lin and in London at the same in force and eloquence which have stant. Yet, good Catholics believe only to be read, in order to make us the body of Christ to be in ten spurn such a blasphemous doctrine thousand places at the same mo. from us. With the eye of inspirament,--in heaven and on earth, tion, foreseeing that the Man of Sin on the altar and in our hands. By would come, and, among other im. the consecrated prayer,-oh! wone pieties, add this one, he says, “ That derful ! it becomes finite and infi- by one offering he hath perfected nite,wholly in a place, and wholly for ever them that are sanctified : out of it,--a body, yet no body,-- For Christ is not entered into the one body, yet a million, the same, holy places made with hands, which and not the same, at one indivisible are the figures of the true ; but into instant of time !!! Gulp down this Heaven itself, now to appear in the who may, it is too gross for our throats: presence of God for us.” “ Nor yet our limited understandings cannot that he should offer himself often, fathom impossibilities. Yet, to prove as the High Priest entereth into the the certainty of this impossibility, holy place every year, with blood of Prince Hohenlohe work's Catholic others; for then must he often have miracles in Ireland! The common suffered since the foundation of the sense of a Pagan could lead him to world : but now ONCE, in the end of see that a body could not be in two the world, the end of the Mosaic places at once. Plautus makes An. dispensation) bath he appeared to phitruo sneer at Sosia, on this very put away sin by the sacrifice of himpoint: Tur' id dicere audes ? quod self,” having " ONCE suffered for sins, nemo unquam homo antehac vidit, nec the just for the unjust, that he potest fieri, tempore uno, homo idem might bring us unto God.” duobus locis ut simul sit? The thing These passages are decisive on this implies a contradiction; but Roman point, and destroy every idea of Catholics are sagacious people their Christ's suffering as a sacrifice in the faith swallows what the sense and mass. But what, perhaps, will go reason of other people reject.

farther with Catholics, in point of We should have less scruple in authority, is the declaration of St. smiling at this delusion, and over. Peter himself, which annihilates the looking the weakness of mind that very idea of the doctrine of the “Real can give itself up to it, were it not Presence" and of “ Transubstantiafor the next doctrine which it would tion, as well as of a “ Sacrifice :" necessarily establish, and which these “And when He (Christ) had spoken miracles are also intended to con- these things, while they beheld, he firm. That doctrine is the sacri. was taken up, and a cloud received fice of Christ in the mass, who, it him out of their sight. And while is maintained, is there offered up a they looked stedfastly toward hea. victim for the sins of the living and ven, as he went up, behold two men of the dead *; true and propitia. stood by them in white apparel ; tory," because he is there offered for which also said, Ye men of Galilee, us to his Father, whom he thereby why stand ye gazing up into heaven? renders propitious to his people t. this same Jesus, which is taken from

There is something in this doc- you into heaven, shall come in like trine truly revolting to our feelings. inanner, as ye have seen him go into To think that Christ is sacrificed heaven." And, being there, we afresh, in the mass, every time it is are told his human nature is to reperformed, is to be inflicting on him a main, (not to descend in the sacrifice perpetual suffering, agony, and death. of the mass, and to be offered on a St. Paul repels the assertion with a thousand altars, as a victim for the

• See the Rev. N. O'Connor's Letter to Dr Doyle, on Miss Lalor's cure. “I of. fered," says he, “ the holy sacrifice in the name of the church, -I besought the Lord to overlook my own unworthiness, and regard only Jesus Christ, the great High Priest and victim, whc offers himself, in the mass, to his eternal Father for the living and the dead, I implored the mother of God, of all the angels and saints, and particularly of St. John Nepomuscene,” &c. &c. &c.-Is not this blasphemy?

+ See I. K. L. page 49.

sins of the living and the dead,)“un- that “ he will not give his glory to til," adds St. Peter, the restitution another, nor his praise to graven of all things”—when he shall come images ?” which, nevertheless, the again in his own glory, and in his Catholics do in the worship of the Father's glory, and in the glory of Virgin Mary, and the invocation of the Holy Angels

