The Liverpool Standard and General Commercial Advertiser. — Liverpool, Merseyside, England, 1854-02-21 00:00:00

THE TWO BISHOPS. A recent Sydney paper contained an account of a voyage made in company by the Bishops of New Zealand and Newcastle, among the Islands, which would interest many an old "Johnian" recalling the names of "Selwyn and Tyrrell" and the " Ladye Margarette" boat : "Oh, merry were those days of old, Beside Cam's lazy stream ; And oft-times, in life's busy track, The memories of those days rush back, Like a forgotten dream. "The ricer's alive with moving boats — The shore with a shouting crew— And the men of St. John Dart foremost on, For their oars are stout and true ; " And we proudly deem that, of all the craft That e'er on the river met, The bravest boat that was ever afloat Is our Ladye Margarette.' •' Where are they now, our fearless band, Who toiled in the mimic strife? Whe best have sped with sail or oar? And who lie stranded on the shore Of this rough stream of life? "Aye, merry were those days of old, The sunniest days on earth !. Yet no thought of glee Brought now to me The memory of this mirth. "'Tomas a vision of a lonely barque On the broad Pacific wave— A barque of little pride or state, But one that bears a priceless freight, In two true hearts and brave. " I seem to watch them on their way— The gentle and the just— Gone nobly forth to brave and bear Peril and pain, and toil and care Firm in their watchword—‘Trust.' " And I ask, In their earnest labours now Ah, do they quite forget, How in youth's bright weather They pulled together, In the 'Ladye Margarette?' " Or, sometimes, on their vessel's deck, When they rest at close of day, Do they talk of many a friendly band, Linking their hearts to their fatherland— That land so far away? " Do they think of us in our English homes, Who fondly remember yet, How they were two Of our joyous crew, In the Ladye Margarette?"' REVIEWS OF BOOKS. A Brage-Beaker with the Swedes ; or Notes from the North in 1852. By W. Blanchard Jerrold. London : Nathaniel Cooke. • The handsome volume, for which the above stands as the quaint title, is a cleverly arranged narrative of the observations and. experiences of a lively and intelligent traveller, who, without dwelling too tediously upon either the enjoyments or the inconveniencies attendant upon an extensive and protracted journey in the regions of the "cold and frozen north," imparts his knowledge with a lively and graceful air of good-fellowship. In the course of his sojourn, Mr. Jerrold saw much, and has obviously noted no little of the social and domestic habits of the Swedes ; of their artistic Oulttre, and their literary institutions. Their political and mercantile arrangements have also occupied his attention ; while the natural features of Swedish scenery, and the atmospheric influences dependant on its boreal locality, have all been shrewdly canvassed in the inquiring and observant mind of the author. Before entering the Swedish territory, on his way from England, our author passed through a part of Denmark, and of course visited Copenhagen, in which he saw and inspected much that is possessed of more than a merely passing interest. The following are his reflections on inspecting THE CITY OF COPENHAGEN, AND ON ITS BOMBARDMENT. Copenhagen is, to give my first impression of it, a pic turesque city ; the Amagra costume is full of colours ; the ships lie alongside the canals in the street, and form floating market-places ; the squares are noble, the houses tall and stately ; the shops are picturesque, resplendent with brilliantly-coloured goods ; a taste for art seems to show itself in every street ; the genius of Thorwaldsen presides everywhere—he is worshipped, ay, as devoutly as any Lord Eiderdown at Eiderdown. Yet Denmark is, in no sense of the word, a democratic country ; rather, I should say, in temper and thought, aristocratic to the core. The Danish skull, according to my friend Professor Ret zius, of Stockholm (if I remember his lecture rightly), is one of the worst in the world. Though not phrenologi cally good, yet, I say, I think the Dane is constitutionally an aristocrat. I speak from observation, not from history, and without caring to intrude upon the reader my opinions upon the relative advantages Of aristocracy and democracy. But I will say that I liked the Danes, admired the tone of their sentiments, the enthusiasm in their souls for things noble and good, the warmth of their friendship to wards individual members of a nation that cast its merci less missiles into their homes. There are men, I thought (as I walked about the streets), in this busy, happy city, who can remember seeing Nelson, followed by the mur murs of the populace, make his way to the palace of the rrince Royal, and there endeavour to bring him to the terms proposed by Admiral Parker. These terms were, that Denmark should cease to belong to the confederation of neutral powers ; that her ports should be freely opened to English vessels ; and that a British force should be stationed in Denmark to protect her from the vengeance of her former allies. The reply of the prince was princely —he would sooner be buried in the ruins of his capital than consent to this base desertion. That