TRANSUBSTANTIATION TESTED BY THE AUTHORITIES THAT TEACH IT.

(Continued from page 190).

The inhabitants of Leucadia, an island of the Mediterranean, sacrifice the finest ox they can procure on their altar, in honour of one of their living gods, a blue-bottle fly. Surely a godmade maggot is not less absurd, though a more disgusting object of worship than this blue-bottle fly, to whom the Leucadians sacrifice an ox; and, I again most solemnly submit these positions of the Priests missal to every rational Roman Catholic who is capable of reading even the page of history, and appeal to him to say whether there is, or ever was, any more degrading worship set forth either in the heathen mythology, the most corrupted Juggernaut, Indian, Brahmin, or Hindoo worship in the known world, than what is here most minutely and expressly set forth, and provided for by infallibility itself in the Romish missal? And I would say to him, therefore, in conclusion, can any rational man, or woman either, say that the authority and words of the Priest's missal is abusive of their religion because it is either translated or recited by a heretic, merely because with them, he does not kneel down and worship that which he considers both abominable, nauseous, corrupt, and disgusting excrescences, mites, maggots, and the vomit of a Priest?

If this is abuse, it is the abuse of the missal, and of the infallible Council of Trent, and not that of the translator (Lord K-), or the writer who merely copies their doctrines, their dogmas, their canons, their worship, and their words from the missal itself. But as the tree is known by its fruit, whether of Christ or Belial, I shall merely recite what may be called a single circumstance, but known to the whole civilised world.

On the breaking out of the French Revolution, the then Pope, (Pius VI.), and his council excommunicated the entire nation of France, and every other country or individual in the world who either aided, abetted, approved, or sanctioned the said revolution; and, after his death the said excommunication was not only revived, renewed, and confirmed, but even deepened a thousand.

fold by his successor, Pope Pius VII. Subsequent to which, crimes not even then contemplated were perpetrated; the French Catholic clergy by hundreds, or rather thousands, were not even subjected to the tedious, though expert process of the guillotine, but mowed down in sections at the cannons mouth by grape shot, or else more humanely put on board a ship, the ship scuttled and sent adrift, before the wind, to sea; the ship sinking all the while, until both ship and cargo sank to the bottom together. After which the national assembly-the council of five hundred, with the chief consul, Buonaparte, at their head, ordered almost every nobleman, and noblewoman also, that they could lay their hands upon, to suffer death. The King, Queen, and royal infant to be cruelly sacrificed to the sanguinary and bloodthirsty demands of usurpers, even waging ecclesiastical war against the Pope, his Councils, Cardinals, and clergy; installing, expelling, or inducting bishops and every other grade of clergy, according to the will and plea. sure of a mere lay usurper of the empire. And after all these crimes being repeated and doubled a thousand fold, the said usurper compelled the Pope not merely to remove his excommunication but to bless all that he had before cursed, their hundred-fold crimes procuring his blessing. Yes, Pope Pius the infallible, at his command, divorced his empress and wife from him, and him from her, and administered the holy sacrament of marriage to him-a bigamist-and, to the daughter of an emperor-an adul teress the Empress Maria, though his first sacramental wife was then living; this same Pope Pius also caused all the clergy to receive and retain their offices as granted by the emperor, their wives, or concubines; and excommunicated all that would either retain or presume upon the livings formerly granted to them by the Church and Pope.

Thus infallibility, which had sent to eternal damnation hundreds of thousands perhaps millions-all that bad fallen in defence of the revolution, and were thus placed out of the reach of penance and of purgatory for ever, were beheld now from the lights only produced by the fires of hell; tens and hundreds of thousands who had lived to commit an hundred-fold the crimes

for which they themselves had been damned, but now, by the blessing of the infallible, basking in the heavenly sunshine and bosom of the church, and of their wives; the bishops, the clergy, their wives and children, &c., and every man, whether cardinal, bishop, priest, or layman, that dared to gainsay the said holy decretal, sent to eternal damnation along with such as were sweltering in hell, for doing or attempting to do the very deeds for which such as then lived were to be infallibly saved. See the ball issued by Pope Pius VII.,* from which I have taken all that is above stated, the same as I have taken their principles, practice doctrine, and worship from the Roman missal; a book without which it is declared, in the said book that no priest can consecrate the Eucharist- that is, transubstantiate the wafer, so as to save either his own or any other immortal soul born into this world.