Saints and Angels, and even in reFor the truth of this doctrine, St. lation to this bread. Peter and St. Paul, and the other These are some of the doctrines of disciples, not only suffered, but the Church of Rome, and when we wrought miracles; and yet the Pope, consider them as additions to Scriphis Vicar, and his pretended adhe- ture, we ask any one if he can be rents, work miracles to contradict it, lieve that the Church of Rome is the and to make the world believe that only Church of God on earth--that the hand of the Omnipotent has at- the Mass, with all its blasphemy, tested the sanctity of the mass, and can be acceptable to God and that, by these cures imputed to Prince to sanction its gross profanity, HeaHohenlohe, is calling the wanderers ven would ever endow Prince Hofrom the “ one foldback to vene- henlohe with miraculous powers, or rate “ the ever-adorable sacrifice" of make him the instrument of healing this “ mass," which contains in it Mrs Stuart and Miss Lalor, so as to doctrines so contrary to sense, rea, convince the Catholics of Ireland, son, scripture, and the first princithat their church was a pure church, ples of a sound and enlightened phi - their mass holy,--and that Christ losophy! Is it in the power of any was a Divine person? If we cannot human being, but an ignorant, bigot believe this if no rational being ted, and superstitious Catholic, to can believe it, who has not been believe such absurdities? Yet Dr educated in all the errors and superMurray, the Roman Archbishop of stitions of the Church of Rome, then Dublin, is called a learned man; we have a complete demonstration, and Dr Doyle, Bishop of Kildare and as clear and perfect as the moral chaLeighlin, a talented and gifted one! racter of God can make it, that these

But the mass contains in it another cures are not from Heaven, and, doctrine, as monstrous as any of therefore, are no attestation to the the preceding, namely, “ the Ado. doctrines which they are said to esration of the Host." This doctrine is tablish t, whatever other purpose just another necessary sequence of the they may serve. This is the conReal Presence, Transubstantiation, clusion to which the above inducand the sacrifice in the Mass. The tion leads, and for which it was unbit of bread” turned into God, if dertaken: we challenge Dr Doyle true, demands worship, and the pro- to overturn it; and, if he carnot, foundest veneration. But is there then all these boasted miracles are at not blasphemy in the thought? The end. Creature becoming the CREATOR! With these remarks, we are now and the communicant eating his Mas prepared to consider the Letter to KER !!! Do we startle at this? Hear Francis Jeffrey, Esq., placed at the what their great St. Augustine says head of our paper. This Letter, " Christ took flesh from the womb of while it shews address, exhibits noa virgin, and walked in this flesh, thing of that " Lucidus Ordu" and left us this same flesh to eat for which is sometimes found in Cathoour salvation *.

lic writings. After some prelimiBut to adore flesh, is this not wor- nary remarks, in which a little flatshipping a creature, and expressly tery is mingled, as to “ the able and forbidden by him, who has said, eloquent publication which Mr Jef

• See Chrys. Hom. 24 Bp. 1. ad Cor. + These doctrines were, 1st, To prove the Church of Rome the only true Church of God; 2d, To prove the sacrifice and sanctity of the “ adorable mass ;" 3d, To prove the divinity of Christ in these days of infidelity. These are the three distinct objects of these miracles, as stated by Prince Hohenlohe, Dr Murray, and Dr Doyle ; and which we pass over without farther notice, having received their refutation from the above deinonstration.

frey conducts," and his disinterested remark, that these systems are the ness in advocating their cause, the mere opinions of their respective author regrets that the Reviewer had authors, and bind not the Protestant not mixed “ a little courtesywith world to them, as their creed on the controversy, instead of the unspa- this subject, any more than the varing and vituperative declamation rious opinions respecting miracles, in with which his pages abound. He the Catholic Church, bind himself. then proceeds to say, that “it can Having finished his examination not escape the most careless reader, of these three systems, he next adhow weak and insignificant the mate duces the evidence for the continuarials are, upon which the Reviewer's tion of miracles in the Church, in superstructure is raised *."

every age. But, before doing this, In order, therefore, to demolish he, with wonderful clearness of ina this superstructure, his plan is to es- tellect, divides the evidence into pretablish these Catholic miracles ; 1st, sumptive, or probable, and positive. By noticing the different systems Professing great candour and liberali. which modern writers have adopted ty, he purposes to do this by the testion the subject of miracles ; and, mony of eminent Protestant divines. 2dly, By adducing evidence in sup. Whether his extracts from these port of the proposition he means authors are correctly and honestly to maintain, namely, “ that miracu- given, we have it not in our power at lous powers have been frequently ex- present to ascertain, as their works ercised in the Church since the Apose are not at hand; but we strongly sustolic age, and will probably continue pect the concluding sentence, on preto be exercised during its earthly ex« sumptive evidence, to be apocryphal; istence."

for, although miracles continued to Laying down this as his plan, he this hour, these would not affect the proceeds to ascertain the exact signi- truth of “ the Protestant religion," fication of the words miracle, and mio any more than the truth of the Bible raculous powers ; and having done itself; seeing that the religion of 80, and given his own definition of Protestants is the religion of the them, he takes up about ten pages in Bible; while the religion of the Roexamining the different systems of man Catholics is that of Tradition Hume, Dr Conyers Middleton, Dr and Paganism, mixed up and blende Tillotson, and others, with respect to ed artfully with Revelation. miracles.

