COLOGNE FOR EVER! -It tells in plain words that he who does not respect and maintain his rights will be injured and oppressed, and so deserves to be; it tells us that—whatever may be the might of the oppressor, whatever his temporary triumphs- sooner or later, even in this world, the Right will be uppermost, and the Truth be victorious. It tells Catholics that no matter what may be the tyranny of Kings or Kaisers, of Royal or Republican rule, of Princes or Parties, of a persecuting Law, or a perverted public opinion - they have only to be true to themselves and to their Faith, and in His appointed season, most surely will God defend the Right.

HOLINESS OF THE CATHOLIC CHURCH.

[From a Lecture delivered in the Cathedral in Baltimore, in the early part of 1842, by Mr. PIERCE CONNELLY, formerly Pastor of Trinity Church, (Episcopalian) Natchez.] WHEN I looked for the Catholic Church's claims to be holy, as becomes the spouse of Him who is the holy one, I looked for them, not in the lives of those whose lives their dearest lovers would reject as patterns, nor in the works of those whose evasions, or whose exaggerations, were always without authority, and often without fairness; but I took the works of their great council-the holy Ecumenical one of Trent, and, for the first time, I saw the Bible treated, in all its breadth, as a book of not impossible commands—and the Lord's tremendous counsels of daily martyrdom, and deliberate abandonment of wealth and honor, and the holy happiness of married life and the love of kindred and the love of life;-the deliberate abandonment of all this laid down with rules for practice, and even (wonderful necessity!) with restrictions upon excess. I saw the heroic sufferings of Christian asceticism, and martyrdom in life as well as in death, treated as glorious rewards to be aspired to; but to be aspired to only by those who wished to be foremost in the battle rankswho wished, as it were, to sleep in the very tent, and were ready to lie down in the self-same bed of sufferings with him, who had called them to fight under his standard, against the armies of the wicked world, and the crafty devil, and the seducing flesh. These were the works I looked into. And when I sought for men, such as the fathers of Trent had created in my imagination, I looked for them, not among the idle in the market-places, nor among the buyers and sellers in the temple; but among those who had gone to the wars-among the armies of the eight times blessed among the meek and the humble,' and the peace-makers, and the persecuted;-I looked for men who had thrown their wealth into the lap of poverty, or into the treasury of the Lord who had left their babes in their cradles - who had given the last kiss to a dear mother, or a dearer wife- or who had fled from even the consecrated embraces of woman that they might go with the Lamb wherever he goeth forever. I let Catholics themselves point out to me their own patterns of sanctity, as I would have asked to be allowed to hold up to them an Andrews or a Ken, a Beveridge or a Froude, for churchmen to be judged by. I left my native land, where I was told Popery had unlearned its vices, and been stripped of half its infamy; and I betook myself where all that was said to be hateful in it grew rankest. I followed it into schools and colleges, into monasteries and convents-to the cradles of unmothered babes, and to the beds of unhonored and childless mothers to the hospitals, and asylums, and the jails — and blessed God! What was my amazement, when I saw, with my own eyes, the all beautiful within of

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her household, whom I had heard called the drunken, the harlot, the mother of abominations! What was my amazement when I beheld all the superhuman spirit of the first great twelve, and of Him who chose the twelve, carried out daily in practice; and in armies of living men, who, for the love of the Onlyborn, and of her who (blessed is her name forever!) was chosen from all eternity to be his Mother-who, for the love of them, and for the love of being like them, had chosen, as a bridegroom would his bride, poverty, and contempt, and sufferings, for all their weal and all their wealth; seeking only, with the Blessed One, to be near her Son-to bear the burthen of His cross-to feel the stripes they laid on Him-to be wounded in His wounds, and die upon the wood! What was my amazement when I beheld the inexhaustible resources of voluntary poverty, and its calm, sunny joy, like sweet flowers growing on a rock, whose bright colors are unchanging-when I saw troops of men and women living over again, day by day, the sweet story of our Saviour's life-following him, in their holy meditations, at early dawn, from Bethlehem to Calvary, from the happy Manger to the holy Cross ;-at one time kneeling in spirit beside that Virgin Mother, as she nursed her babe, and making response to every halleluia lullaby; at another following with slow and humble steps, as that blessed one led her infant Saviour by the hand, who had often and again gone with her, and wept sad tears with her when she lost her boy; who lived with St. Joseph and the Virgin, when none else lived with Jesus, and who had learned a little of the love they bore Him, if indeed it has ever been granted to the heart of man to share in any degree the devotion She was consecrated to, who alone, of all the countless pure ones among the daughters of the race of man, was found worthy to be the chosen one from all eternity. In a word, I found more than all I sought for more than ever I had hoped for. I found in thee, O holy Church of Rome! what, if I had not found in thee, I could have found nowhere. And I cried out, with St. Augustin, "Too late have I found thee, O beauty so ancient and yet so new-too late, too late, have I begun to love thee!" I woke up as from a dream.

MAUNDAY THURSDAY IN VENICE.