year [lBOl, not 1807, as erroneously printed in the text. Nelson was killed in October, 1805] was a terrible year in the history of Denmark. Even now the Danes talk, lam told, with darkened expressions, of the 2nd of September, when the English fleet opened its murderous attack upon the city. [Another anachronism here inanifests itself ; the bom bardment of Copenhagen took place on the 2nd of April.] Sixty hours incessant bombardment ; the sky raining shells upon these noble towers • three hundred buildings laid in ashes ; and then a cap itulation that made every brave Dane gnash his teeth with rage. The British fleet took possession of twenty-five ships of the line, sixteen frigates, and fifty smaller ships, and left the Danes power less to oppose their authority in the Baltic. From the inaccuracies pointed out in the above extract, it will be seen that our author requires to be carefully watched in his statements of fact, and, in particular, that his dates and numbers must be taken cum notee. His delineations of scenery, and descriptions of manners are not liable to the same objection as his historical narrative unques tionably is. Take the following description of A SCANDINAVIAN FOREST The chirp of the birds is heard at a great height. It is March, and we are reminded that about this season of the year the black bear, having sucked the thick part of his paw throughout the winter, and taken no other kind of nourishment, issues from his den in quest of more sub stantial faze. This reflection, unpleasant at first, is soon dispelled by the marvellous variety of the scene. Life, in a thousand forms, is busy about you. Pussy is changing her winter coat of white for the grey of summer ; and the fox is quietly speculating upon the hen who is sitting under your neighbour's shed. Say, after a quarter of an hour's scramble, we emerge into an open space, and are surprised to find a busy band of people at work. On in quiry, we shall learn that we have surprised the workers of a maple-sugary. In these noble maples about twenty holes have been bored, and are bleeding into a trough ! Hereabouts, in kettles over brisk fires, this maple blood is being prepared for human purposes. Well, we pass on, leave behind us graceful rows of silver maple, that look like fairies' wands planted amid the stunted grey oaks, and overshadowed by the majestic butter-nut trees, rear ing their lofty heads eighty feet from the earth, sheltering the flowery dog-wood. On the rising ground shoots the tall and slender canoe-birch, surrounded by black spruce and hemlock, and enjoying for a splendid neighbour the yellow birch, with a stem like a shaft of gold. This kingly timber disdains to shoot out a branch at less height than forty feet from the earth. From this splendid tree comes that subtly-scented oil from which Russian leather obtains its peculiar odour. Here and there we come across a specimen of the iron-wood tree : individuals of the white and red elm families rearing their lofty crests some times one hundred feet from their roots. There are varieties which enliven a scramble in an American wilder ness; but in a Scandinavian wilderness the solitude is awful, is grand, but is not beautiful. It does not tend to raise the spirits ; it does not exhibit Nature in her holiday dress, but rather in " puritanic stays,"—stern and un bending, and without apparent tenderness. Among the topics touched on by our author, and handled with vivacity and skill, are the in cidental traits of national and individual character, which he encounters in his Scandinavian pilgrim age ; and these he hits off with taste and skill. The book is an amusing one, and is possessed of much freshness; the subjects treated of in it lying out of the general tourist route, both the scenery and the peo ple described being but little known to book travellers. Baths and Wash-ho_use_sl By George A. Cape, jun. London : Simpkin, Marshall,Marshall,and Co. This very handsomely got up volume is from the pen of the secretary to the Lambeth Baths . ad therefore comes and Wash-house Company, n before us with the prestige of having for its author a gentleman acquainted with something more than the mere theoretical working of the bath and wash house system. Mr. Cape goes somewhat ela borately into the subject of baths as these existed in ancient Rome and among the Etruscans. He is eloquent on the advantages to be derived from personal ablutions • and shows from well-digested data that baths and wash-houses, besides being a great public convenience, may be made self supporting, o r , indeed, prole as commercial speculations—that they, by promoting cleanliness, promote order, lessen pauperism, diminish vice, and improve the health and morals of the lower orders. In Mr. Cape the bath and wash-house movement finds a zealous advocate, and his work has obviously been got up with care and skill. The Works of the Rijht Son. Joseph Addison. With Notes by Richard Hurd, D.D., Lord Bishop of Worcester. London : Henry G. Bohn. The prose works of probably no other-English author would meet with so general and so deserved a welcome as those of Addison, the sTeat purifier, if not the father, of our best moral literature. In his essays are united the natural ease and un affected