not be denied." Have we not good reason to believe that the Lord will bestow His blessings on such, even in tem- poral things, and withheld it from those who do not prize His Word.i 11. — " Is it true to say that no matter what Church a inai» belongs to, if he is honest and well conducted he will be saved ?** i?- The substance of His Gjra^e's "Answer" is "No." Protes- tants say the same. His Grace says : " Persons who car^very little about any religion, and those holding ridiculous doctrines sometimes say, ' It is.' " A somewhat ridiculous piece; of English compdHtion, He considers that it would be " of no use for Christ to establish a Church on earth if people were not obliged to Aelong to it, or were left to make up a religion of their own "fancy." The Church here spoken of is, of course, the Archbishop's. Tip last part of the sentence is, ^ course,, a " hit " Protestantism— one which the writer often uses. ^m Append iN Hh f^ *!>. •^ Review of "Answfr«" -rr. n.r. AfthwhRs TO Questions 12-14. tion IS of the schoolbov V\r^A k„+ answer to this Ques- can a„d fauU .ith iSlo^'"' "» ""» "'"' "»'-- » Cod Q. 13 _" Why i, the Catholie Chun,h „„t prog^,,;™ , , ' ■ * -- -,f '""■"■' '^-»'- - »"" -?i':''j'i^:: for improvement'n hi She halnr l''"'""'^'" »' "»» from the begmnini, H»r „7 i f "^^ '»™ ""> »»"■«; emonies ha4 ''c-4;r;"'h"rr r^; trt:^ "?" «- example, the doctrines of fv,; f , ^® *^ *™^- *^or Virgin Mary, anfCal l„L, kT"'"^**' Conception of th. • beliere that the end of the '' Calholl ' pk l^^^ ''^«°" *^ that of time. **^''^'" ^^'^''^ ^" be before ^J:::::::^'''^:^^^^-^' Thishasairead. * Pro^i; wl^;^^^^^^^ r« - --" --.e„^ the 47 i m. * 48 Review of "Answer" to Question 14. t^- fr '!,<, Five of these seven sacraments have no authority in the word of God. Only two have authority there. These the Protestants have. The " some denominations " — even accord- ing to His Grace's form of languages-are not Protectant. T^e last sentence, of course, refers to the Protestants. Placing it whei^e it is, is a piece of most wretched composition. Protestants do not deny saciramental grace, but they do not believe that it is necessarily connected with the performance of the mere outwar.l act. • _ 3i-d. " The Catholics acknowledge " the Apocrypha. These books have always been rejected by the Jews as uninspired. They are never referred to in the New Testa- ment. They contain ridiculous statements. They con- tradict in some places the Old testament, and reliable profane histSry. They commend some things forbidden by the word of God. The writers of two practically say that they are not inspired. 4th. " The Catholics acknowledge one head . . . ; the Protestants as many heads as there are denominations, and sections of denomina- tions. The English and Russian Churches acknowledge the sovereign as head,, though Christ did not appoint kings to rule His Church." What His Grace here says about " one head " has already been answered. What he says about the Protestants is utterly untrue. All Protestants believe that Christ is the King and Head of the Church. The English Church believes that the sovereign is only its temporal head. The Greek Church — which the learned prelate calls the Russian— is not Protestant. It is quite true that Christ did not appoint kings to rule in His Church. The Pope, therefore, ought to have no temporal power. Tne medal which the present one caused to be struck in honour of his jubilee, biit which was confiscated by the I^lian Government, has on it the words, " Leo XHL, Pontifez Maximus et Rex " {Leo XIII., Supreme Pontiff and King.) Sometimes, popes and bishops could not take office without '» "' - '■ ■ . ' ■ ■u t i iin'fa ifii i i n' iiii i i! ' B' 'W' i 'iii> %faw»| ii y ii ) !! i( j ii^aij ! ;.,y'^j|^ft ja^ «- ■ = . ' ^- . R^wof/'Answer" TO Question 14. 49 the king's or emperor's nomination or consent Snn,.+- they took it without any other authori+v T k- f' ^*™'''' ].„/!l?S'* " ^'^. ""^^ ^PP^^^* **«^^ *o rule His Church " much less did He appoint courtezans to do so * Yet fhp w/ T «t' 5th. '■ Protestants say they can interpret the Bible as they please " nrn?i' ^ w '^ ^'"^^'^^^ ^'^^^ ^ ^^^"enge His Grace to prove his statement from the creed of any Protestant Church for that purpose, how en he b* personally infallible ? Christ did not institute any such sacraAnt. "They are comniMioned to preach and disDeiu,. .K. by proper authority." aispenae the eacBunenls So are Protestant minieters. " Proteatant. do .o. .ek„„„,,dg, a, „„^^„^ ^, ^^^^^^ ^^^ _ ■.■tnlMT ■ "^^ "" ""*' " "--^ "" ■■°' """"V" >^«f Ch,i„. 5 M> % ^ I > 50 ^,. Review of "Answer" to Question 14. " They do not consider a divine mission necessaiy. They do. They believe that no one should enter into the Gospel ministry whom the Lord does not call thereto. "Henbe their ministers are, looked on as not differing." by any sacerdotal cliaracter from, the laymen of their church." '. " Protestants believe thai the only priest whom we need is Ctrist, who has "put away sin by the sacrifice of Himself." Yet, they look on their ministers as, under Him, their spiritual guides, and " esteem them very, highly in love for their works' sake." " " They are inarried and attend to tlieir wives and families as, w>ell as to their congregations." • . Though they may find certain disadvantages in having wivds and families, may they not also find certain advantages therein*? If they have Scriptural authority for it should they J)e condemned ? ' But more on this matter, by and by. Your Grace. , 7th. " Protestaiits admit women to preach contrary, to the order of St. Paul." ^ ., , Only some do. These, however, do not admit them' into the pastoral office. " The Catholic Church does not permit divorces, the Protestant Churches do." ' - The latter have reason and Scripture on their side for doing so. 8th. The Catholic Church obliges her children to fast after the example of Christ and His Apostles, and obliges the priests and those who receive Holy Communion to fast before receiving it." Christ fasted forty days and forty nights, ^ich none of His Apostles ever did. We have not the slightest proof that His Apostles kept Lent, and abstained from eating flesh on i| /, , ♦ • 14. ater into the reto. fering,^ by any n we need is of Himself." beir spiritual their works' imilies as w.ell having wivds ' advantages i should they md by, Your J, to the order ' it them' into bhe Protestant heir side for fast after the iests and tliose t." hich none of st proof that king flesh on ■■ Review OP "iKswERVo QUESTION, 4. 5,. ■ the Passover. "'""""'" "» «^ ^^^ "-ey were eating ' This, His Grace here seems fcT!'/,"!?™ '""'"""a"^'- , W-Belfina-.veryaXrd^m.e" Totrf 't "''""^' in the year does he refer? T» «!»» particular day ^^Je shall afterwards see that in this they are utterly „is. " Protestants have only the avmhnl «*•* ' and no sacrifice." ^ ^ ''^ °^ '*' "^''^ bread and wine, f^^'^'^:Z;^t^^^<^-^ With ■ have there more than a Ivr^f,' n .^ ''°'""''' """ ="* than mere bread audwr aid th.'t' ^' "J"* "°^- »°- ' aaerifice, they have a S on ole ' InT , '^ .''«^"° with the foUowine lanmfiU'.f »i, w Protestants ^ee Faith, Chapter lilttclfyn '!:!^^^r '^^^ »' outwardly partakini of the vi»ilJi„. , ■ ^ receivers,, do then aL inwaX t «^S, f *''r '''™™»'' carnally and corporaUv W ^^ ^, """' '"^'li y«' »<" upon^Lst-erucad a^l SrSis't:fr Jr and blood of Christ being then notXio^ll. '^ ^^ with, or under the bread and w"ne veX '1,°'' ^"""^^ "' ally, present to the faith of beZer's to tl o!^ "' """'"• ' elements themselves a,e to theiroZ^^'sX..'"™"' " ""^ I /, /« c W||K^ -^i^ point we- shall afterwa^B liorie fOTar cow^' '"'^Jh i^6' speaks of the unity of his Chufch, ■in the Protestant one. These points we t&an once reviewed. 1 Chapter 6. ■ that all who die outeTde ^rtheir ^'l""*^-'!') ^o Catholics believe there are many roXleVdilf «'""«|»»«»> "^e lost? Ohjectu>n.-(l) A. Councils? ^''"'^ *°* '"*^' «*«• G. (18), What i. ihe meaning of QuKSTio. I5.-..l>id not the Catholic Church fall into error?" r r'"^' ^" T'' ^'"^'^ ^ ^^« ^^ has done I so He says that if she has', ^en "the prom Les of Christ unc'onditionally irMfle n* b«^., i'^"™ises of have not bee. fuMUed. ^U.U LTL^ cXZlnXT^ teacher, and consequently nof the Son nfrlr Z\ ''"' some shall depart £.om the faith. giW heed to thP ' • "^! error and doctrines of devils, spfa^ ts in h^S .^f hese facTs ;i^- '^'■'''''t '^"^^^« *^^*' notwi^t nLg ■ these facts, the promises of Christ hare not b4en broken Well. then, may not His Church be a descendant of onf; not f:n ^ ! ^"^^y *^.M oiit whether she has, or has - not, failed into error is to "try her by the word of Pn? Alas! "weighed in the baJances ". thereof she! " f^li' ^eg fectlytri i e oabe^Jtefflis^C bu re h.^- r- ^ ^-l-'L ^ r^-S '^.V =?S^ .v. .... V \\N.,, ^ . . -■ . 54 Review of "Answer" to Question 15. " There was a large defection from the Church in the times of the so-called Reformation, but the conversions in other countries largely made ujj^or the loss in Europe." iHiisf' defection " is constantly increasing^ " The house of David is waxing stronger and/stronger, but that of Saul is waxing weaker and weaker." Uceording to Pere Huguet, there was, from 1840 to 1874, an increase of 15,000,000 apiong the Roman Catholics throughout the world. Had it ^ been fully one-half per cent, in the year— which is less than half the yearly increase of population in Britain— it would have been 82,800,000: .There was, therefore a loss of 17,800,- 000. In (the United States of America, where the Celtic elel&gmt i/s fully one-fourth of the population, and the Spanish ofle is\ei-y strong in those parts which formerly belonged to Mexico, ihere should be to-day 22,000,000 Boman Catholics, • instead (f which there are not more than 9,000,000 or 10,000,- 000. The late Pope used to say that the true Catholic Church is but a "little flock" when Liberals, indiflferents, and non-pra(i|tising members are 4iot reckoned as belonging to it. I shall ^how elsewhere that the increase of Protes&ljts is remarkai)ly greater. " The Catholics of the wtjrl'd number, according to the best author- ity (Scientific M^cellany), 225,000,000 ; Protestants of all denomina- tions taken conectively,-«85,000,600, less than one-fifth of all calling themselves Christians ; Schismatics, Greek and Russian, are 60,000,- 000. Those never assume or receive the title of Catholics, though they say in their creed : ' ITjelieve in the Holy Catholic Church.' " P^re ^uguet, already referred to, gives in a work published two years before His Grace's, the number of Roman Catholics throughout the world as scarcely 204,500,000. Other autho- rities, at least, as good as the Scientific Miscellany, give Ttables of population less favourable to the Roman Catholics, and moi^ favourable to other denominations.- But for the sake of con- venience, I shall take up this question more fully elsewhere." > (1) See Appendix XII. \ ■#■ -^ TT' Review of "Answer" to Question 16. ; \, 55 ..f cill'^"'"' "°''"" •'°"»"""»«°". branches of -the .,„. c„„,.h jV.-"TI,u,o i. „„ foundation for this awortio,, in th. BiUa" "Tl,c various sects aiid denominations" and"'l™Z::;,l°" «™-- '= «- "etween " .ets " . Jntt Of rDLtXS.'i r'T'""™ °^-'^ ™"^' " Yankee " .iltinlu ..r """^ ' '^^ "" old-fashioned BUbj*(_ruied over by a king who wears a crown and rov«.I h"!^: ' ?"";" "'' ""■"'' "'» °° '^ front anZo H.a».r:uf.f;ro;^zt:::ins::r^^ ^onsthrus bad grammar as ye be doin here. / , held'b?tli^^tV""l'' ''' '"*^" '' contradictory doctrines author "-.^^ denominations, consequently Christ cannot be their i^expreBBsi^r quite ortEodox. "The contradictory doctrines " V f 11 % 56 B OF "Answer" TO Question, 17.,. % would b6 better English. The Archbishop's Chufch is one '• the several denominations." She tolarates several coiltra- dictoi^y doetriner among her ^-iSf. "rt-.> Jl' Many persons join religious denominations with far less thought ai?^fee than they take to buy a horse. The affair of salvation is the andSriilerious business of earth. ' What will it profit a man to gkin .tbeilWholo world and lose his own soull' " .^ jiere, His Grace is most orthodox, though he expresses himself in ^pot remarkably elegant manner. ' • " Manymave grave doubts concerning their church and its doc- trine, but dismiss thorn carelessly le|fc they might lose friendship or some worldly advantage by a change of religion. Those peo^Aje not safe in conscience." ^,' The first *„of these sentences is perfectly true. We have ^ very good re&Ma to believe that many of "^ose described in it are to be found in the Archbishop's own Church. The second ig_Och ! its intoirely he^i^t me comprehinshun. ShusI Yu: Grace is the by to conf«jjnd the si^es uv the Prahtes; tants. difea '''^'a- . ^ J" '■■ i ' V' "A friend of mine heard a gentleman say, " I must have some religion. I think I ^^^oin Rev. 's chutch. If is a fftshionable ,^||church ; and vety li^jP^Wrequired to ^ a raenibeii|^.it beypnd- paying a heavy pew rent.'" "^ vi; Perhaps, if this stoi*y wer • ferent from what it Is her heard that I refused to ■&wb6*isked me to^'mferry th' tr^PISI^dit would be veji^'dif- he Vicar -^j^eneral of Bimouski t Roman Catholic couple 8S they Would promise to -% be ' Protestants for three moiiths. A most ridiculous story. If a person only pays " a heavy pew rent " to the Romish Church, she will allow him a very great liberty in sinning. Q. 17. — "Do Ca'tholics believe that all who die outside of their communion are lost t " . II *" i- ^ > •■"SSK-", -^"v;,-- 3 expresses and its doc- tside of their Review op "Answer" to Question 17. 57 ' aidetd'ao^th"'"^ believe that all are not Protestants who are con- sulered so. They hehe ve that all who Jive and die protesting a«,inst u^ng ordinary d.hgence. and who live disobeying His con^mandments ing. aB well as "live and die protesting against?" who' dlZorfth^'T "' °"'"''' = ^^*- ^" '^"P^'-d <=J^'ld-n wno die before they embrace error and are free from other sins." ar.Th J °1''^^-'^ '*^' " ^^^' ^^* committed sin ? " What mort^ an'. " "ro'" ^" *'^^ only mortal ones, or both ^mentioned ? Why should unbaptized children who die before morui sin and who believe in the principal doctrines of Christianity b^t through no negligence, indiflFerence, or malice had not .r .' rjt ' 'r^T '^^ ^'^^'^ *^"^^' -"^ the; w:;iai,r s^n could they have discovered it." Hi! But^Z ""Iti^lf °H''r" l-^P"™ «»Bential to b^L. th" Goslr^ ;, p^""!' """ .™ »»' '" "-P'i-. t>«t to preach r«ptoT'thr„ir 'r° '• "■* '■ " f^'^" ""> "'«« «»■ Dapta«d through no neghgence, indiffei;enoe, or malice " but who be^eyes o, the Lord Je,u», .o,t ? What i; he« ™^t by tal If il be not forgiven. Even the most heinous is "venii.1 " i '7r";"» ^ "OfSl't in God's appointed way. " The nrto c,pd doctrines of ChriBtianity." Then-ac'ording V'" Dear Eoman Catholic Friend "-there are doclrines^ ni, • L- -. — — «"""v, iiieuu — mere are doctrinfii Chnst. an.ty w hidr,>,^ „ „i , , , , ^„„,„^ ,g,^^^ TT 0- 58 Review of "Answku" to Question 17. those persons here spoken of, were trusting in Christ alone for salvation, they would not have joined the Romish Church, even though they could have discovered all her doctrines. These, His Grace says, '* in reality belong to the soul of the true Church," a curious expression which plainly means " are really Roman Catholics." " Persons who tli rough imninn respect nnd worldly motives do not eiubrftc.e the true Church are not of this number.'' That is they are not really Roman Catholics. Yis, Yir Lardship's Rivirince, that's a fact. It's jist as thrue as that ye're our beloved Archbishop. " Many belong merely to the body of the Catholic Chtirch, and are counted as members, but who do not V)olong to its soul." Yir Grace has hit it again. Och ! but it's yirsilf that's the knowin wan. "To belong to tlio soul of tlie Church one must be, besides being baptized, free from mortal sin, believe implicitly at least all the doctrines of Christ." By " the Church " is here meant, of course, the Arch- bishop's. The word "and " should he placed before " believe." " At least all the doctrines '■ is a very curious expression. In ' a former sentence, His Graced- says that "believing in the principal doctrines " is sufficient. " When occasions present themselves we exhort all Christians to make au act of faith in all tlie revealed truths of the Bible, \;\ the meaning intended by the Holy Spirit, and not in the false sense of erring man, and to pray in the language of the Apostles, ' Lord increase our faith' (Luke xvii. 5)." What is here meant by " an act of faith " ? The Spaniards used to make one {auto da f6) by burning heretics, but, of course. His Grace does not mean one of that kind. " In all the revealed truths of the Bible." This is not in harmony i ■'< i^^""v ' (•<''-<1 ivc8 do not Review ,.f " Ai,mmH" to O.y. i. and'queh. IS. .-,i) with his statement wjiicj. we ha;e just conmdered.thAt" beUt^i ruths f"""P^ .f r^^'"- °f Chnstjaufty - is sufljcient. ,?ho tuths m the Ji.ble arc. of course, Revealed oiml Acearding Bil 1« "tT'^fr r''' *'"'''*'^" '^^^^'i"'^' '^"thority with' the Bible. Why then, does not Hi»»Grace exhart ail Chr i^tiafis-to ^ make when occasious preseut' themselves; an acf% faith in ^■• a^I the revealed tmths of tradition, as well as ofle Bibl.V ' He seems to set more value on the Bibie than on tmdition. -' OB..E0TI0N 1-'. As there are manj roads kiu\in^\6 a citH r^-<^ heading by that IS past, a city also, and gross roadaJ«ading to x»any places besides .'Also, and" sl^uld be "and" also."^ He then quotes what is said in Scripture about th^strait gate and ir^fr"^.' TK '^r* ^''P^°^ *^^ commandments 'to enter !^hJ ..".'• ^'' '"^"' " °^-kes the^ road so narrow." Here endeth " his " Answer •.•- to the " Objection/': -. ' Q. 18.-r-" What is the meaning of Gpuncils 1" - ■• ;. * " of at"~" ^!;r^ K ^"'■*''' assemblies of 'iBishops fotie ren,e,l,i,rg it rllT'^^'w"^ ^\^'' ^Tr '' "°* very.classical, but "let X. It pass. We shall p^£s|^l^ee that His Grace speaks iise- ■ "^ the way he does here. W V tlfal bisfiops aye placed by " those^who try to bring into ^4r false do^triiies. In pitoof of Y' ' his. he refers to Acts xx. 2^. 2^. ' But tho.e ^bkfn o i^^ - ^^-^---. though ^iptural,^shops. wc^e I^ioLan ,^^ ones. They were the elders of, th»rbn^f..fi^^„,^ .^ -.- ,,J! ^^ ,^«V' „■,*■■■ 4# "^ 1. " ' . < a 60 Review of "Answer" to- Question 18. ^ -/ ■ '• General Councils alone with the Pope at their head are infallible in their decrees ; particular councils of Bishops are not.'' The state of the earth described in Genesis i., 2, as " walste and void," is a striking figure of the opinions of the Romisfr v authorities on the subject of Councils. In opposition to His Gra6e, the Cisalpi'ne party " places infallibility in a General Council ; and teaches that it is superior to the Pope, and has authority even to depoie him." " The€hurch of RQ^sie unani- , mously acknowledges several General Councils with which the ^Tope had nothing to do." " Councils h^ve contradicted each other ; topes have contradicted Councils, and papally ratified Councils have contradicted Popes. In none of thfimi there- a fore, can infallibility be lodged." " A Pope and papally ratified C6uncikare alike infallible on the Ultramontane theo^ ; and' ratified and unratified Council are alike infallible <)n , that of the Cisalpines."^ If infallibility belong only to a General Council with the Pope at its head, then it is as much iiifallibUe as he is. If he gives it its infallibility, thence only is infallibhe and ijhere is no need of it. , v . , ^ .: ; ' " » ■ ■ ' ' - - - " - " Chfist Vould' not have said to }^b Apostles, * He that heareth '' you, heaieth Me,' etc. (Luke x., 16), if. the'past^of the Church, as a body' conM lead the people into error/ wBB' .,, -^JtVhep the Apostlep preached the preaching which. Christ bade them, Christ in effect spoke. His Grace admits that heresy sprang Up in the early Christian Church. ^^ ' ' . *'■ ■'.* ' " '|«St Paul in His Epistle to the Hebrews, chap, xiii., 47, sa;^, i ' Obey your Prelates,' " etc. - • ^ f These^" Prelates" wer^ simply what we commonly call • , , • ' ► ■ ■ w - ■ pftstors. . r ^ ^' "'Councils cannot invent any new doctrine : they ohly can defiiie what was the belief qf the-Chtrch from the beginning apd^'^efine it TIT PrateltftBtlsns imdTlbnjimiiin , Vol. 1., T>pr WrWO»- t r >«^, x ./■ . I K 3 infiiUible ,s"walBte e Romish^ v , )n to His 1 General I, and has ' ijie unani- «. which the ctedeach ly ratified 3m; there- j, i papally cie theory; * ailible Clin .. only to a 3 as much m^eonly hat heareth ~ Church, as ich Christ ,1 Jmit^ that i., -17, says, a. V monly call ^ I.- - * ,■» V can define' ipa'4efi"e it T f • Review op "Answek'; to Questioi^ U. ei as a dogma of Catholic faith, to be exfilicitly believed They make Wver, new decrees of aisciplino ac,ordin/to the ex" JcielTthe' But Th«t; . ?' ^^P'' ^l ^'^«^^f' h^« no infallibility, define eP^^^^^^^^^ *^^* ««'^ ^Councils can .^d^«ated mtleman as yirsilf (^an't spake betther ?. Councils i have declared as having beten believed by the Church from he ■ f.'^r'"8' .'iT"' '"^ "^^«^' ^^^«^« *hat time. Romish aurhori! ^ hnf 'X'Z''^" ''' *''*^ ^^ denomination's outside the Catholic Church but h. decrees are not consider^ even by themselves irfefor," e >' or^mding in conscience." "* ,, <"Mi'iio«. ■• THS proves nothing in favonr 4f Councils inside His Grace's a„rch M.^ of her metfbers cou.ii.a- c'rtlin ^f the decrees of these Conncils «s not " irref„r,„»bl„, or b ndi„« * V ■ '# If? ,,» / '■-.. <# *, •t. ■• :^4 1 *» • ■ 4 ,f H'* "W ¥ "••j * (7 >' » a;) a. : 'ni^ »> ^tf* •VS Cbiipter 7; ^fllf»til^}|g.~[\'^) Wlwt in meant by the Infallibility of the Pope?-(20) What U tlic meaning of Papal Supremacy? Objection.— (2) la not the Pope only a liiHhoi)? Q. ('21) What m<>unH the Hierarchy of the Church ?- (22) Who are tlie CivrciinalB?- (2.1) fl)w are the Popes.electeil? — (24) Why do not Catliiilics attend Protestnnt meetings ? — (25) Why do C^tholica hold so stronifly to tradition ? >r Cj>iiKSTK)N li).- " Wluit is meant by the Infajlibility of the I'opcr do His Grace justice, I shall give his Answer in full, though it is somewhat lengthy. He says : — " It iiioiuis that the Roman Pontiif when he speaks ex cathedra. tliat is, \vh(Mi ill ilischarge of the ottico of Pastor and Doctor of all ^■(jfliristians by virtue of his supreme Ajwstolic authority, he detinos a doctrine rc^artlino faith or morals to be held by the lluiversal CluH-ch, by the di\iiu' assistance promised to hin^i blessed I'eter, is j)osi?essed of that infallibility with which the ilivine Redeemer willed that this Church should be endowed for defining; doctrines re<,'ardiii}i; faifh alid morals ; iind that th<'refor such definitions of the Roman Pontiff are irreformable of tllemselves and not from the consent of the Church." This is simply a translation of the definition adopted by the Vatican Council. The language is far from being as clear as it should have been, especially on a point of so much importance. The first part and the last seem to teach the doctrine of the personal infallibility of the Pope. The mid- dle„88$un8 to teach that of the infallibility of the Church. The expression, "this Chu»h," is, no doubt, a misprint. for " His Church," that is, Christ's.' Of course, it does j|^|^can that the Pope himself is the Church. " When does a^^yik ex cathedrd / *" is a question to which lloman Catholics cannot (I) It j g i» tha lait editiun, m wail m in -the fir«t. i ! \ REV1KW0|.-An««Kr"t.. QutSTION If,. c, give a clear answer. We ean nndersl„„,l wl,at is meant l,v cil , 1)1 1 tliat, thev ,ay, ,» u„t wjiat o- c„rt,*" the Church of God the. «houh, he such a t. -hllnal,. ' '""' ""^^ ^^ What he here eayn about the State is quite true The fihal rnbunal in it. . not. howevor, infallille. Wim •;=:srr:"iir..:;;rrS " tif t " ttn.'"< "™,- .'" "■'• Weatoinster Confesd™ „ laiU) It iH thuB (lescnhed: "The Simrpmi t.,^ u , ■ , an controversies of re.i«i„„ are ^ be TZ, ine^d "L^a^ I crees of conncils, opinions of aneient writeh, d eWnes „f men' chapter, it is said • •• iw'" *" **""■ *■ »' """ «»""= the lor h D of r„H ^ ' '"""' °"-™"«'»nce8 concerning ine ivorssip of God, and government of the Chnrch comm™ to human actions and societi™, which ane tn 1 f"""™ .te:^:nirxw:d^''i'rarr ■ w« ,. '»"iu. wnicn are always to be obs^rvprl " We n.ay8ometimea«ot quite agree with the Church's dec it on these pWs but if it be not sinful to com^y with hem we should comply for the sake of peace. ' '' "Now as the teaching Church, that is the Bishens of fh. ru .if co)ijoined to the Pope as their hea.l form an inf I T ^^^..^^''''^'^ ^pe as head of th.^hurch .„ust:ljo:;: ^ HMrt: ' '] ^'^ certain cases when orercisirur h,-, . ..J.. :...,. ■ '"^"""^'''ty. h"t only „. teacher." ^ T — «« ^''"J 111 p i^i u^^„ l iv„ as iiii I v< ii-8al, doctor and uii'-i:^:. ••' ^. if 1!' . 6^ ReVIKW of "ANSVVKlt" TO QUESTION 19. According to the first part of this quotation, the bishops, when they are in Council, under the presidency St the Pope, are as infallible as he, and he is no more Infallible than they. Each separately is fallible. Both together are infallible. We wduld natui'ally suppose that one fallible added to one fallible, would make simply two fallibles. But, 'according to the " learned prelate," they make one infallible. How dp they;do that ? A most remarkable thing ! Oh ! I see ! Light has come into my mind. I cry as Archin;iedes once did : "Eureka, I have found it ! " Strike sulphur and chlorate'of potash with a hammer, separately, and each remains quiet. Mix them, and strike. Then you have a loud "'crack/' , A liquid acid and a liquid alkali, separate, are qiut© still. Put them together, and you have a " fizz." Sb, put a fallible head — ;|;he Pope — and fallible members — a Council — together, and you hafe an infallible body. J thinlt that the Pope, if be knew of this way .of silencing a heretical cavil, might do Worse than send me tjie decoration of the Order of Gregory the Great. -Though he. would there^)y acknowledge his^llibility apart from a Council, that would be nothing. Popes have often acted and spoken inconsistently. If the Pope be persoually infallible, he can himself settle dipputes. It is', jfeherefore, only a farce to call Councils to do so. Of course, if the Pope and the bishops together form" an ii^llible council, he, as the head of that Council, must be infallibfe. We would, therefore, naturally expect the learped ,prela$6 'to say so. But he says, " so the Pope ag head of ,the CSiurch must enjoy that infallibility." Do^s he meati that the Council of which he speaks, is the Cburch ? If he do, thep, accoi-ding to him, the Pope is not always head of the Church for a General Council is not always sitting. Och ! Yir Lardship's Rivirince, shjire an' oi foind m^ilf here in as grate darknisa as that in Agypt on a cirtin mj^norable ocCashun. His Qrace addff that the Pope is infal- liblfe "only in certain cases wlien exercising hJs prerogatives as universal doctor and teacheV." Acdprcjing to this, thd P^pe is personally infallible. " Wh@"ti does he Act in t|ie manner just '^<*!. ■J ■ ■. .*t^-^ - ^^..■■^,.U.-.L.._. ....■■.. ■■.. : •...■■-■. -. ■»■■■ i. l^.,.^j.,j_^MM— .^^.^-...H^^— _»— .-.I-.M "s**.^ %. « H 11^ Review ov "Answkji" to Question 19. 65 described ? " is a question to which-as I have already said- Koman Catholics never can give but an extremely misty answer, ,. ''That infaliniility Cl.r.^ has conferred on Peter and his successors lor the proper direction of Ifis Church." \ ■ J^ ^,?? *^''' ^^' ^^ '°"''^' ^""*^« *he passage about the tt^'h^ .V;"/"- ""'"^^'^ "But I have prayed for thee that thy faith fail not ; and thou being once converted confirm hy brethren (Luke xxii. 82.) But about twentv years after ' ^hns uttered the words in the last of these ^sages, Paul ■ withstood Peter to the face, because he was tTbe blamed. , Peter dissembled on a certain occasion. " The other Jews^ dissembled likewise with him ; insomuch that Barnabas also Was carried away with their dissimulation." " They walked not ^uprightly according to the truth of the Gospel." (Galatians ii. 11-14.) Peter, certainly, did not then coni-m his brethren. Where was his ..infallibility ? His Grace says that "the Bishops of the Church conjoined to the Pope as their head • : form an infallible councif But, accordihg to the Komish Church, it 18 only the Popes who are the successors of Peter and, therefore, only they are infallible. It ma| ^e said that / the bishops, receive their authority from the Pope, ^'heft Peter sfellow-apoBtles are nothing in the Church. But Paul Bays that the Church is built " upon the foundation of the apostles (not Peter only) and prophets." (Ephesialis ii. 20.) Ihe bishops must themselvee^be infallible, if they, with the Pope at their head, form an infallible council. Do they receive , their infallibihty from the Pope ? - cabllT' r^^' '' ""'^ •'^^P^^'^'^'^Wo " (no doubt a .nieprint for • nnpec- . cable ), he can commit sin like , other people , ". •:.,J^A^\l^ r* ^^P«««*We' he can, of eour«*, do what is • 1 V I r r* ''^"''- '^^ ^' «^"' i« ^^"^ "l^'^rly proved by the^hves of among ot^hers, /ohn X., John XIL. Boniface .V I., Gregory VII... Joh;i XXIII., Si^, Iv.. and Alexander Vi. These.were among the vilp.f. wr»f^I,.o^u„t rrrr 'frod. s. <*..., 4" .V^' ,'' * 66 REVIEW OF "Ansvvkr" to Question 20. ■ M '^'^' " nor is he infallible in his private capacity, in his discourses, or in his govjBinments." ' By "his private capacity," 0ie Archbishop must here mean the Pope's private opinion, for he has just Spoken of the, ^ility of tint latter to sin like other people. Well, if we' take away his private opinion, his discourses, ^nd his governments, what is left in which the Pope can be infal- lible ? What is left of a knife after the blade an^ the handle are taken away ? Does not speaking ex cathed^A belong to the " discourses " and " governments " of the Pope ? i^ 2a—" What is the meaning of Papal Supremacy T' A.-— ^kt means that the Pope- as; successor of St. Peter, who was made h^ad of the Church by Christ Himself, is supreme Bishop of all the other Catholio^Bishops of the Church." In support of this. His Grace, I need not say, quotes the passage about the rock in Matt, xvi.18. He adds thfe charge to Peter in Jokn xxi. 15-18 : "Feed My lambs, feed my sheep." He says: "The lambs are the people, and the sheep the pastors." Peter, then, is the chjef Pastor or Shepherd. But he himself applies that title to Christ. (I. Peter v. 6.) The Archbishop thinks that Christ made Peter superior to the other apostles by giving him the keys of the kingdom of heaveni "Keys," he says, '.'denote the master." As the Romish Church makes so much of the promise of Christ to Peter, " I will give unto thee thjB keys of the kingdom of heaven," (Matt. xvi. 19), let us.^^or a little, examine it. Immediately after the words* just quoted follow these : " and ■vyhatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven." The power of binding and loosing is, of course, the consequence of receiving the keys, or rather, the same as it. Now, in Matthew xviii. 18, Christ l^tows the very same power on all the disciples. He must, therefore, have given them also the keys, though He does not say anything about theae. The rotaiaing mnd rpmitiliinp ; of BJn ft apoken nf i n JohrL ^^ Rev#ew of "Answers" to Ques. 20, and Obj. 2 07 XX. 28, IS, most likely, the sai^e as the binding and loosing already referred to. What the "keys,'; "binding and loosing," and "retaining and remitting of sins" are, we do not here need to enquire, The questioi^ for our present, consideration IS : " Did our Lord set Petei- above his fellow disciples ? " We see that He did not, for He bestowed the same powers on all , Mike. I. , •• ^'Feeding the people and the pastors denotes one superior in. authority. Feeding here means governing and directing." In a flock, thei-e are both sheep and lambs. In the flock of God th*e are, according to His Grace's interpretation, both pastors and people. When Christ said, " Fear not, little flock," and " There shall be one fold,'* rather " flock," He referred to both. Therefore, when Paul said to the elderyS^f the Church of Ephesiis," Take heed . . . to all the flock ' over the which the Holy Ghost hath made you overseers, to feed the Church of God," (Acts xx. 28), he meant that th6y -' were all chief Pastors, that is. Popes. Hurrah ! When Peter says to the elders: "Feed the flock of God which is among you, taking the oversight thereof," d. Peter v. 1, 2), he makes them all Popes like himself. Hurrah! When we consider that shortly before our Lord gave Peter the charge mider consideration, that Apostle had denied Biax three times, at the last with cursing and swearing, we^een^ how lovingly He dealt witl».him when He gave him it. He, by so doing, signified to him before his fellow disciples that He had restored him to the office from which he had, by his grievous sin, cut himself off. That Peter was the only one addressed, did not in the least set him above the other dis- ciples. In one sennv, it was humbling to him. He was the only one of the disciples to whom his Lord said three times • " Lovest thou." Me ? " OBJBCTioif 2. - •' Is not the Pope only a Bishop ? " A.— " The Pope is Bishop by ordination," ^' (T) Sm Appendix^nL "~ .% 'His. '68 Review of "Answers" to 06j. 2, and Ques. 21, 22. i: But if he have not been rightly ordained ?' The doctrine of intention gives rise to some very troublesome questions. j( " but a universal Bishop respecting jurisdiction." 1 Which heclaima to be, but never was, is not, and never shall be. Q 21. — " What means . ■> ".r . ^ V 'J ■■//■ — '- "■ '^■' *^' . ;.:•■ .-%''■" • ■ .-'■"- ■■■•' '-%■ ■'-: --";i,"-r--.; ,^...-^.-- ' ■■"■ :.;'-''''' ■. ■■ '■• ', 1 it- ^ ^ ■i MHHMi iMHiiiHi • , , '.■•' .\ i * '-■-, 4 > It • •^ K - V ■ r o ■ ' " ■". ■ -^ ■ - ■• •tr- - " . I '■ i ■ : , 1 • * ftX i -M m. ^r^ IMAGE EVALUATION TEST TARGET (MT-3) »y p-t 1.0 1^12^ 125 ' ^ uj Ijy 12.2 I.I 1.25 1.4 jl.6 11111^= .6" ^ ^:ic^- ^.^ «• I Hiotographic Sciences Corporatioii 23 WEST MAIN STREET WEBSTER, N.Y. 145M IBSTER I7\i\ '^ (7151 •72-4503 »*.*^^^'i: 1 • ■ r 1^ • (N /" - % 7 V *-* ^ ^ , ^ • . • . , > ' • - * -:■-> % ". 1 * .• # •■ ^ - 4 - f • / f»' Chapter a -di««^ry" persons. The only sense in . which the Vifgm Mary can rightly be said to have been «« no ordinary woman," is that of being the mother of the Messiah. 11 ..''*L°°* '" ^"""'^''^ K^«^"«« '^' ^*« "«o ordinary hT '^ i l"""' " ""^ ''''^'"^'•y ^«°^»° " because she was so honoured-that is, the first was not the cause, but the effect of the second. ' »v, "^^^^^'f^J^tely necessary for our salvatlln that Christ should be truly man, as well as truiy God. But He co^ild not onT^r ^y ^*°' ^»d' tl^^'efore, He could not hale been one .with ^. had He been born of " no ordinary woman." His Grace uses that expression. (Hebrews ii. 11, 14.) the s!n of'p"^ i' '!t'|^' '"'^ '' '" '''^''^''^' "«"^" «"J J«««« Chri«t, the bon of God." (Litkfe i. 43.) ' The Bible would not call more than one woman His mother He could not have more than one mother.. froJf ' """ T .""