[From Sights and Thoughts in Foreign Churches, and among Foreign Peoples. By FREDERICK WILLIAM FABER, M. A., Fellow of University College, Oxford: London, 1842.]

ON Maunday Thursday we went to St. Mark's, and remained there the whole of the service, which lasted above three hours. This Thursday seems to be here, as it should be, a sort of Lenten holiday-a light shining even in the darkness of Passion week. Flags were flying in all the ships before the quay, as well as in the square before St. Mark's. The Archbishop was in the Cathedral. He and his clergy were magnificently habited in vestments of what appeared to be cloth of gold, and he had a gilded mitre on his head. There was music, but not much. All the clergy, the Austrian Archduke, who is Viceroy of Milan, and thirteen old paupers, received the Holy Communion, the choir chaunting, in a low voice, the whole time. After the communion, the Archbishop came into the nave, accompanied by his priests and deacons, in less magnificent attire. They took off his outer robes, and girded him with a towel. He then knelt down, and washed and kissed the feet of the thirteen old paupers who had communicated. I rather expected this ceremony would have been a

little undignified, and waited for it somewhat uneasily, considering I was in church, and the Eucharistic sacrifice but just over. However, it was not so in the least. It was very affecting, and quite real- and the people seemed to think that it meant something real; and, to all appearance, were edified by it, as I was myself. After it was over, the patriarch, standing, and leaning on his crosier, made a short address to the people, explaining the symbolical character of our Lord's act, and dwelling particularly on St. Peter's wish, that not his feet only should be washed, but his hands and his head.

This was the first great church ceremony we had seen since we came abroad; and I looked in vain for the "mummery," disgusting repetition, childish arrangements, and so forth, which one reads of in modern travellers; who, for the most part, know nothing of the Roman service-books, and consequently understand nothing of what is before them. A heathen might just say the same, as the Puritans did say, of us, if they entered one of our cathedrals and saw us sit for the Epistle, and stand for the Gospel, turn to the east for the creed, bow at our Lord's name, recite the Litany at a fald-stool, between the porch and the altar, make crosses on babies' foreheads, lay hands on small squares of bread; or, if they saw men in strange black dresses, with huge white sleeves, walking up and down the aisles of a country church, touching the heads of boys and girls, or wetting the head and hands of our kings and queens with oil, or consecrating buildings and yards. There may, of course, be very sad mummery in Roman services, as there is very sad irreverence oftentimes in English services; such, for instance, as dressing up the altar in white cloths, with the plate upon it as if for the holy communion, when it is not meant that there should be one, which is sometimes done in cathedrals, when the clergy themselves are in sufficient number, and strangers who have wished to stay have been told it will be very inconvenient if they so do. It may be hoped there are few Roman churches in which such theatrical mummery as that is practised. However, whatever the amount of Romish mummery, the gross ignorance of ecclesiastical matters exhibited by many modern travellers, who have spoken the most confidently about it, may make us suspect their competency to be judges on the matter. When we see that precisely the same common-place and offensive epithets might be applied with equal justice to us, by one who was a stranger or an enemy to our services, and, whatever changes the people may wish for, the English ritual, characterized by a simplicity of which Christendom, for many a century, has not seen the like, will hardly be charged with mummery. All ritual acts must, from the nature of the case, be symbolical, being a reverential imitation of sacred rites, or the sublime inventions of antiquity, whereby the presence of God and His holy angels is recognized and preached to the people; or fit and beautiful means for affecting the imagination of the worshipper, and giving intensity to his devotion. All service, not excepting the simple and strict imitation of our Blessed Lord's action, at the institution of the most solemn rite in the world, must be dumb-show to a looker-on who knows nothing of what it sets forth and symbolizes; and this dumb-show, such looker-on, if he were pert and self-sufficient, would call mummery. The existence of Romish mummery is, or is not, a fact; and must, of course, so be dealt with; and its extent also is, or is not, ascertainable as a fact. But the improbability of its being nearly as extensive as modern travellers represent it, is so monstrous, considering that the Romanists are Christians, and Christians, too, at worship, that the vague epithets and round sentences, and the received Puritan vocabulary of persons ignorant of Breviaries and Missals, cannot be taken as evidence. Indeed, in these days, we may justifiably require beforehand, that a traveller shall know so much of what

external religion is, and what are its uses, that he can comprehend and subscribe to the simple philosophy comprised in Wordsworth's definition of it"Sacred religion! Mother of FORM and fear,

Dread arbitress of MUTABLE RESPECT!"

FOR THE CATHOLIC CABINET.

THE COTTAGER'S SONG TO THE WIND.

I.

Whistle, Wind, whistle! thy wild music throws

A spell o'er the hearth where the bright faggot glows,
And thy voice from without, as it reaches the ear,
Makes home with its comforts and quiet more dear;
The door is tight barr'd, and the windows are fast,
And the children are sleeping soft, lull'd by thy blast;
And the wife's rapid wheel hums more loudly and free
Its winter eve's song, as in concert with thee;
Far off from the distance, came booming thy roar,
Ere thou scream'd at the lattice, or howl'd at the door,
From the mountain thou rushed through the cataract's foam,
And dashed its pale spray o'er the cottager's home.