grace of an almost perfect English style ; at his hands virtue is ever arrayed in spotless purity ; in his pages she ever wears her most winning smiles, and is at all times decked in the roseate hues of health and radiant beauty. No mawkishness of affected sentiment pervades her footsteps : no meretricious tinsel lends a borrowed lustre to her sway, while her teachings are replete with wisdom. Much has been said in our own day as to the benefits conferred by cheap litera ture, and lavish are the praises bestowed on those who claim to be its originators ; those encomiums are, no doubt, to a great extent, deserved, but while the memory of Addison is cherished, and the undisputable success of the Spectator, in its penny numbers, remain indelible in the history of English literature, the Useful Knowledge Society, and its imitators, of every tribe and calibre, must give place in parading their claims on the consideration of a grateful people. Must we, at the bidding of these egotistical worthies, ignore the whole of that delightful series which, under its collective name of " the British Essayists," has, for nearly a cen tury, formed one of the most glorious boasts of our literary wealth 2 • and which, under the directing genius of Addison, of Johnson, of Goldsmith, of Mackenzie, and other giants, meted out its intel lectual riches in penny modicums ? Must we bury in a wilful oblivion the claims of these great masters to make way for the celebrities of " Brum magem" science, and the advocates of cold Utili tarianism ? Assuredly not ; and we rejoice to see a publisher of taste and enterprise like Mr. Bohn undertaking the production of a collected edition, in an elegant and cheap form, of the earliest and best disseminator of cheap literature. The edition of Addison's works now under notice is to consist of four volumes, the first only as yet having reached us ; it is devoted to his poems and plays, the least popular portion of his works ; to his essay on ancient medals, and his observations on Italy. The three succeeding volumes will, of course, be enriched with his matchless fugitive essays, in cluding the imperishable " Vision of Mirza." The, editorial portion of the series has been entrusted to the Lord Bishop of Worcester, whose labours will be chiefly confined to the task of revision, together with explanatory and correctional annota tions. The work, when completed, will be a valu able one, and we wish it every success. The Protestant Magazine. London : Wertheim and Macintosh. This earnest guardian of Protestantism continues its useful efforts for staying the progress of Popery. The first paper of the February number is devoted to an able exposé of the danger to be apprehended from the threatened " Endowment of Roman Catholic Chaplains in Government Prisons." It opens by a brief but telling history of the move ment since its first insidious promulgation in 1838, till the present bolder advance of its pretensions. We can only find room for the following jIIDICIOUS STATEMENT OF THE CASE. " The Romish priest, in common with the Wesleyan minister, and those of the Baptist, Independent, or any other denomination of religionists differing from the Church of England, is free, on the request of any prisoners, in accordance with the above regulations, to visit mem bers of his own communion. What more can be done ? what more can be reasonably expected or required ? Im prisonment implies the endurance of some hardship and privations. It implies also, a just and adequate cause for them ; and so long as the State affords to all those who have violated its laws, and are suffering punishment in consequence, due facilities for receiving spiritual advice and consolation at the hand of some minister of his own religions persuasion, what ground is there for complaint ? What excuse for contracting fresh national guilt, by en dowing the emissaries and agents of the Church of Rome, and giving them a permanent status with the clergy of the Established Church in all those prisons, where a certain number of Roman Catholic prisoners may be con fined ? What opportunities, what temptations to prose lytism will be hereby afforded! and on what principle shall a Roman Catholic priest be salaried by the State, because there is a certain number of Roman Catholic prisoners, on which we may not also he called on to endow one, two, three, four, or more ministers of other religious denomimations differing from the Church of England ? "The Roman Catholic prisoners, it may be, do not want the priest. If they do, they can now have him by asking for him. If they do not, ought we to force a priest upon them ? If, as in America, the emigrants are glad to escape the tyranny of the priest, shall we step in to pre vent it ? Shall we aid the priest to recapture those who may wish for ever to be free from him ; and turn our gaols into traps the better to secure the hold which Popery may have upon its victims ?" Besides the article from which the above has been quoted, the number contains several papers of deep interest to the Protestant community ; and is wound up by an epitomised condensation of religious literary intelligence. Index to Familiar Quotations. Walmsley. Liverpool: Mr. Grocott has given us the second part of