Such, then, is not a picture, but the reality of Popery, drawn by the Pope in council, the missal and the infallible church. Ought not, therefore, every true Papist to be subjected to a commission De Lunatico Inquirendo, before he is suffered to manage any affairs, whether of religion or morality-either of this world or the next.

Dublin, Jan. 23.

D. M'LEARY.

BUNYAN'S DYING SAYINGS.

OF THE LOVE OF THE WORLD.

Nothing more hinders a soul from coming to Christ than a vain love of the world; and till a soul is freed from it, it can never have a true love for God.

What are the honours and riches of this world, when compared to the glories of a crown of life?

Love not the world, for it is a moth in a Christian's life.

To despise the world is the way to

This bull of Pope Pius VII., published by authority, in both Latin and English, I would refer to more at large, were I now in possession of it. But pending the discussion between Gregg and Maguire, I lent it to Mr. Gregg, who, like many other great scholars, has added to his learning and literature the simple rules of Practice and Book-keeping; nor could I since obtain a copy of it in the city of Dublin.

enjoy heaven; and blessed are they who delight to converse with God by

prayer.

What folly can be greater than to labour for the meat that perisheth, and neglect the food of eternal life?

God or the world must be neglected at parting time, for then is the time of trial.

To seek yourself in this life is to be lost; and to be humble is to be exalted.

The epicure that delighteth in the dainties of this world, little thinketh that those very creatures will one day witness against him.

ON SUFFERING.

It is not every suffering that makes a man a martyr; but suffering for the word of God after a right manner; that is, not only for righteousness, but for righteousness' sake; not only for truth, but out of love to truth; not only for God's Word, but according to it: to wit, in that holy, humble, meek manner, as the Word of God requireth.

It is a rare thing to suffer aright, and to have the spirit in suffering bent against God's enemy, sin. Sin in doc-. trine, sin in worship, sin in life, and sin in conversation.

Neither the devil, nor men of the world, can kill thy righteousness, or love to it, but by thy own hand; or separate that and thee asunder, without thy own act. Nor will he that doth indeed suffer for the sake of it, or out of love he bears thereto, be tempted to exchange it for the good will of the whole world.

I have often thought that the best of Christians are found in the worst times: and I have thought again, that one reason why we are not better is, because God purges us no more. Noah and Lot, who so holy as they in the time of their afflictions! and yet, who so idle as they in the time of their prosperity?

ON DEATH AND JUDGMENT.

As the devil labours by all means to keep out other things that are good, so to keep out of the heart as much as in him lies, the thoughts of passing out of this life into another world; for he knows if he can but keep them from the serious thoughts of death, he shall the more easily keep them in their sin.

MURDER AND THE MURDERER

RECONCILED!!!

A LETTER FROM THE REV. RODERICK RYDER, TO DR. CANTWELL, ROMAN CATHOLIC BITHOP OF MEATH, EX-DEAN OF THE ROYAL COLLEGE OF MAYNOOTH.

REV. SIR-I have read lately in one of the newspapers of this city, a letter purporting to be written by you, and another by a priest of the appropriate name of Savage, relating to that unhappy convict, BRYAN SEERY. I can assure you, sir, that those letters have given pain to every friend of peace and social order; whilst they have added fuel to that flame that guides the footsteps of the midnight assassin; they have convinced many, who heretofore were not willing to admit it, that there are to be found in this country, not only among the lower orders of the community, but even among those who profess to be ministers of the gospel, persons who would not hesitate to step forward and screen the assassin, by filling the public mind with a prejudice and distrust against the administration of justice in this country. Your object in writing that letter was self-evident; it was to cast an unwarranted imputation on the constituted authorities on the one hand, and on the other, to infuse a new spirit of sympathy and action into that party who were dispirited and checked by this energetic stroke on the part of the executive. You dared not to have preached openly the doctrine, "that it is lawful to kill a tyrant." Your mitre would be but a slight shield-your crozier but a frail weapon-to defend you against the burst of public indignation that would swell and sweep along the land at the promulgation of such a doctrine. You knew this, and you avoided it.

The Jesuits once taught openly in their lectures and writings, that it was lawful to kill a tyrant. Henry IV. of France, was not the only king who fell a victim to this horrible doctrine. It has produced a Ravaillac in France-a Titus Oates in England-and numberless Bryan Seerys in Ireland. The blood of many a Protestant cries to this day to heaven for vengeance against its authors. You maintain the same doctrine, sir, if not in theory, at least in practice. You are a Jesuit, not quoad rem but quoad modum. You attain the same end by different means.