^'"^'•J^ ^°°""i to Whom anarchangel was sent from heaven and addressed in the most honourable title of ' full of grace, whom the Son of God obeyed and loved above all o,^ Mother of God" are applied to her. are the fol X' In Matthew I 23. she is. in effect, called the motheHf Em manuel. who is "God with us." In Luke i l\ th. i Gabriel says to her: " that holy thin whth hall be boZ thee shal be called the Son of God." In the 43rd vefse her ZTr. h'T' *?' "°*'^^°^ '^^^^ *h« Baptist, call ' her the mother of my Lord." As the divine and hum^n natures are so closely united in Christ, that is sometimes said of the one wbieh IS true only of the other, as when it is said tha the Lord of glory was crucified. (I. Corinthians ii 8 ) On Vhi! ^\^' ^^'' ^" ^^- P-ges. Ip plLdtt virgin Alary. But it is very remarkable that the Holy Snirit Mary. the wife of Joseph." and "the mother of Jesus " ^ Q. 29 "Do notthe Catholics give her too much honour t" th«n PK ? r^^ '* '^'^ "^"'^^ ^''' «' ««»fided in her more han in Chnet the.r only Redeemer: but when they only beTof h.r to pray to her Son for them and treat her as a mer/cZre 'y ^ most favoured, they do not honour her too much." /^ adore" hef wA' l'T"5' ' '''' *'^* ^°"^° C^*^-"- ^- adore her We have already seen that they class her with Joseph and Christ as together forming a Xrinitv In " Th! ' Key of Paradise "She is addressed as'follow"% rLrlt . J- Tr,-n,f« ki J . '' ' ""MtJiner witn the Hoh -^^^ M e^ B itn4.^rai«^yott infinitely." Benarmine says^ # i^A;l;i:^j ri^* '' i^U^b 78 Review of "Answer" to Question 29. " Praise to God and to the Blessed Virgin : also to Jesus Christ." They fipply to her naiiaes and titles which rightly belong only to the Father and the Son. The well known hymn commonly called the Te Denm, and the Psalms have been made to apply to 'her. Roman Catholics do confide in her more than in Christ. For example, St. Liguori says : " Mary is our only refuge, help, and asylum." " There is but one city of refuge, and that is Mary." '* Our Blessed Lady with- holds God's arm until He is pacified." "Often we »hall be heard more quickly, and be thus preserved, if we have resource to Mary, and call upon her name, than we should be if we called on the name of Jesus our Saviour." " At the command of the Virgin all things obey, even Gqd." " He who is protected by Marjrwill be saved ; he who is not will be lost." Mary has only to speak, and her Son executes all." In "Genoa, it has often happened that while scarcely anybody would offer five shillings to be allowed to carry the image of Jesus Christ, the priest was offered 200, and even 300 shillings for allowing the offei'er to carry the statue of the Madonna (a heavy one). Sometimes the contenders came to blows about it, and then the church became a boxing school, and everything went^ topsy-turvy. ^ Roman Catholics often ask blessings from the Virgin Mary personally and directlj^. For example, they say : " holy Mother of God ! despise not our entreaties in om* necessities, but always free us from all dangers." " Drive our sins away." " Protect us from our enemy, and receive us in the hour of death." In the Mass Book, printed at Paris in 1634, we, find these words: "By thy authority as a mother, command the Redeemer." A few more proofs of the same kind as the foregoing I shall give elsewhere.' " One embrace or act of obedience from her infant eon did her more honour, and pleased her more than the honour paid her by all the angels of heaven or men on earth. ¥du do not please the Son by dishonouring His mother." (1) Serenteenth EvangeliMtion Report of the Fi%e It»li»n Ohuroh (for 1887). (2) Idee Appendix XIV. \%>. RkVIEW of "Answh'ij" rr^ r\ ■ ANSWER TO Qui.:STION 30 79 unable to L. Zchre"'o/r '' "^ ''"''" '''° "''"'^ Christ'a mother by „„d„,";i°L^h *;'r"''^ ''''''™<>'^ ' Vi„iM»~" '^''" ■"""' "■' '""-"l"« Conception of .he Ble,«<, w.r.'«";;'jo'„7::;„ti.:'r *r ' ^"r; ""'" '" -' ■"" ^^ «t;.e^ o„i,d.., o, Aaa„:'rir 'TrlTet "" "'■^* "" "■« ■ '"" "/"""e" »' •" omnipotent aod. in ,""„'„ A^ " "."«"'" 8«™ that the Virgin Mary eZ'after IheT !' ^" ^'""^ "»"»"'« dead and received un aZ ^.1 , ^' ""' '•'"=«* ''»"' the .•^-1 the other chir^"? Tal^'-M.^ ?""" '-"-• descending from him " by orjin.r, "'iifaMe. those "«nnedinhim,and,e.lwith'himinL*;e":?T^ • '""^ Christ, in His humanity was ,„, ,f'-'"»*"8«MMon."' (Luke iii. 28-38 ) Bn» H. ^ " """''* »' Adam." described, else, in Him, there ™id°h°\' '" "" ™^ J"'' might be without sin, He was "cont ! v.''" ""■ ^'"'" He Holy Ghost." But tLe Vi^n Z r"^ ""^ ""' '""^ <" 'he ordinary generation, tor ZZZfr^'^'' '""^ ^"^ •-? .» earthly mother It haon^iT^ "^ "^"^ ''*''« "d happened to his" other chUd«n"!? i"' """•»'"«'• «'« « --ne way. (See Eomat t "a-irt"!? ''°'?.''™ '» '•■« advance," save her from iu. ' ^^ *'**"*^ not, "in with Adam. H^ H^L*3 IXm °' "'' '"'■"■-«°° to His own law, which He cMn^! T tk'™ '"*^ '^"'^3' - aU powerful to deUvrZ „ur„f?.r"V'.''^* --y. and to bring them into a .^l ff:iTor:'Z^ ' A f?^T W 80 Review OF "Answkk" to Question 31. are utterly powerless to save men " in advance " from coming into a stafe of sin and misery. If Christ needed to be born of a sinless mother in order that He Himself should be without spot, there was as much need, for a like reason, that His mother should be born of a sinless mother. And po we can go on till we come to Eve. Further, that the Virgin Mary should be free from sin, it was absolutely necessary that her father should be so too. Of "^ course,, then, his father needM to be without sin. And so we can go on, till we come to Adam. Though the Virgin Mary was a sinner like every other member of Adam's natural posterity, Christ received no taint from being born of her. But, it would have been far otherwise had He had an earthly father. The Archbishop's Church does not teach that the Virgin Mary was herself con- ceived by the power of the Holy Ghost. It should, therefore, to be consistent, teach the doctrine of the immaculate concep- tion of her father. In a word, it should teach the doctrine of the immaculate conception of all her progenitors up to the first, that is t(y\say, of all the descendants of the latter. According to the jdogma of Papal infallibility, the Pope has but to declare it, and cursed is he who dissents therefrom. We do not know how far he will go in that direction. If a principle be good, carry it out. Q. 31. — "Is there Scripture for this?" (the doctrine of the "Immaculate Conception," etc.) A. — '.-In Genesis iii. 15 : 'I will put enmities between thee and the woman, and thy seed and her seed, and she will crush thy head, and thou shalt lie in wait for her heel.' Now, the enqiities would not be complete if the mother of God would be stained by original sin." His Grace believes, and rightly so, that the serpent addressed in the passage which he here quotes, is Satan. It is, however, not she, but her seed who is to crush the -serpent's head. The words "she" and "her" mean in the original "^ he " or '; it," " his " or " its." They refer to the seed spoken Review of "Answkk" to Quh:snoN 31. hI of. Now. Christ is the seed of the womin. He was formed Mhe agency of the Holy Spirit, of the substance of the V irgin . In Galatians ,v. 4. He is said to have been " made oa,^o^an.- Sgeaking according to the figurative langu^e heel of CM-ifit. but Christ bruised. Satan's head. It was not besTnlS Th" r h'*"" ^'^^^'^^ 2<^ther of Christ should be sinless. Though He was " made of a wbman." yet as" He hrrml "'/«. ^/'"; "^*^^^*^ P°«*-*^' «« waV<^ho^^ harmless, undefiled. and separate from sinners "i mother nVf^''^"'* '^"'*'' "^'^ "'^^ P'^^^^Se tp prove that the did not i! It ""•""* ^''P^'^ ^" in.iquity /and her motlUr did not in sin conceive her. (Psalm li. 5.) If it stated thaf seen that It has really no bwing whatever on that doctrine' On the other hand, we find the Virgin speaking of herse« as a sinrier saved by grace. In Luke i. 47^she says : •• My ,piri" hath rejoiced ,„ God my Savioar." Strange language Xm the hps of one who, according to the Church of Home need^ no Sav,onr ! ■. They that be whole need not a physic ^b^ tel r.l'L^',' <»''""■<"'«• 12.) loncehJsomtcon- TTZuTM^ Vicar-General Brnyire. In the course • Of It I asked «|lfh„w he explained the words of the Virgin .nt , r ■'."»' 'I""'"'-'*' had no doubt that he wourf nterpret them m harmony with the doctrine of the Immacu- intwe^ ■". Z,""' i ^f"' '» '=^" •■»" '■^ ""'O- He L^^nf •■ -^ ™f ^'" *""'"■ ''"• He »ved her from the thtot toTr T\ ™»™»"'°8 '-granted the very aW t ^7™''-. ^""^' "Admitting that what you say about her ,s true. ,s ,t not very strange that the Bible does of ;II!b '.1.°°° I'^'W*- »""« '" languaRe about the meaning of which thete cannot be the least doubt, that she though slZslTr"",^""" by ordinary generation, h^ 'not the fiiigiitest taint of air, oy^a *u„i -l_ • ,, *; Sin, and that she is t^e only one of that (I) See Appendix XV. » " /' i' #<' 82 ReviKW ok "AnsWKR" to Ql'fUJTION 31. clasH of whom this an true?"^ He said that it was. It is indeed a' moet remarkable thin^. • c ' Before December 8, 1854, the Immaculate Conc'option ^ the Virgin Mary was an open qiiestion in .the Romish Church. Now, cursed is every one who (ioes not believe in it, a proof that she is not what she'^boastH thUt shi is, " always the. same."' , . • (1) See Appendix VI. "-fore, ' •..Ws English "2,^''^^* country." * Krievoue insuItHo the Hovereign or. I. '■°°' ''.2''f''»8'"P°'i."Ju8i a form of " dishonouring ? " .. images of Christ and Hi, ssLts™ »or "sp.t upon ■• "god Him MltmiM«M«i^^ to W m«de.''-- t tj %»..' ^ 1^ 84 Review OF "Answer" to Question 82. If Yoar Grace can prove that, it will settle the question. We must admit that, whatever.the Lord commands is right. Let us look at the proofs in support of his statement which the " learned prelate " brings forward. " And the Lord said to Moses, make a brazen serpent and set it up for a sign, whosoever, being struck,, shall look on it, shall live." (Numbers xxi. 8.) ' On this I remar^" (1) The words here rendered " for a sign," mean in the^riginal Hebrew " on a pole." The brazen serpent was meant to be seen by the whole camp of Israel, therefore, it was to be set high up. (2) It was not a "repre- sentative and memorial " of God or any of His saints, but a mean of healing those who had been bitten by fiery serpents. * As such, it was to be looked at by them. Simply looking at it was all that was required of them. Those who had not been bitten, were not required to even look at it. (3) God com- manded only one to be made. (4) Seven hundred and seventy- five years after, King Hezekiah found the children of Israel burning incense to it, just what Roman Catholics often do to " sacred images." Did he " praise them in this ? " No. He broke the serpent in pieces, and called it Nehushtan — a piece of .brass. (II. Kings xviii. 4.) Och ! Yir Lardship*s {Rivirince, His Majesty was a bad Cahthlic, so he wuz. Well, the brazen serpent had outlived its usefulness. It had no power of itself to heal the serpent-bitten Israelites who looked at it. It was only a mean which God appointed for healing them. Now, there was no need of it. It was, therefore, merely a piece of brass. To treat it with respect on account of what the Lord had done by it, was most becoming. But it was madid an idol. Incense was burned to it, which was an act of worship. Heze- Kiah, therefore, very properly shattered it into pieces. Our Lord bids us pluck out our right eye, or cut oflF our right hand, or our right foot, if the one, or the other, lead us into sin. ""He also ordered cherubim to be made and placed around the Ttft oftfte corenant." • — Review of "Answer" to Question 32. Recording to His Grace, they stood around it Is a guard ^ state ofZ *'^^'l^' ' ''''' '^^^ -^^^« ^* - '/4 - . tbe ark Well, m reply I say, (1) There were only two chA tooT' ?, "'" '' *''^ ^^"^'^ °^* surround the ark/ sTThey stood on the mercy seat, the top of the ark, one at each end Of course they could not stand around the ark. (3) Thev stood in the Mg^Holy Place, where they were seen by no man. s^ve the hlSPpriest. and even by him. on y one day in nenrews ix. 3. 4. 7.) The high priest was not commanded to do obeisance to them. Fancy only two "sacred imls •' and these placed in some room in St. Peter's, where t"eya;e seen only by the Pope, and that only one day in the year and he not required to do homage to them. I need sav Jl more on that point. . . ^ ^*f .^ be made"" h"^''' 'u" ""'""" '^'P^^* ^"^ *^^^ Cb--t>im to ^^aref ^to bf maT' ^^^ " His ^word commands <« sacred The rest of His Grace's answer is too long td be quoted in full. He says that crucifixes and images of the Virgin and saints serve as « an open Bible to remind us of the We of Christ and His^^mts for us. and to urge us to love them and imitate their example." If the Archbishop's Church would give her peoole " «n open Bible." properly so called, they wo'uld haveTo'need of he one o which he here speaks. The latter is a poor make shift for the former. There is a tegiment of saints in theTm- ish calendar. The " faithful " cannot love them and imiTaTe heir example, without knowing about, them. Of multitudes of the saints multitudes of the " faithful " know nothing The images themselves cannot tell whom they represent To have an image of every saint. An image lacking is a leaf lacking .„ the .'open Bible "of which he speaks What _^bouyovin^an dimitatingBaints who never had a being T^^^ ^^^^^*lJf}:h-Si:d^^f^'n ■*':■:. :[ SB Ukvikw of " Answer" to Qukstion 32. some of them I shnll hereafter speak. Some of the lioraish Haints wJio had a heiiig, lived like the poor heathen fakirs. For ex- ample, Lahre. who lately was made a saiht, was so filthy in hii^ person that if he were now alive, I am sure 60 cleanly " good Catholic " would liTve to clasp him to his bbsom. The same ^ 18 true of St. Francis Assisi. Some of the .saints were noted for their cruel treatment of those who served the Lord in a more spiritual manner than they did. Should we "love" such saints and " imitate their example " ;> The Bible " urges " us to love supremely, and to follow fully hut one— the Lord Jesus. " Pictures and iiungos toiul to raiao Llio iiiiiid to think inoio enrii- ivstly on tho orij^inai, or person represented." This sounds very well, but facts ,pWe that pictures and images as 'Smids to devotion " are not successful. They help to fix the mind on things seen and temporal, and hinder it from rising to those which are unseen and eternal. The Lol-d knows our weakness. He loves us. " He knoweth our frame. He remcmbereth that we are dust." (Psalm ciii. 14.) If He knew that " sacred images " would be for our spiritual good, he would "urge" us to use them. But nowhere in His word does He do so. On the contrary, as we shall afterwards see, He/orbids it. 1 have been at what some would call " first- class " funeral services in Roman Catholic churches. I have seen on these occasions, the pictures completely covered with black cloth. Of course, they could not then have any efi-ect on ffce minds of those present. But surely, if people need " aids to devotion " at any time, they do so at a funeral. The Archbishop's condemnation of indecent pictures is quite just. "In Protestant countries a different order is followed ; we find etatuea of Patriots, Cxenerals, and Poets adorn the highways.' Which custom tends most to raise our thoughts to heaven?" These statues are as common in Roman Catholic countries As in Protestant ones. They are not often found on the highways. Bnvt™ OK •• Answbb ■•. TO QurarioN 32. »7 for matin' ,„ u,„,„ a, .S',pak: i„ tt ^ """"""" ' P""™ liame^t t« ""'T ?^" *" " "'"*""' "' "'<' ""■"■l'«« of Par- ; -e P.. o?z.r= iir xr ';r;:° person whose that seat is. "presenteil by the "It wauld bo a .lumnablo iUoklr, lo ,„jore anj, but (i„d ■ • On this point, His Grace is as sound as he eonld poslibly be "l-«t to „ t,,„ ,„„„„„ „, ,„„,„^ ^^^^^ .^^^_ ._ ^ .^^_^^^^ AUUU8 XX. 0, ihou Shalt not bow down thvsAif f« tu nor serve them," that is, as Matthew Hen^ ,.7s . I""'""' down to them occasionallv th«t i. , 'J'jy"- not bow honour them, much .riL': m ' ons,:XT s^T' " mcense, or any other act of religils Torsh n " ^ . ' '"' ■ .dolatry is described as simply bow^rdown toL. ^-^'^f - OMmple, Leviticus «vi. l,Ld Number,' 2^T. '^^ '" of the word rendered in thLse pass^e^-Cdoln " etr""" not an act of the heart, but one of the bodviM.' TT°' MwilM. himself m tts^ro. eTlh, g„d Eimmon. ;?1 ^H'l&.'''fAi»A|i'.*> --•^•i**-**«S«»r!Ri 88 Review of "Answer" to Question 32. We find it used with one expressing kneeling, in the exhorta- tion in Psalm xcv. 6 : " come, let us worship and bow down ; let us kneel before the Lord our Maker." " Holy and vener- able images " were unknown to the early Christians. In the Archbishop's Church, which boasts .that she is one, there, are three opinions as to, the "due honour" to be given to images - of the kind described. One is that they are to be used merely to awaken trains of holy thought. Another is , that they are to be adored as a m^an of adoring those whom they represent. Another is that they are to be adored the same as those whom they represent. Intelligent heathens " long, long ago," used precisely the same argument in favour of the use of images,' that His Grace here does. So do intelligent heathens to- day! But the great mass of heathens in all ages have really wor- shipped tiPem. The same is true of Roman Catholics. The worship of the golden calf at the foot of Sinai was professedly . in honour of Jehovah. (Exodus xxxii. 5.) Yet, Paul calls it idolatry. (1 Corinthians x. 7.) The two golden calves which Jeroboam set up, one in Bethel the other in Dan, were meant to be used as means of worshipping Jehovah. (1 Kings xii. 28.) Jeroboam brought in no other form of idolatry. Yet God said to him : " Thou hast gone and made thee other gods, and molten images to provoke me to anger." (1 King xiv. 9.) The Lord commanded Saul to destroy utterly, not only the Amalekites themselves, but also all their oxen and sheep, camels and asses. (1 Samuel xv. 8.) Though Saul utterly destroyed the Amalekites, he " took of the spoil, sheep and oxen, the chief of the things which should have been utterly destroyed, to sacrifice to the Lord in Gilgal." (20, 21 vs.) He thought that by so doing, he honoured the Lord. ' But Samuel said to him that instead thereof, he had done evil in His sight 119 v.), and added : " Hath the Lord as great delight in burnt offenngs and sacrifices, as in obeying the voice of the Lord ? Behold, to obey is better than sacrifice, and to hearken than the fat of rams. For rebellion is as the sin of witchcraft, and stubbornness is as iniquity and idolatry. Because thou hast AN8WRR TO Question 32 f^() Christ commanded a leper whom u. h i i nothing to .„y one ab„„t if ^he ". h!" '*"'''*• *» "^ "„, ^^ ^ ° "P""'" "'"■»«» very pr-iper, l^cau" ??.'"«»""■""■« drink al it. This was Abstainer iLstt^of b„" T""' '' " "'™8 Total insulted him ttvbT ?*.'"' ""^"°"''' """Stossly Perance princ'ip es ^BuT^.rV" u"','*^ "'-" '"'"l"^' °" '^-^ we know that rtsri«ht7t t \ f " "'" ''"'■' ""' '«'=«''- IS rignt. It cannot be otherwise. . ' - ^X'^°"s.si:;:;: - ?;';r ?'-?''» ^^ '^« -» «« them to honour Ihemsrfves noVo^b ' 1° ""'■ "^^ "^ »ent. HwebesumeienUyt^'tbltr'' "".''■'^'■'P"- with Ihem. ask about the sta'eoMb 7°', !r'"""' '"'"'''' their wives and families lip ... ." '"'""' "^ ""at of have, and so on If 1 ^ ,™ "■"" """* "' "^ther we or twice, ,:;::js rs":: say^'-r:,-,™ ^-^ »- us first, next time we meet "! 7 ' . " ''^' ''™ "»" to Grace uver bowtoaMart St Pa'l''""'"^^'^- '^~' ^'^ nv his hand and sav ' hI i.' / f ' '""' "''° "« ''«w't i» Mrs. Pavthe "? 11^ bo„ p fu """^ ^'' lowliness ? How oihopeoit-oVw^iit :larr;''r''^^' r. » W: 90 Review ok "Answer" to Question :>2. |r * a moity bad cowld " f Does Yir Grace thin say : '* Och ! Yir Howlineas must bathe your fate in hat wather, and take a good dhrink uv hat skilligalee without e'er a dhrap uv poteen in it, before going to bid to-noite " '? If we should bow to images as we do to our friends, then, as the images will not return our salutation, that is a very good reason for taking no notice of them. Saluting " holy and venerable " images, the Church of Rome regards as a religious act. We do not burn lamps, candles or incense before our friends, or kiss their feet. But this is often done by Roman Catholics t6 images. I have seen lights before images of the Virgin. The toes of the right foot of the statue of St. Peter in St. Peter's, in Rqme, and the/** corresponding ones of the %opy of it in Notre Dame Church, Montreal, are worn with kisses. In' the church of Ara CcbH in Rome,« the famous mirjicle- working doll, the Bambino. Tbe monk who showed me it, lighted two candles on the altar before bringing it out. He said to me : " We have to perform a religious cere^iony before we show it." " To reaped the sacred Scriptures hecuuse tfie letters in it represent Clods word, to kiss pictures of St. Peter, St. Paul, etc., are acts of rever- ence to Goil or to Hia 8aint8. Would it be idolatry in a mother to kiss the picture of her darling child whom she kno^s to be in heaven 1 " Regarding the Brst part of the first sentence, I say that it is most becoming to treat with respect bibles which we can see and handle, because the letters in them do not merely represent, but really are, God's word. But what, your Grace, about burning Protestant Bibles? This your Church often does. They cannot be truly called false versions, for they are even more faithful than the Vulgate, the one to which she gives the highest place. This, surely, is not treating with respect the sacred Scriptures, "whose letters represent God's word." Torquemada, the famous inquisitor, caused many Hebrew Bibles to be burned at an auto da U at Salamanca. A strange way of showing respect to the sacred Scriptures, " whose letters represent God's word " ! These Bibles are not ^- false versions, for they ^ere^ the language in which holx dfaokijUik ' tjf* 'rK*^ jk.**^^ ■ft'. of the saintB is a ^^vntu ^''.^'^''^ ^^y" "'at kisBing images expressed. When th« nn„ ," .'^"'^''^ ^^ has already ChurchinCanatm i Z:^^^^^^^^^^^ ''' ^-^'^*--n a letted to that body J Ihl ^' "'' ^"*«^ '^^^^ressed -an" would saylo^ Zt^a ZT^""^ '^^ "''"'^^ J'"*^- regarding the doctrlf " , h ':i!!t"%'r '^ "^'"^ on which he spoke, was th^tltthT^^ f ^^' '"^J^«*" of course, expressed himse in . ' ^" ^^ ""^ '"'*»'«• "«' here. Now. Yir Tardlhio ! li " '"'''r^^^^ that he does few words t^ you as a frfend ""'• "'^ ^' ""^^^ ^P'^'^'n^a Uv coorse. all praste! fZ' ^'" J'' P"^*^'" ^"^ ^^at same. Oahthlics.' Thirthtdobean^rin^r"""/^""' ^^^ «-^ i-a^es. Well, do they hi kL^' Lml'""*' n^ ''""'^^^^'^ images ? If they do do thev l. !? **' """" ^' Jintleman but it's cowld comfort intoTj! T °" *^^ ™^^"*^ ^ ^ch I '^hone, ,r r^et^T^ ^^l'/, l^.^^Z^e '' ^'''' '' Sur.wudh'tit beaffrn^f^oi u ix,. ^^*°®' ^^''"se me, the arcXshops ZCll'TZ^ T ^T' *'^ ^^^'^-^^«' laddher.; had Lch wan\'^J?V f "^ *' *^' ^* "^ the blood ckhUed "Misrhress • /?. '"'''^' "^ ^^«^ a°d Paytherlthe first Pop !^^^^ St. «ame. W jist luk hSe • If ^^7? V ""T^"'* ^""'"^ that Layo, h6 cud say to her ''L 2r7''^f'' ^^^ ^'« ^'^thress a.d ki^s you in'aner :; Jr""Th^ f'' "^f " ^^ ^t. Mary, hur a g|>od hug into the bargin Ni,f H **'. *^"*' '^^^ ^^ "Me jekel. oi'll c^hll you sf Cath!- ' ^^^^ ^^^ to. hur: fur hur sake." ThA he .nf v. "'' *"^ ^^^ ^^^ » kiss BO an. Ahll. uv 11 i„ 1?: '"'^ ^"^.'^^^ ^^ ^ ^"«. and hur to ^how respicrL !« • ^r ""^ *^' '*^°*«- ^e cud kiss ■ male wins. He^ hav ! ^^''"'?- "^^'' ^' ^^^*« *^« f^^- uv both'kinds uv saJnTs soil h^'^'r ^'^'^^'^ "^ '''^'- hur by the toime h^d ^ t tt ^' T*^ ^^" "««d to kissin occaHhuft, he'd^lck hif..l! ^\^^'^- ^* *^« '^^^ "^ aitch f ^^ ^^'^ *«^ «»y ^ Oeh r bnl tWBfeH^^^^^ i- 8 J ^i ^t-tl lA-t.ip^^.W^!!'-!. / v.. 5)2 Kkvikw ok "Annwku" to (^irKHTioN .'12. lutonoly tl.o owM way uv anerin' t\w HaintH.- Thin Mi8tl.r,.H8 l^ayo ond do tho Ba.uo to him. ahll. uvooorHo, in anor iiv tho Hi«nt8. Sothorou.lhcplintyuvkiHHinintho Vathican. Let ahll tin. nst uy Urn olargy, ^-is, and tho nionks n7.d tho harmitH, t,„». Ko and do U..kewoi8o. If St. Paythoimid neo it, and Bpako to thin,, »u> ,1 say : " Mamn tho anorin nv tho naintH. tho kiHHin. mo chil- •I'M- ,8 ahll roito. I nsed t.) do a littlo nv that 8ame moHilf."> Ihis mvontion of niino is anothor roason why tho Pope if ' ho know of It, Hhonid sond mo tho .locoration of- tho Order of (irogory tho (Iroat, or somo otiun- as koo.1.« UiA(?raoo HpoakH ahont a niothVr kissinK tho picture of hor doad child. Of course she xvould kinH it o.i tho month, mth a 1 duo respect for hor feolinKs, I muHt Hay that that in a piooo of folly. I would s^mpathiTH) with hor. if 8ho showed respect fov something which belonged to hor child, for example a l)ook, a toy, or tho littlo shoes. It would be ridiculous in the mother to kiss a fancy picture in honour of her child. Ihe faces in thopictures atid images of the saints, are not IH>rtra.t8 of tho saints. How does the mother know that hor oJnld IS in heaven ? I ask this question in accordance with the teachings of the .Vrchbishop's Church. May not her chiM 1)0 m Liinbus infantum, or in Purgatory '? "TIio Kni|H>ror L>.., tho iiu«KO-l)ro«kor, naked St. Stopl.on, Hishop and Nfartyr, whethhr .ho In-Iiovod that men tmn.plo.l on Christ J.y trampims on His imago. ' (lod forbid,- sui.l the ulurtyr." Acoortiing to this part of the story, the saint did not believe f«^A.?**' ^'^ ''^"«"'*R« »« «»^'^» I'y t»>e Ardibishop may mean : " Got! forbid that I should believe such a thing." But it is plain from what follows, that he did believe it. The account of his death has no bearing whatever on the question. His Orace does not bring forward one passage from Scripture in support of his views on it. nrovH l?^^'^l'f^" «*"»'T*" *•"• •'*''" "•*■ ^"l* *""«"'»« "new and im- proved method of honounng the «Jnt. by mew. of images, will be very «,,t to ITt. * *"• *'•**' "'•«»"»«•> intention^ they visit the ladies. (2) See page 64 of Review. Chapter 10. V"'W.»w CU) I).,,. It „oti„M.H ChrUt to •'•■•»y t.i tlin wlntM? (,ji) 11,,^ , rnnii ,,»;;f'zr,r,»"' '-'-"-^'.'"^ n„ «.„..,..„ K.oa ami |.ri,„ary Mediator will, ,„„ VM "■■"', »«...t- «,-,, „„1, »„c„„,l«rv ..K,li»t„r. or inCj ' Mw„„„ «„, „„ „„„„ «.: tVcir i'''' ;»n,!::;!;;';r aav„oa.ewitl,.,,„^l„.,;;;:f:,,j:;;--- H. 1.) H„„ the Father heareth aIwaj-» (.l„h„ "a') L luterceseion is founded on His sacrifiee %i '" l.o»r the cry of tho« who "a I ,4 i„ t r" V'^' '" tl-ejoof of Christ's cross, and so ^iZl htrd hil"" "' " "Catholics pray to the 8aint8 for niercv and ««lv«fi them directly fro. the,„. then it wouldTa^. tT^.^^^^^^^^^^^^ ^ they do not; they only ask the saints to pray rchr^t fo^^l ' con8.der.„K the prayers of the glorified saints in heaven tol!^"' powerful than those of sinners on earth." n««ven to be more , J?;. b!:?it.l io^~L'^ ■" V' '^« 'ver, Wt '^i i Xs^i^ . i Ti S>4 RkVIKW ok "AnkWKU" to (^nh:HTI()N JJ.'l pray for uh. Ah w,. Khali iiftorwardH hw, loaHon itHelf f,)rl)i,lH om (loiiiK HO. Wo tak(. with uh i^to tho oth,..- world, our rccol- l.'ctiouH of tlnH/)n,>. Sahitn who havo croHHcl th.. rivor. tlior,.- f(»n>. think <)M thoir friondn who an- yet on thin nido of it and thorcforo. it in qufto likoly that they prav (or thouj. ' Voa' nioro. It IK quito lik..|y that thoy pray for tho converHion of thJ whol,. world. Hut wo havo ho proof that thov do, or ovoii'tluit thoy know what is goin^ on in th«« world. IJut, HuppoHing that tho «au>tH ij. Klory do pray for UH.ihat in no proof that thoy aro ahlo to IVear uk whon wo cry to thoin. Tho Church of Homo toachoH thiit tl«o saintn in Piufratory pray for nion?)n the earth, hut prayors ^,. never addroHHod to the former. The HomiKh Churoh makoH little account of the Scripture Haintn, with very few exceptionn, or even of i-minent saints of a later date. Of ^lany of her Haints, vre havo, judging from their teachuigs and what we are told of their lives, great reason to doubt that they are in heaven. Homo of her saints ni>vor had a being. Some, it is doubtful that thoy ever had. Homan Catholics pray far oftener to the saints than they do to the Father or tlie Son. Tliey often ask blessings from tho saints directly and personally. I have already referred to prayers to Joseph and Mary. Let ua look at one or two others. '" Holy angels ... be present with me, lind defend me from the assaults of evil spirits. . . . Cleanse me from all filthiness." " Peter, blessed shepherd, of thy mercy receive our prayers and loose, by thy word; th© chains of our sins ; thou to whom' power is given to open heaven to the earth, an^l to shut it when opened." " glorious Nicholas, conduct us to the port of salvation where peace and glory reign." " O John, help us to walk in the way of holiness." «' 0" Michael, glorious prince " chief and champion of the heavenly host, . . . vouchsafe to free us all from every evil, who with full confidence have recourse to thee."» This ialvery unlike what His Grace h^ ^iL^;^u''"'t^'^f *" beHevefh.tMich«,l, the Archangel, is the Lord Je- ■ui The Church of Rome, however, believes hipn to be only » created being, though most highly exalted. Her prayers to him. must, therefore, be judged accordingly s v^ thi th( nui Q^^M^t^^^i^Mi^Siif&i^a.'VK ^J^SJ^^^i'v'^h .<>«. ^ ^^-ri^wf^VT^ 1'v "T^r—- V. V ' ^. ; "HyH ftho.if ,,rayi„„ t„ the H^« HaintH who. HH th«y a i Jtt " "l' """'^"' '''' "^^ ^'^''v NocaJod. JfiH fiiiipn ,. """XTH, tliat iH UioHo Btrictlv wll iw t„ 0„,| at,,] tl,„ "ruZ' """'"""'"' '" ""-•" "« V.f mankind l.ave do„„ n,ol7C 1 *"" ""'•''"• «°"'« ... fher words, tl,„y i.avc |",'' ..^ " f ""r"' "»"''' '"'W. in tt^-. to be. T,L;r:x'tLt:::t!'" "•" ™"'"-' cast away. " Oathnr ..., tu ', *^° precious to be t!!'""!." with aXvd hI n '""'' ""■"''" "M°tl,er tl.em those of creaWreCen 1^1," """" "' '"'''''"8 *» Bui to gi on. The vess eW 11 r """''' '"'™ ■»""« ''' are ™„r, or les«-as an " (^Lh ".r"""' "'"■■' "' ■"'"H"'! fore, bring them ,„ " M^r Ch„rch "17"? """»'• "-ere. her like that whieh the foolish Wr^lnl f """ " "l-estiof . -; Give us of that heap ^'m ZZZ:^' T". "" '"^''■ not "hoping tor nothing again " If tt . f'' "i™' »o, but good as she represents it »^T' 7'!'" ''"' 8i«» he as The merits onreatls.d.r ''' '" "'" P"''- thing-„,„st, neees " ,;V„,'";^7;''«' '"ere is sueh . therefore, n*ur«ily suppose ,h J "''""• ^'' »»"". numbers who have^oSl^S^^"' '°-.°-' "' 'he great i^who.a.^J'S -^^^^^t;^ W,r, y > ^j«? j- f .'A ^ «Bi»«'.< s^jjr.*- V UA^ ite • r A.-7;i t It. ik; KkTIKW nf "AnsWKU" TO (,J| i KSTIO.y M.'l. that hoap. many wry nuicli no, tlio croatm-.^ luoritH in it wouM louK a«o. Iiavo loavos aixl HshoH uso.l hy ChriHt in two of Hirf niiiiJM Wo conio now to coitain pasHa«(w of Horipturo whioh tho *• Ioarn,>a prolato • hriuRH forward in do^onoo of praying to saintH. Ho tirHt HayH. in Ko^oral. that I'aiil " roooniinondod linusolf to tho prayors of his hfotluon. tho OhriHtiauH." W,, tin.l him doiuK so in Uomans xv. MO; 2 CorinthiauH i M- KpheHiuns vi. 18. l!» ; Colossians iv. M ; I ThossalonianH v. 2r>' and 2 TlioflHalonunis iii. \. Tho Aro|ihi«hoprofor8 to Philip- pum^ i. IJ> whoro I'aul spoaks of tho honolit which ho knowH that ho Hh^m roooivo. ii^^jpt. through the i)rayer of thono whom ho addr.>8so8. Ho mi^t havo roforrod alHo to l>hilomon 22 , whore tho Apostlo spoaka in liko manner. Hut wo n«ver find him asking tho, saints in glory to pray for him, or exproHsing tho hope of receiving any hlosaing tlirough their doing 8Q " He would havo acte»l very difforontly. we may bo euro, had bo bohevod that their pra.yors wero more powerful than those of his brotbron on earth. "St. Siophon, first nmrtyr. .pn»y,'d fur his porsecntors, tl.ul is •iii'iliated for tlu'ir pardon." ,xi He prayed for them, Ik did not " " 1iifM|]TOMPi iliiii "" /> . • Hp could not do ibe latter. A mediator PH^^^Htands between two parties at variance, in order to reconcile them - He must.liave power to bring this about. Only Christ can be a mediator between God and men. Only He atones for sin ipjirts taHis people both the will and the power to return * -"^e is aa intercessor as well as a mediator. But it ^x. ''^ Hff^^^ ^ ^^^^^^ * mediator of intercession, V*' 41 f^"^^^'^**"*^*^*^^®- Stephen did not >^pray^fel8o to the saints to pray for his persecutors. Why did ^1^ A 0' .r / ....0' ''M / ft- •4" ANHWKU T(, (Vi;|.;ht/(»n .I."}. f,; '"' •»<»** if ho I«-"■■-•■•". '-" ^ri.;.,t^ "-- "--^; ^™::i;:::zr : '*'" Provo that lov !o ' bw. " T'.T *"^* ^'^'^^'neHH. - "praying Abraham t'njli "" '"'""" '« '-^'P^-ntel . ' «vo brethren thoro oT ''y\^!'''''''' *« «arth to warn his 'f thoy fi not r^pV: .""C' i "'"* awaiting , heir cin^oH , mere WHbnesH whicl mov^dthl ","'"* ^''^^'^ "'** ^* .^a« ' ''-l>t.>liovod that ' f Tber hor ' "'"»*" '^" "^ ''^' "^ have been related to each o h«r n T' ''^"'^^ *^« '««* they will upbraid .*ncrWnT T'*':' *^' "°^« ^'^^^^ supposing tLtthifShrnlrK °*^«r^^«>"." Bur love to hie brethren o^ear^ thL ''^''^"^ «« "^^^^^ by imaginary origin of^ta^^^^^^^^^ i« dimply 4 parable. W. must hot interpret Tn ' I ^^''^^' " * are elsewhere plainly told aTut^ 1 " X^r h' "''^* "« with, 18 nol the oririn nf th;. .' *' "* '""'« to (k> " tie only taetan fin 1^ r^' '"* "" """' '» "• *» "'rectly. Th. rL m.n d H^-." .T" .'''■°'' °' *•>"""«. . 5 "'ojQt »8k Ateatitm-to pny to-goa~ y V •1^' I 1' '"A' \l ^ -<%. 08 Review of "Answer" to Question 38. to hear las prayer. The person who prayed was in hell. His Grace thinks that because glorified saints pray for men on earth, we should pray to them. His Church teaches that the sanits in Purgatory pray for men on earth. Then we should pray to them also. The Archbishop refers to this parable as a proof that souls in hell pray for men on earth. Then we should pray to them also. We, have, therefore, anT^Tl "*"'^^"^^"" ^r^^^--' ?-tl^ Purgatory, Before going further, I would notice two things in the' Archbishops language here. He says that love "even descends into hell." "Descends even " etc., would be mpre elegant. He next says: " The rich man died and was buried in hell, he loved even there his brothers." The comma after he word "hell," makes His Grace say that the rich man was buried in h«tl. Truly a strange burial place I But let us lay the blame of this on the printer. It is well known that he often makes sad havoc of an author's language. Let us blot out that comma, put a period immediately after "buried " .and then read as follows: "In hell, he loved even there his brothers. This is not nonsense,'but the English is-as is often said of a hat-" shocking bad." "Even in hell he loved his brothers," would be much better. . m "if ' -"1 A'' r'f' ^" ''""'*" '^' J-^^* ^'^'-^'l be as angels of God. • (Ma^rk xu. 25.) And the angels prayaud intercede for us." (Zachariah . Therefore, according to His Grace, the just in heaven pray and intercede "for us, and, therefore, we should pray to them There is no need of using here both words "pray " and inercede" Either is sufficient. But let us now look for a little at the first of the passages to which the "learned prelate refers. He utterly misinterprets it. He makes it describe the just in heaven as they are at present, which it Tl^u t.f ^"- ^'^^^S'on from the 18th v.. we learn tbat the badducees on one occasion asked our Lord, what they 'si^it^\--:'^'A.{.-^i-i — •-.--.')<■ ■. selves did not believe i„ rnTTlS , 1 l^T"'' ''"'^J' "■™- speaks only „f the saved in ennnl't- •^" "'^P'^' °'»' Lord He n,.kes no mention wWeveroftZ T? *'','' ™""-'i«». loth in the passage which rAM.t^. " ""' ""»' ii»dred on, in Mftthewti 28^°''^'^''°'' '"■°'^»' »<> '« 'he "they," when speakinR of thosfl f,T' ""'^'J' "■« word But what I have just sa d "rn '^^ ""»« ^om the dead, the kindred passage in tl^Tmsl T.""