his " Index to Familiar Quotations," commencing with the letter I, and leaving us in the middle of Sleep, a very appropriate finale, and one on which we may expect more to be said, as it is a favourite subject with many authors. It is not denying the credit due to Mr. Grocott for his well-directed labours to say, that his subject is so comprehensive as to render it capable of considerable extension; and after the present edition has received that measure of public support which it deserves, there will be a call for a new and enlarged edition. Magisterial Rearm. London : Crockford. A letter to Lord Palmerston, by Sir George Stephen, detailing the inconveniences and injustice to which the poor are sometimes exposed, through the present system of jurisprudence as administered by unpaid magistrates ; the object being to re commend the appointment of stipendiary magis trates. We may give credit to the author for his intentions, but we by no means agree with him as to his conclusions, and we should be sorry to see the change of magisterial duties from country gentlemen of station, character, and a stake in the country, to briefless barristers, who may have ob tained such appointments from servility to the minister of the day. " The Church not a Roman Catholic Body." LECTURE, BY THE REV. J. B. LOWE; M.A., LAST NIGHT " THE Church not a Roman Catholic Body," was the title of an interesting lecture delivered by the Rev. J. B. Lowe, M.A., in answer to lectures recently delivered in Liverpool, by the Rev. W. H. Anderdon, a Pervert to the Church of Rome, in which the latter gentle man undertook to show that " there is a Church, but that the Church is not a Protestant body." The lecture of the Rev. J. B. Lowe was delivered last night, in the Concert-hall, the chair being occupied by the Rev. W. F. Taylor, M.A. On the platform were—The Rev. Dr. M'lsteile, Rev. S. Minton, Rev. G. F.Mathews, Rev. G. L. Ireland, Rev. J. Bardsley, Rev. P. Gell, Rev. J. Marland, and Mr. John Parsonage, President of the Working Men's Reformation Mr. Thomas Worrall, special missionary, Mr. John Williams, &c., &e. The body of the hall was filled to overflowing. The Rev. W. F. Taylor, on taking the chair, was received with loud and enthusiastic applause ; and when the Rev. Dr. .M'Neile made his appearance, he was hailed with tremendous cheers. The CHAIRMAN called on the Rev. S. Minton to open the meeting with prayer; that rev. gentleman complied. The CIIAIRMAS then proceeded to explain the causes which had led the Rev. J. B. Lowe to come forward on the present occasion. He next proceeded to read a letter addressed to the Rev. Mr. Anderdon, by Mr. Bennett, honorary secretary to the Working Men's Branch of the Reformation Society, informing him that Mr. Lowe in tended to controvert the positions assumed by him in his recent lectures, and inviting him to attend. If, said the reverend Chairman, we have not the Rev. Mr. Anderdon, we have at least one valiant champion of the Pro testant Church here, and I for one should be most happy to see Dr. M'Neile and Dr. Wiseman pitted against each other on this platform. (Loud cheers.) Before proceeding with the business of the evening, he would take the opportunity of saying that, as Protestants, they would have occasion to meet and express their disapprobation of a new bill which Lord John Rus sell had just introduced into Parliament, for the purpose of altering the oaths taken by members entering Parlia ment. By the new law, if passed, it was intended to do away with the oath of supremacy, and, by a Jesuitical contrivance, managed to acknowledge the sovereignty of our Queen de facto, that they could not deny, but, leaving out any declaration of the legality•of her title. (Expressions of disapprobation.) They would, he could assure them, within a few days, have an opportunity of expressing their determirration to oppose such a bill (Applause.) Without taking up more of the time of the meeting, he would call on his friend, the Rev. J. B. Lowe. The Rev. J. B. LOWE, on rising, was received with cheers, some little confusion being apparent from the over crowding of the house. _ _ The Rev. Dr. IWINTEILE addressed a few words to the audience, requesting them to use every means for mutual accommodation, and to secure silence. The Rev. LECTURER then went on as follows : _ _ I am here this night to reply to a lecture delivered here last Monday evening, by the Rev. W. H. Anderdon, formerly a clergyman of the Church of England, but now, like a few others who prefer shadows to substance, and forms to realities, a priest in the Church of Rome. In the outset I wish openly to confess that I find the task of replying to the gentleman a very difficult one indeed. You will readily understand this, when I tell you that there is nothing to reply to ! The lecture was, in this respect, one of extraordinary ability ; the rev. lecturer was reading for nearly two hours, and actually succeeded in occupying so much paper in writing, and so much time in reading, without using a single argimient. This sovereign contempt for logic certainly gives him an advantage over common men,. and reminds one of the philosophical dis putant, who, when warmly pressed in controversy, com pletely silenced his adversary by