II.

But whistle, Wind, whistle! thy melodies hoarse,
Revealing the triumphs achieved in thy course;
Tell of fleets thou hast stranded, of single ships borne
Dismasted to seas, whence they ne'er shall return;
Tell of hearts thou hast broken, of sad mourners made,
As the sailor to rest 'neath the billow thou'st laid;
While the widow and orphan their lone vigils keep,
Tell where thou hast rocked their true-hearted to sleep;
Aye, shout forth thy conquests, thy trophies fling far,
Like a victor returning from carnage and war,
But pass, chainless tyrant, the cottager's door,

THY MASTER AND MINE guards the hearth of the poor.

III.

Ave, whistle, Wind, whistle! as onward thy flight,
'Midst the wild desolation attesting thy might,

O'er the hills, through the vallies, all reckless and wrong,
Sounds the ruin thou work'st, which the echoes prolong¡
Now far from the forest thy shrieks are sent back,
The vines are untangled, the young saplings crack,

And, creaking and crashing, tall trees are uptorn!

Hark! the pine tops wail o'er them, as brothers who mourn;
Now faint and more faint sounds the blast from the moor,

Its progress is check'd and its havoc is o'er;

Oh, God! from thy mercy alone could 'st have come,
The mandate that shelter'd the cottager's home!

IV.

Then, whistle, Wind, whistle! while gratitude springs
From its pure welling fountain, reflection still brings
The stern truthful thought, as we muse on thy course,
How it pictures the passions and teaches their force;
How oft, like thy gusts, they sweep over the soul,
Right reason subverting and spurning controul;
Laying waste, in their ruthless and ruinous race,
Fach bright budding beauty and delicate grace,

Till the same guiding Power which curb'd thy career,

Is felt in its strength and its holiness there-
Like a breeze o'er the bosom its soothings are given,

And the quelled passions crouch as the heart turns to Heaven.
ST. Louis, Mo.

ΜΟΙΝΑ.

FACTS CONCERNING THE BIBLE.

First-That the first general use made of the press, after the invention of the art of printing, was the publication, by the celebrated Faust, of the Bible according to the Vulgate. The edition was very large. It was, however, in Latin; but you should know, that at that period, almost every person who could read, understood Latin. This publication took place more than seventy years before the so called "Reformation."

Second-That about eight hundred editions of the Bible or New Testament were printed and circulated in Catholic Europe before the so called Reformation, and before the name of Protestant was known to the world.

Third- A number, exceeding two hundred, of these additions, were in the vernacular tongues of the different countries in which they were published; and were thus accessible to every body who could read.

Fourth-These editions of the Bible in the vernacular tongues were almost exclusively published in the countries that afterwards continued faithful to Catholicity; whilst in England, Scotland, Sweden, Denmark, and Norway, where Protestantism acquired an early, and has maintained a more lasting ascendancy, no Bible existed in the national tongue until after they had

embraced the new crced.

Fifth-That the only exception in favor of a country having adopted the new creed, or rather creeds, is Holland; in which there were two or three vernacular versions of scripture before the Reformation; but it must be admitted that the political position of Holland influenced, if it did not create, the adhesion of the Dutch to Protestantism. And there is this compensation, that in no country in Europe are the inhabitants returning more quickly or more numerously to the Catholic faith than are the Dutch. But of the countries we have above mentioned as being peculiarly Protestant, it is remarkable that Protestantism was introduced into England by Henry VIII., and into Denmark by Christiern II.; two of the greatest monsters that ever disgraced, not only the throne, but human nature!

Sixth-That the first versions of the Bible in the English language published after the commencement of the Reformation were: 1st, Tyndal's; 2d, Coverdale's both in the reign of Henry VIII.; 3d, that called "the Bishops' Bible," in the reign of Queen Elizabeth; and these three possessed the exclusive circulation of England till the year 1611, when the present "authorized” version was published in the reign of James I. The three former versions having prevailed for a period of nearly sixty years as the authorized versions of the sacred Scriptures for the English Protestants.

Seventh-That these versions were so full of gross errors that they were declared by more than one thousand ministers of the English Protestant church to be "in some places absurd; and in others, as taking from, perverting, obscuring, and falsifying the word of God ;" and as being what James himself called "a most corrupt translation." Yet it was from such versions that the biblical Christians of England had, for a period of nearly sixty years, to select their religion.

Eighth-That the present authorized version, that of King James, had not escaped Protestant censure of the most emphatic nature. Protestant divines of the highest character-I name Louth, Newcome, Wakefield, Bellamy, (and I could name many others,) admit that the errors in the Protestant authorized version are frequent, and that a revision is desirable. And a more recent and laborious Protestant writer, the Rev. Mr. Horne, in his "Introduction to the critical study of the Scriptures," vol. ii., fully concurs in the opinions of the more ancient Protestant divines.