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And now it warn’d her to the chapel, where
Sad Sisters mingle at the evening prayer,--
Where the green vaulted roof, in Gothic glooin,
Wore the cold, shadowy aspect of the tomb !

In solitary grace they bloom'd unseen,
Dead to the world as if they ne'er had been,
From sight of man, like sacred things enshrin'd, -
Each tie that bound the heart to life untwin'd,
For them there beam'd no fond adoring eye,
For them no off'ring of a pensive sigh
Soar'd from the heart, Love's altar-as at even,
In days of old, sweet incense rose to Heaven !
And thus Eliza faded day by day,
Yet still she look'd more lovely in decay.
Dark clust'ring o'er her brow so purely fair,
Lay the lorn ringlets of her raven hair;
Her eye's mild lustre, like the star of Heaven,
While softly shining through the tears of even;
Her cheek's all doubtful tinge, like pensive glow
Of dying day upon a wreath of snow!
With few to heed her sorrows, none to soothe
The heart that mourn'd the perish'd hopes of youth,
She had not long to linger, for the sun
Of life was low-its sands were nearly run!

One Summer evening, when the western sky
Glow'd with its gold and crimson canopy,
When shed the sun from far his parting smile,
And look'd his last o'er ocean and o'er isle,
She sought the garden walk, and on a seat,
Where, arching high, embow'ring branches meet,
Lay listening to the small bird on the tree
That sung the day to rest beyond the sea;
And the sweet strain ascending from the stem
Seem's too her parting spirit's requiem!
An aged man subsistence long had found
By labour in that garden's lonely ground;
She heard a step deem'd his, and rais'd her eyes
That rustic garb is but a vain disguise ;
She saw and knew her lover-heart and brain
The sight, the shock unable to sustain,
She, fainting, fell--the sudden flush that crost
Her cheek amidst its lilies soon was lost.
Her drooping head upon his bosom lay,
A feeble smile seem'd round her lips to play
On him ; her opening eye, while yet it gaz'd
In fondness, faded-fix'd-and slowly glaz'd!
His feelings grew-while on that form he dwell
To such intenseness that he scarcely felt,
Till wakening from the stupor of despair
Unto its pangs—the spirit was not there!
Of all that late could charm the heart and mind,
But that cold breathless form remain'd behind !
He left the busy world of him again
No breeze e'er bore a sound to living men:
Remember'd now but as some mournful strain,

Their fatal tale, who lov'd-and loy'd in vain !
VOL. XIV.

Ss

IRISU MIRACLES* The age of MIRACLES bas return- sophistry in the argument of the Ca. ed. Germany, ever fertile in vision. tholics. They establish, on what they aries among the ordinary classes of deem incontrovertible testimony, the society, has produced one from high incurable nature of Mrs Stewart's and life; and the Catholic world is bow- Miss Lalor's maladies; and these ing before him, as the God of their cures, they say, instantaneously fol. idolatry. Nothing is heard in their lowed the prayers of the Prince, dwellings but the voice of joy and and the “ ever adorable sacrifice" of rejoicing. They look to him as a the mass, together with the patient's Mighty One raised up to restore their own co-operation; and having adlong-lost honours,--to emancipate duced, as they think, sufficient evithem from slavery, to give them the dence on these two points, they draw ascendancy in Ireland, -and to make the conclusion that the cure of these the Catholic Church, in that be- ladies was “ SUPERNATURAL,nighted country, to look forth again, This conclusion is unwarranted, “ fair as the moon, clear as the sun, on the principles of fair reasoning, and terrible to her enemies as an analogy, and experience. Wonderarmy with banners.”