exclaiming, " Pooh ! what of that ? that's all argument !" But what the lecture wanted in reasoninc , is supplied in wit. The lecturer at the outset promised that he would afford us amusement, and in this, at least, we were not disappointed, for amusing it certainly was ; and when I recall the witty part of his lecture, you will cease to wonder that one so brilliant in this important faculty should have been dissatisfied with the mummeries and old wives' fables of England, and chosen the enlightened and intellectual system of Rome. Thus the lecturer favoured us with an amusing picture of a Protestant worshipper—describing his feelings of attachment to his Church and his value for Church mem bership, the rev lecturer said, with an inimitable sneer, "He is one of ' the dearly beloved brethren.' " Now when we remembered that he himself had so often read these words to his former flock, it did, seem rather curious that he should thus, by turning to ridicule, teach his auditory to suppose that he had never used them in sin cerity. The lecturer, beyond all question, must have derived his impressions of Protestant worship from his own experience, and bearing this in mind, the remainder of the picture may help us to understand the disclosure of the announcement. " This Protestant," continued he— and he appeared to retain a very vivid recollection of the party, his "dearly beloved" brother—" This man con fesses himself a miserable sinner, and then goes home to criticise the sermon !" We could easily understand the sensitiveness of the lecturer on this point, and I assure you he was not mistaken in his intention to afford us some amusement. There was another point, too, in his lecture in which, though unconsciously, he rendered us the same service. The extract which he read from the Unitarian Witness to the excellency of Rome, concluded with the words " a dominant priesthood and an obedient people." This expression elicited loud shouts of applause from his auditors. For this the lecturer appears to have been un prepared, for he was in a great hurry to offer an explana tion of that servile obedience, which he seemed ashamed of openly confessing. " I must now add," he said, " a word of explanation. The Catholic does not render a blind obedience to his priest;, he obeys him because he knows that his priest is well instructed, and, also, that if his priest should teach him what is false he would be easily brought to account for it." It was certainly remarkable that a statement which the lecturer thought to require this explanation should have been received with such un compromising assent before the explanation was offered. It certainly appeared that the explanation was unneces sary—the applause came a little too promptly—it let out the truth more plainly than was desired. The auditory confessed their obedience to be of that very uninquiring character which the lecturer was unwilling to avow. This also was not without amusement to a looker-on. The explanation itself, too, deserves attention. The Romanist obeys his priest, because he knows that his priest may be depended on ! But how can he be sure of this ? Oh ! if his priest is wrong he is easily brought to account. This I utterly deny ; but admitting it to be true, I ask, must not the papist know his priest to be wrong before he- can cause him to be thus brought to account ? must he not know this ?—must he not, at least, suspect it ? and, if so, I ask, on the one hand, where is the practical use of that pretended infallibility ? and, on the other hand, I ask, where is the necessity for it, if, after all, a papist may use his own information independent of his priest ? Is not this, after all, the right of private judgment ? Is not this exactly the Protestant—the scriptural view of the office of Christian ministers, " not as having, dominion over your faith, but as helpers of your joy ?" The truth of the matter is, the account of the Unitarian was correct, and the auditors were not mistaken in approving it. But, however this may be, it was not unsuggestive of amuse ment. In fact, there was so much of an amusing charac ter in the lecture that the lecturer thought it needed an apology. He gave one accordingly, to this effect—" The Catholic," he said, " has so many sacred things, that he can afford to be merry on things not sacred;" i. e. he has so many holy images, holy pictures, holy bones, and teeth, and nails, and rags, that he can boa jovial fellow when these are out of sight. This certainly is a miraculous work accomplished by the sacred things—their only well authenticated miracle which I have heard of as yet. These things are so holy, they have such a power of exercising THE LIVERPOOL STANDARD, AND GENERAL COMMERCIAL ADVERTISER. a sacred influence on their worshipper, that they extract all gravity from him when handling things not sacred ! Such was his apology for affording us amusement, and, probably, you will agree with me that it was quite consistent with the rest. I have now done with the amusement, and wish I could come to hit arguments. I have a vulgar prejudice in favour of argument, but I shall find it hard to indulge it on the present occasion; and for this simple reason—that there is nothing to answer. I listened attentively to him for nearly two hours, but not a single argument fell from his lips. I must, then, be content to do the best I can without them ; and I shall divide my observations under the following heads :—His assump tions—his assertions—his allusions. 