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And the following, taken from a work recently published in America, tends to show the dangerous and insidious nature of the workings of the Papacy, seeking to expel the independent merchant, to monopolize commerce, and forbid those to buy and sell, who have not already made league with the iniquity.

“ Alas for Tahiti! The Polynesian," published at the Sandwich Islands, of the date September 26, has the following ominous tidings for the poor Protestants of Tahiti :

" The Catholics have adopted a very novel, but we apprehend effectual system of proselytism, at all events, so far as the pockets are concerned, by a sort of co-partnership between mammon and faith. We give the information on this point, as received from our Correspondent in the following extract:

“66 We believe business has received a death-blow here by the establishment of a commercial missionary store, by the Jesuits of France. Their object is to disseminate the Catholic faith throughout the islands in the Pacific, and their first step is to ingratiate themselves with the natives by selling them goods at cost and charges, undersell the merchants, and drive them off the island. They are to have a house at Valparaiso, Tahiti, and Oahu, and branches at the Navigator's, Wallis Island, New Caledonia, and the Feejees. They have twelve ships of the size of Arch Dalliance,' and another, both here now, with some twenty or thirty Jesuits on board, and a number of small vessels. It is so arranged, that one of them will leave France every month to keep their establishment supplied with goods." '

“ Comment is unnecessary.” *

If Protestant statesmen court an alliance with the Papacy to augment their influence, or to serve personal or party purposes, or from any cause whatever identify this Christian land with the unchristian principles, practices, superstition, cruelties, and idolatries of the Romish system, then, as sure as the word of truth is to be relied upon, this country must expect more and more to experience the effect of Divine wrath and displeasure.

All that has been done to conciliate Popery has been done in vain. We have sacrificed at the idol shrine, instead of seeking the conversion of the idolater, and sought to propitiate evil, by sacrificing the cause of true religion as a votive offering.

The course of Rome is still onward. A Roman Catholic has been recently made Governor of Malta. The journals speak of Dr. Wiseman being made Roman Catholic Archbishop of Westminster, of Romish Archbishops of Canterbury and York being appointed, and of other sees and inferior offices of ecclesiastical dignity being filled up, so as to have in England as complete a Romish Establishment as now exists in Ireland.

When then should Protestants bestir themselves if not now? When, if not now, should they seek to obviate existing and increasing evils, to stem the tide of Popery, and preserve for their posterity the blessings of a pure and scriptural Christianity, which their ancestors have bequeathed, in trust for themselves, their children, and the world?

* From a “Statement of Facts on the Universal Spread and Expected Triumphs of Roman Catholicism."-Boston. 1847.

MONTMORENCY.—A ROMAN CATHOLIC TALE.

(Continued from p. 282.) While Hubert remained in Italy, he chanced, by one of those sin. gular circumstances which sometimes occur, to meet with the mother of Ernest Willoughby, who (with her only daughter, Laura, and her brother, Mr. Murray) was then in that country.

Mr. Murray was a man of deep piety, considerable information, sound judgment, and a warm heart. All these qualities, joined to pleasing manners, won on the feelings of our hero so that to his utter surprise, and certainly contrary to his own intentions, he found himself a second time unconsciously drawn into friendship with a Protestant. »

Mr. Murray had determined to avoid all controverted topics at this early period of their acquaintance ; but one day as they were walking together in a crowded street, they unexpectedly met a procession of the host. Many of the people prostrated themselves on the ground in token of lowly adoration. All uncovered their heads but Mr. Murray, which, when the mob observed, they pelted him with stones, and otherwise insulted him. Hubert interfered, and hurrying Mr. Murray from the spot, inquired of him, half reproachfully, whether it would not have been wiser had he paid so slight an homage to public opinion, and to an ordinance which even Protestant Christians professed to reverence.

“No, my dear young friend, I could not have joined in the idola. trous reverence paid by the multitude, without sanctioning an error which I regard as most deplorable—an error which leads hundreds of rational and immortal beings to fall down in lowly adoration before a wafer made of flour and water !”.

“ We do not adore the wafer, because after consecration it is no longer what it was originally, but so divinely changed, as to be an object worthy of adoration.”