ful events, as well as wonderful cures, In this state of things, a kind of have taken place and been effected, religious war is waged. The breach without any thing miraculous in betwixt the Catholics and Protestants them, or through any interposition of is widened, while the triumph of the Heaven. Pharoah's magicians, as one, at the success of the miracles of well as Moses, turned their rods into Prince Hohenlohe, and the contempt serpents; and the Witch of Endor, of the other, at such barefaced impos- by her necromancy, brought up from ture, and the superstition that can the dead Samuel before the affrighte believe in such absurdity, have in- ed Saul. False prophets propbesied, creased animosity, and produced the and their predictions came to pass ; most powerful alienations. The feels and inspiration forewarns us that ings of Samaritans and Jews are be- such are to appear, and to do great coming daily more irrepressible than wonders, so as to make "fire come ever among the sectaries of unhappy from heaven on earth, in the sight Ireland ; and unless a stop be put of men ;" and to deceive them that to what is going forward, there is no dwell on the earth, by means of THOSE saying where this conflagration is to miracles.end. Pamphlet after pamphlet, and from this it follows, that, though sermon after sermon, come forth, Mrs Stuart's and Miss Lalor's cures treading on the heels of one another were sequences of the Prince's prayso fast, that it is difficult to enume- ers, and the “ sacrifice of the mass," rate them. The press teems, and our as much so as effects are of causes, yet table groans, with ephemeral produc- it would not necessarily follow that tions, pro and con, on this subject. these have been brought about by The ground which both have taken the interposition of Heaven, through is, in our apprehension, unsatisface the instrumentality of the Prince, or tory, and, while it is kept, the war his power with God. will never end.

This is the point to be established * Both are out at sea, and ne'er will see

by the Catholics; for, until it be done, the shore,"

nothing is gained ; and they are as

far as ever from proving, by these by procceding in their present course. miracles, the purity and superiority There is, as usual, a LITTLE bit of of their CHURCH, the holiness of the

* 1. Letter to Francis Jeffrey, Esq., Editor of the Edinburgh Review, on the Evidence in support of a continuation of Miraculous Powers in the Church ; partly intended as an answer to the third Article of the 77th Number of said Work, on the Miracles ascribed to Prince Alexander Hohenlohe. Edinburgh, 1824.

2. The Voice of Facts, from the Convent of St. Joseph, Panelagh, Dublin. By the Reverend Joseph Finlayson, A. M. Edinburgh, 1824.

Mass, and the Divinity of CHRIST, Serene Highness Prince Hohenlohe. the great objects for which they de- In establishing our position, we shall, clare the said miracles are wrought first, consider the infallible tests of

In rebutting these pleas, it is to be true miracles, wrought either directlamented, that, so far as we have ly or indirectly by God: secondly, seen, the Protestants have not on the objects for which these miracu. trenched themselves within those lous cures were wrought; and then, principles from which they could not by applying the principles deduced be driven by all the learning, subtilty, from these to the cures before us, we and force of the enemy. On the shall be satisfied that there was nocontrary, they have allowed them thing “ supernatural in them whatselves to be led, artfully, on the ice, ever. -to deny the fact of the cures,—to This method rids us at once of all examine the testimony of the wite the obstacles about the efficacy of nesses,-to grasp at the certificates prayer, the efficacy of the mass, of the physicians, which admit the the power of working miracles being cúres, but state that they can be sa. continued in the Church of Rome, tisfactorily accounted for from NA- conspiracy, and fraud, and natural TURAL causes,--and, learnedly, to causes,-and brings the question to try the said cures by the tests of a short and satisfactory issue. what they deem true miracles.

In order to arrive at this, we adopt · All this, in our opinion, is worse an infallible rule or canon, namely, than trifling. The same testimony Scripture, which has fenced us so as that given for these cures, if pro- strongly against any imposition on duced in a court of justice to a mur. the head of miracles, as to render it der, would take away a dozen lives. impossible to deceive rational ChrisWhy, then, doubt it here? Why tians. The same care and concern call in question, in opposition to the for the purity of the Mosaic disevidence of physicians, of parents, pensation, in guarding the Israelites attendants, and clergymen, the fact, against false prophets, who would that, whereas these persons, before come to seduce them from their alleprayers and mass, were ill, they giance to the one God, are shown by were, after these, almost instantane the FOUNDER of Christianity and busly well? Impute, if you will, the his Apostles, in order to guard his fact to trickeryto conspiracy, to a faithful followers against the delulong and artful preparation betwixt sions of false teachers, “ whose the Prince, the priesthood in Ire coming" was to be “after the workland, and the patients,—to sudden ing of SATAN, with all power, and impressions, and the force of the signs, and lying wonders.imagination over such diseases as af- The test by which Moses fenced flicted them,-still the fact remains the Jews was this, -"If there arise The patients are cured, and well; among you a prophet, or a dreamer and the absurdity of the Protestants of dreams, and giveth thee a sign consists in attempting to invalidate or a wonder; And the sign or the the fact, by imputing to the patients, wonder come to pass whereof he the witnesses, and the DIGNITARIES spake unto thee, saying, Let us go of the Roman Catholic Church, a after other gods (which thou hast duplicity, hypocrisy, and fraud, which not known) and let us serve them; charity scorns, and liberality rejects. Thou shalt not hearken unto the