1. The great assumption which ran through the whole was this : that the Church of Rome and the Church of Christ are one and the same. But this is the very point that requires demonstration; if the lecturer had proved this for us, there is not one of us' but would have joined the Church of Rome at once. This is an old trick of Popish advocates; they talk of the Church and quote texts of scripture concerning the Church, and, then as suming that they are to und ers t an d by th ese wor d s their own Church, they take all these passages to them-. selves. Thus they represent those that reject their novelties and inventions as rejecting the authority of the Church, whereas no Christian can reject the Church, while hundreds of millions of Christians agree in reject ing the Church of Rome. This assumption ran through his whole performance ; thus, when in describing the difference between the Protestant and the infidel, he said that the one rejected the Word and the other rejected the Church—what he should have said was, that the other rejected the Church of Rome. Then, also, he quoted the well-known texts, " Tell it to the Church, and if he hear not the Church," &c. Again, " the Church of God, which is the pillar and the ground of the truth." But he never condescended to afford a shadow of reason for supp osing that by "the Church," in thes e p assages i s meant the Church of Rome; " but this is the very ques tion in dispute between us. Let him justify, if he can, this assumption • let him give us reas on to believe that the Church of Rome is the Church of Christ, and we will undertake to seek refuge in the arms of his "warm hearted mother " to-morrow. But why might not a priest of the Greek Church, or the Abyssinian Church, or the Coptic Church, or the Armenian Church, or any other Christian denomination do the same ? Let us suppose the rev. lecturer addressing himself to an audience at St. Petersburg, where the claims of churchism are almost as exclusive as his own, what end would he accomplish by quoting these texts shout the Church ? They would understand them of the Greek Church, and with, at least, as ranch reason as the Church of Rome applies them to herself. If he were to say, " hear the Church," the Greek priest would rejoin, "I do hear her ; but you it is who reject her. You are a sehismatie," he would say, " out off from the VARIETIES. CANDLEMAS.—At an early period a festival was ob served on this day commemorative of the presentation of Christ in the Temple, and the Purification of the Virgin. A profusion of lights was introduced with reference to Simeon's acknowledgment of Christ as "a light to lighten the Gentiles. " In course of time the Romish Church performed a mass for the candles, and these waxen creatures ' having received benediction, were held in great esteem by the people. AERIAL MoTtow.—Light travels at the rate of from one to three miles an hour ; a breeze, from four to five ; a brisk gale, from ten to fifteen ; a frese gale, from twenty to twenty-five ; a strong gale, from thirty to thirty-five ; a hard gale, from forty to forty-five ; a storm, from fifty to sixty ; and a hurricane, from eighty to one hundred. RICE As AN ARTICLE OE FOOD.—Rice is remarkable chiefly for the comparatively small proportion of gluten it contains. This does not exceed seven or eight per cent., less than half the quantity contained in oatmeal. In rice countries it has often been noticed, that the natives devour what to us appear enormous quantities of the grain, and this circumstance is ascribed to the small proportion it contains of the highly nutritive and necessary gluten. Rice contains also little fat, and hence it is less laxative than the other cereal grains, or rather it possesses some thing of a binding quality. It has recently been observed that, when substituted for potatoes in some of our work houses, in consequence of the failure of the potato, this grain has, after a few months, produced scurvy. This may have been owing as much to the effects of sudden change of diet as to an inherent evil property in the grain itself. Still it suggests, as many other facts do, the utility and wholesomeness of a mixed food —Johnston's Chemistry of Common Life. THE bIIKE AND THE BUTTON-MAKER.-111 the middle of the battle of Waterloo, the Duke saw a man in plain clothes, riding about 'on a cob-horse in the thickest fire. During a temporary lull, the Duke beckoned to him, and he rode over. He asked him who he was—what business he had there ? He replied he was an Englishman, acci dentally at Brussels, that he had never seen a fight, and wanted to see one. The Duke told him he was in instant danger of his life ; he said " Not more than your Grace," and they parted. But every now and then he saw the cob riding about in the smoke, and at last having nobody to send to a regiment, he again beckoned to this little fellow, and told him to go up to that regiment and order them to charge, giving hum some mark of authority the colonel would recognise. Away he gallopped, and in a few minutes the Duke saw his order obeyed. The Duke asked him for his card, and found in the evening, when the card fell nut of his sash, that he lived at Birmingham, and was a button manufacturer. When at Birmingham the Duke inquired of the firm, and found he was their traveller, and then in Ireland. When he returned, at the Duke's request, he called on him in London, The Duke was happy to see him, and said he had a vacancy in, the mint of £BOO a year, where accounts were wanted. The little cob man said it would be exactly the thing, and the Dtike tust t ilied him—Life of Haydn the Painter. THE SWEARING BUMP.