presented, though diluted as it is recognised in Rome's accredited documents; but then I feel that the exhibition of the unscriptural and unprimitive character of the system is the very way to emancipate those who are its victims.

and gratuitous description of the | has been trained to in all the breadth mode which I had pursued in laying of its corruption, and in all its open the errors (and their results) native deformity in which it is reof the Roman Catholic Church upon the one hand, and in confuting those errors from the word of God, and showing up the contradictory nature of the statements of the fathers on the other hand. Now I am most anxious to disabuse the mind of Mr. French, and of every Roman On this subject I am reminded of Catholic in this assembly, of any im- an incident recorded to have taken pression leading them to suppose place when the dome of St. Paul's that I cherish one atom of hostile or cathedral was being painted, in bitter feeling toward the humblest London. It is stated, that the celeor the highest individual in the brated painter, who had erected a room. I can, most honestly and scaffold in the interior of the dome, conscientiously, as in the sight of had sketched some exquisite dethe great Searcher of Hearts, say, signs and paintings upon the wall; "My heart's desire and prayer to and the scaffolding having no outside God for them is, that they may be railing to defend him, he was walksaved; but, seeing them going ing backwards, admiring and conabout to reject the righteousness of templating the proportions and Christ, and to establish the right-perspective of the work he had just eousness of the creature, I feel it executed. He kept walking backmy sacred duty, and my sweetest ward and backward, until his heels privilege, to warn them against the trembled on the very verge of the error of their way. Let me also scaffold, from which another step add, I own, notwithstanding the would have precipitated him to a love I bear to every individual, I depth of some two hundred feet, cherish and I should not be honest and left him a mangled corpse on if I did not say so-I cherish the the floor below. A friend who was intensest antipathy to the system of on the scaffold, seeing the awful which they are the unhappy and jeopardy in which the painter was perishing victims. I believe that placed, and knowing that if he had system (and Mr. French knows called out he would probably have that this was my impression at the taken another step further, and have outset)-I believe that system to thus been dashed to pieces, and be dishonourable to God; I believe feeling his danger, rushed forward it to be dangerous to your precious and threw a large pot of paint upon souls; and I do feel that I display the exquisite work which he had my love to you most strongly, when painted on the wall. Immediately I refute and reprobate the system the painter, anxious for the safety you cling to most decidedly. I of his work, rushed forward to save know it will give pain to some sen- the painting from the threatened sitive feelings, and startle many a destruction, and thereby learned, in mind long accustomed to revere the system as sacred and apostolical. I know it must have given pain to my learned antagonist, to have been obliged to hear exposed the system he

life, the wisdom of his friend. Now this is just an illustration of my course with Mr. French and the Roman Catholics before me. I know it will grieve you while I destroy

the bright, the glittering, the fasci- | celebrated writings of the Bollandists, nating visions by which you are so I was called to order, as quoting a captivated and charmed; but then I work not authorized or recognised know that the only way of saving in the Church of Rome. I candidly your souls is to blast, by fair means, admit that it does not bear the seal and by just, and open, and legiti- and stamp of actual infallibility, or mate reasoning, that dark, apostate Roman Catholic inerrability; but system (for I must still speak ho- when I wished to illustrate my as nestly, as I have done throughout) sertion, that the doctrine under of which you are the prey. In God's review had led to most superstitious sight, this may be your great guilt results, and to bring before you -I say, in God's sight, your error specimens of the superstitions to may be your great guilt; but in my which the Invocation of Saints had sight it is your deep and your pain-naturally led, I did not have reful misfortune. I regard it as your course to any paltry work that I had misfortune-GoD alone can regard taken from some hole or corner, it as your guilt. I, feeling it to be and which might have contained your misfortune, should act a most sentiments and expressions not warunchristian part, if I did not say ranted or recognised by the Church throughout, that my prayerful and of Rome; but I went to what the heartfelt desire is, that the system celebrated Leibnitz (as quoted by may be unceasingly detested and Charles Butler, the distinguished ultimately abjured, and that those advocate of the Church of Rome) who have been beguiled by the cup has declared to be "the most of its enchantment may be brought splendid work of the Jesuits." I to sink every other name in com- went to the eighty large folios, conparison, and to behold exclusively taining the lives of the saints, colthe Lamb of God that taketh away lected by the Jesuits, the most the sins of the world. And, there- learned body of the Church of fore, I hope I have indulged (you Rome, and all of which are comcan all bear me witness) in no viru-posed by recognised doctors and lent or vituperative invective; I members of the Roman Catholic have scrupulously avoided it. I have communion. I took these eighty spoken courteously but plainly; I never felt that my antagonist had treated me with bitterness or virulence, till, no doubt from the failure of all argument and of all logic, last night, when I think (unhappily for the impression made upon the audience) he, for a moment, forgot the courtesies of Christian conduct. know and hope he will be the first to correct himself for having used any expressions calculated to disturb the harmony which has hitherto prevailed in canvassing this vital and most important question.

I

Let me observe, in the next place, that I find, in my notes, that, in making some extracts from the

large folios, which Mr. French knows to be pure Romanism. That cannot be a hole-and-corner production; these cannot be a paltry performance collected and composed by an unknown Jesuit. These eighty folios are quoted, with marked ap probation, by Charles Butler, Esq.