Casting away from our minds in- words of that prophet, or dreamer of sinuations so unworthy, and admit- dreams; for the LORD your God ting the cures, as told by the patients proveth you, to know whether you themselves, and their witnesses, we love the LORD your God with all proceed to show, that these cures, to your heart and with all your soul*." all their supposed extent, however And further," Ye shall not add unwonderful, are not “ supernatural,to the word which I command you,

-if, by that word, we are to under- neither shall you diminish ought from stand cures wrought by Heaven, it t." These tests are perfectly plain. through the instrumentality of his They foretold that “ the sign or the

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wonder" was to come to pass ;" yet, that Jesus Christ is come in the flesh, nevertheless, the people were not to is of God. And every spirit that conhearken unto the words of the pro- fesseth not that Jesus Christ is come phet, or dreamer of dreams, who in the flesh, is not of God $.” wrought the miracle, to confirm the This test no one can mistake. It truth of his doctrine, and to draw at once settles the question about the them away from the LORD their humanity of Christ: and though God. The last test guards the purity those who did - not confess “that and genuineness of Scripture; pro- Jesus Christ had come in the flesh," hibiting any impure mixtures, by should be able “ to work all miaddition or substraction: whoever racles," and “speak with all tongues, did this, disobeyed the command and “could remove mountains," yet ment of Heaven, and therefore could we were not to believe them! A test not be approven of, nor empowered such as this renders future miracles from on High to perform those su- unnecessary, in order to prove the pernatural cures.

humanity of Christ. Tests, exactly similar to these, and The test, however, given by St. eyery way as plain and decisive, are John, in the Revelations, is the segiven in the New Testament. St. curity of the Church in every age. Paul, foretelling of those who should It points out, as with a sunbeam, the "resist the truth," asserts the Ple. Church which is of God, what is NARY inspiration of the Scriptures; approved of Him, and is His own : and commanding Timothy to contin "For I testify unto every man that nue in the things which he had learn, heareth the words of the prophecy of ed, which were able to make him this book, If any man shall add unto wise unto salyation, he says, " All these things, God shall add unto him Scripture is given by inspiration of the plagues that are written in this God, and is profitable for doctrine, book: And if any man shall take away for reproof, for correction, for in- from the words of the book of this struction in righteousness; that the prophecy, God shall take away his man of God may be perfect, thorough part out of the book of life, and out ly furnished unto all good works *." of the holy city, and from the things Hence, says he to the Galatians, which are written in this book ll." “ There be some that trouble you, Whatever Church, then, shall add and would pervert the Gospel: But to, or take from Scripture, is, by this though we, or an angel from hea test, not only a corrupt Church, ven, preach any other gospel un- but, instead of having God's apto you, than that which we have probation and aid to work miracles, preached unto you, let him be ac- has His curse : and having this, can cursed t." Christ, foreseeing the com- it for a moment be supposed that He ing of such men, warns the disciples would countenance it, or epdow it against them. “If any man shall or any of its members to work misay unto you, Lo, here is Christ, or racles, in order to prove it the only there, believe it not. For there shall Church of God on earth, and to prove arise false Christs, and false prophets, the sacrifice of the mass holy and and shall shew great signs and wone acceptable to Him? ders; insomuch that (if it were pos- The question then is, Has the sible) they shall deceive the very Church of Rome added to or taken Elect. Behold I have told you away from Scripture? Our arbefore." To all this, St. John, the swer is, “ It has done both,"—it beloved disciple, adds this caution, has taken away the Second Comand gives this test to the Church in mandment as to images, and the general, “ Beloved, believe not every cup from the people in the Sacraspirit, but try the spirits whether ment of the Supper ; for though the they are of God; because many cup is given to all in the Scriptures, false prophets are gone out into the our Lord saying, “ drink ye ALL world. Hereby know ye the Spirit of it,"-yet the Church of Rome has cf God: Every spirit that confesseth taken it away, and given them ouly

• 2 Timothy iii. 16.
Matthew xxiv. 23, 24. § 1 John iv. 1, 2, 3.