--A lady one day observed her little boy of some six summers, who was playing in ilbe garden, showing signs of anger ; she said nothing, bnt he soon came in, and approaching her, said : " Ma, do the phrenologists say we have a swearing bump in our heads ?" His mother told him she did not know of any ; when the little fellow remarked that his head felt very queer, and he came near swearing, and he added, " Grand-pa has got a large bump on his head, and he swears awfully some times."—Knickerbocker. THE WAVERLEY NOVELS.—Happy the author whom the wise honour and children love ! As yet, the Waver ley novels stand alone ; surpassing their predecessors as much in beauty of narrative and masterly completeness of invention as in purity and morality of tone, they are scarcely less dissimilar to the present school. We are too deeply immersed in schisms and controversies, and the fierce life-and-death struggle of this " Latter-day" to pro duce an author with a genius equal to Walter Scott's, who would be content to devote it (even supposing, what is very problematical, that it would pay) to the production of volume after volume, with no other object but that of affording simple amusement, unspiced by satire and unfla voured by passion ' • intended only to produce that happy, rational, and placid kind of enjoyment which we feel in the works of the great Scotch novelist.— Westminster Review. How THE IRISH "DRESS" THE POTATO. — The cabin boiled potato was dressed in two ways ; with and without the bone or the moon, as it is universally called by the genuine Irish. In the latter form, the potato was done to the heart, equally mealy throughout, and bursting its skin with fatness. This was the supper when children and young persons were to partake of the meal ; but when much work was to be done, or a long fast to be endured, the heart or central nucleus of the potato was allowed, by checking the boil at a particular period, to remain par boiled, hard, and waxy ; and when the rest of the potato had been masticated in the usual manner, this hard lump, about the size of a small walnut, was bolted ; and in this manner nearly a stone of the root was taken into the sto mach of the Irish labourer per diem. Now, although this practice might be bad cookery, it was grounded upon a certain knowledge of physiology. The stomach digested the well-boiled farinaceous portion of the potato within the space of a few hours, and that having been all disposed of, the half-boiled lumps remained behind, and a second diges tion commenced to assimilate this portion of food, and convert it into nutritious, life-sustaining material; which latter process lasted some hours longer, and thus the cravings of hunger were warded off for five or six hours after the original meal. Every girl in an Irish cabin pos sessed instinctively, what the most celebrated chef de cuisine never attained to, a power of knowing whether an 'egg or potato was " done," by simply holding it for an instant in the closed hand. The roasted potato was a deli cious morsel, but apt to produce heartburn, and therefore enjoyed only occasionally, and generally out of doors, when the potatoes were digging, or the turf cutting or saving ; and then a " caste" was made after the following fashion : —A hole was scooped out of the side of a ditch, and a turf fire lighted therein. When the peat was nearly consumed, the coals were removed with a maiddie bristi, or wooden tongs, and the potatoes, enveloped in a layer of moist clay, placed in the hot earth and ashes, with the half-burned turf over them. There they were carefully watched by one of the "pickers," who called the labourers at the critical moment, and raked out the murphies, which were prepared for eating, not by peeling in the ordinary man ner, but by breaking the investiture of pottery in which they were encased, with a twisting motion. Thus dressed, they were remarkably white, dry, and mealy. Children particularly liked them ; and we remember a hedge-school pedagogue, after eulogising his class upon their proficiency and good behaviour during their previous hours of study, , conclude by desiring them to be good boys ;to take care' of their books; to come early next morning; to bring a sod of turf under each oxter, and a pocketful of praities, that they might be reading and roasting all day."—Dublin University Magazine. . . MILITARY STRENGTH OP RUSSIA.