You do not teach, as they did, that the end justifies the means; but you teach that the means justify the end: that is, you and Priest Savage, and your other priests, make an appeal by your letters, and from your altars, to the public in favour of Seery's widow and orphans. The means are plausible and moral, but what is the motive or end? It is to cast an imputation on the adminstration of justice, by representing Seery as the victim of foul play. There you show yourself a Jesuit-that betrays the cloven foot.

The first jury, you say, disagreed; therefore Seery ought to get the benefit of their disagreement. Should Seery on that account go at large?—should he be suffered to try his hand on some other Protestant, who may not be pos sessed of that chivalrous bravery displayed by Sir Francis Hopkins? You would approve highly of that lenity, and you consider it an injustice to have him placed immediately on his trial a second time, although you know that the custom and the law is to swear a second jury where the first disagree. But why did the two Roman Catholics disagree with the Protestants on the first trial? I will tell you, sir. Few Protestants know it—but they must know it. It is because, by the doctrines of their church, they are justified in not finding a verdict according Every Roman Catholic book of theoto evidence, though sworn to do so! logy-Liguori, Delahogue, Dens, and Bailly (see Bailly, p. 145)-teaches that there are four causes which dispense from the obligation of an oath: to wit -the honour of God-the utility of the church-the welfare of society-and the utility of a religious community. Now, we all know that the greater the number of immoral men who profess any religion, the greater the contempt entertained for that religion; but by finding a verdict for a Protestant, against Seery, a Roman Catholic, they (Roman Catholic jurors) would have added to the number of reputed immoral men professing the Roman Catholic religion, and would in the same proportion have increased the contempt in which it is held. But their church teaches them that, though sworn to do that, they are bound not to observe the oath; therefore, as con

scientious, consistent Roman Catholics, they could not find a verdiot. If the public will not believe me, or the books of Roman Catholic theology they cannot refuse believing the professor of theology at Maynooth, and Doctor Mac Hale, who certainly are the best living authorities in Ireland as to the doctrines of their church.

Dr. Anglade, professor of moral theology, at Maynooth, in his evidence before the commissioners of Irish Education Enquiry, in 1826, gave the following answer to the following question:-"Are the commissioners to understand the proposition about which you are now examined, as meaning simply this, that if a person bound implicitly to obey another, takes an oath which that other prohibits him from fulfilling, this discharges him from the obligation of the oath, although the person prohibiting him may commit a sin in so prohibiting him? Answer-I think so!!"-Irish Education Report, 8; App.p. 165.

Hence, if the superior tells any in the religious orders in this country not to observe any oath he may have taken, the monks, friars, and nuns are bound to perjure themselves. Hence, the children are dispensed from their oaths, if the father, who is a superior in the fullest sense of the word, tells them not to observe it! This is the doctrine taught within the walls of Maynooth, and admitted to be such by the professor who taught it!!

Hear Dr. Mc'Hale:-"Who is to be the judge of what the utility of the church may require?" Answer:-"The superiors of the church." "Does it not appear there to be laid down as a universal proposition, aud without any qualification, that the utility of the church is a just cause for dispensing from oaths?" Answer "It is laid down as a proposition, that the utility of the church is a just cause!"—Irish Education Report, 8; App. p. 284.

There is Dr. MacHale, admitting that if he perjured himself for the utility of the church, he should, in so doing, have acted consistently with the doctrine of his church.

O Mac Hale! O holy mother-the son is worthy of the mother, and the mother of the son! Ex ore filii indice matrem.

No Roman Catholic should be al

lowed to sit on a jury until he renounced this horrible doctrine; for, according to it, the pope can absolve from their oaths all the Roman Catholics throughout the universe; the bishops all those in their dioceses; the priests all those in their parishes; if they think, or pretend to think, that the utility of the church requires it; for they are the superiors, and the superiors are the judges. No wonder if Roman Catholics will not find a verdict! Your second reason is, the possibility of Sir Francis Hopkins having been deceived. If that