· The positive evidence he adduces His object, in this, is to point out for the continuation of miracles is the dilemma into which these dife drawn from Catholic Church histoferent systems have brought their rians chiefly, and not entitled to any respective authors,—one party deny- great degree of credibility. After ing miracles wholly,-another ad- quoting from Ignatius, Irenæus, Orimitting them, but contending that gen, and Gregory Nazianzen, &c., they ceased with the Apostolic age, authors of the second century, he -and a third confessing the conti- proceeds to those miracles alleged to nuance of them in the Church, but have been wrought in the third, limiting that continuation to the utie fourth, and sixth, and, passing over lity or supposed necessity of any fur- the intervening centuries, he comes to ther exercise of the said powers. But those of the twelfth and the sixteenth the author, all the while, forgets to centuries. Having paraded his learn

* By the way, we may just observe here, that although no pamphleteer, Catholic or Protestant, is obliged to reason clearly and logically, he is at least bound to have a little elementary knowledge of the language in which he writes, and, pre cæteris, to eschew such gross and palpable nonsense as the following : “ It is very possible that the Reviewer may entertain the same opinions of Hume and his deistical followers that I do, who can inspire only feelings of pity and regret at the abuse of reason which they exhibit ; and if such are his feelings, it is surprising how he should not have been more alive than he has been to the consequences of designating, as “ follyand “ superstition,” the belief of miraculous powers, and their occasional exercise, a belief which existed and was exemplified before any of the records transmitted down to us from rOSTERITY were penned, &c. p. 5.


ing and research without any advan- The Christians ascribed that retage to his cause, he then reviews the freshing shower to their prayers, Reviewer with as little effect. For, while the Romans attributed it to granting he had made out a case much Jupiter and Mercury! The Chrisa stronger than he has done, for the ex- tians, in those days, like the Irish istence and continuation of miracles Catholics at present, looked upon all and miraculous powers, posterior to extraordinary events as miraculous, the apostolic age, and down to the and ascribed to their prayers all the death of “ Xavier" in the sixteenth uncommon and singular occurrences century, still this leaves the Irish of an advantageous nature which miracles where they were, and nei. happened in the Roman Empire. ther proves nor disproves their au. Hence they attributed this deliverthenticity, further than rendering ance of Antoninus and his army to a them probable. In his attempt to do miraculous interposition which they so, and to rebut the observations of had, by their prayers, obtained from the Reviewer, he has completely fail. Heaven, under such trying circumed; and, in our minds, given there- stances of calamity and distress. . by the strongest possible evidence, The rule which Mosheim lays si a priori," that such cases cannot down, when remarking on this albe established as supernatural. His leged miracle, is one which, if obcritique on the article in the Edin- served and acted upon, in the case of burgh Review is truly contemptible. Mrs Stuart and Miss Lalor, would

With this short analysis of the have spared the discussion of this letter, we turn to look back, for a question now, and saved Drs Murray moment, to the manner in which and Doyle the blush of conscious he has conducted the positive evi shame. ." It is," says that eminent dence for the existence and contin historian, “ an invariable maxim, nuation of miracles and miraculous universally adopted by the wise and powers. We boast not our deep judicious, that no events are to be reading in the works of the primitive esteemed miraculous which may be fathers; and though church-history rationally attributed to natural cauhas long been with us a favourite ses, and accounted for by a recourse study, we wish not to parade it with to the ordinary dispensations of Proan affectation of unparalleled su- vidence; and as the unexpected periority. Notwithstanding our ac- shower, which restored the expiring quaintance with those historians and force of the Romans, may be easily fathers whom the Letter-writer ad- explained, without rising beyond the duces, we fairly own, that, with the usual and ordinary course of Nature, exception of the extraordinary events the conclusion is manifest ; nor can which took place at the attempt of it be doubtful in what light we are Julian the Apostate to rebuild the to consider that remarkable event *." Temple of Jerusalem, which was an Yet it followed the prayers of the impious, and publicly-professed at. Christians as effect does cause. tempt to discredit the prophecy of Let this rule be applied to the our Lord, we have not found another Irish miracles, and the question is which has the broad seal of authen- decided. Dr Cheyne, who attended, ticity stamped upon it; not even that certifies, that, in his opinion, “ there one, passed over by the Letter-writer, was not any thing miraculous in the which was so much cried up by the change which took place in Mrs Christians in the year 174,-when Stewart's health ;” and “ that her the rain fell in torrents, and refreshed case can, to his entire satisfaction, the Roman army, surrounded by the be accounted for on natural princia Marcomanni, and thus saved it when ples." ready to perish,-has, in our minds, This is quite decisive; and the those marks of a true miracle ac- more so, when we know, that persons companying it, so as to induce us labouring under the same diseases to believe it as it all miraculous, which afflicted her, have, on any though it came certainly very sea- sudden fright, as when their house sonably.