!^' " ^'"'^ ''^ the three passages relatinr*^ ilT , '"' °''"'*<' '" each of by itself prove it. ^TZlut 'T' "" '"'"™' ''oes not speaks only of lh;resI^ecttonl,T»T-. °" ^^"^ l-e .. .ufflcienf for His purZe Id .V"™'*' """"""'""" ™» : that of the lost was'^a pSul "1 wT^ ""''""' ""»»» about the saints now fn^iorv , .u '' """'"^ "' 'Peaking the passage under c"s^Se?^^;L ^."'"''""'^ '"'^P'^'' difference between the 7X1, H,' '^^^ "' » ^J' ''riW-g the ne... He says thattte th^Z^J: " ""» -'". -^ - riage in the former thev sb.ll .". ^ ^'^ «"'" '" mar- Though marriage ™s insttL ^°^ " '"' '" '" ""^ '""'"■• 'or this life. I a: G* t^roftS'h'anTh'^'^r' ""'^ pass away with earth " Tb» .„„ i ^ ''"P'- '' ""'» shall the saints in the fu(,„! Tf .° ""' '^'^- "e'ther "Death being no «* It^? hat. be """? ^^'' »"^- supply the place of those iboZ^r^l ^ °° T^ "' hirlhs to presence of God and His ChrW ""• . ^"'"^'"^ "«' '»« more need the marrLel™,™'""™ "'"' """^ »hall no As Matthew Henry 2 "^"' °*'' '» ""'P "-e another." is no need of wltl" ?!%".?""" ''""'"»• *here respects, the righteous shall herlo ,, *" °""'^ other as th, subject under co^sfcatilrt'^ \T "!f ""«'"»• J*"' tion, the only instances o Z^; Lt T." '"' ""»"«=• tioned, are immortality ^i^Tl r"""" *"" ■»<"- 80 snail be as the angels. As Matthew 100 Review of "Answer" to Question 33. Henry says : " In hell, . . . the voice of the bridegroom and the voice of the bride shall be heard no more at all." But for the reasons already given, our Lord does not here speak of them. For the same reasons, He says nothing regarding the fallen angels, though they also, in being immortal, and not marrying, are as those who have " kept their first estate, and not left their own habitation." I am surprised that His Grace does not bring forward the passage in Mark to which he refers, as a proof that the single state is holier than the married one. Many of his proofs are no stronger. We come now to the second passage. We have very goott ' reason to believe that the angel spoken of in it, is the Lord Jesus who interceded with the Father on behalf of His Church which was greatly afflicted during thft days of the prophet. Ecad from tke 8th v. In many passages in the Old Testament, Christ is spoken of as an angel. If this interpretation be correct, the passage gives no warrant for praying to saints or angels. .^■P " Prayers of the saints are oflered up before the throne of God in heaven (Apoc. v. 8) : ' Four-and-twenty ancients fell down before the Lamb having every one of them harps, and golden vials full of odours, which are the prayers of the saints.' " His Grace should have mentioned also the four living creatures. The same is said of them, that is said of the " ancients." Now, in the 8th chapter, 3rd and 4th verses, we read of an angel offering up the prayers of all saints with much incense on the golden altar before the throne. This can be none other than the Lord Jesus our Great High Priest. The much incense is His own merits, only through which, our services, as well as our persons, are accepted by the Father. Peter says that spii'itual sacrifices are acceptable to God by Jesus Christ. (1 Peter ii. 5.) One passage of Scripture does not contradict another. In the 9th and 10th verses of the chapter from which the Archbishop quotes, we have the song ^^fti ae to the Lamb from the four Imagereftturefr and tbe^ .«.■ Review of "Answer" to Question 34. iQl four-and-twenty "ancients." But they do not, in it, ask Him likely that they re{,re8ent the Church, and that these prayers are then; own. It will be notiJfed that the prayers here spoken o. are simply those of saints, whereas those spoken of in the 8th chapter, are those of all saints. Again, the prayers in the 8th chapter, are represented as mingled with much incense. In the Old Testament, prayer is sometimes spoken o under he figure of incense. Prayer is an offering to God «L rr T Z^ '^"^^^^ ^^^^ *^« "^«"t« of His Son are smell to the Father, and when the merits thereof are added to the prayers of His people, they make them the same The passage.which His Grace quotes is in the highest degree figu- rative and therefore, no doctrine can fairly befounded on it. According to his interpretation of it, it proves too much, for FathT\ . '^'"^''^ '"^^*' P^^«^"* '"''■ P'-y«" to the totH;ttr us!^ ' "^' '"'* '"^ "°^^ *'^^ "'^^^^ P-^-« But I must now pass on to other Questions and Answers. Before domg so, I would just say again that though it could nott'ove'thT y,f'''^'^ --*« P-y for us'that does not piove that we should pray to them. our prayt.7r ""'" "" ''" ""'"' "''^ ""' '' '''' ^"^^ ^" h^^^^' ^ear A.-" Heaven is not far away, it is where God is, and 'God is nigli unto U8."' (Philippians iv. 5.) God is everywhere. Therefore, according to His Grice heaven is everywhere, therefore, the saints Ire eve ywhe .' ^Z 7' 7 r/^""^ *° ^°^' ^^« P^^^'^g^ here quoted Chlr n f ?.''' '""^ *^ ^^'^^ *« *^« ««'ond com'ing o Ji^l^h^ enldLaUthings ift^^^^ sober. And wafnh iir,4^ ., ^ .. . . ' "ucroiore / * ' ■ >'^Al 102 Review of " Answer " to Question 34. be near us, it does not follow from that, that the saints know what is taking place on the earth. " God hears and sees us and the angels and saints in heaven can know the mind of God, and through it know what passes on earth as far as God permits." "Can know the mind of God," that is, as He knows ou* mind. The highest angel can know it only as God reveals it to him. If angels and saints know the mind of God, they, of course, know all things, therefore they are equal to God. Truej His Grace uses the " saving clause" "as far as God permits." But if they know God's mind, lie cannot hinder them from knowing anything. It is not very easy to see, on account of the fog, in what direction our "Dear Roman Catholic Ffiend " is steering. This seems to be it— We pray to the saints to pray to God to hear our prayers. God makes known to them that such prayers are addressed to them. Then they pray to God to tear these prayers. A very round- about way of praying to God ! But if our prayers be not pleasing to God, it is not likely t^at He will tell the saints of them. We are commanded to ask of the Father in the name of Christ. If the Father accept our prayers for the sake of His Son, there is no need of the saints praying for us. " As far as God permits." Supposing that he does not make known to the saints the prayers addressed to them, what then ? It seems, then, a matter of uncertainty that God makes known to the saints such prayers. This gives us poor encovu-agement to pray to them. " The angels rejoice upon the conversion of a sinner. . . . There shall be joy before the angels of God upon one sinner doing penance" (Luke W. 10.) This, however, does not give us the least warrant to prq,y to them. " Doing penance." Is that going with gravel or unboiled peas in one's shoes, eating bread with ashes in it, "^becoming a total abstainer from soap and water, wearing ih«^ Review of "Answer" to Question 35. 103 same clothes so long that an odour more powerful than pleasant is produced; or the like '? Q. 35.-" I)0M not tl,e Catl.olic Church snppre., the Secon.l Con,- ^ Of course the "learned prelate," as the counsel of his Church, pleads "Not guilty." He says that both Protestants ments, but differ about the division of them. What follows is too long to be gi^n in full. I shall give what is essential in as few words as possible, and with full justice to his arguments He says that what the Protestants call the first and second commandments are only one. They " concern the worship of God. What the Protestants call the third "forbids to pro- fftne the holy name of God." This is, according to His Grace the second. \^ . ' There are really ./o«r c^^iaa^dments concerning the wor- ship of God. The first relates t^the «ft>^ of worship-God only. The second relates to the manner of worship-not bv means of images. The third relates to the spirit of worship -reverently. The fourth relates to the time of worship-one day in seven, which God claims as specially His. The first and the second are perfectly distinct from each other We ' can worship other gods than the true God, and we can profes- sedly worship the true God by images. God forbids us to do both There is no sin in treating the first and second com- mandments as only two branches of the same, provided we care ully obey both. The Archbishop's Church has never gone he length of blotting out of the Scriptures what she calls the second part of the first commandment. But she almost mvariably blots it out, where she can conveniently. Not the slightest notice is taken of it in Butler's Catechism, which is recommended by the four Romish arcbbishoiis of Ireland ; nor m Plunkett s Abridgment of Christian Doctrine ; nor in Arch- i.-' il bishop Reilly'rCatecmsm; nor iraCatecWsin^V^ .1^ - *■ 104 Ukvikw ok "Anhwkh" to tyiiKsrioN 35. I may wtato that in tho last, inHt<'a(l of '• Itoinomher the Sah- l)ath day to keep it holy." wo find " H(.imnnber to keep holy ihvu'.tmthr. As vory fow of HiH (Jracc-H co-roliKioi)iHtH know anything' of -the Soripturos. tlu> aotiouof his (Uiurch just ro- fcrred to. i8 tory Huspioious. NVhat K«)()d ond ca.j hIig have in MOW HI tvynig to smuKKlo tho oonnnand againut inuiKOH out of sight, under the one against having other gods than (Jod ? •liis (J race says that Protestants and Uonian Catholics agree regardnig the division of the other comniandments, till they cmne to what the latter call the ninth and tenth, hut whicli the Protestants say are only one— " the pvohihition of coveting the neighhours house, ox. ass. and wife." His Church, he Niys. makes two of these comraanilments. " hecause the covet- ing of a wife is a diflfereiit thing from ^he- coveting of a house, an ox, an aas. for Cl^rist has said,' • the coveting of thy oeigh- hour's wife fs e The Komish sixth commandment, the Protestant seventh, distinctly says : •' Thou shalt not commit adultery." His Grace does no't «luote here correctly, even from his own liible. Our Lord does not say that coveting one's neighbour's wife is equal to adul- tery, but that " whosoever looketh on a woman "—she may be a maid or a widow— "to lust after her hath committed adul- tery with her al»eady in his heart.". Here, He in effect states, what 18 a maxim in sound philosophy, that "to will is to act." His Grace refers to Deuteron^y v. 21, where the ten com- mandments are repeated. There, our neighbour's wife is the first mentioned of the things which we are forbidden to covet. Tins is n« argument in favour of the Archbishop's views on this question. The corresponding passages in Exodus and Deuteronomy are of equal authority. The fact that the Lord ■h- Rkvfkw or "Anhweh" to Qi/khtion 35. jor, mentions our neighbour's wife second i„ the one, and first iu o h.r. shows cloatly that He speaks in each only J , t staLTT "7" ""' "''''"''' P^^''^*^" -y« t»»^t the Pro- m' toiti. '. r ;"i"? «f'"»«n^l'n«nt oT his Church's ninth o all '« ^ ^^^ ^''^" **'' '"''""« "^ "^« ^'f^'- "'« house, the ur ff ' *^ "'*":."^ ^I'"^' «•»•" According to hi,n, these are i' '"^^"A TA *''"* '" *" '^y' «'"« 'hff^'- 'according to the object on wh.ch they are committed. For example, steahng eTt sin/ ' tI' '"""'""^* '^"'^ "*"^''"« ^'«'hin«. are all differ entsms The same or equal sin." Two or more things may ^ equal, but they cannot be. numerically, the san.e. .^Equal Hin 1 wo or more things may beequal. butone cannot. Och ' spakin so ungrammatically. God here forbids only one sin though He particularly mentions different forms of it n this commandment. He. in effect, bide us "keep our hearts with al diligence, for out of them are the issues of life." Christ Us oTl e tlT^ ':" ''' *^^ commandments is an express! n the fl^ ^.?"'' ^""^ ^''' *" '"^"- 1^^"' '^y^ that love is the fulfilling of the law. In like manner, coveting the different things mentioned in this commandment are just c^fferent forms of the same sin. We must bear in mind that the person he^e addressed, is supposed to covet his neighbour's wife for h ment '' tZ'? t" T*"« '' '''''''^^'^ ^y the command- ment, rhou Shalt not commit adultery." The term " wife " as here used, I consider, applies to a woman who is only b^- Snd • ;•„ u A '^.""^'.'/hat 18 a virgin betrothed unto a bus- her and b ' . ^'' "^^'- ^'"^^^^^ "^^* ^« *here said about her and her partner in sin. with what is said in the 22nd verse about a marned woman and her partner in sin. According to th s commandment, one seems to be forbidden to covet for h s wife a woman who is even only betrothed to his neighbour reasonirlllTM' "^"'"' *^'*' "^^"'*^''^« *« ^is Grace's J^^r^'''^'^^ ^e commandmentsare^ontainedin^ T 100' Rkvikw of •• Answer" to Question 35. siialt not, etc. Onioting tlio two as one). What he has said ahout o;,r tenth commandment, does not m he least support what His Grace has said ahou ouV first ad second. His Church utterly fails, both in trying to just y h r makin, t^vo of the former, and only one of ?he attV^ T ere can be no doubt that the reason why she makes two of worshin of '""'""'•^"''m* '' '^'' '• ^^^ '''^^^^^^ ^8«i"«t t^'e naturally wishes to have it removed. We have seen that she lemoves it whenever she can conveniently do bo. Of course J^-hen It IS removed, only nine are left. She must have the tenth. His Grace says, regarding what I have just quoted : and f h^ '' «^dent that the worship of the true God is intended and the woi-ship of false gods prohibited, and the making of images for the purpose of adoration." I need not repeat what I have.already said on these pkts. I would say a word merely about the Archbishop's En^lsh in this quotation. The last sentence is unfinished. It needs to hav. the word " pro- at^ adltuoJr ^''' ' ''-''''' ^"' ''-'' ^' *^« -^> His Grace is thoroughly orthodox when he says that our second commandment is hot opposed to the Fine Arts. ..nJ'!!;' ^Tr, °^ ^"«J''"d H^remarkable devotion to her late husbartd. and takes great pleasure in exhibiting him to the love and veneration of her English subjects." "Exhibiting her late husband!" Does she carry his mummy about with her ? "Her English subjects." Thin she doesn t " exhibit her late husband to the love and vinira' tion of hur Scatch and Wilsh subjects ; no. nor aven to hur Oinsh wans, spch ! its too bad intoirely uv our Qrfaiie to do flitch a thing^ R«viKw OF •■ Ansvvkr; to Quest.on sr, ,07 or bro«ie the hono:^ T :; to Tt^' '' '^ "'^^ ^^ "'^ '""^'^ f,'vui, l.ut to the Prince and the Queen." Do they uncover their' hfiarlo fi,o* lu hurrah the louder ? BoU hatsoff a ?1 I ""^^ ^' * *« of esteem. Men usualll w 5 '^"^^^^""ahs are expressions ^ Ladies wave lirTa^^C^L^'k^^^^^^ t^" *'^^ '"^^^^• statue, or kiss its foot Th? .« ^'^ ^° "°* ''^^ *« the the unveiling of a Xill^" 'r th^e " '"^ '?^"^^'' '' ' rial hall. ^ ^' ^^ the opening of a merao- His Grace then asks if it be idolatrv " *. esteem for Christ and His saint« hi ^ ^""P""'" °»«'« head." He. of, course m Ins a bo J ^'^ '"''"""^ ^"^ ^^ *^^ case and the one jus^'r^ferredl 'T^f "^ *^^^- ^his as we have seen-mn J ? I ?' ^'^ ^"'*^ ^^^^^^^t. God- we mustr::; ernl'ri^^rt^''^^''--« *^ ^"^^«-- J. in enect, that we are wiser than He. Cbapter U. ^^u««i()M— (3C) Whiit iH the meftiiing of the "communion of »»inu"?— (37) Do Catholics worahip relics of saints ?— (38) Do we read anythint? i« the Bible about relies ? ,, " » - Question 36. — " Wliat is the meaning of the saints,' which we profeBS in the Apostles' Creeilif" ' cortimijnion of do not profess the communion of saints, but we profess to believe in it. The Archbishop says that it is a union like that in' any earthly society, by which members of- the same body " pi|^ke of earnings and and advantages of the body. Christ iB* the tiead of all" good Christians, ... so He gives grace and mercy tb His true followers." So far. His Grace is quite sound. Then he goes- on to say : "All true Christians in like manner commujiicate to each other a share of their merits and prayers, so we, H)eing many, are one body in Christy and every one members one of another." (Romans'xii. 5.) It is plain from the rest of his answer, that he here speaks of true Christians on the earth. Well, the best Christian on earth has no merit. Christ says : " When ye shall have done all those things which are com- manded you, say. We are unprofitable servants : we have done that which was our duty to do." (Luke xvii. 10.) But " there is not a just man upon earth, that doeth good, and sinneth not." (Ecclesiastes vii. 20.) Though one were to live perfectly, in the strict sense of that word, he would have no merit of which he could give another a share. The angel Gabriel has merit, but even he cannot spare any. Only those Christians who have more merits than they need for themselves, are, according to His Grace, true Christians. Only they go straight to heaven when they .die. But he afterwards tells us that few ^Q (\ Reviewof<.Answ;r"t(^Jq^,3^,„^3^ lOU believing ,l„tth„;rtrdi"',: """'""''"' '" ScUurf for „ world, l« Chan,, J i„,„ , " ^'"■'»"»"» '•>«"; in^ho ker ^ «lor,: MenTnt tetroT'..:,'' ^7"'' '"*'>" ^ not tliese f.ooie.1 merit, ZI i ' "; T"" '"•''^^'•*- ' »« - If the prajere have noLr then .."■"' *"• P'"^''" ' - other a share of ,? ^"^ ^-mun-ettting to each expression for praying ,„; one a'LSr'" " °"'^ ".""""'^ so...: *;w":„i,t;:u ir"' "'"■ "■"' »"™--^-". .- , «n,l prayer.," ' ^ *' ""' <:""...>..n.c«l« in it. f,„„t work. ••Ev!^s;Liewe?GoT:Ua:;; ^T "" t "■ "-"■ -"■"•'• • in that which is to „me Tf/"'^ '""" """' '" ^is Ufe, and ' - th« whoever aeeia o^^lveneS Jirin'VT' "' "" '"' '«"-"' ' • shall receive it. The b7w. A ' ^f' Winted ■ way mortal and venial sina iha. T, .°° "'"'"'="°" ''«'"^™ impious. Are noteLj^ulitfT'°" " """"""""rd and "Christian, in a sJeTrr^^rT' '"'"""' ""* ' ' cast out of a aocietv to whi^i, i. , '*"'"' ""nnot be . an e,con,m„„icated person be a ..TT '''''°"'''''- H""""- been cut off fr„n, ehe'chuTch.^ \ hrlnch^c;?:; 7 "^ *"" ' cannot he even a dead branch of ThaUree. "■" "'"'- ' ■ the pS;i':f as".:': r^^- r' '"- ^''-'■' '^«' '». -f one is not eumcil wSuVrhe'ctre ""^ Ch'": "'f"""' ^"^ are a company for the obtaining > , "'' ""'' "«' Church Brown /jonL, cl;t r ll^t^ Ch" f"?"' "^' was about to be parted fron. Hiedtt. eo^^ndt:, «^ ~ <^ > Short«rt^theehiMn, Q. Mi— — -^ ' '^ 1 — -fVNswKR TO Question 37. to preach "repentance and remission of flin« .n u " among all nations " R.u i. j-j "^ '" ^**« name there is.no need S^ .e' prL"r„f7e'rh'° 'l '°°"''*^ ™""- - tliem. If the sinner H„ ,^1?T .uu"'""" fxl*"""" lo .repentance throuT.h: ^Jrof^'ol^TlJ!" "T,"' price" ltSheC.;;i f "" I' """"" """'^ »!"« """ou . go together '.tlf^LTe^wm ""'"' ^ '""'^'"''^ '» ' give alms to-her. '"'''^■' ""' "^^ "'"»ef wi^l A-"Vr"°„?;l'""?"""''''l""- P™J'» roHcof tl,o,ai,iur' « ■ ■ , As the Roman Catholics insYiftr -^ua .• ■ • ««me grouuds^s those oTwh ch tC n.Hf' ■" "" "'" """>■ . the satae arguments a, thos ed ^gaCtS^ ™'n""' course, apply equally well to the LTv^tll' "'"' "- need not repeat I w«„ij ""''°™ei. Ihese arguments I Romish IhXtns hold «,r , "" "=«' ""'■'y em,nent . l.o-urasthosrwhoseleyl'TheX'"""'™ ''"'*■"* rtays of Hezekiah was su T^rthv „, rT T'^V' ""^ relic. Yet he caused it t„ i Tl^ , ""'^^' ""'«lj' »» « . of Israel burXnel e to . f '• "^"r' "-^ ""'*» from the beginning Jthe fir, 'davrTf ""'. """""""^'^ the last day of DLmber Tl ^.u .T"^ "^ ""> ='"' of bodies of the safntsT s mtt h» »:"" " '"" °' '"« -ints. It is itself a'relic-aTeli?:" ZLZr°' "' *"' 18, sensible PiDtestants do 'not. Those whose (1) See Appendix XV^, ■k"-"'/: ii^il^/; '^m-' ><>■ fi \. 1^ • . ANSWER TO Question 37. m " attics " are scantily furriished-to use a hnm.i -may do, at least, the bowing, to InHL f^^ comparison ants do not believe that any of 'r''..^'^^'"/ *hem- Protest- miracles, as n^any o those of the «/''"' '"''"'^ *«' '^^ ^-k and to be stil| able L T^trdtnl i:!^' *^ ''^^^ ^^"^' -relics such rubbish as teeth and n„ . ^' '''"^"« *^«'r - sainthness of many of tW In^ T "I '"^ "'^'^«- ^he Bay the least, of a very ,ow " „d Of " *''^ ''''''' --' *« these in reverence as bln^^t .« ^^T' *i«^ ^^ «ot hold piety of some of the liomthsafntsw^^ ^"*' ^^^^^'^ ^^^ their morals were ^CITZTc^^^^ relics of kings, queens, etc.. or-aT Hi« r '' ^^'' ^^'"^ when speaking about imag^s-l-nf . r^"' expresses it poets.. These they trearaTpUeslrr^' ^^^^^^^^ ^^ «ai^s*w^^'£;:^-^.~en.^ the brain of Peter which ,« nJ *^®' ^°' example, St. Anthony which I ^ h e d^d ZZl ^ ^' ''' ^^ ^^ of Peter the fisherman, and Z 11? ? -^ ^^' "'^^^ndals velvet, studded with spangles of uff'"^"^' ^^^«^ «re of which Peter said bis first Is! f nV^r^"^ '«^« - Then, there are several ent re bod' . ^«>Pi««opal cross, and still more pieces ftrsam^^^^^^^^ TV' *'^ ^P^"-' part. Each is. of course ''th!!; ''^-^ "^ ^^''' *^« «ame of counterfeits." FuZ^ Your P "^ ^'"^^ "^"^'^- ^«^are , reverence, relics helon^' loTai^wr tt^^^^^^^^^^ There are several saints in the call/ v. * ^'^°8? imaginary beings as that wel \n "" "^^^ *'^ J"^* «« the man i„ the moon Whit !n ^ T"'^^^' gentleman, would be! ^^** *° ^"*«'««tmg relic his lantern Your Grace, the following imaginarv r«l.V.» genume as are many saintlv on«;!S u^ ' """^ J"^* as atee. A pair of ear^s T^ ^ ^^'"' ^^"^^ ^«"«r. bustle, pot of rouge.™yp;t '' s^^^^^ .''"^ "' ''^^''»« *<>"««. which all belonge'd 'to t^V ;girMLy f^'T"^^ " J"«' ■■'■ ■ ■*. xtt >^- lTf.%-1 112 Review of "Answer" to Question 38. which Pope Peter kept " a dhrap uv ri^le poteen," uv which he tuk the laste taste now and thin to kape out the cowld whin he was out ahll noite fishin, the shillelah which he sometimes flourished to make those aboi?t him kape betther reggilashuns ; and a snuflf mull, half full of "Irish Blackguard," i used by the Apostle Paul, also the thorn in the flesh (from a blackthorn) which was given him.* ' '" In the Tower of London, there are relics of the Spanish Armada, which was destroyed by a tempest in 1588, while it was on its way to visit England. Amotag these are thumb- screws and pther arguments of a like kkid, meant to be used for the conversion ^f the heretics there to the "Catholic" ' Church. I need not say thftt Protestants do not " hold them ^-, in reverence as belonging to the saints." " At Wnshingtou, many things uaed by General Washington, such as his slothes, kitchen utensils, etc., are preserved with great care." Yes, but they are not treated by the people of the United States, as the relics of the saints often are by the Roman Catholics. Fancy Uncle Samuel, who has not been "just terrible smart" for a few days, taking of! his old beaver hat, falling on his knees, and kissing, and then touching with his brow, the three-cornered hat, one of the boots, the " tay kittle," or the frying pan of the "Father of his country," hoping by so doing, to get a " powerful sight of good " ! Q. 38.—" Do we read anything in the Bible about i-elics 1 " ^•~"Ye8, we read that miracles were wrought by their touch. The cloak of the Prophet Elias in the hands of Eliseus divided the waters of the Jordan (4 Kings .ii. 14), and the bones of the same prophet raised from the dead a n.aa that was thrown into the saint's sepulchre. (4 Kings xiii. 21.)"» Elias is another name for Elijah, and Eliseus for Elisha. " The same prophet " is, of course, the one Of whose cloak His /IV ^J^}""^ "' '""'^ "^ "*""*'• (2) Pe« -A PP«ndJx XVII. I ^ o t *^f .'" **"' ^™'" °*""'"° ^'^^'' '» 2 KinKs in the Protestant one. 1 »nd 2 Samuel in the latter «re 1 and 2 Kings i^ the former. &. i \ r Review of " Answer > to Question 38. 113 Grace has just spoken. Jhat is Elijah. Well, according to him his bones were the means of raising a man from the dead But we learn from the 11th verse of the chapter from which h^here first quotes, that Elijah was taken up to heaven ahve. How then could he be buried ? Och ! och ! yir Lard- ship s Rivmnce, shure an' yir spakin in that way makes me smses as if they wur goin thro a counthry dan6e. Had the P^^l^^t /^ore bodies than one ? Some of the Apostles seem to have had bodies galore. Did Elijah shed his body as the snake sheds his skin, the lobster his shell, and the deer his with a skull in a showman's museum, which the proprietor said was Phver Cromwell's when he was a boy ? In the second of the passages here quoted, it is the bones of Elisha which are spoken of. Your Grace, you must plead guilty of gross ignor- ance, either of the Bible, or of the rules of composition. Take your choice. What the '' learned prelate " here says about the bones of Elijah, remmds me of a remark in an account in the Toronto Leader, of the burial of Mr. Jqseph. the optician, a member of the Jewish persuasion, and a well-known citizeij of Toronto who died several years ago. It was to this effect : that the , ceremonies performed on that occasion were, no doubt, of the same nature as those performed by Joshua at the grave of Moses. Hurrah! Read Deuteronomy xxxiv. 5. 6 Like mistakes were once made by the writer of an article in the Montreal Wttness. on the Great Day of Atonement. He said that the command for the observance of that Festival is con- tained in a verse in Leviticus which he professed to quote without saying where it is That verse, however, is not found in any part of the Bible. Asides, a whole chapter in Leviticus (XVI.) 18 devoted to the commands concerning it. The writer ^^ferred to also said that after the High Priest went into the Holy of Holies, he offered sacrifices. "The handkerchief and apron that to uoho d th. bedro f i ,h .gt.nf~ 114 Review of "Answer" to Question 38. St. Paul the Apostle, cured the sick and drove away evil spirits." (Acts xix. 12.) His Grace should have said " handkerchiefs and aprons." They were not relics of Paul, for, at the time spoken of, he was alive. Challoner says: "Eelics are the dead bodies or bones of saints, and whatever belonged to them in their mortal life." We have no reason to believe that such things always had the power here described. Paul himself could not always work miracles. In his second Epistle to Timothy, he says : " Trophimus have I left at Miletum sick." (iv. 20.) "The hem of the garment of Christ cured the poor woman." (Matt. ix. 20.) So says the Archbishop. But what said Christ to her? "Daughter, be of good comfort; thy faith hath made thee whole." (22 V.) The part of His garment mentioned wai^ot a redic. " The Bethesda, or washing pool at Jerusalem, when stirred by an angel, cured the first diseased person that was thrown into it." Of whom was it a relic ? The Greek says that it was a pool near the sheep-gate or market. Its waters healed only the first one who stepped into them after an angel had troubled them. " Thrown in " ! Hurrah ! Your Grace, you make me laugh. I fancy I see a poor suflferer who is most anxious to go into the pool at the right time. T\yo brawny men have pity on him. They take him up in their arms, swing him backwards and forwards a few times, singing all the while : " Yo, heave ho," then launch him forth. " So, like an arrow, swift he flies, Shorby an aroher strong." Down he goes into the pool. Plump. " Splash goes the water." Those near him get a " ducking." "Hie arm of the Lord ij not ahortened, and m iraclea have not ceased amongst his own true followers and believers." !- a'fc^jA ; , »'As ,' Review OF "Answer" to Question 38. 115 Of course, those of whom His Grace inere speaks, are good children of his Church. It is a noteworthy fact that more " miracles y are wrought among ^em, than ammig-heretics, as the spirits of the dead, in many cases, cease to be seen, in proportion as the spirits of the distillery cease to be swallowed. "Had we now amongst us any of those sacred relics of tke Apostles, we do not doubt that all who believe in Christ and His holy word, would reverence them with great devotion and respect." They could do so without unduly honouring them. Have we not an abundance of such relics ? Do not different places, in some instances, show the same relic ? His Grace does not seem to believe that any " sacred relics of the Apostles " are now in existence. I feai^ that he is somewhat "tainted with heresy." "The cross upon which our Lord suflFered, and which was stained with His blood, retained, as a loadstone does attraction, virtue in a higher degree than did the handkerchief of St. Paiil to cure diseases." We have no scriptural authority for believing that the wood of Christ's cross had the power here ascribed to it. His preaching had not always a converting power. How can it cure diseases in a higher degree than did Paul's handkerchiefs and aprons— not handkerchief and apron— to use the Arch- bishop's own way of describing these things ? Those p^rts of Christ's cross which were not stained with His blood, are sup- posed to have as much " virtue " as those which were. " We have seen with our own eyes miraculous cures effected by the touch of the wood of the real cross of Christ." We have no proof whatever that the early Christians took charge of the cross on which their Lord suffered. In all like- lihood, the Roman soldiers crucified many others on it after- wards. They, of course, would pay no respect to it. The . ^*"^y Qf *^^ Em press Helena Jnding it three hundiedr^yeagfc. ■■H ■ ,:ft'- Chapter 12- ^MttoM— (39V Are the religious orders seota in the Church ?— (40) Why do monks and nun*, make vows?— (41) What do Catholics believe recpecting good works ?— (450 Have miracles ceased in the Church ?— (43) Do Catholics place any faith in lioly wells ? 4 Question 39.rA" Are the relij^ious orders such as Jesuits, Domini^ ■cans, Franciscans,. Nuns and Sisters of Charity, sects or divisions in the Church r' / ^F course, His Grace, in reply, says " No." He com- pares them to companies for the carrying on of worldly business, and to the early Christians in the matter of having all things in common. Of course, he says nothing ^boiit the long and fierce opposition between the Dominicans and Franciscans on the question pf the Immacu- late Conception of the Virgin, nor about that between the Jansenists and Jesuits. " Q. 40. — " Why do monks and nuns make vows r' A. — " . . . persons binding themselves by vows to the service of God are niore acceptable in His sight than others." We should all vow, in dependence on the grace of God, to serve Him, and be careful to pay our vows. We can glorify Him in the most common acts of life. " Whether therefore ye eat, or drink, or whatsoever ye do, do all to the, glory of God." (1 Corinthians x. 81.) We do not need to leave the* world to glorify Him. Christ once prayed thus to His Father on behalf of His people : "I pray not that Thou shouldest take them out of the world, but that Thou shouldest l^eep them from the 6vil." (John xvii. 15.) "Those who live holily in religious orders, with the vows of chastit y , poverty and obedi ence , foll ow C hrist more strictly than any, others. Me was pure. He was chaste and obedient unto death." •fl >*'j M ^f. ■c-.'<-.' : -■; ''■'•■iif-'}2."f:'*^h;' 118 RevieV of "Answer'' tq Question 40. who l™ holily 2l,h,t His Grace saye: "Those here the ^^rd "ioli^^ '^esevows." He may well bring m which J7:t\^^ b/tr;« o'r/r r%™™ /ul to them. But history L«7„^Tu\L' "'' '^'' '""''- who have taken th^LC "„" tL « T' ""' "' "''"^ W^tshame.ll%WZ : marriage. It is; blasphemous to say that as OhHst ^,<1 . ma^.thosewhoremainnnmarriedf^lot^ll^fXretd "P<»e Wift greater .ecurit,. die ^r'^ JJlfir ' "°"°"'' - purified, and are more gloriotly J„^Zd.' '■ ' "" '~ The''satt^r*t''.''''.''°°?''.''"''''"''°''-''-''--W.. w.': tre'iCn. a'"e^ro%^i;::~:;:i"\"^"''°-^' fr«;:m":rit^7hl«-r^rz=^^ h.s sermon (66) on 1 Timothy iii. 2, 12 ; iv. 8, he thrs^^k " ■«^».reefl,--t^^^^^ mcestuous persons, effeminate pe«„ns, monsters o/renttns: J (?) S w A ppead ix jcvm. — : -^ U- ^ iMtiiiiiiiMi I ji .-fi^j^ ! t ReView of "Answer" to Question 41. 119, ness, an(j[' with every kind of lewdness and debauchery." He also mourns over the impurity of the prelates and clergy, who, he says, " in secret committed excesses which it is a shanie to mention." '. I may remark that this saint, one of those to whom the Romish Church recommends prayers to be oflfered, was, on several points, directly opposed to her. For example, he was a staunch opponent of the dogma of the Immaculate Concep- tion. He, is, therefore, according to what the Church of Rome has now to believe, accursed. Here is a very remarkable historical fact. Bones of infants have often been dug up in the cellars of convents and abbeys. Discoveries of this kind were made, for example, in England, in the time of Henry VIII. Once, several thousand bodies of infants were taken out of a pond in the neighbourhood of some convents sJhd monasteries* These bones and bodies were not fossils. Of coiu:se, they had no connection with the ''holy places " mentioned. Then, " how came these children there ? " Ah ! " say I to myself, say I," in the^fenguage of His Grace regarding another question: "It is a mystei:y above my comprehension." The* following extract from the WestminsterX!onfession of Faith on Vows, may, very properly, b§„-qti6ted here : ^Non man may vow to do anything forbidd^in the word of God, or what would hinder any duty therein commanded, or which is " not in his own power, and for the performance whereof he hath no promise of ability from God. In which respects Popish monastical vows of perpetual single life, professed . poverty, and regular obedience, aye so far from being degrees of higher perfection, that they are superstitious and sinful snares, in which no Christian*may_entangle himself." , (Chap, xxii. Sec. 7.) Every part of this passage is " founded on, and agreeable to the word of God," . Q. 41. — " What do Catholics ^lieve respecting good works t Dp they think fasting, prayer, alms, and mortifications will save them, TftdeiwndehtMlhe merits of Jea¥8tnirrs^^ i> ! 1 120 Review of "Avstirpn" ^x r^ ANSWER t5 Question 41. ««K *« m.ri.ori„„, „h,„ joined 1^1''°' °'«'»«"« '" ">..> atoning for their „•„,,., ■< °'"' *'"■ «>« merit, of Chriat, f„r The doctrine here stute.! ;. ■ the Bible. The Ch„ eh f^'J "t'"^ »'"■» to reason and "0 -ot eo in God's sight What r^ ,'°'"'^7°'''" «»»'»• »W"'' «lready described. Well ,w ' T^ *°^ "<»"''» "«. I lave " 'he effects of the gr^e „/ a J""" '?' """ '""^ ''»* «re " »orka in „s bothTwiH a„H ."T'"'* '" °" «"'«•" He (™.ppian,ii.,3.) Thll^fo,';^^""' «'»«"»'» pleasure." • ness. It is, therefore nt^! '" ^'^ ™''eaerved good- which are the effecfa?i,rre^ 1"":^°'''''''° *° ""' «"" «"»■ for onr sins. If they hJLrmerrt'' Tl" "''*'''"'» «"">« only for the time when they ™^„id S'd 'T' """'"<' ""'I «annot both avail for the Dr™™, f "'■ * "'"'•'= '"ell-doing "l-ioinC But again the Bft ° . I'""-' ''""™ '»' ?»»' are not iia the very le Jt sav^j' ll ''"""""^ '"^^ "«" »e wholly through the mer ts^f Chri.," T "'"•'"■ ■•"' ""'^ «■") quote only one „r two pile. . w.° ""'" °' «■"■ ^ 'ha" « all those things whLh ar! ^^'° ^^ "''^1 '"'™ do-e -npromaWe seLnts^ (lI "Hof ^"^'Z"^' ^» - ." ''-»"' life." (fiom JviTs ) '-il .™» «"' »' «od . • ui any other [than Christl " 7l . • , " *^^'^ salvation with the precLsblo5:mrlt.^ni'fC««'«'»«'l • • . Wood of Jesns Christ m (Godt d' ^f ">18, 19.) " The "■>••■ (1 John i. 7.) The Arl ' f '*"'''"' "' '""^ all Partnersinatoning or „u^ sis 1 •'."""''' "' '"«' ^"''^ of neither are, by ihemse"ess„ffiw ."'