were admitted as a reason, no verdict could ever be found. The courts of justice should be closed, and the clearest evidence set aside; for their is always a possibility of deception. Your third reason is that the public sympathize, and declare their belief in his innocence. Is there one instance, I ask you, of an execution to be found in Ireland, in which that portion of the community which you call the public, have adopted a different course? Your fourth reason is, that Seery declared his innocence on the scaffold. I need not tell you, sir, or any priest of your church, why the Roman Catholic fears hot to go before his God, after telling a lie! Having been eleven years a priest of your church, I know the reason, and you know it, and the public shall know it also. It is this: after telling it, he kneels down to his confessor, and gets absolution. This is the solution of a problem that was too difficult-the unravelling of a mystery that was too dark for the Protestants to understand. The ego te absolvo of the confessor is the cause. The priest, standing by the side of the criminal, gives a false security to his guilty soul; and, like the false prophet mentioned in Scripture, cries to his troubled conscience," Peace, peace, where there is no peace." He ushers him into eternity, with a lie on his soul, and gives his absolution, as a passport of St. Peter, for admittance. The council to Trent consigns to eternal flames any who will deny the validity of that passport! There can be no preventative against this but one, and that is to give the chaplain full and free access to the convict, and to afford the convict every means and help to make his peace with God, and after he has declared that he has done so, to

allow no other absolution after he addresses the public; as we see by the papers Seery was allowed. If this rule were established, we would hear no more of these awful imprecations, that blaspheme God, if false, and scandalize the Christian, even if true. As an instance of how little importance should be attached to those declarations of innocence on the scaffold, I shall cite an example. In the year 1821, a notorious ruffian, named Daly, a captain of Ribbonmen, called Ballinafadmen, was executed at Seafin, near Loughrea. The most of the murders and outrages committed in the county of Galway that year were committed by this Captain Steel (as he was called) and his men. Ou the day on which he was led to execution, I heard one of his associates say that he was along with him the very night he committed the murder for which he was executed; yet on the scaffold this man declared before God that he was innocent of that crime, and the next. moment knelt down and got absolution. The Marquis of Clanricarde, whose tenant he was, or Robert Daly, Esq. his agent, a Roman Catholic, can bear testimony to the truth of what I state. Since I became a priest, I never attended convicts on the scaffold, but on one occasion. Two men were executed in Montreal, in 1832, for the murder of a soldier. The two were guilty; one of them said nothing on the scaffold; the other declared his innocence, although I knew that he was guilty.

How long, sir, will you and your priests stand forth as apologists for persons convicted by the laws of their country of the horrible crime of assassination?-that crime that draws down the vengeance of an angry God on this unhappy land—that renders our name a bye-word among the nations—that converts the blood, with which the Irish soil is saturated, into a blight that paralyzes its native fruitfulness. If Mirabeau, Pope Alexander VI., or his son, Cæsar Borgia-men who were monsters in human form--men who made murder a trade-were to write on the subject, on which you and Priest Savage wrote, they could not have omitted the insertion of a few words expresive of their horror of the crime, yet you and he studiously avoid it!

That shows in what light you hold it. Another proof is-if a murderer were to apply to any of your priests for absolution within his parish, he has faculties for absolving him; but, if a man who had been present at the baptism of a child by a Protestant clergyman were to apply, he has no faculties for absolv ing him; it is a reserved case-the bishop alone, or the vicar-general can do it, and he should pay a certain sum of money to be applied to pious purposes before he could get absolution. Had Sir F. Hopkins lived among the Hottentots of Africa, or the Iroquois of North America, his life and property would have been held sacred by those savages. The Indian knows no enemy but him he meets as such, foot to foot, face to face, in the wood, or on the field of battle; he never steals, like the tiger, at the dead hour of the night, to the wigwam of a brother Indian. No Indian warrior ever returns home with the scalp of a member of his own tribe snatched by surprise ;-else his family would receive him with averted faces and downcast eyes; but, what the uncivilized savage would scorn to do, the low, mean, and cowardly Irishman will do without a blush; and a civilized savage, professing to be a minister of Christ, will stand forth and be his apologist, by saying it was not he who committed the crime, but some other person who is well known, but whom he takes good care shall never be brought to justice. For everybody knows there is no such person; it is all moonshine-a pious fraud to have revenge on Sir Francis Hopkins.

"All Ireland," says Mr. Savage, mourns over the sad and appalling fate of Bryan Seery." That, to say the least of it, is false. All Ireland does no such thing. But all Levellers and sans culottes mourn; those who would change the social system by the torch and midnight dagger; those who have no sympathy with the victim, provided he be a Protestant; these mourn and are sad; but every friend of peace and order-every man who would wish to sit and rest under the shade of his own vine and fig tree, with out fearing to have "slugs ringing in his ears," as Priest Savage facetiously terms it, or the knife at his throat; every such man, and I am sure they are numerous,