« My dear friend, with all possible respect to your feelings, allow me to say, this is one of the doctrines of Romanism that has always struck me to be most repugnant to common sense, most revolting to our feelings, and most degrading to the blessed Saviour. How can you believe against the evidence of those senses which God has given you, that what appears to your sight, taste, touch, to be but bread, is really the flesh and blood of the Lord of glory ? ”

“ It is a mystery,” replied Hubert, “and as such I receive and reverence, though I attempt not to explain it. Do not the words of Scripture plainly say, “This is my body?'”.

« We must take Scripture there, as well as in many other places, in a figurative sense. You would not attempt to prove that when the Saviour said, 'I am the true vine,' he meant he was a tree; or when he called himself a door the words are to be understood literally ; neither because the Prophet Isaiah exclaimed, “ All flesh is grass,' would you be guilty of the absurdity of asserting that our human bodies are formed of grass, though their fading nature is so aptly compared to the grass and the flower of the field.

" When our blessed Saviour, shortly before the hour of his bitter sufferings, gave the bread and wine to his disciples, his body had not then been broken on the cross, nor his blood shed : undoubtedly, then, he meant, This bread represents my body, which shall be broken, and this wine my blood, which shall soon be shed on the cross for your salvation. I am about to leave you : forget me not, but meet together to commemorate my bitter sufferings, and do this in remembrance of me.'”

“ But still,” persisted Hubert, “the words of Scripture are, This is my body,' otherwise I own natural reason and the evidence of my senses would lead me to agree with you !”

“ If your only objection be because you will take Scripture literally, I contend that you must take it equally in a literal sense everywhere; and then you will meet with more than one difficulty in the institution of this very ordinance, because if you refer to Luke xxii. 17, the disciples are first told to divide the cup, not what it contained, among themselves, but this, surely, is not the meaning of the evangelist; again, in the twentieth verse, This cup is the New Testament. Now, would it not be an absurdity to suppose our Lord meant the disciples to believe the cup was a Testament? but if Scripture be understood figuratively here, why not in the verse above, which you insist on taking literally, though it involves the absurd, I had almost said blasphemous supposition, that the Maker of the world, at the will of a priest, is summoned from the abodes of eternity to be devoured by his creatures."

Hubert looked shocked, and hastily said, “I do not view it in the light you have represented it. I cannot understand how it is, but I receive it as a matter of faith, and humbly adore the means God has appointed of conveying grace to our souls.".

“ Pardon me if I have unintentionally hurt your feelings, I believe that pious Romanists do not reflect upon it sufficiently to see the impieties of its system, but either the wafer which those multitudes have adored, is only flour and water, in which case they are guilty of idolatry, a sin expressly forbidden by Scripture, or else, as your Church declares, Christ, whole and entire, exists under the species of bread, and under each particle of that species."

“ But does not the Saviour say, in another part of Scripture, • Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you?'"

“ Yes, but I can see still more plainly there, that he spoke in a figurative sense, since he first calls himself the bread that came down from heaven; and then changing the figure, speaks of eating his flesh, which you must see if you view it with a candid and unprejudiced mind, means simply this, that as the natural body is nourished by bread and meat, so the soul that looks by faith to Christ is said to feed on and live by him. The Jews who heard the Saviour speak mistook his meaning, and murmured, saying, “How can this man give us his flesh to eat ?' when the Saviour assures them. It is the spirit that quickeneth, the flesh profiteth nothing.'”

“ Surely the view held by Protestants is plain, simple, and most affecting, whilst the doctrine held by the Romish Church is revolting

to the feelings and senses of our common humanity, degrading to the Son of God, and places an enormous power in the hands of the priesthood, who are thus invested with an authority so unlimited.”

Mr. Murray paused, for he had become warm, and almost feared he had offended Hubert, but as he noticed an appearance of deep attention he ventured to continue : “I will only refer you to one more place in Scripture, in which St. Paul, writing to the Corinthians, says, “The bread which we break, is it not the communion of the body of Christ ?'

“ Now if you argue that Scripture is to be taken literally, when it says, “This is my body,' here the literal words are, the bread ; must it not then be more in accordance with the mind of the Spirit, so to interpret Scripture, as not to contradict the evidence of our senses, and throw so great a stumbling-block in the minds of the unconverted ?”.

“ I own,” said Hubert, “what you have said appears reasonable, but Transubstantiation is a doctrine taught by our Church, as such I receive and venerate it.”

" Ah, my dear young friend, would to God I could show you she teaches not the truth as it is in Jesus ; oh! that you could see with my eyes how darkly she obscures the Gospel light, what cruel insults she offers to the Son of God, and how fatally she enslaves the consciences of her deluded votaries."