«'» *""■ """ "<'"*' the two together On7T^^ f^.T' *" "" ""• " requires of fioite value. The merTts"fChrut ™ ''''^' '''•»• "''"^"''"ly. ™l»e. If His merits t^^ l^td iT'' '"™"»""y. of infinite own. Yea, „„re could not "^w. '° "'' ™ "^ "one of our His. The followingsnm in ^itwr "l^^* '''««''■ "^ase ^ews on the ,„est1on nZ':^:^^^^:^'^'^"-^'^ j.i. i»lB', ■^^ ^ lieve that ? in their Christ, for ison and 3, which ', I have 5rks are '." He asure." . d good- works, ) atone d avail -doing T past lat we ly and shall ji done e are God . ation • • > The 1 all arist 3rits ires aite our ase e'B ^ Review of "Answer" to Question 41. 121 1,000,000,000,000 (Christ's merits.) • " (Ours.) 2,000,000,000,000 (Our salvation,) If our merits need to be joined. to those of Christ to atone for our sins, His ajre, of course, not of infinite value. Therefore, He is not God: His Grace refers to Peter's exhokation to Chr^tians " to labour the more that by good wolrks they may make sure of their callhig ^nd election." (2 Peter i. 10.) One passage of Scripture never really contradicts another. Though we are not» even in the least, saved by our own works, we are to labour just as diligently as if we were. Paul uses the fact that God works in us both to will and to 'do of His good pleasure, as a reason why, instead of doing nothing, we should work out our own salvation, with fear and trembling. (Philip- pians ii. 13.) Another passage which the Archbishop brings forward, is the one in Matt. xxv. 84-46, in \Yhich Christ repre- sents Himself as rewarding the righteous and punishing the wicked accorfling to their works, q'hese shall be used simply as proofs of the Mate of heart of each class. ' The quotation from the Epistle of Vames : " Faith vs'ithout good works is dead," etc., (ii. 17-26,)Yhich Hi§ Grace gives, floes not, in the least, prove that our good works have any merit. As life in the body shows itself in action, so true faith shows itself in a holy life. The faith which does not show itself therein, is utterly , worthless. The sun cannot but shed forth light and heat. To prevent it from doing so, it must be blotted out of being. The lining tree cannot but bring forth fruit (using that term in its widest sense). To prevent it from doing so, it must be killed. So he who has true faith in Christ, necessarily loves Him, and, therefore, necessarily, «eeks to honour and please Him. If we believe that a fellow-being has showed us great kindness, we cannot but love him, and, therefore, we account ■ Jt a privilege^to be able, in^any way, to show ou r thankfulneRR ' \ .<- \ t- ...-Jij,'.;^ -..iV. kvK. .—^- l» f ¥■»■?* -/v. :.iirvi^'»» 122 Review OF "Answer" to Question 42. ^'■ to him. So it is M^ith t^e true Christian. What Cown«r of his own good works is. as true of every one e - "^ '' \ My prayers and alms, imperfect and deliled Were but the feeble efforts of a child- ' Howe-er performed, it was their brightest part That they proceeded fro,, a grateful heart. IS, m itself, of no valup Knt +u "» otnera. The "posy" expresses, akes it w^h « i °''^'' ^'"'^^"« ^* ^^«* i* with an embrace and akis! ^77/"^^^^' ^^ P^^^ the giver the good works of H s pt 1 'V^.T''''' ^^/.^^^ --P*« ' again the language of Zpt:- '"" -y of them-to use Cleansed in .I'hine own all-purifying blood. Forgive their evil, and accept their good • I cast them at Thy feet-my only plea ' Is wliat It was, dependence upon Thee. he believes, his salvation begins He L it th T""""™' and foretnato R„ .„j u ^, "« ""s it then in security useful for one purpose, and most useless for anothl A DWh would be of no use for reaping with. A reai^nr^hittouM be of no use for turning ud the soil ^n u • *^.T "® ^^^^^ Protestants put them Vt^errtht '^fe^d^^^ in their wrong one. But. though LtS^^^fc^^^^ tant one, I must now leave it, and go forward, f * '^^''''^ Q. ^2— "Have miracles ^eased in the Chumh V> Mi^^ ^Li'-ife-f'i •'^: ::: S Review of "Answer" to Question 42. 125 To prove that they have not, the Archbishop quotes John xiv. 12 : " Amen, amen, I say to you, he that believeth in Me, the works that I do he also shall do ; and greater than these shall he do." " Remark," adds His Grace, " the word believem, not only apostles, but believers." The promise in the first part of the verse quoted, was fulfilled in the natural miracles which the early Christians were enabled to work, as is recorded in the Book of Acts. But we have no reason to believe that power to work them has been continued in the Church to the present day. There is not the need of then» now that there was when the Church was being set up. " If miracles were continually in the Church, they would cease to be miracles." Those said to havfe been wrought in the Romish Church cannot stand examination. The promise in the second part of the verse does not refer to natural miracles. None of the Apostles, or others of the early Christians, wrought any greater miracles of that kind than our Lord did. " What our Lord has in view seems to be the far greater number of conversions, the far wider spread of the Gospel, which would take place under the ministry of the Apostles, than under His own teaching. This was the case, we know from the Acts of the Apostles." »^ " Miracles not mentioned in the Bible are not objects of Divine faith." fa This sentence is as clear as a b^ock of granite ten feet thick. "What is Divine faith?" is a riddle which I am utterly unable ta^nswer. " Authenticjsited miracles of the present day are believed upon the testimony of respectable witnesses. It would be folly and temerity to reject them all." It is not enough that the witnesses are respectable. They may be " good Catholics," not very intelligent, and, therefore,, easily deceived. If miracles be proved by respectable wit- nesses to have taken place, which His Grace considers =««fficierft^)roof that they have, why reject any? ™--— — >,,<»' /' J,^ II' . * w* " W-J"=l'''^'^'^'*''^\^ 124 Review of "Answer- to Question 43. place any faith in holj. wells and Q. 43.— "Do Catholics fountains 1 " A.--" They hold these in reverence whiVh p«j i u m.mclee blessed with curative power-' "^ ^^ ''"'^^'^^ This is just a roundabout way of savins " v.o " mr. "evident xniracles " wrouahf Kv »w^ T* ^^ ^®^' ^^'^ " holv wellV" url ,'^''"«^* ''^^ what ^e commonly termed floy wells, are only an evident farce. Many " ann^ rJl hcs do most unholy things at these ^hoTy welt hL" Orace refers to the pool of Bethesdp tu 7 1 " miracle-workinK pool It w»„ ! That was. truly, a cured only one ear ime J^\'\^\'"^S^^^ times, and it angel 1 J troXd t:::;^''^:^^^^'^ ''' him .odoTni^^t^tl:rfeTlt^i^^^; ""* "^^'^^ miracje was wrought there. * '* '' ^"°« «'"«« * " T^^« "»" of God is not shortened, and He is with H.« rv. u . anofhT W« d "^-"'''^™" «"« ""^ kind of disease, others water, both when taken inwardlv nnTl ^ f ! ^"""^ Man, «. grea«,be„emtedT;rUfusn ::^ra:'d ..d „eh springs as I ..al .e „.,:X:Cr T 2"^.!:: .^tr-fhifnt^-fr -1^ welU and by evident ea." The ly termed >od Catho- lls." His , truly, a 38, and it ; after the instance, irow him Qt makes g since a Church to er ohjec^ does not rking in ;an help inerals of , others 3y them to pure wardly. er, and ipringg, ^o one, iracles, ^y here _ Review of "Answer" to Question 43. 125 remark that many persons found at holy wells, greatly need the bath for their bodies, and the washtub for their clothes. " But faith and liope are necessai'y to obtain miraculous cures, bo that God is the ultimate source of all graces and mercies." Many have gone with unlimited faith and hope to holy wells, without receiving any benefit. Some have been cured ut them, but their diseases were of the kind which faith and hope are fitted to remove. The mind has often a powerful effect on 'the body. Every doctor knows that if his patient have faith m/him, it is a very great help towards the latter being cured, if, a cure be possibfl. But it would be absurd to call such ' c,tare8 as I have spoken of, miracles. In many instances, cures. , rought by holy wells have lasted but a vety short time. "Witness the wonderful cures at the fountain of Our Lady of Lourdes, which no sane man can deny." Is it ra^ Yir Grace that oi hear spakin ? There are thousands and thousands and thousands uv paypel in Canady that only laugh at thim miracles. Well, you say they're insane, uvry wun uv thim. They're at large, fur there aint enough uv places to kape thim in. Now, what kin you expict but bloody murthur and killin in uvery direcshun ? The tho't uv it's enough to scare me from puttin me nose out uv doors. Jiflt think uv wun whin he gits up some marnin, findin he's been kilt in his slape by some uv thim wandherin lunatics ! Water from the fountain referred to, can be had at places far distant from it. Of course, it is as powerful in one place as in another. Well, a great deal of the genuine water of Lourdes comes from where the blue milk is got-^"the cow with the fron tail." Fancy a water of Lourdes man, and a milkman, each with a jar in his hand, meeting beside her ! There is a fountain of Our Lady of La Salette. The feelings between the caretakers of the two fountains are of the sanie nature as those between two rival steamboat companies. A caretaker itiw ;,.J. -?r* ! ■..!. i In one sense. His Grace is quite orthodox here also. By goin^o heaven, he ilfeans going straight to it. Well, all believers go str^ght to heaven when they die. They are all " very good," for their souls are then made perfect in holiness, as we have already seen. But that is not what the " learned prelttte " means here. He speaks of those who are better than God requires them to be — who do more than love the Lord their God with all their heart, and with all their soul, and with all their strength, and with all their mind; and their neiglibour as themselves (Luke x. 27) — who, in fact, are more than perfect. They have superabundant merits, the benefits of which are conveyed to the needy by indulgences^ From these indulgences the Church receives certain benefits. Thus there is joy all around. " but tepid Christians go to purgatory." . i "Tepid" means lukewarm. That was the state of the Church at Laodicea, and, Christ said that Se W6tild, therefore, spue her out of His mouth. (Rev. iii. 16.) Well, masses are offered up for the repose of the biouIb after death, of even popes, archbishops, and bishops. If they be in purgatory. !y-v ^y 132 Review of " Answer '' to Question 44. term of imprisonment there having run out ? If so, how is it known ? What means of intercourse are there bet^veen here and there ? If not, it is very disheartening to his friends on earth. He may have to suflf^ mai^y ages after they have prayed many prayers, and paid,, many dollars, "his spu-it to free from dire purgatorial pain." Those who have had masses said or sung " for tjie weal of a departed so^" cannot know fo]? a certainty, that their wish has J5een earned out. The priest may, i,h his heart, have meant them for Another, in whi6h case the latter will receive all the benefit that is to be had from them — the former none. -"'"^ How shall it be with those "tepid Christians "Vho go to purgatory just before 'the end of the world? Shall their sufferings be condensed ? " H, is want of due appreciation of the ' infinite sanctity of God, and the purity of those who shall enter into His^glory, to suppose for instance that there is only one step fo^ the criminal from the gallows into heaven." , ^ There was but one step for the penitent thief from the ch)ss into paradise. Sevsral years ago, a man named O'Leary was hanged in Toronto, for a most brutal murder which he committed in Georgina, Ont. On the scaffold, he said that he would share in God's glory before the setting of that da/s sun. Of course, he expected to go straight to heaven. His spiritual adviser, Father Rooney, was standing close to him at the time, but he did not tell him that he was mistaken. As O'Leary read hie speech, it is most likely that Father Rooney saw it before. Yet prayers were offered up for the repose of the soul of Bishop McDonnell, of Kingston, twenty years after his death. "^There is an example of the thief on the cross, one that none may despair, and only one that all may fear." For "all may fear," read ^as not the slightest bearing on purgatory. "none may presume." This ■'ik" Review of "Answer" to Question 46. .133 Unless we obtadn rest for our souls in this life, we shall not obtain it after death. Christ promises to give it to all who come to Him. (Matthew xi. 28, 29.) The real purgatory is the blood of Jesus. That cleanses from all sin. (1 John i. 7.) The teaching of the Archbishop's Church regarding tl^ose who die, may be stated in the following figurative manner : The first class good go to heaven by a through express train, without stopping at purgatory. The first class bad go in the same manner to hell. The second class good, and the second Class bad, which, really, are " one and the same," stop at {purgatory, not for refreshments, but for purification. When the time is up^-^ey continue their journey, and go on to heaven. Purgatpry is a station on the straight line to heaven. It is not a junction to which the first class wicked go so far on the way to heaven, and there change cars for hell. - <5. 45.— "WhydoC&tholicsfaet?" ■^ — " To imitate Christ the true model of all Christians. He fasted to show us an example." Christ fasted forty days and forty nights.- In that, we, of course, cannot imitate Him. , , " Tlie Apostles fasted and prayed when they were abput to perform any great action. In many places of sacred Scriptures we are counselled to fast." The Apostles did not look on their fasting as meritorious. The Scriptures do not represent voluntary fasting as so. The Church of Bome does. ' »f."' "Fasting subdues -the flesh and brings it under subjection, and takes away ^he spirit of\^volt;" " (Rom. viii., 13). ' For if you live according to tl^e flesh you shall die ; but if by the Spirit you mortify the deeds of the flesh, you shall live.'"* ::^Tbat^k^t o say t " =you^flh»IFTiie eternally ;-l^tt l^!,5»«f. ■W"^ /t- .11 f 134 Review of "Answer" to Question 46. if y^u fast, you shall live eternallji." His Grace does not take/ into account the clause " by the Spirit." In Galatians V, 19-21, the Apostle mentions the deeds of the fle^, but he does not class eating among them. A person may fast, yet do these deeds. , , /Q. 46. — " Why^io not Catflfelics eat meat on Fridays 1" /a. — "Friday being the day on which He died, it is meet that ^18 followers should mortify themselves by abstaining from the most iiiitritious food." One who is in good health, will do himself no h&rm by refraining for a day from eating the flesh of beasts or birds. On the contrary, it may be a benefit to him to do so. " The foinest pisinthry in the wurld " seldom see " butcher meat." How many rosy cheeked, strapping lads and lasses are brought up on^e " halesome parritcji, chief o' Scotia's food." There are many who, from principle, are vegetarians. The Church of Rome allows the faithful to eat fish at any time. This i6 said to be excellent food for the brain. She also allows them to eat eggs. Yet on " lean days," she does not allow them to eat fowls. But all that is in the fowl is in the ep:g. Time and heat make the difference between them. She allows the faithful in the Province of Qliebec, to eat at aiiy time, a certain fowl which feeds on fish.' One can sjpend a day very com- fortably without eating " meat." Some would find it a greater trial to refrain for a day, from tobacco, whiskey, and swearing. . , , " It is a custom dated Iiack to the earliest days of the world, that on the anniversary of the father's death cliildren fasted." Your Grace has no authority for saying so. Your Church observes the anniversary of Qhrist's death every week — tis an ^* Oirish jintleman " might express it. (1) I do not know the English taame of it. The French OanadiMit call it the JMjer na j sa^' ,^ Th at n a m 64<>p«U accordin g t o it « l onnd. ,--fs V Review of "Answer" to Question 47. 135 Q- 47.—" Did not Christ say : ' It is, not that which goeth into the mouth that defiieth a inanT' A.—" That is true. It was not the apple that defiled the soul of Adam, but his disobedience in eating it." This is meant to blow into invisible dust, an argument against Roman Catholics not eating "meat" on Fridays. Yet His Grace is here as good a Protestant as one could find " in a day's walk." We will not be exact about tjie name of the fruit spoken of, for no one knows whether it was an apple, an orange, a peach, or some other kind of fruit. '?! / ',' ' \ ■ - I . ' 'l « " 1 -\ . -. ' A i ■>■ ■.-: ■' * , '« # .'. "k :.,ii L i' ' Chapter . 14. I C««(w«Mj-(48) What «th6>eaninKof roMrIw?-(49) What are «»pul«8 ?-(60) .Y, *:,p»*''°"<'" '»»>'«' the sign of the o«)..?-(61) Why have Catholics Sv"^u""v^'^"'^-~<'^*> '■ •^•P***"' absolutely iiece.««y for salv^tionr -(53) What becomes of children who die nnbaptized ?-(54) Will merely rS-"^»*^rjwv'"'f't'°'" "^P^^^-fW) I- Immersion necess»,,^.foV bapltism ?-(66) What is tlie meaning of confirmation ? ^ QuEaxJjN 48.—" What is the meaning of roMriee or beads V' Answb^.— " They are a mode of reckoning prayers " iRAplRS should not be counted out to God, like articles oi' merchandize. * ' " but yet OE as rerainden account ol their use are blessed and held in veneration of the mysteries of the love and suflFerings o| Jesus Christ cpmn^^morated by the prayers counted on them." Very few Roman Catholics take this highly sentimental view of the rosary. The great mass of them use it merely to ^9?>Je them to know how much to say of this prayer, how ff*'*'^^ of that, and how much of another— as the Archbishop calls them. The rosary is made up of 166 beads. On one, is said the Creed. On each of fifteen, is said the Lord's Prayer. On each of the' remaining one hundred and fifty, is said the Hail Mary, Neither the Creed, nor ihe Hail Mary, is a prayer. Very little is said in the Creed, and nothing^in the Lord's Prayer and the HaU Mary, about "the mysteries of the love and suflFerings of Jesus Christ." On the rosarjjifftie Hail Mary is said ten times oftener than the Lord's'-^yer, in other words, ten times more honour is given to S\Virgin Mary, than to God. Q. 49.— "What are scapulars ?" \ t.J ^%-V„t^ fr I V^'^t- ^liu *.Sj^a3 L ', \ )ul«r8 ?— (60) ire CathoH<» >r BAlv^tionf Wm merely eoeB8arji;«foV adsT' > e articles reneration ojf Jesus timental oerely to yer, how ^hbishop n one, is I Prayer, said the I prayer. 3 Lord's the love be Hail ayer, in KVirgin \ REviBtv OF "Answer" to Question 60. 137 A. — " They are badges worn in honour of Jesus Christ and the Blessed Virginy The Archbishop then goes on to compare them to the decorations of knighthood. Multitudes of those belonging to bis Church, however, wear then]^ as charms to keep them from danger. Of course, they have been blessed by the priest. His blessing is to the scapular, what Samson's uncut hair was to him. Q. 50. — " Why do Catholics frequently make the sign of the cross 1" A "Because with St. Paul they glory in the cross of our Lord Jesus Christ." (Gal. vL 14.) With the great mass of Roman Catholics, making the sign of the cross is merely a matter of form. They trust more in two lines crossing each other at right angles, than in " the merits of Jesus Christ who died on the cross." As an argumei^t in defenc^e of " Catholics " making the sign of the cross, His Grace here quotes the testimony of Tertullian, who lived in the second century, that the Christians in his day did so, in connection with all their actions. Of course, the fact that they did it, is no proof that it was right. Tertullian himself does not defend it, for he immediately adds : " If for these, and other acts of discipline of the same kind, you>demand a text of Scripture, you will find none; but traJHtion will be alleged as the prescriber of them." Had His Grace quoted this passage, it would have been an argument ral^d); against him, than in his favour. Let us — to use an expression of our "Dear Roman Catholic Friend's" — hope that he stopped where he does, not cunningly, but unwittingly, not seeing what would follow if he should go on to the end. " Some Christians have a prejudice against the symbol of salva- tion, but without valid reason." They have as valid a reason as Hezekiah had for destroy- infe the Bn tzen Serpent . How often the cross or ^e sign o f- 7 ■fit r i i t 188 Review of "Answer" to Question 61. it, 18 used for superstitious purposes, for example, preserving one from lightning, storms, diseases, devils, and ghosts ! // I /A weatliorcock syni-bolizea change." Cocks used to be common ornaments on the tops of steeples of French Roman Catholic churches. As these are turned about by the wind, His Grace thinks that4b?y are not suit- able on buildings belonging to a Church which never changes. A cock on the top of the steeple of a Roman Catholic church, is a memorial of a certain event in the life of him whom the Archbishop's Church calls the first Pope, which was not to his honour. , Q. 61.--" Why do CatholicI have their children baptized? Did riot Christ say to His Apostles, ' Go and teach and then baptizQ^' but children are incapable of being taught, consequently they ai« not capabl^of being baptized ] " "Do have"— erfept in an entreaty— is bad English. " Capable of being "\r*8 used in the last sentence— should be "qualified" or "entitled to be." L#aw no|;" listen to His Grace's answer to the opponents of itiim^^b^^m. Surely it will be like the blowing u^of a trem^^^^liarge of nitro- glyperine or dynamite under them, after^Bw^h^se heretics shall be " like the baseless fabric of a vision^,ving not a wrack behind." He says : ,; *^* '' children who are not capable of being taught should be baptized for the remission of original sin'^in \yhich we are ail alike born. ... 'In sin did my mother conceive jne.' (Psalm 1.— in the Protest. Ver. li.— 7) . . . ' We are born children of wrath. ' (Ephesians 11.3.) Sin is remitted in bap^m. . . .* ®o penance and be baptized,' etc. (Actii. 3^.) . . . 'Rise up anifce baptiied,' etc. (xxii. u}' ' The opponent8t;t)f infant baptism are " nivir a ha'porth " the worse of the Archhishop's Reasoning. He had a "good intinshnn," but he has utterly failed to ean-y it out. What he here says, has not the slightest bearing on infant bapti am. B J > V, ^sfat A^ ^ ■ -S» .„ ^V^ v»- I Review op " Ajjswkr " to Question 52, 139 I believe that infant baptism is warranted by the word of God, but His Qrace has not aucceeded, in the very leafet, in proving it. He is quite sound when he says that all are alike born in original sin. But he is the very opposite, when he says that sin is remitted iiKi)aptism. Neither water, nor spittle, nor bread, nor oil, nojJ>e, can take away sin. Only blood can — .Christ as of a lamb without blemish, anias and Sapphira were baptized, itted. Simon Magus was baptized, mitted. If baptism took awav sin, Paul to baptize, instead of prelPning "the precious and without but their sin but his sins Christ would li the<^ospel. (1 Corinthians i. 17.) y. Q- 52. — " Is haptisfn absolutely necessary to enter the kingdom ^ of God i" ' A. — " Yes. Christ has said so. * Unless a person be bom again of water and of the Holy Ghost he cannot enter into the kingdom of Gcjd;;" Baptism of desire, at least, is necessary. A person should w^i^ to perfprm everything enjoined by our Lord. " lA the QuestioQ, after "necessary," read "to enable one to enter," etc. The passage which the Archbishop^quotes, can- not refer to baptism. It contains a part of the words of Christ to Nicodemus, shortly after He ha^ entered on His public ministry, before He had appointe^m^ordinance of Baptism. Had Christ meant water baptism^^e would have said so plainly, for Nicodemus was very ignorant in spiritual things. ,^ If His wolrds refer to water baptism, then those of John the Baptist, "He shall baptize you with the Holy Ghost and with fire," must refer to baptism with natural fire. "Water and the Holy Ghost " seem to mean the Holy G-host purifying the soul, as water does the body. What is essential is the baptism of the Holy Ghost. That and water baptism are not n sarily connected. In my remarks on the Archbishop's Answisr to the last question^ I have given proofs that they are. nol;. The penitent thief had only the baptism of the Holy GhOst. JMjjiy at the present day^ have Meeivfid i i.^in i t MptJam^ ii(?fa% -tv .1 15^ 'Z JAit.i ■^ % 'M if ■T'T""^^''?"'^'*''**"*"*"*'*'**'*''" JL 140 Review op " Answer " to Question 63. owing to mistaken views, oi^ want of opportunity, have not received water baptism. But His Grace says :" Baptism of desire "—which, I suppose, means " desire of baptism "— " at least 18 necessary." This is in opposition to what he has just said, that baptism itself is absolutely necessary. But the 4)enitent thief had no "baptism^ desire," for baptism was not yet appointed. Those true Christians who believe that the observance 6f the ordinance of baptism is not now binding have, of course, no " baptism of desire." His Grace is per- fectly sound when he says that one should wish to perform everything enjoined by our Lord. But one cannot wish to , performyvhat he does not know or believe that He has enjoined. Q. 53.—" What becomes of children who die without baptism ?" A.—" Of these there has been no revelation in Scripture, but from the texts above quoted, they are excluded from the beatific vision of God^inasmuch as they have not been engrafted on Christ, and made partakers of redemption through Him ' Except a man be born again of water," etc. (John iii. 5.) Bad English here, Your Grace. For "Of these" read Concd^mng these." For "has been" read "is." After ''quoted," read "it is plain that." The Archbishop-as we have already seen-believes that tradition is of equal authority with the written word. Surely it is not silent regarding infants dying unbaptiz|d. According to him, tliey go to hell. It cannot be otherwise with them, if they have no part with Christ. Tb^i^, therefore, form part of the " very wicked " This IS all owing to the want of a little water applied to their bodies m a certain way. and to no fault whatever of theirs. Iruly, this is a most horrible doctrine. ' ''Hence the Catholics are so anxious to have their children bap- gtized as soon as possible after birth." -^ter birth." Ah ! yes ; just so What ha^ Your Grace to sajWbout ante-natal baptism ? \4y few Protestants have ever heard * ' jlf "Mv.fl ft t n i n g » out it ig -quito O0mui0n in youi ■;/ • Review of "Answer" to Question 54, 141 have not aptism of m "— " at e has just But the )tism was ieve that V binding, ,ce is per- 3 perform t wish to enjoined. laptism ? " I, but from c vision of and made in be born se" read " After p — as we authority ig infants hell. It )art with wicked." I, to their 3f theirs. Idren bap- ur Grace .nts have Church, " in extreme cases." It is only carrying otlt the" dw trine of salvation by baptism. Q- 54. — "Will mere pouring the water ongBie person to be baptized suffice for baptism 1" " Mere pouring." In certain instances, baptism is admin- istered by means of a syringe. To these I refer a sentence or two back. But let us hear the " learned prelate's" answer. A. — "No. The person baptising must say at the same time, 'I baptize you in the name of the Father and of the Son and of the Holy Ghost,' and have the intention of doing what Christ intended. (Matthew xxviii. 19.)" According to this, though a child should be baptized, if the baptizer had not a right intention, the baptism is worthless, and if the child die in infancy, it will, in fact, be the very same as if it never had been baptized. Consequently, according to His Grace's views which we very lately considered, it Will go to hell. Its salvation or its damnation, therefore, depends wholly on the will of the baptizer. A most horrible, as well as most absurd doctrine. His Grace, as we have seen, says that sin is remitted in baptism. But, according to what he here says, the baptizer can, just as it pleases himself, either remove sin from the person whom he baptizes, or cause it to remain on him. If a person have not been rightly baptized, he, of course, cannot lawfully be a priest. One must be a priest before he can be a pope. W611, then, I defy any one to prove that any one has ever been rightly baptized in the Bomish Church, th4 any one has ever lawfully been a priest in it, that any priestly act has ever been valid, and that any one has ever lawfully been a pope. The Romish Church teaches the doctrinfe which we are now considering — that of intention — in relation to the administration of her other sacraments. It, therefore, makes her like the earth, as described in Genesis i. 2; "waste and void." — ~ — iJT' . 142 Review of "Answers" to Ques. 55 and 56. Q. 55.— "Is it necessary for the person to be baptized to be put completely under the water 1 ' A.— "No." 4 Let us now watch the firing of His Grace's ten thousand ^ ^. ton gun at the Baptists. Stand aside, yiz that duzn't want to be kilt ! Fire ! Bang ! " Although this is a valid form ; the pouring of tlie Water on the person signifies the washing of his soul from sin, and is the outward sign of the inxvard grace" of the saerament. St. Peter says ' It is not the exterior washing of the body but the internal washing of the conscience that remits sin.' (1 Peter iii. 21.)" This is not what Peter really says, but what the Archbishop considers is his meaning. He then gives the Apostle's own words^and so ends' his Answer. We look to see if there be now the very slightest trace of the poor Baptists. No doubt, His Grace thinks that he has blown them into invisibility! Lo ! they are as hale and hearty as ever. Laughingly, they Bay: "It gives His Grace pleasure to fire at us, and it does |, ^ ^^o* '^u'** ^^ in the least." I believe that it can be clearly proved from Scripture that it is not at all necessary for the person to be baptized, to be put completely under the water. But I must say that the Archbishop has not here proved that it is not. Poor body! He has not "done well, and as was fitting the question, which was what he desired." He has done " slenderly and meanly," but then " it was that which he * could attain unto." Q. 56. — " What is the meaning of confirmation 1 " ■ A.- "Confirmation is the imparting of the Holy Ghost by the ^ imposition of the hands of the Bishop, and by prayers and anointing the forehead with Ijoly chrism." T '• ■ > "v According to this, on whomsoever the bishop 'lays his hands, with the accompaniments described, he received the HojyG:hnBt^^JdUinScrq>tnr ( vthofflft-of4benel y GhoBtig-— %. Review OF "Answer" TO Question' 56. represented as followed by one or other of two results not necessarily connected: (1) Enabling th^erson receiving Him, to work miracles, to "speak ^ith tongues," or to prophesy! (2) Purifyifffe his heart. Now, it need not be asked: Does every one, or |ven any one, on whom the bishop lays his hands in confirmation, thereby receive power to work miracles, to " speak with tongues," of to prophesjr ? Or does he become a better person ? Alas ! is it no» the case that multitudes who have been confirmed by the bishop, are, in more senses than one, only confirmed sinners ? If sin be remitted in baptism, as His Qtaie says it is, the Holy Ghost must also be given them. How then can He be given in confirmation ? " This aacrafaent was given by the Apostles, and jyhatever was done by the ApostlSlfis continued yet in the church." (Acts viii. U-17.) In no part of the New Testament do we find the slightest mention of Christ having appointed the sacrament of confirma- tion. - Let us look at ^ the passage to which the Archbishop here refers. We are told in it that the Apostles sent two of their number, Peter &r\^ lohn, from Jerusalem to the converts m Samaria, "who w^pn they were come down, prayed for them, that they might receive the Holy Ghost. Then laid they their hai»ds on theiB^* and they received the Holy Ghost." These two Apostles were npt bishops such as His Grace speaks of. 4t is a most remarkable fact that one of them Was Peter. Had he beeil«the Chief of the Apostles, as ' the Church of Rome says he was, he would have sent, not been sent. There was on this occask^n prayer, but no "anointing the forehead with holy chrism." There can be no doubt whatever that those who then received the Holy Spirit were enabled to work miracles, for Simon Magus offered Peter and John money if they would give him power to bestow the Holy Ghost on any one on whom he should lay hands. He had no wish to be himself, a better man. He had no wish to be able «o make others better. But he thought that he woul d makfl gfeSt galnirBe couTtT sell others the power to work miracles^ \% C «*- "iJ.-.JTA..- 4. jl ■I I • ■^ f* 144 Review of "Answer" to Question 56. * St. Paul says : " Who also hath sealed us and given the pledge of the Spirit in our hearts." (2 Cor. i. 22.) He of whom the Apostle here speaks, is God. He needs • not to pray for the gift of the Holy Ghost. He'does not " anoint our forehead with holy chrism." The atadinting which we receive firom Hin^ (v. 21) is accompanied by the entrance of the Spirit into our hearts. This passage, therefore, gives no support whatever to the Roinish rite of confirmation, which is only an outward thing. His Grace next quotes Acts xix. 5, 6, where we read of Pavil laying his hands on about twelve disciples in Ephesus, thei'eby bestowing on them the Holy Ghost, which enabled them to speak with tongues, and prophesy. This does not call for any special remark. i "^ ^ , / 'The graces received from the Holy Ghost in confirmation are seven. Then follows a quotation from Isaiah xi. 2, 3. This passage is a prophecy of th^^-eeming Messiah, the Lord Jesus. There is no mention in it of bishop, prayers, and " holy chrism." As we have already seen, the gift of the Holy Spirit and confirmation are not necessarily connected. Many there are who have been confirmed, who are still the slaves of sin and Satan. " We know the eflfects of the descent of the Holy Ghost upon the Apostles and early Christians by their being filled with the Spirit of God, and were endowed with fortitude to confess Jesuit Christ." When the Holy Ghost came down on those here spokdn of, they were filled with the Spirit of God. That is, when the Holy Ghost came down on them, they were filled with the Holy Ghost. They could not, in these circumstances, have been filled with any other. " By their being filled . . . and were endowed." "0 horrible, most terrible" EngHsh. Of -the sam e^ quality i» ^h© reasoning i n t his p asBsge. ^her ^ 4 ,- .; ; '-?■*•* ---..7 Ji>. \ RKviEw OF*' Answer" to Question 56. 145 of Pentfecost harl n. connection with bishops and "holy chrism.'' 1 °' " In the combat with the enemy of o«, salvation through life we " fra,l mortals re,,une all the graces and mercy fro^ Go^ tlLlh Chnat and .thn,ugh the sacraments establiaJd in H.^ Church t enable us to triumph over the eflemies o? salvation." ' tion ••^^YirT'^ ''^'. '"^'^'^ • • • *h« enemies of salva- lin . i f*'"' ■' '* '^^^ P«««ib^e that wun who was so TL Tu^u "f r ^"^' ^'* «P^^« «>-e properly than that ? A. bishop's hands having been laid on his head. haWn« been prayed for, and having had his forehead anointed ^iJh 'holy chnsm. ' .re but poor helps to one in his «' comtt ^^ the enemy of his salvation." f ■m «^t ?-4{«l) AM But do we not Wh^ do Catfiolica confess their^n|J«r tj^a* mMi, byJMnown povrer forgiM^si^|^6J> the 8inDilK„«tc. ?