Now, observe, this is the favourable verdict of the learned Leibnitz on these works of the Jesuits to which I have referred-a verdict, you observe, not concealed or disclaimed, but brought forward, openly gloried in, and prominently displayed by a distinguished advocate of the Church of Rome, Charles Butler, Esq. Therefore, in quoting from

ese works, I quoted from one of cast with the greatest satisfaction most important, one of the most into his garden. And, therefore, if luminous, and one of the best he finds that the sentiments of these own productions of that most men, who wore Protestant surplices stinguished order in the Church and subscribed to Protestant articles, Rome; and I do think that if and were in the habit of saying Proquotations I made on miracles, testant prayers, were popish if the acts of saints, the appearances these men chose to hoist false coSatan, and all the absurd and lours-in other words, if they beetched legendary lore which it longed to the Church of Rome, itains, if they hurt the feelings of whilst they derived their emoluRoman Catholic before me, then ments from the Protestant Church, ray you, visit the Jesuits-visit then let not the Protestant Church m with your withering contempt be saddled with their sentiments; with your indignation, and re- for her articles, her homilies, and ince the Church that sanctions creeds, repudiate and reject them. m. I hold it to be a most extra- Mr. French, in the next portion inary fact, that the Church of of his speech, quoted one, I think, me, being in the habit of adding of the most sweet and beautiful imprimatur sanction and ap- hymns, addressed to the Lord Jesus val, through appointed agents, Christ, that I have heard for many every book that might be profit- a day. It was a hymn that does y read-and if she found any credit to the poetic genius of my sage in that book against the antagonist, and that shows he is a urch, having it in her power to poet of no mean order, and that he cel those passages, or of refusing has some devotion to his Lord Jesus, permit the book to be circulated, which I pray may be so fostered and ver condemned the Bollandists-I fanned by the Holy Spirit of God, say, that if the Church of Rome, that his devotion to Jesus may abher appointed and accredited au- sorb and consume all his devotion orities and censors, suffered such for Mary and for saints. His hymn, book to be recognised, and to be I say, was exceedingly scriptural ued and circulated, and yet re- and exceedingly beautiful; and when essed and withheld many nobler I draw up (as I intend to do, one d glorious monuments of human day) a collection of hymns, I mean nius and learning-I do feel that to write to Mr. French and request im guilty of no unfair imputation that beautiful and scriptural hymn, en I father on the Church of and I have no doubt that he will me the responsibility of those give it me with the greatest pleayhty folio volumes. sure. But having heard Mr. French's

At the close of his speech my arned antagonist quoted Doctors ontague and Thorndyke, who had a previous period been bishops of e Church of England, and who, it pears, had said that the Invocation Saints does not amount to idolry. My simple reply to this is st what Mr. French returned to when I quoted Mr. Nolan: they e a couple of weeds," which I

private" hymn, it is important, I think, that you should lay it side by side with some other hymns that are possessed of far greater authority, and are in more extensive circulation in the Church of Rome. You have heard an individual's hymn; now I wish to let you hear a hymn with episcopal sanction, taken from the

Garden of the Soul. A new and amended edition, by lawful au

I am the bright and the Morning Star;" the Church of Rome says, Mary is "the health of the weak, the refuge of sinners." But in the sacred Scriptures, and in the fortysixth Psalm, God is described as

the refuge for sinners;" but here Mary is said to be "the refuge for sinners." She is described not only

"Humano capiti cervicem pictor equinam Jungere si velit, et varias inducere plumas Undique collatis membris, ut turpiter

atrum

Desinat in piscem mulier formosa supernè;

Spectatum admissi, lacrymas teneatis, amici ?"

"Queen of Heaven," but "the | Catholic faith? The two cannot forter of the afflicted." But coalesce. If an effort be made to blessed Lord declares, "I will amalgamate the two, then the result d you another Comforter, even will take place which my friend is SPIRIT OF TRUTH, who shall acquainted with from his classical le with you for ever." And in reading, as stated by Horace in his collection there is one prayer to "Art of Poetry:" offered to Mary the most awful ver read. I am sorry to be ged to read these; but though are of so awful a nature, I feel my bounden duty to show the lency of that article of your d which says, that saints are to enerated. I wish to show you ly what your Church is made of; and however beautiful it appear when told by a silverued defender of his Church, the tical effects of the theory are of different stamp. We fly to thy patronage, O holy her of God; despise not our pens in our necessities, but obtain deliverance from all dangers, ver glorions and blessed Virgin. Pray for us, O holy Mother of

ry

That we may be made worthy of promises of Christ."

Gard. of Soul, p. 379.

CC PRAYER.

Grant, O Lord, we beseech that we thy servants may y health of mind and body; and by the intercession of the ever ssed Virgin, all thy saints likee interceding for us, we may be vered from present sorrow, and eafter enjoy eternal happiness. en."-Ibid.

now leave the volume itself, ing made these few extracts strative of its principles and chater. Now you have heard Mr. nch's beautiful scriptural poem, you have now heard the poems his Church, invested with far ater authority. I ask, Which is correct exhibition of the Roman

If my opponent holds nothing additional to his poem, he will be left in purgatory, and it in the Index Prohibitorius.

The next remark in the closing speech of my learned antagonist was, How can Mr. Cumming presume to stint the omnipotence of God, especially as applicable to saints in heaven hearing the prayers of those who are on earth? He said, "May not God give power to the saints who are in heaven to hear and receive prayers offered upon earth?" Now I am no judge of what God might do; the rule of my faith is not the omnipotence of God, but the written word of God. The question, you observe, is not what attributes God might be pleased to endue saints in heaven withal; but the question is, In what position has he placed saints that are in heaven, with reference to their hearing those prayers that may be offered up by those on earth? Now, when I refer to the book which is my rule of faith, and which, I believe, is part of the rule of faith of my learned antagonist, I find every disproof of saints on earth being authorized to pray to those who are in glory. If the Bible declare the doctrine untrue, we have no right to ask whether it could have been otherwise. For instance, in Ecclesiastes ix. 5, 6,