+ Gal. i. 7, 8.

| Revelations xxii. 18, 19.

the bread or wafer in the Commu- ties of objects, would mislead and de. nion! But has she added Doctrines ? ceive us, and their testimony would Yes, many; prayers for the dead, be of no avail. Were such a doctrine invocation of saints,-worshipping of true, it would not only be a standing images,-purgatory,--transubstanti. miracle itself in the Church of Rome, ation, &c. &c. these are among the but the greatest of all miracles; and, number, and are not only anti-Scrip- what would be the most marvellous tural, but absurd, while some of them thing of all, would be calling on us lead to immoral consequences. It is to believe a miracle, on the testiunnecessary to run over them all to mony of our senses, and reason, and shew this. We shall only take the Scripture, when our senses, and readoctrines contained in the mass; to son, and Scripture, were annihilated point out the holiness of which, is one by the miracle, and rendered incaof the alleged ends for which these pable of judging of the reality of the miracles are wrought.

change !!! By Transubstantiation, Catholics In nature, not a stronger argument would make us believe that the bread can be adduced for our belief of any and wine in the Sacrament are con- thing than to say, we have seen it verted into the real body and blood with our eyes, tasted, and handled of Christ ;—that they are turned it. The sense of hearing may be deinto bis flesh and his blood, the ceived ; so may taste and sight; but moment the prayer of the priest is feeling never, as to the existence of ended ;-that what the priest thus matter. The use of a sign or miconsecrates by prayer, “ is the body racle is, that it addresses itself to ocwhich ca ne forth from the VIRGIN !" cular demonstration. Yet here no and that “ that which is in the cup occular sign is given, while we are or chalice, is the same which flowed called on to believe in a change from his side, and of it we partake,” which sense perceives not. To reAnd lest this quotation may be ceive such a doctrine would be to deemed antiquated, the following is live on shadows, and converse with taken from a publication printed this phantoms; yet, for the establishing year, assigned to Dr Doyle, Bishop of such a doctrine, these miracles are of Kildare and Leighlin : “ It is not said to be wrought by the assistance Christ as God only," says he, “ who of Heaven! now descends, but he descends as “ The Real Presence,” another God and man indivisibly conjoined doctrine, for the which these cures with flesh, as he produced it from the are performed, is as necessary a conVIRGIN, or raised it from the tomb; sequence from Transubstantiation, and if he do, and is made present were it true, as light is from the sun. thus, when we break bread as he If the bread and wine become, by commanded us, not in our own name, the consecration prayer, the body or by our own power, but by his; for and blood of Christ, then Christ we do not say this is his body,' but must be on the altar, and on every * this is my body ; if, when we thus altar ; in Rome, Dublin, America, break bread or bless the cup, he is Asia, and New Zealand, at one and there, as we are all agreed, is his the same time, and as every waflesh not present in the place of the fer," or piece of bread, becomes an bread + ?' Again, he adds, « It is entire Christ, He who had only one He who changes the elements of human body on earth, bas it thus bread and wine into his flesh and multiplied into tens of thousands ; blood !," &c.

and yet these tens of thousands are This is the Catholic doctrine of said only to be but one body. What Transubstantiation, which, were it a monstrous fiction !—Toby and his true, would render useless the sen, dog, and Bel and the Dragon, are ses of sight, taste, smell, and feelnot worthy to be compared with it! ing-four of our five senses. If it We deem it an essential property were true, then, those senses which in a body to be in one and the same God has given us, to direct us aright, place, at one and the same time. in judging of the presence and qualiWe think it impossible to be in Dub

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