— <60) Is * Council of Lateran ^—Question (67) IfMi^t confession practised in '^f some Protestant Churched ?— (68) Do the m^Myd clergy of the Greek ^ '\ Church hear confessions ? QUBSTION 57.- priestr' "Why do Catholic^ confesi Hheir sins' to the l.^ fHE Answer to this qu^tion takes up nearly^three pages of His Grace's book. It is, a greatly "tangled skein," and contains many repetitious. The same is true of the answers to several other questions connected with this one, , which take up' nearly five pages more. I shall, therefore, notice only the principal points in this one. I may &tate that a great nlany questions remaiii to be considered. i -■ A.— t-" Because they are prdered to do eo by (St. James v. 16.) * Confess your sins one to one another that you may be saved.' " If thiB passage n^ean that we shoul then, after one has confessed to him places^td the priest confess in to a P'IHK hut the priest be not then, wmie he must pray for t required to pray for him. In like to love one Mioth^r/to bear one a! the sacred Scriptures, another, and pray for 'ess to a pries^, should change one must confess to confess to him, ^ the priest is not iwe are commanded ^ !BtSaehgrt6 seeir !"■ I- ., v>X,V: ■ >. ..:*?• ^ ''' ^^ .^r'*','"''^^' " fl Rkview of "AnsVer" to Question 57. " 147, one another's gogd, ^n4 to forgive obe another. Therefore according to His Grace's reasoning, we must love the pries ' bu . ' W r^""' *° '''' "'' "^ "^-* »>«*- tt^e prie t V he priest s good, but he is not required to seek ours ; we mZ ■ orgive the priest if he have wronged us. but he is noi req^red to forgive us if we have wronged him. It is plain that the command under condderation gives no authority whatever for what is commonly termed auricular confession, But how can it be obeyed in any other way ? I can m several. One is, when he who has wronged another acknowledges It to him. We cannot be reconciled to '- brother who has somewhat again.t^us, unless we own to him tha we have done him. wrong. "Where crimes are of & pubhc nature, and have dojje any public mischief, then they ought to be more pul^i^ confessed, so as may best reach to al who are conc^ned."! Another is, when we " confess our feults to some pVudent minister, or praying friend, that he may help us to plead with Qod for mercy and pardon."' ■ None of these cases is the least like the confession which the Archbishop advocates. « We are not to think James puts us ^ pn telling everything that we arc conscious is amiss in our ^ selves, or in one another."^ James does not say as in His Grace ^quotation, :'that you may be saved," but "that ye mav be healed," that is " of your bodily sickness. Also that If your sickness be the punishment of sin, the latter being for- given on intercessory prayer, 'ye may be healed' of the lormer. AJ|«g that ye may be healed spiritually."' "If we ape toUf .to confe88 our sins one to another, for Greater reaaon, we .hould confess to the priests who have the power f om Christ to forgive sins." a ' ' «r "om ..Pri^i^e CWj^tiaiis are as muct commanded to forgive one ' But wb r t I r *"'°"^''' ^^''' ^^""^ ^^« *« 'nother. ^utjwhat about tiie priests ha ving power- fr om Christ in H^^^ thecompletion of Ma^ew Hehry", CommenUry7 y~ ^-.-. X-. ^ L'g.&«v._ ^ ji^M. *,* ^ -^ vAt * , ^ 148 Review of "Answer" to Question 57. L ~\ forgive Bins? This, most probably, is only "the power of fleclaring 'and pronouncing authoritatively whose sins are for- given, and whose sins are not forgi^n," not that of "abso- lutely pardoning or not/ pardoning, absolving or not absolving, any one's soul." In.ttie Old Testament, the Prophets were often said to Ao things, when they declared them about to be done. There is not in Scripture the slightest trace of any- thing like the Romish confessional. Admitting that the Apostles could absolutely remit and retain sins, they could do so only with' £(, knowledge of men's hearts which God was pleased to give them. But that knowledge no man has now. «' It is' one of the most merciful institutions of Christ." " M. " is, of course, the Confesajonal. Well, in the language of truth, it is one of the most cruel, debasing and poUut^g institutions of Satan. "The confession,^ ith th^ absolution of sins has been the means of the sanctification of the frail followers of Chr^^ ' for we all sin in mpny things.' " > . ^ It has been the cause of a most enormous amount of the motft abominate sins, p could not be otherwise. Many of the questi^B put by the priests to their penitents are of the filthiest nature possible. No brothel literature could excel them in filthiness. Priests are allowed to ask as many of ^ that kind in the Confessional, as they please. Some years ago, a person in England published a translation of questions" relating to impurity, for the guidance of priests when hearing confession, in books approved bv the Churph of Rome. He added neither note nor commenX Yet he was punish^ for publishing immoral literature. Thuak of ministejra of religion, one of them now a saint, planning fiew filthy qufestitms as one would new patterns for wall-paper, carpets, or Christmaa^ car^s ! While doing so, they must have wallowed in filthy =^=^6ughtl, as a faogvmilowginthe mire .' (1) S«e Appendix XIX. \ P-'f^'t^: --n -V"^:V---U ■:.r:-T-:^T^^ji»f^''£L's^' ■;r^..^"z, ; \^ Review of "Answer" to Question 57. 149 " This ministry is mosfc consoling for the repentant sinner^ for there is a natural yearning in the heart of man when he sincerel/ repents, to confess his sins." . Those sins which we have committed against our fellow- beings, we should confess to those whom we have wronged, as ^well as to God. But we are not required to confess to any but to God, those sins which we have committed against Him only. If a^man believe that by confessing his most secret Sins to. a priest, he will save his soul, he will readily confess them. " At the hour of death how' many Protestants have called for the ministrations of the Catholic priests ?" Not very many. Those who have, were as mwk Protest- ants, As Madame Tussaud's wax works are human Would Your Grace call Charles II. a good^Protestant, ^^^^^ Father Huddlestone wasjjrought when He was dying, S who died, as some say, with the wafer in his throat and a prostitute by his side ? " We do not liear of a Catholic calling for a Protestant minister to assist him in his passage to eternity." Several who, by profession, were "^Catholics " have done so. Some who have died with the rites of their ^tak^ave, before receiving them, said to Protestants th^t^l^|ad no faith in them, and, therefore, did not wish to 'deceive them. They could not, however, keep the priest away. Some. " Catholics " have, at the last, refused the services of a priest, though they did not ask for those of a Protestant minister. " The secret of the confession can never be violated, hence the •epple have the most unbounded confidence in declaring their sins in confession,' and finding a remedy for them. Some bad priests have been dismissed from the Church, but none through the mercy of God have revealed sins heard in confession." To violate the secret , of the confessional is not, in the ^m^. w^- ■ f " 1 ■ 'M .f . M.bT^i "■ "2^- ^% >■ •«»'• ^m REviEw OF ''Answer" to Question 58. nature of thipgs, an imposaibiUty. It is a most infamouB thing, that though, ||j|(fiW*i%l^ the confes- sional of crimes, yea greftt crivaeB, being coinmitted, or plotted against persons whom, otherwise, he could make aware there- of, he must be as silent as the grave to the latter, about them- >% It' is not uncommon for priests to entertain ea^h other with stories of what they have heard in the confessional, giving the names of their penitents. Often, persons who have belonged to vile gangs, and suffered death for their crimes, have " died ^ ggtae "—as it is termed— that is, they revealed neither the ^ 'lames, nor the doings of the gang. That was not 'Uhr<|igh 3ithe mercy of God." fie fact stated in the last senteiice just 'quoted, therefore,. proves nothing in favour of ^^^jponfessionai. 'te Q. t5^.— " Can tlie pries);, as man, by his own power forgive sins ? " » ■-A—" No. This power is delegated from Christ, and this forgive-" nes^f sins must be ultimately ra"^ed in heaven." " Were a priest to give absolution tp an unworthy peniterfl this absolutiop would not he ratified in heay«il*' *> Aawe learn froiii the Archbl&hop's language elsewhere, the prieS^her«|upposed to act ii& good faith. As he does not know^n's hearts, it follows that his absolution is merely a deciarina,that the sins of the^persoi confaesing are forgiven, as the«#ltion of for^eness is^pposed to have been com- piled witl But the^XdiincU # Trent says^hat j^ is r equiva- lent t6 a judicial act, whjgitea^senteiice irproj^^nced by^im- self as a judge," a^ thlfthe- priest, V as th^lininister of God, really absolves M sm;" a ^ower which God Himself, the authoiv*!^ 8our 4 *!■ RkVIEW. OF "ANSWKRS" to QuES. nO AND 60. 151 absolve truly." This gives the priest a tremendous power over his people. Q. 59. — "Does not this confession encourage the sinner to commit more crimes T' , A. — " No. Any penitent who goes to confession with this intention has no contrition for his sins, and every Catholic child knows that he cannot receiva Ute forgiveness of the sins confessed witout contrition." There is such a thing as " contrition made easy." It is a penitential work. Well, the " learned prelate " elsewhere tells us that penitential work is sometimes commuted into alms, and othei: good works. The confessional is naturally fitted to encourage men to commit sins. It has that eflfect. How often, in Popish countries, do people go straight from the <5onfes8iqnal to commit deeds of impurity, plunder and blood- shed ! "An amendment of life is a necessary adjunct of confession." It is of true confession, but not of confessional confession. f'^ Q. 60.—" Is the confession of sins always absolutely necessary for the forgiveness of sins ? " A. — " No. God can forgive sins, when and how He pleases." ' Scriptural confession, as I have ab:fi||wfixplained it, is always absolutely necessary for forgiven|Bj|^fcod never for- gives those who refuse to confess to Hinlpi^e that covereth his sins shall not prosper." (Proverbs xxviii. 13.) " If a sinner have perfect contrition, but had not an opportunity ■of confession ... his sins will be forgiven him ; but if he despises the sacrament of penance, instituted by Christ, or is too proud to . submit to it, he will not obtain the pardon of his sins, because he has no true contrition." Your Grace, what difference is there between " despises " and "is t oo proud to submit " ? There is no proof whatever -in Scripture that Uttrtst appointed the sacramenf of penanceT"^ TT I' 152 Review of "Answers" to Ques- 61, and Obj. Ab Protestantfl do not go to the confeBsional, they, according to His (jrace, go to hell, it matters not how sincerely and fully they confess their sins to God, and how holy their lives are. Q. 61. — "Are there any exceptions to the law of confeeeibn 1" A.— "No, whenever it is' possible. The Pope, Bishops, Priests, " as well as other Catholics are bound by the law of confession The clergy make as much preparation for confession as the ordinary people do, and perform their penance exactly." It is to he feared that many of the clergy make only a sort of short-hand confession. Take, for example, Pope Gregory XVI. in our own day. He, of course, confessed. Yet, as he was so often " under the influence," etc., he was called by the Italians "11 Bevone" rThe Drunkard). Though the "Holy Fatherii had, doubtless, no spiritual children, properly so called, iie had some children which, in more senses than one, were natural ones. In days further back, there were " Holy Fathers" even viler. Antonelli, who was Secretary of State under Pius IX., was a cardinal, though not a priest. He was a noted libertine. In the case of those just mentioned, we have a clear proof that " an amendment of life is " not always " a necessary adjunct of confession." Objection 3. — "But, do we not read, in Scripture, 'Who can for- give sins but God alone ' \" (Luke v. 21.) A.—" Yes, but who said it ^ The Sdribes and Pharisees." That is quite true. But they had Scriptural authority for believing that only^God can forgive sins. There is not one passage in the Old Testament in wtich an opposite doctrine ia^, taught. As the Scribes and Pharisees looked on Christ as merely a man, they reasoned quite correctly when they charged Him with blasphemy because He said to the man sick of the palsy : " Man, thy sins are forgiven thee." " Then our Lord Jesus . . . cu^d the paralytic to prove that the Son of Man, that is, Christ, as manf. had the power to foigive wns." -(Matt.ix. 6, Lake t. 2tr^ -- -r--^ ; ^ ^ii^t.0\'' All'' i^ '-,, Review of "Answeiis" to Ques. 62-«4. 153 He cured him to prove that He had power to forgive sins, and that He, therefore, waa not a mere man, as the Scribes and Pharisees supposed, but God manifest in the flesh. "(^. 62.— "Can a priest forgive the aina of any one lie pleases 1" A. — "No. ... If the priest knowinglvfla-onounces absolution on an insincere penitent, he as well as the hypocritical pemtont commits the grievous sin of sacrij{erae |yst quoted, W(5uta put on the "learned prelate's" wfjfds. i^lt^would be in ihe, ^gh d at de g re e ab a ard t o suppoB e that^feihig occAaion^thingg ,♦ »^ ufl^Atis v^ prieat, )ntriv- Dg the potter. ^ 8 faitli- Silvio ■ f if, we . '6 con- * c, but ^ d here better j|; ■•$ Review of "Answers" to Que. 66, 67, and Obj. 5. " 155 like sentrjL boxes were set up in some square, into which Paul and. his companions weht, and then people came and told tnem their moiit secret sins in word and 'deed, yea, also their sinful thoughts. ^, ' ^^ Q. 66. — "WajS confession continued to be practised in the CKurch 1" Bad English here, Your Grace. Say: "AV. confession continued in ? '';^ et6., or : "Did confession continue in," or " continue to be practised in ? " etc. A. — " Yes. If it were not of divine institution the practice is so repugnant to the pride of human nature that no Pope nor Bishop would have introduced it." What the Ai'chbishop here says about cor^lession, does not necessarily prove that it was continued in the Church. To introduce a thing.^is very different fr6m continuing it. The confessional is of deviK6h, not of divine institution. Thtsfe are different devilish pracj^ices which are repugnant to the pride and other feelings ^of the huiwan heart, but it is wondeij- ^ ful to what men will submit, in the hope of thereby meriting heaven. ' » ■ . ^ ^/ « Omj. 5. — " But was it not intrndmied h\ the ^'ouncil of Lateranf '' A-—" No. But the Coiij^l of Latent* made confession obligatory at least once a year." Of course, that Council introduced confes8ion,^y mffliirig it obligatory. . • ^ ' (4,. 67. — "Is not confession practised ii^ome Protestant Churches i " A — "There is a kimF of-^onfeasun or telling expferiences in thfe' , Mothodist Ch«rcli.." • ' ;'«^ Th0 c&|iie49ional o . ./""', y Question 69.— '' What'is the meaning lof Indulgences r' Answer. — *' An, Indulgence does not meaif forgi\46ness of sins, nor [permission to commit sin, nor not to pay one's honest debts, but if' medns thf remission of canonical penance or other temporary punish- menta (Uie to sin when the guilt of it has already been forgiven by the sacrament of [ienance. *, ' • '. .' .c Sour grace, is not refusing to pay one's honest de&ts a form of sin ? The "temporary" punishments of which you Here speak, are,. I suppose, what you else- where call " tejiiporal-" punishment. But let us hear' how these " caiionicwi pefiances," and so forth, are remitted. . "A magistrate often commutes imprisonment into a hue ; so, in the Catholic Church, fasting and other penitential work are sometimes commuted intio alms nnd other good works." • v - A 'fine is a form of punishment. It would be most ridicu- lous to call it a gift. In like manlier, aim* an4 "other good works," of whicl^ prayer, too doubt, is one, when they are sub- stitutes for " penitential work," are only forms of punishment. Now, alms should 'be given gladly. The- giver should account it a privilege to-gifev He qp;njQot do so, when he gives as a punishment. God aoves a cBeerful giver, but he if not a ,cheerful giver who •givesp.s a piinisbment. Our Fatheir ir 8Q uollgt P- » *' • - 1 » • , u • ■• y - w •^•. "'. . .,. J, i*M ■ • / 4« , i .if ;,<» . . .i ,./i Sf> 'I vj'^aft*^. "1- \ Revikw of "Answer" to Question 69. 159 Him with joy. It is, therefore, dishonouriog prayer to treat it as a punishment. How absurd it would be to ttink of punish- ing a child by sending it into the presence of its father, who, that child knows, delights to receive it ! In AViswer to Q. 70, His Grace says : — ' . . " There must be a just and proper cause for grantiiij,' these indul- gences." In the eyes of the Archbishoi)'^Chur&h no causeof tiie kind just described, is so "just and ^Jroper " as dollars giv( n her. ■ ,' "The penitent must perform many iicts of reparation." Dollars put into her treasury will stand for these. " The more, the merrier " she will be,| "■Tlie sin must be always forgiven by a iieiuty and Inic repentance before an inditlgence can be gained." 'I ^ This " peilitential work " can be "commuted into alms," .|f that is, gifts to the Church, and^I need not mention any other good works. m , ■ I may here say a word on the kindred subject of-Dispensa- tions. These enable a person to do, with the approbation of the Church, what, otherwise, would be in her eyes a most heinous sin. Several years ago, when I wias pastor of the Presbyterian church in Metis, Que,, I married a French- ^ Canadian couple who came to me with a license^ l^he story is an interesting one, but I must tell it m a/few words a^ possible. They said that they were third cousins, and^ therefore, 90UI4 not be married according to the rites of their own Church without A dispcnpation, which they were too poof to get. Tjhey added th;at tiie priest had said to thum* thp-t they cSttid be married by a'^rotestant minister without a dispensation, And that the .marriage wouid be quit$ legal. I ccmsulted' two Congregational ministers who were near me at t he time. They Haid t,h a,t tli^y hh,w no rftftflon why T flhn n ld *^ 0^ ..s;*«. .'t ^. ■*.' ■^ - 1 r ■^'i ''w 160 Review of "Answer" to Qijkstion 69. >^^^' \^ ) \ not marry the couple. I accordingly did so. It proved^ how- ever, to bp a case of marriage between a man and his deceased wife's sister's daughter — uncle and niece by affinity. Well, on All Saints' Day (^ov. 1), a few weeks after, they, and all who sflould countenance them, were excommunicated in the cathedral of Rimouski. There was a large congregation pre- sent. The special ceremonies were well fitted to, have the fol- lowing effect on all " good Catholics " presenfrwr "To harrow up their soul, congeai .their blood, Make their two eyes, like stars, a|art from their spheres; Their knotted and coiybined locks to part. And each particular hair to stand on end. Like quills upon the fretful porcupine." After « few more suns had risen and set, tbe erring ones appeared on bended knees, before the Vicar-General, in the porch of the Cathedral. The Bishop was at the time at Rome, helping to make the Pope infallible. They confessed their heinous sins in having been married within the prohibited degrees without a dispensation, and by a heretical minister. I have not heard if^tbey promised not to do so again. Well, they were taken back into the Church, but separated. An account of the affair appeared in the Rimouski paper, in which I was called, to express it mildly, a noB'gentleman. I " stepped into the ring," ready for the fray. The Vicar- General, " the mp.n at the wheel" of the paper, no doubt, thought that he could crush a heretic as easily as he could a cricket, or a bed b-g. Finding tha,t he was mistaken, and fearing that his readers would getrtoo much light, he at length, extinguished my articles by putting the waste basket over them. In course of time, the Bishop returned. The Church-made Vidqwer had by this time, raked together twenty dollars. With pia he went to Hi«^ Lordship, who gave him a dispensation mWchange for them. Then the coupl^^ weijt across tha St. Lawrence to an Indian settlement, where they were married by a priest. Nnw, their Church ami l eB loving l y _iMLiheax,,-A 9 tha-lftte. 1 ( r I ri t( th ye lik 'tl inj up :«., ,- A Review of ".Answer" m- Objection 6. 161 Al 8 well that e„d« well.- I wrote to the Bishop some time after, making a few remarks " on the questidn of Dispensa- tions He replied, saymg, among other things, that the Church can, for good and sufficient reasons, grant them. In my reply I said that dollars were gqod and sufficient reasons. ' I added a few syllogisms a^inst what he had done. He did not reply , —for a very good reason. ^^ ■ I knowa case of a Roman Catholic in Canada, who, in plain mLt h' rf."^T°'"*'"^' ^^^^^by ^' ^^« ««^bled to marry hij brother's widow. This, of course, made her, in one sense, a dear wife to him. ' The late Duke of Aosta. brother of the King of Italy was married to th. Princess Letitia Buonaparte, his niece by blood his sister 8 daughter. Without a dispensation for it, the mar- riage would have been a most sinful one in theses of their . Church But 100,000 lire ($20,000), which " His Holines^^ received from the Duke, cleansed it from all sin I challenge any one to confute the following propositions • an action be bad, the Church of Rome ought no', for any (JB.ECTIO.V 6.-" Protestants say that when the sin is forg.ven there 18 no temporal punishment due." A.—" They do not hold this in practice." Neither do they in theory. "Notwithstanding t^t Christ died on the cross for all mankind yet even the just suff^ ..poral los^, s.ckne^. death 7ndW hke a« pu, hment for the. sins, though forgiven. St. Paul says unllT """^'* ^^!^'«.«"ff«ring punishment for his sins make up what was wantmg m the sufferings of Christ ? Your Grac. g m uo thu beg iuuing ot this verse : " J, Paul, rejoice i^ my \y^ h\ ■ .2-1 i €%'. .Mb 102 Review of "Answer" to "Question 70. sufiferings for you." Give us also the close : " For His body's sake, which is the Church." Paul does not here say that these sufferings were punishments for his sin^ To the Cor- inthians, he says : " Whether |ve be afflicted, it is for your consolation and salvation." (2 Clorinthians i. 6.) To Timothy, he-^ays : " I endure all things for the elect's sakes." (2 Tim. ii. 10.) These wifferings were notr punishments for his sins. q. 70'. — " liy what iuitliurity does the Church <,'raiit Imlulgences ] " A.—" Hy the autliority of Christ Hiiiiself." I need not say that His Grace then holds up to view the well-known keys. A'blow on the head with them is Hupposed to " settle" heretic's. . . "The Churc{i''exerc.ised this power wlieii St.U'aul j^ranted -iui In- dulgence to t(Ke incestuous Corinthian {2 Cor. ii.), forgiving, as he says, 'in t^eperson of Clirist,' th6 pejiitenl, on account of liis extra- ordinary ffriof " ° \ W^'are not told liow much of his " extraordinary" ^rief," _ ^ on account of which he obtained an indulgence, came out of that' Corinthian's pocket. ( " Penitential work is sometimes commu- ted into alms.") Your (irace, you have not givfiu this passage _ much attention. Paul directed the Churcli at CoHritk to eft- ■ communicate that meml)er, which seetus to) have l)een dbue at once. As soon as the erring one, eave satitfactqiry proof of his , repentance, the Apostle counseled his being restored to his former place, lest if he should still be severely dea)t with, he might bp swallowed up with over-much sorrow. He would not himself restore him, but if his former felk)w-members should do so, he would readily support it. He gave this couu- y sel merely from a regard to their best interests. He set Christ before him. The expression rendered " in the person " of Christ," more properly means " in the presence of Christ." Considering that Christ is beholding us, is, a most powerful reason why we" should be " very pitiful, and of tender mercy." The act of Paul, to which the Archbishop here refers, has. r ,i - *'*'»/»»(;ifr,*-- '.--"■^'i-WI-prff __, ,,. ew the pposed <►- 1 an lii- ^', as he s extni- ^nef,".„.. of that' ommu- assage . to e*- Ibne at f of his , to his ^ liih, he would embers 8 couu- He set * person " "^ 'hrist." owerful nercy." ■8, has, Rk^kw of " AnswIk" to Question 71. therefore, not the very slightest resemblance to granting Indulgence. ^ 1G.'{ an Q. 71.—" What is the Mass ?" ( , A.-" It is the same ottering Jesus Christ made of Himself to His eternal Pather, when, after His Last Supper, He to^k bread and blessed and broke ,t," etc., "The body that was given Ind the blood that was shed for the remission of sins were -the real body and blood of Christ that were miraculously there and then offered t.„ His eternal ^ather. This is the unbloody .sacrifice called the Mass ; a true real propitiatory sacrifice, anticipating the bloody sacriffce which He offered of Himself on the cross." ' u ^^i!'"*'" ^''"^ ^"PP^"" '^'*' H'" ^^'^^"g bread, blessiiig and breakvV it, etc. 'He broke the bread. It is forbidden to break the wafer. Let us suppose that 'Judas did not partake of the Last Supper. Well, according to\he Church of Kome each of the eleven disciples ate a^ complete Christ. There were, therefore, present on that bccasion, twelve complete bodies of Christ Yet the^ere all one and the same body Greater nonsense than t.hi^l^re teould n.t be. There caqnot be an expiatory bydless. sacrifice. "Without shedding of blaod IS no remlssionV His Grace says that the Last Supper wa% an "unbloody sacrifice." But he also says that in it the real body and blood of Christ were miraculously offered ^ to His eternal Father." \ Utter nonsense again. If '.the Last Supper were a " true, redl, i^ropitiatory sacrifice," there was not the slightest need of Christ offering Himself on the cross. One sacrifice of infinite value was sulfipient. I defy any one to dispiove this. If Christ's death on the cross, which Roman Uthohc^ admit was a "tru««real, propitiatorrpacrifice," was absolutely necessary-and they admit this also-then there was no need of its being "anticipated," as His Grace says was done in the Last Supper. It is. blasphetnous to speak of ' anticipating-; that sacrifice. Further, if Christ's death on the cross- was a " t Supper was not, an^* propitiatory sacrifice," ihe Last 're, the MAss is not. If the IUrhh («*" « '■#«*^^ ^' i^K^ 164 Review of "Answer" to Question; 71. i be the same ^s the Last Supper, and His Grace says it is, then in it, Christ's death on the cross isf anticipated. But it is a grosff contradiction in language— to use a homely „phr^se, « " bull "—to speak of " anticipatii|(f " an event which took place eighteen hundred and sixty years ago. It is no more absurd to say : " Christ shall come to our world eighteen hun- dred and ninety-two years ago." The doctrine of the Mass is a mass — of impious nonsense. "Christ at His Lost Supper exercised His priestly office of Mel- chisedech, who used bread and wine in sacrifice, and Christ being a priest of that order,'' etc. ^rhe Archbishop has already skid that Christ did this after His Last Supper. I suppose he there means to say at. " His office of Melchisedech." The Archbishop's English pof course, qtfite correct, though I can make neither |hor tail " of it. There is not the least mention of Mel- ek using bread and wine in sacrifice on the occasion In of in Genesis xiv. 18. He could not use bread and wine as a sacrifice. If he ^ffered a sacrifice separate from them, his act has no bearing on the question of the Mass. If the bread and wine were changed into flesh and blood, though retaining the " accidents " of these substances, into whose flesh and blood were they changed ? If not into Christ's, into whose ? In that case, what Melchizedek did has no connec- tion with the Massu If the bread and wine were changed into • the body.and blood of Christ, then Melchizedek " anticipated " the death of Christ on the cross over nineteen hundred years before He came into the world. There was, therefore, no need of Christ " re-anticipating" it. How, was it offered ? Was it by Abraham and his followers eating and drinking it ? Did Melchizedek withhold the cup from them ? Did each one receive as much as another ? Did the bread and wine which Melchizedek offered them, still remain unused, und were the several portions given them, each and all together, the very same bread and wine ? Here we find, ourselves in another i'r.«' W^ ••'• •* ',■ . \ — : — 1, v' *,,: ' - '.- •f- * - '- - y^\ ■^V- . il *■ ' .■"■■ ■ ' "■■;""' ■ ■■ '">■■■ • . '" ' ' ■ ■■ ^ » i ■ 5 .'' ■ 1 , ■'' . V. • ' : "'•'., .> - • •f. ■ ■"'^•' , " '* *i^.-" " ■ ■ X . 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Q. 72.— " Christ was tince offered on tlie crosa : why offered ever^ day in the Mass!" . / , A.— "Jesus Christ was once offered in a bloody manner, but now that offering is renewed in an unbloodjf''tnanner, that we may have a continual sacriffce to offer to God, and .perennial means of grace for ourselves." The idea of a bloody offering being renewed in a bloodless manner, is in the highest degree absurd. One might just as well speak of a person putting on a new scarlet coat, but this time, it is blue. Your Grace, you have ah-eady said (A. to Q. 71) that the Mass is the same offering which Christ made of Himself to His eternal Father in the Last Supper, which was a " true, real, propitiatory sacrifice, anticipating the bloody sacrifice which He offered of Himself on the cross/' Now you say tKat it is a renewal in a different manner of the latter. These two offerings were quite distinct. How, then, can the Mass be both the offering wJjich " anticipated," and that, too, after the offering which it " anticipated," and a renewal of the offering which was " anticipated " ? The thing is utterly impossible. Again, if the sacrifice of Christ on Calvary be renewed in the Mass, then it was not of infinite value, ■<^h|kt, 1 challenge any one to disprove. Why were sacrifices offered continually under the Old Testament? Just because they were not of infinite value. His Grace ^lext quotes the prophecy about " ^crifice " and a " clean offering," in Malachi i. 11. He may well say of it, as an argument in favour of the Mass, as a woman said of her husband: "He is worth little, but he is a great deal better than none." The passage referred to is a prophecy in figura- tive language of the spread of , 'the true religion over all the earth. No doubt, Christ referred to it when He said to t^ woman of Samaria : " The hour cometh, when ye shall neithB" in this mountain, nor yet at /Jerusalem, worship the Father." " The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth." According ""lo We ArchblshogOKfty of interpreting Cbrist^s wwcts, ** ^ir ■j>^,-j')y^.-f*-'j^: -'-■*'/ . Rkview of "Answer" to Question 72. 167 is my body," "This is my blood," the passage in Malachi teaches that God should be worshipped only between sunrise and sunset, and, consequently, forbids worshipping Him be- tween the latter and the former, as, for example, in the Mid- night Mass. The original word translated "sacrifice," in the passage in. Malachi here quoted, is mooktar, which signifies " incense." The one translated "offeyng" is mincha, the name given to the "meat (in theRev.Ver. 'meal') offering," which was never what His Grace calls "a true, real, propitiatory sacrifice." Such sacrifices were nlujaiis bloody. It was the bloo'd which made atonement for the soul. To a Jew, the idea of an unbloody propitiatory sacrifice would have been as ridiculous as that of a lay priest would be to a Romanist. It is true, that in four instances in the Old Testament, the term mincha is applied to a sacrifice properly so called. But this describes it as an offering to the Lord, for the term properly means " a gift, present, or offering." To describe a sacrifice ab propitia- tory, the term zchach, from a word meaning " to slay," is used. Peter calls all Christians priests, and says that they have to offer spiritual sacrifices. Paul uses like languge. Malachi, in the passage quoted, refers to Gospel times. He, therefore, uses the word mincha, instead of zehtich. In many {A^sages, the word mincha means simply " a present." For example, Joseph's brethren took him a present (mincha). (Genesis xliii. 11, 16, 26, 26.) This, of course, was not a " propitiatory sacrifice. The same is true of Psalm Ixxii. 10, where it is said, "The kings of Tarshish and of the isles shall bring presents (mincha)." I shall here set before the reader two arguments against the doctrines of Transubstantiation and the Mass, which I have never seen or heard used by any one else, but which, I think, are of great force. According to the Jir$t, the wafer i,8 changed into the soul and divinity of Christ, as well as into His body and blood. Of -xamrae, thifr4» t h e c ase^irfy w hen the conBeeratin g priwt fa i I 'm 168 Review of " Answer " to Objection 7. a proper iutentiou. Well, then, every cue who swallows a wafer, becomes a partaker of Christ's divinity. As God, He is from eternity, is everywhere ptesent, knows all things, and can do all things. He is the same in substance as, and equal in pt/wer and 'glory to. Father, Son, and Holy Ohost. There are, therefore, besides them, as many persons in the Godhead as there are persons who have swallowed the wafer and have it in their bodies. As long as there is a particle of it, no larger than a pin's point, in one's body, he has in him the divinity of Christ, for, according to Rome, a part in equal to the whole. He who has the wafer in his stomach, has Christ in him literally. Therefore, " in Him dwelleth all the fulness of the Godh6a4 bodily." When he drinks, swears, steals, or oommita.uncleanness, it is God wh9 does so. When lie appears before ^od in judgment, he is God judged by God. According to t}iii6 doctrine, also, Christ cannot be truly man, for it teaches that His body can be in millions of places at the very saine moment, which man's body cannot;, But it was absolutely necessary for our salvation that CMflj^hould have a true body, for it was as necessary that' tiHtbuld be one witlv us. - .» ' According to the second, Christ is constanljfy lacrificed in the Mass. Of course, then the offering of Himself on Calyary was not of infinite value, else it would" not have needed to be repeated. Therefore, Christ is not God. The first doctrine is a practical denial of His humanity — thesecond, of iHis divinity. What remains of Him ? Nothing. The two 4>ctrine8 are, therefore, a practical denial of His being. What I have now stated as following from thetle doctrines, is most absurd — yea, in some instances, fearfully/ blasphemous. But I challenge any one to prove that it does nm fairly do so. Obj. 7. — " Is it not contrary to common sence tp say that bread could 1)6 the body of Christ 1 " A. — " Yes Catholics do not adore breadJ _ If a hungry person weire to eat a goodly nymber of w»fere. 4,.*. „■> w. Review of "Answer" to Objection 8. 169 he would lose his appetite for the time being. He could not do this on mere " accidents," Obj. 8.-".Hovv could Christ hold his body in his own hands 1" A.