“ Mr. Murray," said Hubert, “unless we drop the argument I must leave you, I have suffered too much, too deeply already, and I dare not again suffer my feelings to mislead me; much as I prize your friendship, I dare not enter on these topics, which I have faithfully promised to avoid, as I value my soul's salvation."

" We will converse then no more, but do not leave a friend who esteems you."

Rather more than six weeks had passed since Hubert had met with the Willoughbys, and still he lingered in a spot he had long resolved to quit. Nearly every day he walked with Mr. Murray, and visited some of the many lovely scenes around them; the latter faithfully kept his promise, and never renewed the topic on which they differed, yet religion was not altogether excluded; the works of the God of nature often led them to speak of the Being who formed this earth, so lovely even in its degradation; and also to speak of a time in which they both believed when this scene of disorder and confusion should be succeeded by a time of universal happiness; yet was their intercourse necessarily less delightful, from the mutual restraint they maintained on the great subjects on which they differed.

Öne morning, when Hubert entered the room in which Mrs. Willoughby and her daughter were sitting, Mrs. Willoughby noticed an expression of unusual gravity on his countenance, and inquired if he was not well. “Perfectly so,” he replied, “but I have received letters that render it necessary for me to leave Venice immediately."

“ Shall you not return?” inquired Laura. “I hoped we might have seen your cousins whom we knew in England, as you once said they talked of travelling this way, when your sister returned.”

At the mention of his sister's name Hubert's assumed composure vanished, and an expression almost of anguish caused his hearers to inquire anxiously if she were ill. “ Not that I know of,” replied he, in a voice of constrained coldness, but as he met the mild eye of Mrs. Willoughby fixed on him with a look of kind anxiety, he struggled unavailingly to appear as if nothing had occurred, and resuming his seat which he had left, covered his face with his bands for an instant, then abruptly rising, said, “I merely called, madam, to apologize to Mr. Murray, that I am unable to keep my appointment with him, since business of importance calls me away; I must leave you, perhaps, to return no more, but I leave you with many thanks for the kindness received, and many prayers for the happiness of the friends of my lamented Ernest.”

“ But what means this extreme haste, and this determination to treat us with such sudden reserve ?”

“ I can explain nothing-I must bid you a long farewell—you may not see me again, till ”-he hesitated. “Till you are a priest of the Romish Church,” said Laura, endeavouring to smile.

“ Have you been consulting the astrologers, Miss Willoughby ?” replied Hubert, smiling in his turn, “and have they revealed this to you ?”

“ No,” replied Laura, sadly, “my own fears have been the only astrologers I have consulted.”

“ Farewell,” said Hubert, extending his hand to Mrs. Willoughby, “my business is so urgent I dare not delay, but beliere me, if my Church requires of me one sacrifice more painful than another, it is to cease to feel an interest in the friends of my still lamented Ernest."

Thus saying he left the room, and leaving our readers to conjecture (with Mrs. Willoughby and Laura) the cause of his sudden departure, we intend to visit another station.

The setting sun had cast its parting ray of crimson on the yellow foliage of stately oaks, which towered in majestic beauty in the forest of Ardennes, Clarice had reluctantly, most reluctantly accompanied her mother on a visit to a friend who resided at some miles distant from the hall. Frances was sitting alone in the library, with an open book in, her hand, but her eye was resting on the scene around her, while thoughts crowded in rapid succession through her mind; at last, in a low tone of voice, she exclaimed, “Oh! memory, memory, why art thou so active in récalling scenes of early days, of tender childish endearments, scenes which enfeeble my mind when it more than ever needs to be strengthened, and why art thou, weak and fainting heart, thus touched with soft and sinful compassion towards one so obstinate, so guilty ?”

Frances ceased to speak, but as her eye again rested on the lovely prospect around her, a tear, an unbidden tear, slowly trickled down her cheek; so absorbed was she with the intensity of her feelings, she did not perceive that Father Adrian had entered the room, and was standing by her side, till he thus addressed her : “ The hour for your departure has arrived, my daughter, all is ready, success has crowned our efforts, and propitious Heaven smiles on the sacrifice you contemplate. Our gracious Lady will be with you, to cheer, to comfort, to preserve you. I must part from you for the present, but we shall meet again, till then receive my blessing; a blessing never more warmly

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