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band suddenly seized with severe though we deny them to be at all trouble, or meeting with uncommon miraculous, we refer the curious and accidents, instantly recovered the use inquisitive to the writers mentioned of their limbs, and tongue, and whole in the note below *. powers; and have either run out of The same observation applies to the house, or risen with a bounce the Letter-writer's next instance, viz. from their beds of long confinement, that of the Arian tyrant, Huneric, and assisted, without complaining of chopping off the right hands, and the slightest ailment, those around cutting out the tongues of a number to dress the wounds or apply the re- of persons who confessed their belief medies recommended. These are in the doctrines of the Trinity. The facts; and when the strong excite- Catholics, in the fifth century, when ment, and expectation, and faith, this was done, tell us that this miraa which had been thrown into the cle consisted in enabling the Triniminds of Mrs Stuart and Miss Lalor, tarians to speak distinctly, and to by their nine days' devout prepara proclaim aloud the divine majesty of tion, are considered, they easily, and the Saviour of the world. naturally, account for all that fol. This amazing fact is supported by lowed. Every part of their frame, the testimony of witnesses the most over which the force of imagination credible and respectable, yet no event could efficiently operate, was cured. has been more disputed, as to its beThose parts over which imagination ing supernatural. Unfortunately, the was unavailing—as the stopping of witnesses admit that there were two the issues instantly--were not cured; of them that suffered who could not for, on the 4th day of August, four speak at all, or articulate a syllable. days after the alleged miracle, Mrs This fact led many to question the Stuart's left arm" was still open, and statement, as to their tongues being freely discharging, having made no entirely rooted out, and to contend, progress in healing.Nay, her legs that a part of that organ was left, were still so weak, as to render her sufficient for the use of speech ; and unable to walk in the Convent grounds, cases have been adduced from the and her pulse was 120! Where, then, Memoirs of the Academy of Sciences was the miracle ? Is a miracle by at Paris, to confirm this opinion, and Heaven ever done by halves? Her to show that this pretended miracle high and feverish pulsations, “ the owed its whole credit to our ignoweakness of her limbs," and the is rance of the powers of Nature, and sue in her left arm, proclaim, with how little of that muscle is necessary a voice stronger than all the Priest- to speak, so as to be understoodt. , hood in Ireland, that no miracle All this may be true; and though was performed on Mrs Stuart, no the dispute as to whether it was or miraculous cure effected on this pa- was not a supernatural event has been ralytic Nun.

carried on keenly by men of great taBut we turn from her to consider lents and unquestionable piety, yet, the other instances of miracles ad- as we do not think it as easy to speak duced by this Letter-writer. As to without, as with a tongue, we are those he relates about “the wild ready to admit it wonderful, though beasts” being “ frequently restrained this admission benefits not the Letfrom touching the Martyrs destined ter-writer's theory, with respect to to be devoured by them,” and also the continuation of miracles in the those mentioned by Irenæus, they Church; for it was done without the are all capable of explanation from instrumentality of man, or any of natural causes. For a satisfactory the members of the Romish Church. and convincing solution of these phe. Those who would see what has nomena, whose occurrence we admit, been said on this fact will have their

* Bishop Ebrington's Donnellan Lectures, p. 270 : Milner's History of the Church of Christ, Vol. I. p. 218; and Caro's Lives of the Primitive Fathers, p. 122.

+ One of these cases was that of a girl born without a tongue, who talked easily and distinctly, and another that of a boy, who, at the age of eight or nine years, lost his tongue by a gangrene, and yet retained the faculty of speaking. See Middleton's Free Inquiry, pp. 183, 184

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