-" How could He multiply loaves and fishes, and grain in the earth, but by His almighty power 1 " Quite true, Your Grace, but these things are utterly different from what is supposed to take place in Transubstantiktion. Ihe loaves and fishes were not changed-say into grapes- under the •• accidents " of loaves and fishes. Each grape was not equal in quantity to the original loayes and fishes, and all that was added to them. It was not the case that the loaves and fishes were not increased in quantity by being multiplied. " This wonderful action of Christ at His Last Supper far trtfcscendr tbe comprehension of man." This "wonderful iction " was never performed. Downright nonsense " for transcends the comprehension ©f man." "But the love of God for His creatures, being infinite, induce.1 mm to do what finite love cannot comprehend." . ^^ Bad English and bad metaphysics here, Yom- Grace. Say love to His creatures," ^nd " finite intelligence." Love does not belong to the intellect. " A God who would Ucome man land die on a cross for His crea- tures woQld descend to inconjprehensible depths to gain their love." That is, by letting them make Him »' descend to the incom- prehensible depths " of their stomach, and still lower. (Matt. ' XV. 17.) This 18 just what the Archbishop's statement really comes to: "If through certainly, the kettle drum's wings ex- tended paramount, then it follows that all according, certainly m nature was been. Do you see ? " " How clear you have made it ! " j ^ ii , It's, t-j ^S* 'r'>\*^'\'.yH;J^'-f^^ **. , -^' Cbapter 17. Q»fiifiim».~{7A) Why are the Mass, etc , (lerformed In Latin?— (74) Why does the priest use such strftnge vettments ♦ (75) Why so many colours in the vest- ments?— (76) Why are candles used on the altar during Mass? -(77) Why is inoenae used in the Church ?— (78) Why does the Church use so many cere- J' monies ?- (7'.») IHd Christ use ceremonies ? guKSTloN 73. - " Why are tlio Mush and Liturgies of the Churcli jK-Mforint'il in I^itiii 1 ' ANSWKit. — "Many nations retain in their worsliip the original hui,u;aaxe in whicli the Gospel was preaclied to them by their first a|M)8tle8 or apostolic missionaries. " , tIS GRACE then mentions several. That, however, does not pro^e that they are in the right in having their worshipfin a language which the people do not understand. It is contfary to the word of God. (1 Corinthians xiv.) Here I would re^iark, once for all, that Protestants do not condemn "the use oi Latin in the worship of the Church of Rome,' because it is L*atin, but because it is an unknown tongue to almost every one of the worshippers. They would condemn the use of any other language of the same kind. They would say nothing against the worship being in Latin, if the worship- pers understood- it. "The Jews perform their services in (.he old Hebrew." The Reformed Jews do it in the native language of the wor- shippers. They use precisely the same arguments against services in Hebrew, as those which we use against the Latin ones of the Romish Church. " Almost every village ... in Europe have their peculiar dialect or patoi$. It would be most inconvenient and almost impossible to adapt the Liturgy to suit all these people ; liesides, it would lessen ' ^orymucK the dignity o^rworeHp." -''~'^^' ^ lSu.i_ ■ Z'm ^'^ ' v^jV^U^ .i r. ■ t t V J Rkvikw of "Answer" to Qukstion 73. 171 For "have their" say " has its," and for " and ahnost ' say " yea, almost." There is a great variety of diaie tH among those who speak English, yet all who speak it understand, for example, the Liturgy of the Church of England. The like is true of other languages. The instruction of the worshippers is of infinitely greater importance than "dignity," that is to say, pomp. The worship of God can be performed with true dignity, while, at the same time, language is used in it which the most unlearned can understand. \ '•The people have tlieir prayer books in their uwii laii-,'ua«e, in wliich are translated tlie prayers used at Mass, .... uiid can folhjw the priest when he celehrateo." Suppose a person has not a prayer book of the kind described, cannot read, the light is not good, ,or his eyes are dinl, and ho has not his spectacles with him. What benefit can he receive from the services ? But suppose he has a prayer book, can read, and has good light and good sight, if he do not under-' stand Latin he cannot follow the pries"t. He will sometimes be, perhaps, far before him, at others, far behind him. " Priests always preach in the lan^ua^e of the people,"— Why do they not pray in the same ? nies. "and recite other prayers before Mass and at (Hfferent ti That is, in their native language. Well, why should not the rest of the prayers be also in it ? I challenge any one to give a good reason why people should sometimes pray in a language which they understand, and, at others, in one which they do not. His Grace refers to the- use of Latin in the Vatican Council. According to him, all the members thereof understood that language. It is quite likely that some were pretty " rusty " in it. However, the Vatican Council was a very different thing from an ordinary congregation of worshippers. He also -refers to Latin being the langnage oniteraturein Europe during" I itsc"-".- ■*■»- tV'.**^," 172 HKVIKW or "ANHHKIt" TO giri-MTION 74. the \f„KlIe Ages, from which fact he argues that it was proper to have th.. laturgj' of tHe Church in it during them. The great luaHH of tJ.e i)eopIe in those days w^re grossly ignorant. ^^orHh.p should he conducttHl in the language understood by tiro greatest nuniln'r of those who engage in it. The great question with which we hav^ to do as regards that, is, "What IS proper for, our own day i> " "Tlu. I.«tiu lHnKU«K« is not ,«, unk.iow,. l«nK,m„e |,y ,„,„ moans; nil luKhlv ,.,lnc«»od gtM.tlenuMi an.l nmny la.lioH in Kuropo and America" know MiiM lan>;uaK«<." " Very nmny highly educated persons do not know Latin. A ery few ladies do. Many who can read it. understand it very Muperfeotly when they hear it spoken, especially if it be pro- imunoed^d.fferently from what they have been accustomed to and also when they hear it sung. The great majority of people are not highly educated; very many are highly uneducated. As 1 have already said, the good of the greatest number is to be sought. " A Catholi,- .... fin.ls i„ china tlio same languaKe, vestments of tho pr.e8t«, an.l .m'monios, a^» he will find in his own .:ountry or in Konio." . What good will that do him, if he do not understand the language ? He may as well listen to the beating of a gong. Q. 74.— Why does the priest use such strange vestments when he he is celebrating ?" The " learned prelate" refers to the holy garments of the priests under the Old Testament, which were designed " to add dignity to the priest, and to the worship of God, and to inspire the people with reverence." He argues that, for the same reasons, the priest, " when performing divine services, should wear sacred ornaments." But the ceremonial part of the Old Testament has been abolished. M - ■ . ii.il - S£ymMmtSss^». >^r;»A Rkvik ;w or 'Anhwku" to (.^ijkhtion 75. 178 'Wrtmt iiiitiiitrchi/, niul ... w.) iiiij^lit .1.1(1, rfla|M,,;t«l.li» iMM.i.lf. Iinve llinir HerviiTitH (IroHHwMn Iiv«'ry. ' According to His Grace, groat monarcliH are not reHi.H.table people. Well. Queen Victoria in a great monarch. Th.-refore she 18 not a re8pectablo person. Och, och ! Yir Lardnhip-B Kmnnce. wood ye be afther spakin' uv the Quane in that way. afther Hhe allowed ye to b.3 presinted to hur in yir cananicalH, the first td.me Bitch a thing wu/, done since the KiforraaHhun ? Uch ! sure, an' it's too had intoirely ! ''Th« ve«tment« which tlu- priest ui..h at Mhhh arc ,uoet «H,ro. pnate, .„.u,much a« tho Mubb in th„ con.nHm..,rati<,n of th.- .uff.rluB and death of Jesus Christ." ** In his Answer to Q. 71, His Grace says that the Mass is the same offering which Christ made of Himself to His eternal Father, a true, real, propitiatory sacrifice, anticipating the bloody sacrifice of HimsaJf on the cross." In his Answer to g. 72, he says that the Mass renews that bloody sacrifice In his Answer to the one before us, he says that the Ma^s com- memoratesjft. Now. I challenge any one to show how the Mass can do these three thi„gs_.„^u://,.^, reneu,.n^,„. >nem<»rate the death of Christ. f||, . ?:/f"~" ^''^ ''" priests wear a variety of coh,ur in their. vedt- A.—" It is to mark the festivals." There is nothing argumentative in what follows. At the close, he says : — " A bell is rung occasionally, during certain solemn portions of the Maes, to remind the people to excite a greater fervour and devotion."! The whole of the Mass should be solemn. As the wor- shippers, with few exceptions, know nothing of Latin the ringing of a bell, at certain times, tells them what prowess they are making in their joumej through the service, and ' ' ■ '■ (1) 8— Appendix XX. 1_ ', •*;. -' , '<• ' ■,. .* «V* 174 Rkvikw ok "Answkk*" to Question 7i\. into what postures to put' tliemHelveH. " To remind the people to^ excite," etc. In horaely language, to tell them to utJr up the file within Uiem. The Innguagt' UBod in a Hpecimen of "-^le ArchhiHhop'H KngliHh." (^ 7fi. — " Why lire cniulloii uhuiI on tlio altiir iluriiiK MohhI" We can see the need of them at the Midnight Mass, whicin is only on ChriBtmaK Kve. But why they should he used in hroad daylight, I must say, is to jne a very dark questioh, though the candles are lighted. Let us see what light His Grace sheds on it. A.— " LiKlit siKniHos joy, hope ami sacrifice." .... "The candles on th« altar Bi^Miify the iij^ht of faith anti hopo." • How light can signify hope, -and, especially, how it can signify^acrifice, Yir Grace, is intoirely beyant me cumprihin- shin, In the first sentence, it is said that light signifies hope. In the second, it is said that the candles on the altar signify the light of hope, as well as of faith. How to reconcile the two, I cainiot see. With Goethe, I say : " More light ! " " Lamps were lit by order of God Himself, and kept burninj,' in the Temple." (2 Pari, [Chron.l iv. 20.) "Lighted" is lifettet I'nglish than "lit." These lamps were kept in the Holy Place in the Tabernacle, a room which had no light hut from them, and into which only the priests were allowed to enter. Some think that a part was kept burning continaally. Be that as it may, those which were not, were lighted in the evening, and put out next morning. There was, certainly, a great difference between them, and the lights on a l^man Catholic altar. The former were in harmony with the Mosaic dispensation, the latter are not with the Gospel one. "It was the custom in the East to light torches or candles to ' honour great personages on their visit^" X fk^mr^'fim '■■'•X Rkvikw OK "Anhwkh" to Question^??. 176 Thin waH alwayH lUmc, at niKht. See, for exaiiipio, Matt. XXV. 1, (5. X 'The torj^iliKlit pmcuHsionH of iiuxlorii titmiH an- iiIho ill tliiH Hpirit. They alwayH take place after Bundown. There was a grand torchlight proceHHion one jjight during the fcHtivities in hoht)ur- of your silver wedding aH a bighop. But if wtfsaw i>eople march- • ing about between aunrine and sunset with lighted torches, we would think that they should be marched jjito that large, white brick building with a dome on it," on <^ueen Street, near Parkdale, and put under the care of gay old friend, Dr. Clark.' "The cmulleH on the altar . . reiiiiiid us of the durlciieHH . . at the death of Cliriot. They remind us, again, of the sacrifice of the Mass offered up in the Cataconihs under the earth\ 'Lights urn very beautiful ornaments." I fear. Your Grace, the Mikes and the Pats, the Biddies and the >iorah8 who go to Mass, know nothing of these fine- ' spun arguraeiits. Lights are very i)altiy orna'^nents when the sun is Hhining. * . y. 77.—" Why is incense uned in the Church T' A. — '* Incense was offered to (iod from the very beginning of^ worship." __,^^_ That was a part omfe pomp ,^ the Old Testament service which has given place to the plainness of the New Testament one. ' "St. John tew incense offered in heaven." When he wo^jg in the Spirit in Patmos, he did not see things as they* really are, but figures of better things. Christ is not as He appeared to him. (ReveJation i. 13-16.) Heaven is not like the New Jerusalem wtiich he saw. (xxi. 10-27.). " "The burning of inc,en8e . . . was used in the Catholic Church in the earliest ages. It was taken from the vision of St John." «««<• .-^1^ ^ 'A .'L i*-^i^ Bmn ce." / / V 1 o -■ ■/:^ . ' 41 ^ ,'* • 'y rir~ •^ f:-^ ' ' • • k' - ■ .*■,-, , - : '^ • ; ■ -' '■'»■-■. ,J ^ - ■"'■ S^^ '^^3 ^ ,'- ■■•.. ' V m^ m^£.^mk s ^ ^^^Hl ^bmhhhh HUHSHmmmm /> — 4#-« ,1! T~- t- Cbaptet la Qtiwtion*.— (80) Why doCatholice genuflect when they enter their churches?— (81) , Why use holy water ?— (82) Why do Catholics communicate under one Wnd ? Oftjectton.— (9) But did not Christ say : " Except you eat the flesh of the Son of Man, and drink ffisjblood," etc. ? C-— (*J) What do Catholics mean by the sacred ministry, or the priesthood ?— (84) Why do not priests marry ?— l85) Can men and women live chastely without being married?— (86) Why are the priests called Others ? Question 80.— " Why;,do Catholics genuflect when they enter their churches 1" Answbb. — " To adore our Lord Jesus Christ. In the tabernacle of their churches is generally preserved the most Blessed Sacrament, in which all Catholics believe that He is really present." ?0W the knee" is just as elegant as "genuflect," though not so "highflown." We have already seen that Christ is not present in the consecrated Host. But even if Transubstantiation be a reality, no Roman Catholic can be sure that He is in it, because the wafer cannot be consecrated unless the priest has, at the time, a right intention. ' Where the Host is allowed to be carried in public procession, Boman Catholics often order Protestants to do it homage when it is passing by them, or they are passing by it. Even according to the teachings of their own Chvurch, they have no right to do so. Admitting the doctrine of Transubstantiation to be true, that of Intention has to be considered. According to it, though the priest should go through all the necessary iora^ of consecration, yet, if he have not while doing so, a proper intention, the Host remains unconsecrated. It is, therefore, in reality, only a flour- and- water lozenge. Of oonrwe, then, no one has a right to order me to do homage to -v.. m^". C)^w'' . .i^^i^' .t«j! ■•*:■' ,,-1, Ui''.';f^.'!54.1',r -f" ^ 4- - - Review of "Answers" to Ques. 81 and 82 179 up ^e doctrine of Transubstantiate 'Z t\m Z^ be ilfore than enough for him. "owever, peopt tirs tz:i::^ *» -'" -^ "*»« « »» '-- So can dust. ^QP It does not necessarily follow thaf n th,«„ • • u^ , the word of God and pra^er^ Je tld !'7 '*" *"""" . .hewlt vt.il':' "°-' ""'""" "" '"»' •»■' *» people wM. Why use water now, instead of the blood of victims ? ' of God." oaptisin, when they became children This is the case, at the most, with very few of them If ;llrXrh°^."^ ""'^- »' «<•<>."'» no'tti^ed ^ — "Because under that form PJiWo* u j . «1*^- "Ti,e Ap«,u„. 'h«„,»Rsi,sead ihir^,,™;, „^„i;^ .•%■«*.. *ir^^%3'' ?S?*''t''S>f '^rlStK'Tsi'J-'- *.':Si , ,1 ■>■'■■ ■: '/■ ^ ■- ■■■:■ ^mf;f 180 Review of "Answer" to Question 82. ' And tliey were persevering in the ... . breaking of bread,' etc." (Acts ii. 42.) " Bread." Plain bread, not the " body and blood, eto., of Christ." " Breaking." The wafer is not allowed to be broken. This could not have been " the sacrifice of the -Mass." f .»;■ ' Communion of one kind was invariably given to th'e martyrs " It was not. Even if it had been, it was contrary to the word of God. " It was also given under one kind to children and to the sick." Children have no right to either one, or both kinds. Private communion is contrary to the word of God. " Tiie cup is not essential." It is as much so as the bread, according to evfflry account which we have of the institution of the Lord's Supper. If both ^ be not essential, neither is. I challenge any one to disprove this. "The priests always receive under both kinds, for when Jesus Christ instituted this adojable sacrament, He told His Apostles to receive the cup: 'Drink ye all of this,' but that command was not given to the faithful in general." "The priests." That is, the officiating ones. When priests partake of the Mass as private communicants, the cup is withheld from them also. Christ gave the bread to the very rflme persons as, neither more nor fewer than, those to whom He gave the cup, that is, at least, eleven of the Apostles. If, then, the command, " Drink ye all of this," was not given to' the faithful in general, neither was the one, " Take, eat, this is My body/' If the latter was given to them, so also was the former. Och ! Yir Grace, but it's mesilf that's sarry fur you. Shure now ye're in a toight place. You may twist yirsilf as much as you plaze, an* throy to git out uv that same, but you, can't do it at ahll, at ahll. Yir Grace doesn't ~ jame to be much acquainted Wldyu-boibTe.—— -. - ■.. •■ : J.' ■'il^.-'^" Review 6f "Answers" to Obj. 9 and 'Que. 83. l«l OBJECxroN 9.-" But did not Christ say: 'E.xc6pt you eat the Hesh of the Son of Man and drink His blood you cannot have life in your Therefore, you must partake of the cup." An intelligent Protestant would not use an argument like this. He would first refer to the different accounts of the institution of the Lord's Supper which we have. Then he might use as an illustration the words of" Christ just quoted. As I have already said, they do not refer to the Lord's Supper. But let us bear how His Grace answers this objection. " Communicants partake of the true body and blood of Christ un- der each species. It is a miraculous imrtaking •Khe body and blood of Christ. It is a mystery above our c6mprehension." To those who admire this kind of reasbning, this is just the kind which they will admire. The following are also " mysteries above our comprehension" : A man's pulling him- self out of a pit by the hair of his head, carrying his head in his mouth, kicking himself, playing hide-and-go-seek witli himself, and carrying a sword in each hand and a pistol in the other. "If Christ says, 'This is My body and this is My blood,' it is not for us to contradict Him and say that it is not His body and blood." He says to "the faithful in general," "Drink ye all of this." It is, therefore, not for us to contradict Him and say that only Tsome may. What say you in reply to that, Your Grace ? Christ calls Himself, for example, a Vine, a Door, and a Rock. " It is not foi us to contradict Him," etc. Q. 83.— "What do Catholics mean by the sacred ministiy or the priesthood 1" . 4 The answer to this question takes up two pages of the Archbishop's work. I have already noticed in one place.and another of this Review, everything of importance in it. I would, before going to the next question, say a word on each of the igg following atatemftnts. 1 'if'.yM^t .^IfM!g^-''.'l''t':: ',i^4^ , -«**»',' r^r^!^^^^?^^'. .';'S^J^J^■'j^.'.•'^j^^■'"Fflf*■*» y"!'"5!?^'5;r$'»-'ft% " Priests, by reason of their office, iitteiul and anoint the sick ii» contagious diseases, etc." The " learned prelate '- has already used this as an argu- ment for priests not marryi^ig. It does not prove that they live chastely. " The world would be very low indeed if the love of God did not reign in many souls superior to the love of marriage or creatures.'' According to this, the single state is holier than the mar- ried. There may be very good reasons why some should not marry, Mit it is in the highest degree dishonouring to God to say thatione should not, because by marrying, he will expose his soul to greater danger than by remaining single. God appointed marriage while man was in a state of innocence. It is one of the only two relics of Paradise wjiich we have. The Virgin Mary, who, the Bomish Church says, was conceived without sin, entered into the married life. There is no earthly state \i^hich is free from inconveniences. Marriage has its share of them. But it has also its advantages, and the rose is not to be rejected on account bf its thorns. May it-^«St then, Your Grace, except in particular instances, add to the usefulness of a minister of the Gospel, instead of lessening it ?' Peter, whom the Church of Bome calls the first Pope, was married. So was Philip, the evangelist. A bishop is forbid- den, not to have a wife at all, but to have more than one at a time. But I shall have to refer to this again. " In the early Church, men who were married were chosen by Christ Himself as Apostles, but we know that they abandoned their wives and left them as widows, and the Deacons were ordained to look after them." in S«e Appendix XXI. lUnSrSppwdtx XXHv vt^ii'rt. ^rft S ./ Review of " Answer " to Question «5, 18.W We have not the slightest proof that the Apostles acted jw here stated^ When Paul wrote his first Epistle to the Corin- thians, Petei^ was living with his wife. (ix. 5.) The deacons were appointed to look after the poor " in general." They did not belong tp the ministry as they do in the Archbishop's Church. But 1^ us hear what the learned prelate say.^ in support of his statement just quoted. " And in those days, the number of the disciples increasing, there arose a murmuring of the Greeks against the Hebrews for that their widows were neglected in the daily ministration." (Acts vi. 1.) The Greeks here spoken of werie Greek- i^eak^g Jews, as distinguished from those who spoke the Hebrew of that time. The widows were plainly widows, strictly so called, not " grass " widows. Well.then.these widows were widows of Greek-speaking Jews. Your Grace, you say that they were the so-called widows of the Apostles. Therefore, according to you, the Apostles were not Hebrew.speaking Jews. Hurrah ! One i^ always learn- ing. These widows were widows in the strict sense of the word, as I have already said. According to you, the Apostles —who must have been dead— were concerned about their sup- port. Did a poor man ever say to you : " Wood ye be so koind, Yir Grace, as give me a little charity, fur me widdy is down wid the fayver, and me fatherless childer have nothing to ate" ? You are not "mighty in the Scriptures," but as a reasoner, I ga^e on you as "Misther Maloney" says he did on the " Christhial Exhibishun " :— -^ " Wid conscious proide , Until me soite is dazzled (juoite. And cannot see fur starin'." • ^ The expression "their widows," in the passage in Acts, which His Grace here quotes, is used just as when we speak of cities, national societies, or churches providing fw their poor, their widows, or their orphans. _HiH Grace's account of the reason why^eacons were fir8t--= •v' 'I &liriy''j.:i?*r^-" s ^>'- '7 186 Review of "Answer" to QuesI-ion 86. appointed in the Christian Church, is, certainly, a very droll one. It is to the following effect : The twelve apostles, count- ing as one, Matthias who was aj)pointed successor to Judas, who were all married men, left their wives as " gras^ widows." By right, they should have provided for their wants. But they preferred laying this burden on the infant church. Accordingly, they called the multitude of the dis(5iiples to them, and addressed them after this manner: " Brethren, it is not becoming that we should trouble ourselves with attending to the wants of our grass widows. Wherefore, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may ^point over this business." " If Judas left a widow, and she belonged id the church, she certainly deserved help. There were, therefore, in all, thirteen widows — twelve "grass" ones, and one properly ^o called. Seven deacons Were apf>ointed to attend to their wants, and only theirs. Seven into thirteen will go once, and six over. Therefore, each deacon had to attend to the wants of one widow knd six- sevenths of another. Hurrah ! I won*(ier if any of the deacons ever came into collision with another, while they were attend- ing to the wants of the six fractional widows. Seven deacons to six widows were too many. " Too many cooks spoil the broth." Of course, if the twelve were not all married — though, according to His Grace, all were — the labours of the deacons would be so much the lighter. Q. 86.—" Wliy are the priests called Fathers ! " A. — " Because they were so named in the Apostolic times ' Men, bretliren, and fathers, hear ye the account which I now give unto you.'" (Acts xxii. 1.) The words here quoted, are the beginning of Paul's address to the multitude from the stairs of the castle at Jerusalem. Is it not more likely that those in it whom he called " Fathers," were simply aged persons than priests ? Chapter 19. QueH,on,.--{87) What do the Catholics believe of ChriHtian marriage? -(88) Why doeg ^ot the Church permit divorce ? OiJ^ion. -{ 10) But did n^ Chrigt permit divorcee .n certain caeee.' ^--(89) Why doee not thb Catholic Church approve of marriage, between ProteHtanta and Catholics ?-(90) Why are pne.t. sent for to anoint the eick ? ObJ.-{n) Was not this anointing only to cure the body, and to be discontinued? g. -(91) Does belief in ones oprn predestination ensure salvation ?- (92) Has Ood destined some people for heaven-others for hell ?-(93) Will all be saved on account of the cT\f ,qm"w-~^'*> ^•"'^ "•" '^•'"•"'' "' *»'»'«' -ho never heard of, Christ ?-(95) What do you think of those who say, " There is no God " ? V Question 87.-'^ What do the Catholics believe of ChristiaiJ man-iage ? " Answer — "That it is a sacrament instituted by Christ to give grace to the man and wife to lead pure lives in the married state. This IS a great-sacronicnt,' etc " (Eph. v. 32.) pE Scriptures never represent marriage as a sacra- ment. The word translated "sacrament," in the passage in Ephesians here quoted, means "mys- tery." Paul so terms the union between Christ and His people which He represents under the figure of husband and wife. If people can leaxi pare livfes in the married state, it cannot be hurtful to their souls. But many married persons do not lead pure lives. Therefore, marriage does not give them grace to do ^o. If marriage be a sacrament, why should the priests be denied it ? " It elevates love to a supernatural one." • In hia Answer to Q. 85, the Archbishop says, "... if the love of God did not reign in many souls superior to the love of marriage." That is, "if the love of God did not reign ^uperior to superaatura llov^ What distiriction'caTf^r A '■"■> • •*■ r- ■ ^t^\.-' ' '■'■'Jf^^^''J- /;''''^^^^V'i^^«f^*- 188 RkVIEW of " AnsWKHS " TO QUKS. 88, AND OlU. 10. Grace make between them ? Is it not cruelty to the prieuts to forbid them to use the means whereby tlieir " natural " love can be " j^levated to a supernatural " ? "It is an indisHoIublc/ coutract, to end only l^y tho doath of one of the parties." „. It is not like a commercial partnership for a specified time, or during mutual consent. It is this view of it which is ex- pressed in those passages of Scripture which say that only death can dissolve it. i). 88.—" Why does not the Churclj permit divorce ?" A.—" Because Clirist lias forbitlden it, saying, ' Whom God has joined together let no man put asunder.'" A contract has, necessarily, conditions. If husband and wife ar^faithful to thepe, no one has a right to separate them on such grounds as difference of colour, religious creed, rank, or temper. OiUECTiON 10.—" But did not Christ perniit.a man to put away bis wife for adultery 1 '' A. — " Yes ; but He does^ not Say that lie can marry another ; on tlie contrary. He says that ' he who marrieth tlie woman so put away commits adultery.' which He would not do if the woman was released from her husband.'' When one of the parties in a contract breaks, or does not fulfil, the conditions thereof, ,the contract is thereby made void. The woman of whom Chtist here speaks, has, by her unfaith- fulness as a wife, made \loid the marriage contract. It would be unjust to doom the htjsband to a single life for her sinp but it would be quite just to do so to her.; - Under the Gospel, , the wife, should, in this matter, have the same rights as the husband. I The Archbishop next refers to Paul's statement that "a man or woman is bound to his wi|p or her husband as long as either lives." By " either," he, of course, means " the other." ,1 .f. .1 >y * V'^^k iyx,'-: i,^'f-i» ii!*;^?.r' " Generally." Of courSe, not always. Therefore, husband afed wife can sometimes go in opposite directions, without be- ing divided. Only one^ who can understand 'Transubstantia- tion, can understand how this c^n be. " There is also a subject of constant^ dispute about the education df their children. " . This implies that the constant disputation is a aeparate thing from their going in opposite directions. To me, it seem^ that the first is one form of the second, as Irishmen are apart of mankind. As regards constant disputation, yet being only generally divided, I have just to look grftve, shake my head, and exclaiin, " A, mystery above my comprehension ! " y '«, -ii 5aifei'»iii.'.i^^a& mii*m'm^-'?i'X •f '';vv;,:P ' -r^jT ?- 180 Review of "Answer" to Question 90. Sriably call for the priest to anoint "As the CatholicChurch a '". at peace and ^ood will, it discour- . ag0M those of drtferent religious creeds to unite in matrimony." " Aims," etc. By having ^iniversal sway. " Different reli- gious creeds." Of course. Protestants and Roman Catholics. Well, I fully agi-ee with it here ; but, of course, we look at the- matter from different standpoints. I would, in closing this part of my review of the Arch- bishop's work, remark that, as we hlive just seen, the Churcli, of Rome classes marriage among her sacraments. As we have also already seen, she teaches that the validity of a sacrament depends on the intentiqn of the priest who celebrates it. Therefore, if the priest, when he professes to majrry a fcouple, has not a proper intention, they are- not married, and, conse- quently, receive no grace from their marriage. It is, therefore, utterly impossible to tell who hav^ been really married. (^ 90.— "Why do Catholic^ them when dying t" In reply, the Archbishop quotes James v. 14, 15. hf#> Review of "Answeh" to Oiuection 11. / 11)1 on us through Him. Hid GraciB evidently conifounds the former with the latter. (There is no Scriptural warrant for classing Extreme unction as a sacrament. To say the least, the idea ■pthe soul being benefitted by a certain kind of oil being put certain parts of the body, is most ridiculous. " Strength from above," is, in its nature, a very diflferent thing from reconciliation to God, which,^^! suppose, is the "reconciliation" pf which His Grace here speaks. We are reconciltd toGod ^y the death of His Son, not by holy oil. The Romanist fs ^upposed to be reconcile^ to* Him before he receives extreme |inction. If he be,' he needs no holy oil. If he be nat,'holy oil will do him q© good. If he be prepared for death by ex- treme unction, what need has he of going to purgatory j> The Archbishop Is quite orthodox when he says that, at death, the time of reconciliation passes away. - ^ - • If the bishop who blessed the holy oil — wfiich can be blessed only on a Maundy Thursday— had not a proper in- tention at the time, the oil was not blessed, consequently, the anointing with it is to no effect. Further, if the, priest who administers the rite, do so without a proper intention, the per«on anointed receives no "strength from above." Think of a man's salvation depending on the will of a priest ! "The Church from the very beginning administered this sacrament." It is quite true that she administered-this rite— not sacra- ment— iu the beginning, but that does not prove that she is still to do so. ' "The Catholic Church aloije retains all the mercifulinstttutions of Christ ; no other Church even prc^tends to it." No doubt, His Grace means that all, not merely some of the institutions of Christ are merciful. ThosjB of His which she has retained, she haa wofully disfigm-ed. To these she has added many. " " Obj. 11.—" Was not this anointing only to cure the body, and a cer em ony that w as to h e d j u n on tinu e dr' ■i ''J! U- 1 VKBS'iit^^liS-i >4.- ■ V 192 Review of "Answer" to Question 91. A.-" We do not read so in the Bible-for St. James says, ' if the «ick person be in sin it will be for-iven him,' which does not refer to the cjire of the body." Itis most singular that, though he quotes the passage in full. His Grace does not see, as it were staring him in the face these words: "And the prayer of faith shall save the sick man, and the Lord shall raise him up." Here we are told as planily as possible, that this anointing was to be used as a mean of restoring to health, the person anointed: The Church of Rome uses extreme unction for the health of the soul, not for that of the body. She never administers it to any but those whose recovery is hopeless. Her extreme unction is therefore, wholly diflferent from the anointing of which James speaks. " What was ordained for the first Christians ouglit tabe good for the pr^ent." But it might not be the will of God that this ceremony should be continued through all time coming. Whether it was His will that it should or not, can very easily be known Let the Church of Rome use anointing as here described along with the prayer of faith, as a mean of healing the sick! and if, in that case, the sick man is invariably restored to health. It IS a clear proof that the administration of the rite should be continued. That will be better than volumes of argument. Q. 91.— "Is it anywhere mentioned in Sacred Scriptures that earnest belief in one's own predestination for the kingdom of heaven ensures salvation?" ' A.-" Such a doctrine is noMrhere to be found, but the contrary can be seen in many places in the Bible." If any believe that the Bible teaches the doctrine here stated, It 18 only lunatics who do. His Grace has heard of the doctrines of predestination a,^d assurance, and, not under- atan^ing them properly, he here jumb les thAm together ''in tj^t^^'i "V <* -^ r'"T'*^ Review of "Answer" to Question 91. 193 Avild^confusion dire." His reply to the piebald doctrine which he has made, is all labour lost. He might as well try to refute the notion that the earth is flat, by proving that Toronto 18 the capital of Ontario. The doctrine, which it is clear that he opposes, is this, "Can a person have assurance of his sal- vation ? which is very different fronf the one which he states'. The most ignorant fishwife could not express it in a more bamboozled form than the " learned prelate " here does. But let us now look at his attempts to prove that assurance of one s salvation is an impossijbility. He quotes one passage from the Old Testament : " No man knoweth whether Be is worthy of love or hatred." (Ecclesiastes IX. 1.) Ihis IS a difficult passage, but looking at what imme- diately goes before it, and what immediately follows, it seems to mean that " in this world, the providence of God makes no open and marked distinction between the righteous and the wicked." The Vulgtite here does npt quite correctly translate the original. As I shall afterwards show, the Bible, in the plamest language possible, teaches that one can be sure that he IS saved One part of God's word never really contradicts anoth|r His Grace next quotes in full the following passages from the New Testament, which I shall merely indicate: working out salvation with fear and trembling." (Philip- pians ii 12.) " The just man scarcely saved." (1 Peter iv. IH.) " Making sure our calling and election." (2 Peter i 10 ) " Taking heed least we fall." (1 Corinthians x. 12.) I cannot go fully into a discussion of the question here brought up I would just say in reply, that God'ff keeping His peopie from penshing does not in the least free them from the obligation to labour by keeping His commandments. While they trust wholly in Him to keep them from falling, and to present them faultless before the presence of His glory with exceeding joy. tliey must work the very same as if they could save themselves. J hat God works in them, instead of being a reason why they should do nothing, is areason wh y they s hould work out their own salvation witii ^ar and^embling. (Philippians ii. 121"" / 194 Review of "Answer" to Question 91. " I will never leave This promise refers Let us now look at some passages which prove that assur- ance of one's salvation is a possibility. Christ says that who- soever believes in Hiin shall not perish but have everlasting life. (John iii. 16, 16.) If, then, we believe in Him— that is, trust wholly in Him-^we cannot perish. To say that we can, is to make Him a liar.» John the Baptist says : " He that believeth on the Son hath everlasting life." (86 v.) If, then, we believe on Christ, heaven has ahready begun with us. Christ says that His people shall never perish, (x. 28, 29.) Paul says that where God has begun a good work. He will finish it. (Philippians i. 6.) God says : thee, nor forsake thee. (Hebrews xiii. 5.) to the soul, as well as to the body. Peter says that God's people are kept by His power through faith unto salvation, that is, their glorification. ^1 Pe^er i. 5.) These are promises which^are the foundation of assurance. Let us now look at one or two expressions thereof. " Neither death, nor life, etc., shall be able to separate us from the love of God which is in Christ Jesus our Lord." (Bomans viii. 88, 89.) " We know that ... we have a building of God," etc. (2 Corinthians v. 1.) "Our conversation is in heaven; from whence also we look for the Saviour," etc. (Philippians iii. 20, 21.) " I know whom I have believed," etc., " The Lord shall deliver me from every evil work," etc. (2 Timothy i. 12 ; iv. 18.) " These things have I written unto you .... that ye may know that ye have eternal life." (1 John iv. 18.) " We must entertain strong hopes of salvation through the merits of Jesus Christ, and keep His commandments." Here, the Archbishop is thoroughly evangelical. If we look for salvation wholly to the merits of Christ, we are fully warranted to entertain the strongest hopes possible — in other words, assurance. No one who entertains such hopes, shall hereafter find himself a castaway. He who rests on Christ will keep His commandments. Faith "establishes the law." (Romans iii. 81.) '_ ■&. V'S.# -fr- » V-".'' Review OP "AKswEi." TO QumioN 02. ,95 regarding theUl''''/c!risf XrtT'r?'""* "''" being nieritoHo.. wL^l ^d'^VX ™ ,:":rris7f atoning for our aina W« tu, , merits ot Christ, for ae not'o, euffieier^iufwltr!::!"'' ' "^ """' °' ^"^'^^ -enthat one c„„ hL'e a cerain.; o t, saLtT tt*"' «ow look at what it says about the effects thlrelf "Be Z Bteadfasl, unmovable," rtc. (1 Corinthians .v/s ) '^TH one thing I do," etc. (Philippians iii.13, 14.) "When Chlf. vho IS onr hfe, shall appear," ete. (Colo sians iii Vs ) " ]£' IT r™°«-" (1 Thessalonians v. 16.) On" conid „„, ; he bad not an assurance of salvation " nl • ?. ' "' et .Tir-iif^'V) 'r'r-"-^ in the former, we "mnsf " H/^ ™« .< x ^^ doubts_the,e„,L.,esZngerth'eLter" "''"'"■• ^"°"« M ^^^ Q. 92.-..Haa God destined aoa,e people for heaven-others for A.— "No." '\ 1 L. ' .,.i'li«"-i«i;.'''--,.\.ii.'- -„ .J ..^ — -■ ^ ■ '■-■ * ■ ■ ■ 1. 1. 196 Review of " Answer " to Question 92. The Archbishop then proceeds to give his reasons for say- ing so. These we shall presently consider. The doctrine whifeh he clearly has in view, is the Galvinistic one of election, though, as is almost invariably the case with its opponents, he does not state it fairly. It is distinctly taught by Augus- tine, one whom the Archbishop's Church counts among its saints, the mediators of intercession. I do not use this fact as an argument to prove that the doctrine is true. I use it merely to show how vain is the boast of the Church of Borne that she is one in doctrine. I have not space here to discuss fully a doctrine so mysterious as this one is. My object in this work is not so much to fully defend doctrines which I believe, as to reply to His Grace's arguments against them. I shall, therefore, here notice only what the "learned prelate" says against election. " It^would be the greatest blasphemy to suppose that a God so infinitely just and merciful could act thus." This is a reply to the whole question, which is twofold, and, therefore, to the first part, as well as to the second. Let one read the first part of the question, and then the passage in the answer just quoted, and he will be amused at the result. "The most cruel earthly tyrants can torture their enemies, but they cannot create them for torture." They would do the latter, if they could. If they could create any for torture, they would, of course, create innocent beings. The "learned prelate's" language under considera- tion, is very foggy — " mysterious above my comprehension." This seems to be his meaning — that because " the most cruel earthly tyrants cannot create their enemies for torture, God ivould not create innocent beings for it." Most inconclusive reasoning ! That creatures cannot do a certain thing, does not prove that God rvould not. I firmly believe that God would not bring any one into being, just to damn him, but the Archbishop's argument here does not prove that He would not. '''x>r-\-' ■■'\-'-y^^^W^^^^^^^W^^^^^^ Review OF ," Answer " TO Question 92. 197 In His decree regarding the wicked. " God appears as a judge, fixing, beforehand, the punishment of the guilty; and His decree IS only a purpose of acting towards them according to the natnral course of justice. Their own sin is the procuring cause of their final ruin. and. therefore. God does them no wrong Your Grace, though you reject the doctrine of God's eternal decrees you surely will not reject that of His eternal foreknowledge of alUhings. Now. Christ said of Judas : "Good were it for that man if he had not been born." Yet, God gave Judas being though He knew from all eternity whqt he would do and what his end would be. I challenge you to get your- self out of this difficulty. ^ " God givea to all His creatures means to gain heaven : if they do not use them, it is their own fault, not the fault of God." The Afchbishop here seems to represent God as a father who gives every one of his sons enough to set him' up in busi- ness and then leaves him to " s«ik or swim." If any fail, it IS not the father's fault. Now, iris^e true that man sins freely but it is no less true that, withouTtbe grace of God. he cannot keep His commandments, and do those things which are pleasmg in His sight. Christ says : " No man can come ^r\'\T* *^' ^**^'' ""^''^ ^**^ ««"t ^^« draw him. (John M. 44.) Man s inability of himself to turn to God. is strikinglv represented by the figures of a new birth, a creation, and a resurrection. Paul says : " I have planted, Apollos watered, but God gave the mcrease." (1 Corinthians iii. 6.) If the sinner can change his own heart, it is as needless to pray to God to change it, as it would be for a farmer to pray to Him to plough and sow his fields. At the same time, man's free agency in siijning. is as clearly taught in Scripture. Christ '*^/n\ l! "''* ''°°'^ *° ^® *^^* y« "^'Sht have life." (John V. 40.) We cannot harmonize God's work in man. and man's free agency-man's inability, and his accountabihty We must accept these doctrines pimply on the authority of God'&- worC,Jn wtich they are stated with equal clearness. Here ./... it Ml ^\ 19oi Review of " Answer " to Question 92. again, we find His Grace af variance with St. Augustine, though he solemnly promised to expound Scripture according to " the unanimous consent of the Fathers." Yea, he is at vwriance with himself. In his Answer to Q. 86, he says that Christ gives grace and mercy to His true followers. In his Answer to Q. 41, he says that good works are the effects of the grace of God operating in men's souls. In his An'swer to Q. 56, he says that in the combat with the enemies of our salvation, we frail mortals require all the graces and mercy from God, through Ghrist and the sacraments of His Church. In his, "Answer to Q. 90, he says that the poor sinner requires strength from above through extreme unction. In his Answer to Q. 94 — one which we have yet to consider— he says that few of the heathen will be able to live according to the light which they have, " unaided by the grace of our Lqrd Jesus Christ." i " CJod predestined for heaven those <^ra He foreknows will freely • keep Hie commandments." Bad English, here, Your Grace. Say : " who He foreknew would." Your theology in this quotation is like the landlady's coffee, of, which her boarder said, "very good — what there i^ of it." God knew from all eternity who .would keep His com- mandments. Those who keep them, do so freely. I take your words just as they stand. But you plainly mean that God chose to save those of whom you speak, on the ground of what He foresaw in them. In other words. He chose them because He foresaw that they would choose Him. Now, Paul says that God " hath chosen us in Christ before the foundation of the world, that we fthould be holy and without blame before Him in love." (Ephesians i. iv.) Here, our holiness is said to be the consequence of our election, not the cause of it. Only Jby the grace of God, His people are what they are. (1 Corin- thians XV. 10.) As an intelligent Being, He, of course, did not bestow ms grace on them without purposing beforehand tb do so. That purpos e m vfs t h ave been m His mind from a ll Review of "Answer" to Question 93. 199 «ternity, otherwise He would be a changeable Being. Yet Ood'8 decree and man^ freedom are in perfect harmony, though we cannot understand it. " It would be unworthy of God to force any man to Jpve and obey Him." 1, ' God cannot. Such obedience would be His own. The feelings and actions of one being never can be those of another The doctrine that God is almighty, does not meaq^hM He can act contrary to His perfections, or do what is a^ntradic- tion. He- cannot lie. He cannot repent as man can. He '^ .■^^■i'j) & , i. '<■■ '■'■ ^ Review of "Answer" to Question 95. 201 nor knowledge of Christ but by revglwtlon." (Romans x. 14-17.) "God does nothing in vain ; and were the light of nature suffi- cient to guide men to eternal happiness, it cannot be supposed that a divine revelation would have been given." • But it is equally true that God will deal Idss severely with those who have been less highly favoured than He will with those who have been more highly favoured. (Matthew xi. 20-24 : Luke xii. 47, 48.) "But how few will do thia, unaided by the grace of our Utd Jesus Christ; hence the necessity of sending to these people miseion- anes to preach to tW the true doctrines of Christ, and to administer to them Baptism, and the other Sacraments instituted by our Divine Redeemer, for especial help to salvation. " That is, they cannot i' keep the laws of God written on their consciences, etc., and do the best they know," " unaided by the grace of oto Lord Jesus Christ." Therefore, in order to enable them to do so, the Gospel must be preached to them In other words, a brighter light must be given them to enable them to make use of a feebler one. In addition to the Gospel —which they are not likely to get from the "learned prelate's" Church— they must have Baptism, Confirmation, the Mass, Orders, Penance, Marriage, and Extreme Unction. Och ! but Yir Grace is a profound theologian. , " v Q. 95.— "What do you think of those who say ' Tliere is no God' 1 " A.— "There are some people who wish to proclaim that there is no God." They do not wish to proclaim it. They actually proclaim it. The question just asked, says so. "These fools believe in themselves, and always think they are some great people." Quite correct. Your Grace. Lay on, and do not spare these atheistical fellows. (1) Shaw on the ConfeMion of Faith. Chap. I Sect 1. .a:- / fV ■'f 'i-:'-!"*^'' r •■•«>*'■■'. •;'. *S-:».- ■■ .■■•;;:■•." r» .if.--»-'-f:3S((Bj~(,iJ5i i I 202 Rkvikw op "Answer" to Qqkstion 95. " Now, who are those who believe in Qod t " „ That seems a very easy qjiestion, but let us hear the Arch- bishop's Answer to it. ^ •- . "They are the wise, the religious, and best instructed, and niost . numerous the world ever saw." X choice specimen of " the Archbishop's English." Hur- rah ! Yir Lardship's Rivirince, there's many a schoolbot^^hat cud roite betther English than that. Its m'esilf that's Wl^ed to be compilled to say .that same. /» > .„* " Those who deny the existence of God are to be severely punished for thoir sins, if God exist,— * Here, the " learned prelate " is thoroughly orthodox. " and hence they wish to deny lijis existence altq»^«r." We have already seen that they dq not meiBly^ish to deny It, but that they actually do so. The Archbishop, no doubt means that they try to prove that a personal God ^ nothing but a fable. He expresses himself in, a very clumsy manner. "They acknowledge that they exist themselves, and that they did not create themselves, and. that the first man and woman certainly must have been created. They could not make themselves." To what is here said about themselves, infidels will assent. But to what is said about the first man and the first woman, they will not. Many believe that the latter came by degrees from monkeys, and these from still lower beings, till, at last, we come to a "fortuitous concourse of atoms." There is.' however, a greatvariety of opinion among infidels. In fact.' their creed seems to be just this : "Anything. ^ Old Book. aything i "The Darwinian theory, the most absurd that ever was invented has no foundation whatsoever to rest on, except on the ravings of a disorganized brain." W Sl« X' >*^titj wAw "-Si- ^ >^ Review of "Answer" to Question 96. A 203 Allow me, Your Grace, to correct your English once mbre. Say : " except the ravings," etc. These are the foundation of which you speak. " " In the geology of the world all the discoveries prove the dar- winian theory to be an hallucination." Your Grace, we have nothing to do with the geology of the sun, moon, or any of the starn. It would, therefore, be better to say :" all the discoveries in geology prove " etc. " Fossils have been found in the strata and drift of every age of the , world, but no incipient man in his state of transition from a monkey, has been discovered, nor ahy animals in their transient condition from atom to animal." "Your Grace, you would not succeed as a P^fessor of Geology, Th^e are strata in wjiich no fossils are found. I wrote to aii eminent geologist, asking information on this very question. I give some extracts from his answer, but as they would' take up too much space here, I shall put "them into the Ap- pendices. ^ I would just say, before going on, that they prove your statement, that " fossils have been found in the strata and drift of every age of the world," to be incorrect. You distmguish between men and animals. Man is the species of which animal is the genus. You know a little Latin. You, therefore, know that "animal" means simply "a living being." All men, then, are animals, though all animals are not men. Here we find ourselves at the end of His Grace's " little hook." Gentle Reader, I am sure that as we have been going together through it. your experience has been like that of " Misther Maloney," at the " Christhial Exibishun " already referred to, which he thus describes :— " Fresh wondhers grows Before me nose, In this subloime Musayum." ^' ^^m^w App«w«x XXlITr y '^'^f" " ■*J'r^**^-V>*' w^^j^rfT--: 20* . / Review of " Answer " to Question 96. Very often, we have fpiind- His Grace's ideas comical, his composition clumsy, hirf scholarship contracted, and his rea- soning confused. ' With .him, the question concerning Purgatory is setikd. His state is now fixed for ever, y Yat a little while, at the very longest, and -thou and I, Reader, also, shall go hence, and be BO more-. There, is nothing more certain than that we shall do so— nothing more ubceriain Mmn when we shall. But if we be m Christ, the moment we are absent from the body we shall be present with the Lord. , "Done is the work that saves! • Once and for ever done ! Fini8hed',the righteousness ^ That clothes the ynrighteous one." We have simply to trust wholly in that work— that right- eousness. Reader, if thou have not already done so, do it at once What' a solemn thought it is that every tiiought that we think, every word that we utter, and every act that we do, tells on^ the eternity before us. This life is like \the vessel which the potter is shaping. He can do with it as hfe pleases. But he cannot, after it has been hardened in the furnace Death does, in a moment, tp our life, what the furnace does, ^y degrees, to the potter's vessel. Reader, that thou mayest be saved, is my heart's desire and prayer to God for th^e.» (1) See Appendix XXIV. ^?&., Note on Review, of "Answer" to Question 33, (PAGE 08.) . ^' Thf rich man died and was biined in hell," etc. After my criticism on this Htatement of the Archbishop's was printed, I compared the latter with the corresponding passage in the Vulgate. I find that His Grace i^ supported by his own Bible, an^, the^fore, the printer has not blundered in this case' Th^ Vulgate distinctly says that ib6 rich man was buried in hellV— that is, the place which we now commonly call by that, name. Its words are these: " Mortuua est autein et :dives,\ et aepultm est in inferno." (Luke xvi. 22.) A most ridiculous translation. The Greek is: '' Apethane de kai ho ^ phusioi, kai etaphe. Kai en to hade eparas toua ophthalmotis autou," etc. (22, 28,) Both the Authorized and the Revised Versions make his burial, and his being it " hell," two perfectly distinct things — which is the cor%t-vrendering. The Revised Version has, instead of " hell," " Hades," that is, here, simply "the place of the dead where the conscious eoul of the wicked awaits judgment in anguish, afar off from the resting place of the blessed." In the Authorized Version, " hell " very often means simply the separate state between the moment of death and the resurrection. Sometimes it is applied to the abode of the righteous, sometimes to that of the wicked. It is used evep in those passages which speak of Christ's " continuing under the power of death for a time " See Psalm xvi. 10; Acts ii. 31. But wherd the rich man in ^e parable was, when he prayed to Abraham, was really hell (as we now commonly understand the term) begun, for his state for woe was fixed for ever. See Luke xvi. 25, 26. *" In the period that elapses betwen death and the resur- rection it must be obvious that neither the happi^ipaa of the J'\ V ■ CM ir.*^ .vvS'* 'iS&SC^ -*.^. w . t„ *«v 206 Note on Review of "Answer" to Question 33. righteouB nor the misery of the wicked is complete. The time of separation of soul and body is necessarilf a time of antici- pation of their ultimate reunion. This anticipation is the object of hope and joy to the, one, and of dread and misery to the other -Dr. Wardlaw. " Many expressions of Scripture, in the natural and obvious sense, imply that an intermediate and separate state of the soul is actually to succeed death."*- U Watson. " According to the teaching of the early Cbur(*h the soul after death was consigned to a place oft happiness or misery m Hades, and there remained till the day of judgment . . . Tertulhan alleges the example of the rich man and Laz- arus as proving that the soul is now in a state of happiness or misery, awaiting its union with the body and the final award of judgment."— fiZ«««'« Doctrinal and Historical Theology Man is a twofold beiug. The righteous and the wicked dead cannot, therefore, be, the 6ne as happy and the other as misewible. as they shall be when their souls and their bodies shall be reunited. But, in the meantime, their happiness and their misery are full, according to their respective capacities. ' The salvation of the righteous is completed in their glorifi- cation. See Romans viii. 30. Hence, as we often put a part for the whole, the glorification of believers is sometimes called in Scripture their salvation, because it is the last, the crowning part thereof. See Romans xiii. 11 ; Hebrews ix. 28; 1 Peter " '1. 6. In like manner, the damnation of the wicked shall not be completed till the last day. — otjeoc END :>5<^:^.>- APPENDIX I.— {Page 1.) The Archbishop's Church most distinctly teaches that heretics are to be put to death, whpn that can be done with safety. ?he may well •be termed, "drunken with the blood of the saints, and with the blood of the martyrs of Jesus." (Revelations xvii. 6.) The following are a few- only a very few-proofs thereof. In less than thirty years, during the thirteenth century, half a miUion of "holy warriors," under Simon de Montfort, put upwards of 1,000,000 of Albigenses to death. It is said that 100,000 Albigenses fell in one day. In the fourteenth century, during thir teen years, in only one of the Waldensian valleys, that of Loyse, above 3 000 persons were destroyed. It is said that within thirty years after'the establishment of the InquUition, 900,000 Christians were put to death The Duke of Alva boasted of having caused the execution of 18 000 Pro testants in the Netherlands in six weeks. Grotius reckons the number of Belgic martyrs at 100,000. Bossuet reckons the slain only in Paris at the St. Bartholomew Massacre in 1572, at 6,000 ; Davila at 10,000, and through- out France at 40,000 ; and Sully, the latter at 70,000. I have copies of ttie medal struck in honour ^f that event, by order of Gregory XIII., who was Pope when it took place. I bought them at the Pope's Mint in Rome On one side is Gregory's likeness, on the other, an angel holding up a cross in his left hand, and with a sword in bis right, destroying heretics Above, u the inscription in Latin : " Slaughter of the Huguenots 1672 " I saw in the Sala Regia in the Vatican, the picture painted in honour of the same event, by Vasari, at the command of the same Pope. In the foreground, a man is lying on his back on the earth. Bending over him is Mother who clutches his throat with his left hand. In his right he holds a dagger which he u about to plunge into his body. In the middle ground, a body is being thrown from an upper window into the street This WM done to Admiral Ooligny's. In the background, armed men ar« foroin#their way into a house. All the other pictures in the haU have expUnatory inscriptions beneath them. This used to have one— JlEmiit Q i Qoligaii ncoem p toba t " (The P uatiffappfoves oTIBb deia^or^ im*-j .sAstA- fk k<'^ai!/»'>.'^.. iSiil-'^i.^ •^' 11. Appendices II. and. III. Coligny)-but it has been painted out, most probably because it wo.,lH not please Protestant visitors. In thU hall, OardiiuU T^hereau G^ bons. and s« others, received their scarlet hats from the pTp. ' ""''" .potlrd^^r"^^^^^^^ whos^dress is partly blac. and ^rtly .hil^^ ^SZ:::^:^:! •entinTCh ^'V"™' "i'^"^"'"' '" ^'"^' '' ^'^' of sculpture repre- rcixihtrrd%rir "' "°""^' ^^ '- -^^'^ — ^ ^« persr;u\rd;Yhrr;fii;^^^^^^ ^^'^•"" -^- '- ^-•-<'' -^ APPENDIX Il~^Pa^e 5.) spea^C'L'"""""^ '" *"*^*^«' •"•**"«« °^ *»»« kind of liberty of which I "VIVB LA LIBBKTK. " When the farce of electing General Bonaparte consul for lif« »« h' APPENDIX I/l.-(Pa^e 30.) . A. M. Hbnri Lassbkb found— as he believed -jrreat ben«fi+ f«. i. • .,a '^- -A*! - «^ 'W^l ""?''?'=Cp« Appendix IV 111. Catholic, the translation was a very fair on« T„ *i, his regret that «'the Gospel JZ ml n f° *^" P™^««. h« expressed betome an unknown b^k • It kv?"""" ^'""^ ''^ *J^« ^°rid-« Archbishop of Pa^ ^d the ! ^ ''"i''^ "'**' ^'^^ '^^'^''^^t ^^ the . Edition flwed^^i::^ rriltfi^^^^^^^^^^^ one hundred thousand copies were Lid i/. ^^^""^- ^^^^"^^y the work was under the ZctZ f fh o ^"""^ ^^^""^ «»<*• As treated with all due re IrTl^ ^^f^P^' *^« •'°P'«» bought were Most Ho.v I.>k"popTLo ?in ."LTVv '"^^^ '« the Sacred Congr;gation-^I^vL It fnTru' '"''' "«"''^' Straightway, a diree was issueTfrm th a IT '"^ *^° committed, condemning M. Lasserr^s tliltr ^''^^P^^ ''« ^''l^'e of the Vatican. infalUble curse. " But, no dZ^Tt Zh .^^^ '■^™ ^°"^ *° ^^^V good which cannot be' undote * We We Ttl ""*" °' '"°« '""'^'^ proof of what the present Pope think. ^ -^ ""^"mstance :-(l) a to read the word oTS^ T i i" ^' P*™'"'°8 '^e people in general The Pope may weU sTof' IIC^^t. '"^"^T ""' ^"^ Infallibility. officer sayingL anotri^aLu g^ ^rttr^^ *.^"*^^ bore). Tt^ *V ^*" a hawidbaw" (horrid ^^=3^ # APPENDIX IV.~iPa,e ,9.) I TAKE the following from the Montreal JVit.^ss :- A TRIBUTB TO THK BIBIE. The London Christian says that a Roman a^h,.r an article upon Sunday school, pavs the^n . u" contemporary, in " It> certain tha't the BiLreVea ,^7^^ *"'".*' *° '''' «'^'« ^- ia the very best book in the Zir N^^y^rT 7? ^^'''''''''' description, in varied inter^t, in force of exll '^ *" '' '° ^'^'^ to the heart and conscience. Whe„Te^ Sr"/, '° ^^''' °' "^PP^^ ita meaning, it never fails to make an [ml«« ^"^ ^ "^"^^ *'"»« «»t "The writer, too, Z^LTaZ^7 "" '^" ^''"°« P««P^«- Bishop of Birmi'nghlmTh'ft ffiblhUtJZ"'" "V"'' "^""^ ^•*''«"<^ the beauty of the Lipture n^fve by no JZ" .^ " *° ''"'^^^y '^'^ language. We nee no reasT^ S Z th!r ^^*" ^ '^^^ ^'"P*'"* why Roman Catholic cS^i H" ot IvTtht " "''5 ^"P"«*^' JWanUhavei^,^ ^^ ^^^^^ f^rfivi'. » •4iaiS4S''-*iS'^ V t % ^ J.-^fl-y^f^JJ,- ' IV. AppENfrtx V. with ProteBtanta, undoubtedly does more for their intelleotual' ciiiture than all mere literary study put together." * To thia we can only add : Neither do we. We earnestly hope thta the effect which the writer of the article attributes^ to the reading of the Bible, " with care and reverence, and with prayer tot the grace and bless- ing of God," as he properly puts it, may not be confined any longer to the children in our Protestant schuols. ' Mistakes nf Modern Father Northgraves, of Ingersoll, Ont. , ip his Infidels (p. 16), says :— "We may well conceive that as the elimination of the liberty we possess from the human soul would deprive man of an important mean of merit, that it is better that for the sake of those who wiU make a good use of it, God should give us tlu»t liberty, even though He knows that many will abuse it, and that He in His justice will punish such abuse." The Fathirr's Ghuroh should act on this principle, and say : "^As not aUowing people full liberty to read God's book, and ju(ig/for themselves deprives them of a liberty which God has given them, and of an important mean of grace, it is better for the sake of those who will make a good use of it^that I should give them that liberty even though some will abuse it, leaving it with God to punish in His justice the latter class." I am an unbeliever in the kind of merit of which the Father speaks in the passage just quoted. APPHNDIX v.— (Page 38.) "" St. Callistus I. ♦as a Sabellian. St. Liberius ahd St. Felix II., rival Popes, were both Arians ; Vigljius and St. Martin, Butychians ; « Eleu- therius, a Montanlist ; "Marcelliiius, an idolater ; Zosimus, a Pelagian ; HonoriuB, a Monothelite ; John^ XXIL, a Materialist. John X. was made Pope by his concubine. Her daughter was the concubine of Ser- (1) He was, also, a scoundrel^ At one time he had charge of a bank, but he «80d undue liberties with the lums entrusted to him. When the depomton applied for their money, he had " notUng but ciphers to show for it." He then discovered that he was not very we)!, and believing that a change of air ^ould do him good "governed himself accordingly." Absconding with fther peoi^e's money is, therel fore, of very ancient date (third csntuty), but I cannot see that It Is, therefore lawful. St Oallistus should be the patron sidnt of embessleis. ' (2) Yet VIgUiuB also acknowledged the Oounoll of Ohalcedon which excom- municated Eutyohee. He likewise made four different confessions of faith. This was very aeeommodating. He was, of course, very vigilant for his own Interests. ' \Y -M', i .\ Appendix VI. , v p1"I' f ' '**^^™'«i« tteir »on Pope. John X[r., who was made Pope when h. wa. olily eighteen, was guilty of blasphemy, perjury To r h' ""P't^y-^'^^y.-^^rilege, adultery, incest, sodomj. In" mur- der. He drank a health to the DevU, invoked Jupiter and Venus, Ted il^athl'f ''k"'*'*«''"""*° matrons, and com.pitted incest wh ^Kl t.l ' T: °" '"'' ^'^"^ •" **>« »«* °f «»»'t«'y. -Host pro. bably by the injured husband. Boniface VII. murdered his predeceLor ■ Gre.0^ vJr""" u "1 > *^'«'' * •»-'-"*. and a murderer." Gregory VII. was guUty of simony, s^^rUege, ma,ic, sorcery. trea«.n adulteiy impiety, and murder. Boniface VIII. was guilty dTthe same sins with sodomy added thereto. He «iid that men have the same souls tha beasts have, that the Gospel is a mixture of truths and lies, that the doctrme of the Trinity is faUe. a vii^n conceiving is imposi^ible the r^'Z °' '^: v" "•' ^°' "" "'^•*'"^°"'' «" *— b'stantia"^Sd tha Je bel leved.in the Virgin no mor« than'in a ,he-a«i. and in h;r Son no more than in the foal of a she-ass. John XXHI. denied all the truths of the GospeL He was guilty of "all mortal si^s and^n infinity of abomina- tions. He violated three hundred nuns. Sixtns IV. was guilty of wh"^h LT H . "\"l- u -°* "*'""•*'"* ^-«iy-hou.e. in ^mef on which he laid a tax which brought him 20O,p00 ducat, a year. Fancy the same perso^ " Our Lord God the Pope," and head of the Roman baldy houses ! He plotted the murder of Lorenzo and GiuUo di Medici ijL high mass. Alexander VL, by his gro«dy vile life, made himself tS execra lon of all Europe. " Rome, under his administration and by his Z7:dTT" '^'■ ""' "' ''*'''°""' *^ ^^"°««. '^'"^ » an old n ] .T "'^"t " ? """""P*'"" •» I*««. in which the Virgin Manr i, ^mLuUte r T"^ ^""t"^^' '"* -^^^ *•>« ''^"^'^^ "'--ce 7her immaculate ConceptKtn is made. The Francisoinsjmd the D ominican, were mort bitterly onno^ f- Bb other OB th« very question. The former maintained thatle^rj^ V .1 **'>%4 VI. Appendix VI, Mary waa conceived without the taint of original, sin. The latter denied ii. Both parties, to prove that they were in the right, s metimea used means which were Bot "over proper." " "" Keenan's " Controversial Catechism " received the«pp«o al and lic^n8e of tl^e late Archbishop HugheB. " The editions published in Britain in 1846 and 1853, bear the formal approbations of the four Roman Catholic Bishops in Scotland. In it is the following :— " Q. Must not Catholics be- lieve thePope himself to be infallible V "A. This is a Protestant inventum; it is no article of the Catholic Faith; no decision of his can bind, on pain of heresy, ubless.it be received and enforced by the teaching body, that is, by the Bishops of the Church." Since the Vatican Council, this has been removed from the work, but pains. have been taken to make it seem the very iatne edition— nay, the very same thousand of that edition— and no hint of any change is given. Bishop Langevin, of Rimouski, once recommended me to read Milner's " End of Religious Controversy." Well, here is a passage from that work : "The Church does not decide the controversy concerning the conception of the Blessed Virgin, and several other disputed points, because she sees nothing absolutely dear and certaiirconcerning them, either in the written or^he unwritten word i and therefore leaves her cliildren.tofunn their own opinions concerning them. ^ She does not dictate an exposition of the whole Bible, because she has no tradition .concerning^ great propor- tion of it." {Letter XII., ^. 169.) Any one who now speaks thus of the conception of the Virgin Mary, is, accordfng to the Church of Rome, damned. Yea, the same is trueiof any one who has fver done so (alas ! for poor Milner), for, according to her, it has ever been an article of faith in the Church that the Virgin Mary was conceived without sin. Bishop Langevin iB one of those who, so to speak, made the Virgin «Mary immaculate in her conception. A marble tablet in St. Peter's, Rome, near the so-called chair of that Apostle, records the fact just stated. The Rev. D. A. Oallititen— one of the shining lights, in controversy, of the Romish Church— says, in '• A Defence of Catholic Principles " (p. l47) : " I shall not lose any time in defending the infallibility of the Pope, which never was an article of Catholic communion ; our creed or profession of faith, printed in all countries and in all languages, and to be seen by ahybody who chooses to read with open eyes, contains' no mch article." » itter denied etimes used 1 and license Britain in an Catholic 'atholioB be- it invention; nd, on pain body, that :il, this has ake it seem lition — and ad Milner's that work : conception ise she sees the written form their position of 3at propor- 1 Mary, is, ruejof any g to her, it Mary was he Virgin r's, Rome, , iited. ptroversy, nples " (p. the Pope, pnifession >e seen by rticle." Appendices VII. and VIII. APPENDIX V It. —{Page S5.) X Vll. Thet have been persecuted by the Romish Church, some say thirty- thr^e times, others thirty -six. One of the severest persecutions which they suffered, was in 1686. Their Church-mark — to use a commercial phrase — is a lighted candle on a dark background, under an arob of seven atarsr and the motto Lxualneet in tembris (The light shineth in darkness). ' Another device which they often use, is a lily among thorns, and the motto, Bmergo (I come out). > APPENDIX VIII.— (Page 38.) The following is a list of the dates at, or about which, certain doctrines and practices appeared, or were officially proclaimed, in the Archbishop's Church. It shows clearly how vain is her boast that she is "always the same.", " Those who live in glasshouses should not throw stones " : — Prayers for the dead, paking the si^n of the cross, and the observ- a.d. ance of Good Friday, Easter, and Whitsunday, about . . . 200 Exorcism, fasting, burning of incense, and the doctrine of Bap- tismal regeneration -j^^,^^ . . 250 Gorgeous robes, mitres, croziers, tapers, the worship of imitgsft, relics, saints and angels, and the observance of Lent, Christ-^X mas, and Ascension Day 876 Worship of 'the Vijj^n Mary, /460 Processions before Easter ^j^--r-''^535 Worship in Latin '. ^^^^^ . 600 The Pope made universal Bishop . . . '. .^ 606 Adoration of the Cross 631 All Saints' Day 830 The flosary, and Consecration of Bells . 9^5 All Souls' Day, and Canonization of Saints 998 The celibacy of the prictsts made obligatory 1074 The doctrine of the Infallibility of the Church ....... 1076 The use of the Soapulary '...-.. 1090 'The canon of the Mass 1110 Festival of the Immaculate Conception 1138 The doctrine that ^ere are seven Sacraments 1160 Sale of Indulgences . . ° 1190 : . i (1 )^ S e e s a d of ^r e fao t . . ■^^" M Lti -1 -cV *- -' i^ ' ,-., ^.,. ^"*' Appendix IXv Elevation of the Host ' ^^Ip Festival of CorpuB Christi ' ■ ^22» Ihe Hail, Mary," appointed to be used in prayer ' ,00! Procession of the Host . . ■ ' " • < • ^^25 Yw of Jubilee changed to every fiftieth year" '. !J^ The cup officiaUy withheld from the bity ^^ Dogma of Purgatory decreed ' * ^^^ Year of Jubilee changed to every"twenty-tifth year". JJf declared to be superior to the Scriptures in the original Ian guages, the Apocrypha to be' a part of the wor/«fT!! 1 tradition to be of divine authority "^ ^'^' ""^ Dogma of the ImmaouUte Conception " " " .1646 Dogma of the Pope's InfaUibility •••••••. l^^* ' 1870 ■ ■ - r^ APPENDIX IX.~(Page 38.) of England, who Ld l^^i f t^« t«To' '"/ ^""'^' "' *'^ ^'^^^^'^ »ot impossil '^.^ P,^ t- tLYlltv ^eCte^^^^^^ surpass "Mother Church.- There is iT^.^ ''«*thenCh.iJfee " cannot love or war." She says "M^Zrf T "^"^ ' " "^"'^ '"' '» God." that is, extenZg her iwlr *'* ^*^' ''^"'^"' "»'* ^'""^ "^ t«tt n^f ^owi::^^^^ -. ** fi"t. a Protes- -howed the Bishop^I^if^! ^ 1 ^"^ ^^'' ^« »'«*»« » K°»«»n«e- He profe-iion. he woS^t el^ J^ a "tTh"'"'''' ^ ^''"^^ °^ "'•«'°"* for Hamilton in ParuTml^t -^ ' ml .u T ''*"^' ^*««* «' °°« ^^^i 121p. 122» 12U4 1299 1326 1336 1360 I4I6 1430 14«8 ^ Appendices X. and XI. APPEyniX X.—iPiUfe ^. "'t''' 1 ' , ■ „. ix. «. In the Holy Synod of ,the Qreek Church, composed of the Metropoli- tan, archbishops, and bishops, rests all spiritual power as to worship, dis- cipline, etc. Only as regards temporal affairs is the Emperor, of Russia chief. " He only claims the right as emperor to receive appeals from the ecclesiastical courts, and to give law to priests as well as to the rest of his subjects. He is hea4 of the Church in much , the same sense as the kings ol^England and the German princes are, none of whom ever pre- sumes to administer the sacraments, or to perform\»ny appropriate func- tions of a clergyman or priest." — Murdock's Mosheim. f 1646 1864 1870 APPENDIX XI.— {Page 46.) "Candidly compare Connaught and Ulster, in Ireland.^ In the one*. Popery almost exclusively prevails ; in the other. Protestantism is in the ascendency. What a difference between them ! Compare IreltCnd and Scotland— and although the land of St.. Patrick is far richer than that of St. Andrew, yet how heaven-wide the difference between them ! Compare Spain with England, Italy with Prussia, Rome with Edinburgh, Belfast with Cork — how wide the difference t Come across the Atlantic and con- tinue the comparison ari^our own Western continent. Compare Mexico to New England, Brazfl > to these United States, the city of Mexico to that of Boston, or NewWork, or Cincinnati ! How great the contrast ! Come yet ne&rer home. )Compare the worshippers at St. Peter's in Bar- clay Street with those at St. Paul's in Broadway ; compare the attendance on your own ministry at St. Patrick's with those who worship Ood at the Brick Church, or at La Fayette Place, or at University Place. How wide the difference intellectually, socially, morally ! And why is it that Papal countries and communities thus suffer, and so sadly suffer, when contrasted with other communities where there is an unshackled conscience and an open Bible 1 There miist be some general law or cause in operation to produce results so uniform. What is that law or cause ? Sir, it is the influence of that system of religion which you are seeking with so much zeal and ability to extend. The traveller in Europe need not be told ^ when he crosses the lines that separate Papal from Protestant States ; the obvious marks of higher civilization deoliurelhe transition with almost as (1) Since this was written, Brasil has bsgiin to show thatshe will not be domi- — neeredover by the Romish Church. - ~: — m 4 \ ■, l4+»»^ '^ A '■i^/sc ; Appendices XII. and XIII. / I. ■pi" ^^i^rzz^^::^ Pope.. " It take, from him the SX , ^° fT "'' '^°" ' ^" *hie wi.e clear light, with ali its high mot ;eX:^^^^ °' ^^a. with all it, «tion ; and without which neTthtr civTw ^" """^ '" '^^^ ■«** ^oly '^^i^^oed.''-.Kirwan's LetZTtofZ TT ""'" ''""«'°" ""^ ^e long . JTirst Series, Letter V. " ^"^ Wterv^rds Archbishop] Hughe! The liberty which Italv n to pro^e^ing Romaniats. It Zv^fh^m^' '"'!l"°* ^ ^'«*«»^f • but con«,quence of Papal rule. Tf^^^'C ^rTe^^": '"'^^^ "-"^'y. '« wUhng to yield the Pope all due 7h^IZ '°*^*!"* ""«"• They were ^^^^^^« W.-(P^ 5^.; population during the last hundred y^aTwUh^.r"'^""^.*^' '"''''^''^ «^ Protestant-. Roman Catholics and fX *^«/«-P«ctive increases of the^result is very strildng ^"^^1'^^°"^^^^^ *^« «-«J^ Church, and 37,700,000 to 134 000 OOO .. , ? ^""^P® '»»^« increased from 80.190,000 to mZm Z "twotji'^'^^!? ' ^™- <^«*hoiics fL: 40.000.000 to 83,oSrro two?frJ ' n?' *'' ''"«'' ^''""'^ fr- caae like this, to 'obtal^;;::: Z:!:ls ^' "^^' ' ^" ^"P^^'^^^^' *" » of the WT S:te;l:!:^'"^: *^;^ ^-^ ^^^ *•>« natural increase now, remained with that oCdhTh *^ ?^"'*«d States, from 1800 till 000, instead of only t^Ztw7mm ''""'' '^"'"'"^ ^'^^^ ^^■«>«'- APPENDIX XJIl-^Page 67.) For';h?puZllf?ht 1.1LT*" ? ^''^ ^"^^ °^ «*• ^^'^"hew. not be dL^ui j/dtrnTeTr*^*!''^^^^^^ ^^^ ^ ^«t ^^^^ ^ m each case identically the same. ^^^'^ *° *^* duwiples. as they are »5j ■^J^- Appendix XIII. jj T '• l' "^^ ?*"*"* '^'hding- and 'loosinst' meant, in the lanRuage of the Jewuih BchoolB, declaring what i. right and what is wrong. If any Ma«ter or Rabbi, or Judge declared a thing to be right or true, he was uid to have loosed it ; if he declared a thing to be wrong or false, he was said to have bound it. That this is the original meaning of the words has been «et at rest beyond possibility of question since the decisive quotations given by the most learned Hebrew scholars of the seventeenth century." They-the despised scholars of a despised Master-were to declare what was changeable and what was unchangeable, what was eternal, what was transitory, what was worthy of approval, and what was worthy of con- demnation. ; "Eighteen hundred years have pa«.ed. and their judgments m all essential points have never been reversed." " . if as is com monly supposed, the words (John xx. 23), by some peculiar' turn of the fourth Gospel, are identidal in meaning with these in St. Matthew In that case, all that we have said of the address to Peter and the address to Fo^r' ' '" ^^^ ^'"* ^"'^"^ "^^ equally to. this address in the 'II. Such, then, was the promise, as spoken in the first instance. In the literal sense of the words, this fulfilment of them can' hardly occur again. {Stanley's Christian Institutiom, chap. vii. . pp. 144, 145, 147 ) '• ' The keys of the kingdom of heaven ' simply means the ^wer of admitting proper persons 10 the Church, and excluding improper persons trom It. Keys, you know, were the ancient emblems of authority " "To bind and to loose here (Matt. xvi. 1&) are equivalent to bidding and for- bidding, to granting and refusing, to declaring lawful or unlawful The Apostles were endued with the Holy Ghost, that they mighT infallibly declare the w.ll of.God to mankind, and determine what was, or was not, binding on the conscience-to sholTwhat penwns ought, or ought not, to be admitted to the Church-and to decide on the characters of those whose sins were, or were not, forgiven. And whatsoever in these, or similar things, they bound or loosed on earth, wodl^ be bound or loosed in heaven. Th,s ,s also the meaning of John xx; 22, 23. already quoted, rhis, Sir, I believe to be the common sense, the fair and just interprets- tion, of a passage on which your Chur«h has built up a priestly power, tliat has overshadowed the earth and enslaved nations. Where now. Sir ^"utC/TTi lP«*«'-^y«" P°-«>-of th« keys-your power of abio-' ution? Gone, like the morning cloud before the sun." (Kirimn-s Letters to Bishop [afterwards Archbishop] Hughes. Second Series, Letter III ) K-'^' fi- ..(?'»«> 'Jl\ ,■•. \„ V 4 ■- I . Xll. Appendix XIV. APPEND fX XIV.-(i\u,e7s.) St Bdonavkntura's Psalter ha. the Paalms and the Te Deum both altered «, aa to apply to the Virgin Mary. More than once it has been approved by the Vatican authorities. It is publiriied in Rome, in Italian, and sold for two pence. The following i. » transUtion of the Te Deum as it appears there. It may well be called the Te Beam ('«Thee, O Goddess ") :- " ^« °^"~ ""' P">»«» t» "c«nd to Thee, Mother of God ; we extol Thee, O Mary the Virgin. AH the earth worships Thee, the Spouse of the Eternal Father To Thee, all Angehi and Archangels, to Thee all Thrones and Principalities numbly bow themselves down. To Thee all the Powers and the highest Intelligences in the heavens, and ai.' Dominions yield obajlience. To Thee, all Choirs, to Thee, Cherubim and Seraphim joyously minuter. To Thee, all angelic creatures continually sing with the voice of praise. Holy Holy, Holy Mary, Mother of Gbd, Virgin and also Mother. The hgpens and the earth are full of the glorious majesty of the fruit of thy womb. The glorious choir of the Apostles unitedly praise Thee, the Mother of its Creator, i The pure assembly of the blessed Martyrs in concert extol Thee, the Mother of Christ. The glorious army of the Confessors calls Thee the holy temple of the The lovely choir of the holy Virgins joyously praise Thee, the example of humility and of Virgin parity. The whole heavenly choir honours Thee as Queen. The Church throughout aU the worid acknowledges Thee, and calls on Thee. ^ Mother of the DivintiT Majesty. The venerable, the true Spouse of the King of heaven, holy, loving and piOUB. * Thou art the Mistress of the Angels, Thou art the gate of Paradise Thou art the ladder to the kingdom and the glory of heaven. Thou art the marriage bed, Thou art; the ark of piety and of grace Thou art the source and spring of mercy ; Thou art the Spouse and Mother of the King of eternal ages. Thou art the temple and sanctuary of the Holy Spirit, and the noble dining hall of the moat holy Trinity. & i, !■ it Appendix XIV. xjji Thou art the mediatrix between men an()God, kind to u. mortals and the light of heaven. Thou art boldneaa to thow fighting, an advocate to sinnem ; Thou art a compa«8ionate refuge to the wretched. Thou art the dispenwr of heavenly gifta, the destroyer of devil, and of the proud. Thou art the Mistress of the world, the Queen of Heaven, and. after God, our only hope. Thou art salvation to every one who seeks Thee, a haven to the ship- Tl. r??^' "r*""* ^ **"* wretched, and a refuge to those in peril. Thou art the Mother of all the Blessed, after God, their full joy. the joy of all the inhabitants of heaven. Thou art the promoter of the righteous, the receiver of the strayed, Thou art the Promise of old to the I'atriarchs. Thou wert the light of truth to the Prophets ; Thou wert the praise of the TK ^P°""®ff°"l their wisdom ; Thou wert the teacher of the Evangelists. Thou wert boldness to the Martyrs, an example to the Confessors, the boast, the glory and joy of the Virgins. To free man from the exile of death, Thon didst receive the Son of God mto thy womb. When Thou hadst vanquished our old Foe, the kingdom of heaven was opened again to the faithful. Thou, with thy So«. .tt seated at the right hand of the Father. O, Virgin Mary Thou intercedest for us with Him who-'We believe shall one day be our Judge. We, therefore, pr.y Thee that Thou wouldst come to the help of thy «r- vants ; to us redeemed with the precious blood of thy Son "° wilX" s^nT: ""'" " ' "'"'^ "" *' "^ '''"^•^ ^'*^ «*«'"*' j°y Save thy people O lldy. that we may be made partaker, of the inherit. ance at thy Son. Be our guide, our support and defence for ever. Eyery day, O Mary, our Lady, we salute Thee '' #id we desire to sing thy praises with heart and voice for ever ./^ohmrfe, O sweetest Mary, now and ever, to praaerve us from sin. U nous One, have merqr on us ; have mercy on as ! Show mercy to thy children : for in Thee O Vi«,.n iff»-„ u aU our trui ' ^ ***^' ^^ ^""^ P"* ti Thee, sweetest Mary, w« all hope : defend us for ever. To Thee be the praises, to Thee the kingdom, to Thee the power and the glory for ever Md ever. Am«n. \ 1^ \\ 1 I % •V'»4 ■ y •iT* •■f '.'''" ■'^.;^.*JS-™«'Jf^jf?5i»?.. To Thee, O God, we joyous raise I Our voices in a :song of praise. As Him who over all has sway, To Thee we hearty homage pay. With rev'rence. all the earth to Thee, Eternal Father, bows the knee. All angels and all pow'rs on high. Aloud to Thee in concert cry... ' Ever to Thee ascends the hypin . Of cherubim and seraphim, O holy, holy, holy, Lord, The God of Hosts ; the rays which poured Abroad are by Thy niajesty. With brightness fill imi^iensity. Thee praise, those who^i Christ gave command " To preach His cross in ir'ry land. Thee praise, tho^ wbb'before made known ' The coming oft^^ointed One. Thee prais^.^iPwh© held fast the faith. And theirjl^es lov'd not to the death. The holy^iurch, in ev'ry place, mutes yiKtti heart to seek Thy face. The Fanfier of a majesty Exteftding through infinity ; Him whom we for our Saviour own, Tlhyglorious, true, and only Son ; Jjlso the Spirit who imparts The balm of joy to bleeding hearts. O Christ, to Thee we praises sing, Thee who of glory art the King. Thou, when to save man Thou did'st come, Abhorredst not the Virgin's womb. When o'er death's bitter agony. Thou had'st obtained the victory, A place in heav'n Thou did'st provide For all who in Thy blood confide. X' ■ j'". :'^**.%K'"* ■5?!i*'» 't» *. /.'v-,^* -'?<*"f»*'i':'»»^j^^^^^^5i^^^^^^S ig us mn.) -1 "•■'■j^ " ; Appendix XV. * Thou sitt'st at God's right hand on high, Clothed with the Father's majesty. Thou shalt return, and righteously Shall quick and dead be judged by Thee. Help, therefore, on Thine own bestow, Saved by Thy blood from endless woe. A place appoint them. Lord, we pray. Among Thy saints in endless day. Thy people send deliverance, And bless Thine own inheritance. Rule o'er them by Thy mighty pow'r, • And lift them up for evermore. We magnify Thee day by day. And worship Thy great name for aye. Help us, O Lord, that, this day, we May from all sin ourselves keep free. To us, O Lord, Thy mercy show. Who merit naught but endless woe. Lord, cause to shine on us Thy face. As in Thee all our trust we p]ace. Lord, I have trusted in Thy name. Then let me ne'er be put to shame. XV. T. F. The Litany of the Blessed Virgin is the Litany altered so as to apply to her. I have room for only the following specimen thereof : "In all time of our tribulation, in all time of our wealth, in the hour of death, ai d in the day of judgment, from aU torments of the damned deUver us, O'Viftrin Mary," In the Pouvoir de Marie (published in France) for April, 1890, is the following ; •• We see at last, thafVcording to the purposes of the'divine Goodness, the Blessed Virgin having to. give her consent that the Son of God should become our Saviour, and having given it with perfectly free will, she also has willed and procured our salvation. " APPENDIX XV.—iPa^eSl.) -.1, In the Piazza di Spagna, not far from the buildings of the Society of the Propaj^da, in one direction, and the Depository of the Bible Society, in another, is a magnificent pillar in honour of the ImmacuUte Concep- tion. The statue of Moses at the base has an open Bible on which u the '"'"" •"* =«»^ ::jaxi:am\ju9i, toe missionuy to tor Jew»m^ 1 ^rfj?^ 'i^r^^C l^T t ■ XVI, Appendices XVI. and XVII. honour of the Viririn It in o» hrJA u • t^ * , " * monument in marble. A partT^' bin ve„Llt' f I! *° *'" "*°«*'«^ "'*»» ^^^'^^ exposed bXtM- t:jrgvS^rct%v:^ ''^^ ^^^ look, u ^ ^^' ^® ^''o^^ has s ne^ected APPENDIX XVL-iPage no. ) perpetually burning. ^ '"' "'»*'*y-'" 8**'^ '«"»?« ««« kept ' ^ _■ i AFPEKDIX XVII.-lFa^ ,„., ■ -ho .ip.d Hi. t^ S ft m. *°?"''"<' '» <>"■«■ ■««>mf, il .- .h, -d .^,. ft,.„ b«,^;'S:LiTz.r;.':::t'i:^'«^t; -.(»»■..... .ho h»d.,i^^rf, rjr^s™""'"""'""^ the name of Svria St vn /»'endar. St. Syndoni was merely AmmT ^mrhonoutsTjuir'i."" T "'^ ^'^^ °*"*" ^"« -^ .uifered with ^^ T^ilt'''Ziyl\":::^r^^^^ ^'^ Latin word for «,ldier. wa. mistaken f" rrou^^.^, p I "°°'"^"^ Florentinus and Felix officerswlTn *^*"'"*°*- , ^"^ ^onoum also .- th. ^o™,. „^^ ,„^^^ ; c?xisr.:rr .T ISC^tSj^-^titJi^ ■ii^^iM-^k^i^t'/ i^uX^iiM^J ■i^i \i^'^^ V I*'],!.' * « >, "L ^»i.'j»'!^ f¥- 1 \ Appendix XVII. xvii. connected with the St. Bartholomew Maaaacre. In a Bull, he commands It, and no other, to be used ; forbids it to be changed in any way, and threatens with the indignation of Almighty God and of the Apostles Peter, and Poiil, any who do not obey his decree concerning it. St. Prothais, St. PetronUla, a St. Marguerite, the eleven thousand virgins whose re- mains are said to be in Cologne, and St. Philomena, are all only imaginary saints. One has poor encouragement to pray to them, but prayers to them avail just as much as those which are addresssed to dead real saints. In the Romish Breviary, St. Raphael is prayed to. He is an imagin- ary saint, an angel, thft proof of whose being we have only in that nonsensical bpok Tobit, which forms part of the Apocrypha.' One may as well pray to a lady's ruffle, or a child's rattle, as to St. Raphael. ^ He who prays to him is like a barrel-organist performing before an empty house, ^iast year, eight Syrian immigrants— six men and two women jM|ge9 at Castle Garden,' New York.. While they were delayed there, MHKent into a restautant. On one of the walls they saw a likeness fP^H^rsolI, the Arch-Blasphemer of America, which they took to be that of some saint. Accordingly, they kissed it, fell ou their knees before It, and " spake in their heart ; only their lips moved, but their voice was not hfard." A poor woman once went into a Roman Catholic church in Montreal, where she saw a picture of the Archangel Michael bruising Satan under his feet. She supposed the latter to be a saint suf- fering for righteousness sake, and, accordingly, as a "good Catholic," paid him due honour. It is just as useful to pray to St. Ingersoll and St. Diabolus, as to, at least, the imaginary saints in the Romish Calendar. 1 shall i^ow mention a few relics. The so-called real blood of Christ is preserved in a hundred convents, chapels and churches— in some of these in large quantities. Rome has the linen in which He was wrapped, and the first shirt which His mothei; made for Him. Fifteen places have the three nails by which Jesus was fastened to the cross, though the Em- press Helena used them io. make a bit for her "horse and to adorn the helmet of Constantine. The real lance which pierced His side is in six churches. The thorns with which He was crowned would hedge in an acre of land. Tours and Carcassone have each the sword and buckler of the archangel Michael. There are three heads of John the Baptist, one of which is divided into various duplicate and even tripUcate pieces. Six cities have each the forefinger of his right hand, with which he pointed to Christ when he said : " Behold the Lamb of God I " In the church ov»r the catacomb of St. Sebastian, on the Appian Way, near Rome, is shflwn a stone on which are marks said to bo the print of Christ's feet. In Silesia a letter is shown said to be a revelation made by Christ to St. Elizabeth, St. Bridget and St. Melchtida, in which He tells them that He —has shed 72,20ft taara for them, tf7,860 dropr"of=blwwti^^ T weivfld fr,« 4<' . ^^ * J^V^S^fJ** Appendices ^II. and XIX. „ xix. had a modern appearance. In St. Mark's, Venice, I was shown a sUl> of dark.vemed marble on which he is said to have been beheaded. AccordiUK to th« guide, the red streaks in it were his blood. I said to two visitors beside me : •' Can you swallow that ? It is too big to go down my throat." They laughed and aaid : " We have the same difficulty that you have." t) \,S' APP£:NDIX XVII L— {Page 118. The Rev. Joseph Blanco White, at one time chapUin to Ferdinand VII.' of Spain, .says: — " The picture of female convehts requires a more delicate pencil : yet. - I cannot, find tints 8uffi,?iently dark and gloomy to pourtray the miseries which I have witnessed in their inmates. -Crime, indeed, makes its way into those recesses, in spite of the spiked walls and prison grates which protect the inhabitants. This I know with all the certainty which tJiA'X self-accusatiqn of the ^ilty can give. It is, Ijesides, a notorious fiyt that the nunneries of Estremadura and Portugal^are frequently infected with vice of th» grossest kind. But liwiU riot dwell on this revolting part pf the picture. The greater part of the nuns w^om I have known were beings ' of a much higher description ; females whose purity owed nothin" to tfie strong gates and higli walls of the cloister, but who' still hadVhuAiw heart, and felt in many instances, and during a great portion of their lives, the weight of the vows which had deprived them of liberty " APPENDIX XIX.— (Page 1%S.) t 1 ' ■ , %ANco Whitb says: "I have known the best among' them (the Spanish clergy) ; I have heard their confessions ; I have heard the confessions of young persons of both sexes, who fell under the influence of their suites, tions and example ; and I do declare that nothing ciui W moreljto^us to youthful virtue than their company." • '^ / ■ -• Melohior Oanus says that Confession of the kind lender consideration teaches people not to shun evil, b«t to commit it. ' ^ ' The R«v. Mr. Seguin, for several yeare a Romish priest, who is now an open-communion Baptist minister in Chicago, U.S., has published a ^T3= V ,11 y ^ \^^'' }-)«etf ul influence of his mind and the warmth of his devo- *tion, this man had drawn many into the clerical and the religious life (my youngest sister among the latter), he sank at once into the grossest and most daring profligacy. I heard him boast that, the night before the solemn procession of Corpus Christi, where he appeared nearly at the head of his chapter, one of two children had been born, which his two concu- bines brought to Mght within a few days of each other," When I was in Rome, in 1885, I heard a person, in a good position to know, say that those there belonging to the upper classes, if there are daughters in their families, dislike to have priests visit them. The C!ouncil of Constance was very zealous against heresy and heretics. It caused the Bible, and two faithful servants of Christ, namely John Husi, and Jerome, of Prague, to' be burned, and declared that no faith should be kept with heretics. But the " Holy Fathers " daidt very gently u/i.'»ijfS ffe-sCV .r*-' >fl>' ^4;*.V^''' Appendix XXII. 'j^^j abundance Th- ».„il '»»''"•» »na giaaness, and made money in Lbour "^'^ '''^^'^^'^ *'« ^^^-^ ^•'*»>- 4fi their arduoul 1; APPEXDIX XX'II.-iPage ISi Bianco WmrB aays : - How many souls would be saved from crime 'fWcW^'Th^"'^^^^^^^^^ dati^ ofT .1 r'" "^ I "^'^ ^^^' •* " '^'^' »°*«rf««> with the da les of the clergy. Do not the cares of a vicious life, the anxieties of to en lov^ the contrivances of adulterous intercourse ; the pain the Cbirand sT°"" "^ '.'' *° " """''""* ^ P^'^-* co'ntradiS' w^^ Th!! K^. * ? "° profession of superior virtue-do not these cares seen the most promising men of my university obtain country vicarages with characters unimpeached and hearts overflowing with useTu^nr^ A virtuous wxfe would have confirmed and strengthened their pTrpZ: bu1 they were to live a life of angels in celibacy. They were ho3T:,«n and their duties connected them with beings of L'J^ker TeSpZ' vZr T "^ hoAe made them go abroad in searbh^f social con- verse. Love long.resisted, seized them at'length, lika madness. Two I bva\7e of fMT" I '""'"^ "^''* ""' ^""""^ ^"^^ '^^'^^ 'hat fate . by a life of settled, systematic vice " fortr^l?T7J"' 'I '^'' ^"T^ "-* " - P"«t" -hould hence- forth marry and that such as now hlij^ either wives or concubines should tTonmob't^r ''" V'"' •^"'^ °®''«'" '' <*-«»» great cl^^o • than^ w »;' "-'^- ''r "^^ •■ " ""' ""^ '^'^'^ lose o^priesthood. U«n part with our wives. Let him who despises men see whence he c« rWocure angels Iot the c ha ro ltefc " -^ — — ~" - X, 'M> • ^^^^^A^**h.^ tv^' ««? I ■'i^i^' ■lii^-,^- i *• ,XX11. Appendix XXIII. lAst year, a Maronite priest visited Toronto. During his stay, he cele- brated mass in St. Michael's Cathedral. If he w(i8 a " single pink," that was not the reason why he was allowed ^ do so.^or all the Maronite priests, though they are in full communion with the Romish Church, are allowed to marry. But the Second Council of Laterau, in 1189, '• pro- nounced the marriage of priests void, on the ground, of its inherent unholinoss, and prohibited everyone from hearing Mass celebrated by a married priest." ' Everyone present at the mass in St. Michael's above- mentioned, was, therefore, according to this Council, accursed. A beautiful instance of the perfect harmony which^zi|liB in the Archbishop's Church ! Why does she allow the Maronite priests to marry, but most sternly for- bid her own to do so ? " , 1 may here state that the priest who celebrated the mass, did so in Syriac, which, like Latin, is now a dead language. The Maronite clergy are allowed to celebrate mass in it, instead of in Latin. I do nQ| suppose that one present at the Syriac mass in St. Michael's, understood on'if»word of what was said. Perhaps the celebrant himself was not much better. But Syriac is just as good as Latin to those who understand neither. .A) APPENDIX XXirL— (Page 203.) "Thb lowest known rocks, which are of a crystalline character, and which present a thickness of many thousand feet, are apparently destitute of organic forms. A few years ago, a supposed fossil was found in some of thfae* crystalline strata, as was named the 'tiozoon'; but although some geologists ptill piaintain its organic qikture, the weight of evidence is agwnst this, and the supposed fossil is now aJmost unijNpirsally regarded as a nrere mineral structure. These lowest strata, therefore, are regarded as azoic formations. They form the Lanrentian and Huronian series, and are now generally olAssed together as rocks of the Archoean Age. There is, however, just the possibility that these beds may have been so altered by metamorphism as to have had their fossils entirely obliterated, but that is altogether unproved and quite problematical. " The strata of all succeeding formations contain casts and impressions of organic bodies — crinoids, trilobites, brachiopods, etc. , etc. ; although locally, here and there, some of these strata (owing to the conditions pre- vailing at the spots where the sediments of which they are formed were laid down) may not exhibit fossils, or may contain very few. (1) Protestantism and RomaniBm, Vol. XL, p. 373. " As' i 'f Appendix XXIV. xxiii. . tJ:'/*** **"" '^^^'' *° ''*''°^ '^"** you' refer, is now applied solely to the Drift or Glacial- depo«itB--ac<5umulationB of clay, gravel, bouldem, etc.. which cover large area., conceiiliiig the underlyiiig beds, throughout the northern portions of the Earth, generally. In the true or lower Drift and Boulder formation, there are no fossiLi ; but there are ptenty in the rocks which immediately preceded the deposition of the Drift beds, and there are many also in the Post-Glacial clays and slinds which succeed the Drift deposits proper. In a word, there are no known fossils in the strata which mdicate the first periods of the Earth's history ; but (with local exceptions) all the ailbceeding strata, apart from the lower Drift, are full of them. " ' • APPEflDIX XXIV.- (Page S04. The foUowing which has already appeared in priat, may not be an unsuitable appendix to what I have said on Question 44, «garding Pur- gatory, and in the closing paragraph :— - " THE FIRST DAY OF THE FIRST MONTH. " AN ADDRESS FOR THB NBW YB^R'S 8BASON. January 1, 1887. ^knl" ■""' "' •*• "^''^ *'" ^''' ^"^"^ >* «-«' i/quenched in It « the same withtime. From the moment an hour, a day, a week a month or a year begins, it moves on without stopping till it comes to an Hfflf r" "'^^^o*. "'^""S^*' "»«*»»«' of the greatest divisions of human months wThave been accustomed to read, to utter and to write that num- ber a. the name of the then present year. Now we can do so no lon^n --^IfjrT. ^'^«"<^H''°"««nnot bring it back. The re<^ \<)f 1886-what we may call its character-is, therefore, fixed forever. A. ««arded ourselves while it was passing by, we had it in our powerto make it. record either good or bad.. Not. it is utterly out of ouV power to do so. IB the record a good one? Through alleternity it shall be' so. I. the record a bad one ? Thrpugh all eternity it diaU be so. Suppow *P«»°°7^ gkWn al Hm pof di y ^ He^^pat^ into any .h>Jtl»t pleases him. At length a wind passe, over it and turns it inloXI^ .c ',jl ^ i :r sesL ■-■, ■» '■ ■■ .*-^i.C ^'.''ff' V'l*" - ■ ^ .4 XXIV. Appendix XXIV. Then no change can be made on its shape. So it was, and so it is with the year just ended. So it is, and so it shall be, with our lives, which are made up of years. ' ' Time is the stuff of which life is made." While we are in this world, we can live either holy or wicked lives. But, when death comes, their record is made unchangeable. So, also, it is wrth onr character and state. ^.'Mt is appointed unto men once to die, but after this, the judgment." fla >who is righteous then, sKall be righteous for ever. Ho who is wicked Jthen, shall be wicked for ever. Then it is well with the righteous, and/ shall be so for ever. Then it is ill with the .wicked, and shall be so fdj^ver. As we ai« when we pass out of this world, we shall be when we^tand before the judgment seat of Christ. All our life long, wiTaro dying. What we commonly call death, is merely the ending of life. Life is the burning of the candle. Death is the burning out of it. Hence the poet very truly says : ' ' The moment we begin to live, We then begin to die." Our days on the earth are, at the most, few. Our life here is, at «4* longest, short. What a solemn thought then it is that these few days, this short life, make eternity what it i^all be with us I It is the germ in the nut which makes the tree which grows from it what it becomes- either^ln oak, an elm, a walnut or any other. The germ is itself very small-just like the point of a pin. The rest of the nut is nourishment •for -it,. Immensely greater is the difference between the germ and the full-grovPa,tree-for example, the oak— which springs from it. So it is with this life^*^d thfe next- with time and eternity. The one is the germ, the other the trajj. But infinitely greater is the difference between time and eternity. Th^ongest part of the first which we can conceive iiT not even a moment in ooh^parison with the second. Suppose two lines, om », million of miles long, t^ other-if it be possible to suppos^it^though having a begmning, having,. no end. The length of the^. ftiriner would be absolutely nothing in compaH8' *h« 1-^ of January, 1888 / He ajone can amiwer this question who ha. determined our dajns^ and with whom i. the number of our month.. It i. well for u. tha, reader, of thui article, " Thi. year thou .halt die. - Some year will cer- ainly come of which we .hall «e only a part. Thi. year i. that one to R^T K I "7 '* °°* "^ "" *^ ~'°« ""^ ^^""^ *»»« read^bi line. ? ^!!'h r.^7« r^ "*''*• '^""'•^ ""* New-Year', day not hnd u. on earth, it .hall dnd u. in glory. * But how can we live aright ? We can do .o only .by taking the Lord Je.u. a. our only Saviour, and following Hi. example. Thi. i. like the painter beginning hi. work aright, and going on with it in the ume way. We have uen that he cannot hut finiah it aright. Reader if thou have not begun to live aa I have just dewribed, begin t T'^u^''"" ^' *^"** "^° *** ^^""^ *•>« ^^ fo' having .pared theeto Wpreaont The night of death cometh when thou .hall not be able to work What thy hand findethi to do, do it with thy might ,«,w. Th.- r 1,, i^."° ^ "^' " ^ *"^" J"»* de.cribed, happy art thou. Thi. dky thou art "a year', march nearer hom«." Though thi. be the day of life with thee, and the night of death cometh ; it in to true that thi. 18 the n^iht with thee, and the eternal day cometh. { Be thou, then steadfaat, unmoveable, alway. abounding in the work pfo the Losd >. Reader, whatever be thy .piritual .tate, I wiah^jSj^^ln i^^^rdance tnerewith, ■' .j* -,• ^js* '«f?»#?' Elder's MUU, (hit. ^^'W'M.ki> v I have ah-eady given a version of a grand old Latin hymn, «ie Te Veum. I riiall now give one of another, the Dies irae, by ThoAa. de th^A' i • ^T '*J.'lf *'" *** *^" ^^ Judgment, {.jlin harmony with thi. Appendix In Michael Angelo'. picture of the Last Judgment, in the 8i.tine Chapel, the Virgin Mary i. repre.eofed m Seated on Hi. thrones beaide the Lord Je.u., In thi. hymn, howev^, neither .he, nor any other creature, i. addreued :— \ y DIBS IRAK ! DIEH ILLA ! The day of wrath ! that day of day. ! When earth .hall vanidi in a blaze, _Q» bgjrde n QljrQphfltio laya. - -^ == w>-msi ( ' ^- ^ ^' >^^il,:^'';v,^-' */*^' Appendix XXIV. ^ ^ "T T*"." 'I"*''*'' o'eroome with fear, When the Judge shall with cloud, appear To try all things by test aevere ! 3. Like thunderpeal; the trump of doom Sounds through the chambers of the tomb, Making before the throne all come. 4. Nature aq^ death shall, with surprise O erw helmed, twhold the dead arise. To •tan<^^^59 the dread assize. ^. Them Whei Whioli l^nclosed behold ! I are all enrolled. (!^cifHrd to each one mould. What«^'ei|H?eaTiid shall be made plain Unsenteneed there shall naught remain. ' 7. Then shall I say, Ah ! wretched me I WL* «nall I for succour flee ' When scarce is saved the just, evn*e ? ' 8. Thou King of awful majesty, Salvation's freely given by Thee. Save me, O Fount of piety ! ^% ^ W^^ ?" ™®' '^«"»»' I Thee pray, ; ' ^^'. ^ 1 th«i^ cause am of Thy tay, " 10. 11 vo not consume me in that day. Weary, Thou'st at the well me sought. » By Thy cross, Thou'stme ransom brought. Let not so great love be jfor naught. Thou judge of righteous deciti^ Bestow on me a free remission, -r Before shall come the great division xxvn. / 12. As one accused, I deeply groaO. I blush for aU the sins I've done Lord, spare a supplicating dne. „ ^ . - (1) A reference to 1 Peter iv IflL Th« w/^»^ "iJ- » . , the sense of incompleteness wSbcu^;."""' "^ " *«", °,«ed, n^t k. (2) In the orfeinsl. Quod ««. ^uuc Tuae viat. The meaning seems Thou c«nest into the world to save sinners. I am one SewJow^T the cause of Thy coming." •"" one. nierefore,I .^!\ t "''"r ^ ^^'''" "^*''« »•»• ^'^'^^ of Swnaria at Jacob's ^ oTyHllT^y--''-*^---'-- Theg^SheS: > be this: , in part, M. He |ekg every - \i\ /> '/ >r'. «>*i-Si*<-;J -W ■ xxviii. AppfcNDix XXIV. 13. Thou to the harlot dicUt speak c^eer. ' Thou didst the dying thief's cry hear ; To me, too, Thou say'st, Do not fear. ' 14. My prayers Thou ju»tly mightest spurn ; But, Lord, to me in mercy turn, Lest I in fire eternal burn. ■"' 15. With the sheep me associate, » Froth the goats keep me separate. And at Thine own right hand me set. 16. When sentence 'gainst th' unjust is given, And into fiercogflames they are driven, O call me with Thine own to heaven. ' 17. I'm dust and ashes, yet to Thee, With contrite heart I bow my knee. In my last hour watch over me. 18. O on that day of sorrow deep. When man awakes from the grave's sleep. To stand before the judgment-throne. Lord, be Thy sparing grace him shown ! T. F. (1) In the original, QuiMaruxm abs.lvuti. The Mary here spoken of, is Mary Magdalffie, who. i8 commonly supposed to have been, at one time, a harlot For this opmion, there is not the slightest foundation. The fact that seven devUs were cast out of her, is no proof whatever that she was a " sinner." \ to • > •> # «9» f X ,"„'.-..- ;ji>.; ■",;if:**i)**i,.t'.'. f^ : • •^-*;^t?^i ■w' ' f 'i^w ip» «!«(«5. f V F. is Mary )t. For a devils T'^W ,.^>''j.; ■':ii,i^^*ttiiw^¥l'. 'I ■!•< "i ,i^*...-*£aL' rt,^ ?-Jl)'aAl ^' t..* - S»^'i.'"'.-(/-^J