—But if western Europe has little to fear from the rivalry of Russian art or the flights of Russian genius, it is otherwise with the imitation of the militau art, which has been carried to the very highest poinrin the Muscovite armies. The army consisted in 1840 of 72 regiments of infantry, 24 of light cavalry, 90 batteries of foot and 12 of horse artillery. Each regiment consists of 7 battalions of 1000 men each ; so that the infantry alone, if complete, would contain above 500,000 men. The guards, which are composed of the elite of the Whole male population of the empire, con sists of 12 regiments of infantry, 12 of cavalry, 12 batteries of foot and 4 of horse artillery, which are always kept complete. Besides this, there are 24 regiments of heavy reserve cavalry, and 12 batteries of reserve horse-artillery, and the corps of the Caucasus, Orenburg, Siberia, Fin land, and the interior, which contain 100 battalions of 1000 men each, 50 regiments of cavalry, and 36 batteries of cannon. Besides these immense forces, the emperor has at his disposal 164 regiments of Cossacks, each con taining 800 warriors, of whom 56 come from the steppes of the Don, and are superior to any troops in the world for the service of light cavalry. If these immense forces were all complete, they would contain above 800,000 infantry, 250,000 horses, and 100,000 artillerymen. But the ranks are very far indeed from being complete; and in no country in the world is the difference so great be tween the numerical force of an army on paper and its effective muster in the field. The reason is, that nume rous officers in every grade have an interest in represet big the force as greater than it really is ; as they draw pay and rations for the whole, and appropriate such as is allotted to the non-existing to themselves. Still, after making every allowance for these great deficiencies, it is not going too far to assert that Russia, when her strength is fully called forth, could produce 400,000 infantry, 100,000 cavalry, and 50,000 artillerymen for service beyond her own frontier, though the distances of the empire are so great that it would require more than a year to bring even the half of this immense force to bear on any point in Europe or Asia.—Sir Archibald Alison's History of Europe. THE "PRINT SHOP."—A print-shop is a mirror in which we see ourselves, our weaknesses, our vanities, our absurdities, our affectations. It is a lower gallery of the Fine Arts, and the groups which gather there to study the Sublime and the Beautiful are not without their interest for the speculative eye. The group at that print window, for example. Sir Peregrine Bobbinnet, just alighted from his cab, a few paces off, examines through his fixed glass the motley round of prints to find if there be one he has not, and with a smile of satisfaction he salutes them all as old acquaintances. Ralph Scumble, whose overworked frock coat, exhibiting sly patches of pigment, tells his vocation, is gathering hints for an original sketch,—now dwelling on the dainty turn of a grisette's head—now appropriating the graceful outline of an Andalusian peasant —and anon sighing at that degra. dation of public taste which fills the shop windows with. Frank Stone. Dowlas, the neat man next him, is mea suring heroic forms for suits of clothes, and casting up the account of a "full fig" for the Farnese Hercules. Prof. Megilp relapses into his black cap and gown, as he theo rises on the different arts and their respective value. Wayworn Scraper is lost in wonder and dismay at the variety of the Victorian period, and he sighs for the sim pler unity of the Georgian era, when flat mezzotints represented the worthies of the century, or soothing stip ple mellowed into shadow the startling absurdities of an epic costume on the shoulders of bilious old gentlemen. The little urchin gazes at the wonders before him with a very respectful want of appreciation, until his eye lights on the image of his grandmother at home a-darning his other stockings. That pretty girl is evidently puzzled to perceive why people should look into print-shops for charming faces when better ones are to be found outside. With the microcosm in the window and the microcosm in front of it for subject, a moralising Jaques might find much food for speculation. The Art-shops have this advantage over others—they offer something which may be carried off, and become the property of the spectator, without subjecting him to any fear of bearded policemen and ermined judges. The gazer gains something—the vendor loses nothing. A man cannot look at a Twelfth night cake until it becomes his own—nor at a pair of boots until he has worn them out. But the print " once seen becomes a part of sight." He stays before a picture until he has exhausted it according to his capacity; and feels his virtuoso greediness has neither tantalised his neighbour nor deprived him of a meal.—Atheneum. USEFUL KNOWLEDGE. — COOKERY. — Among the com mon things to the teaching of which public attention is now strongly directed, it is to be hoped that the art of cookery—one of the commonest, and yet, apparently, one of the most difficult and neglected of all—will not be for gotten. The instruction of the female peasantry in this useful art would be as advantageous to themselves when settled on their own hearths as to the families of the middle classes, in which before marriage they officiate as domestic servants. Emigration and abundance of em ployment have given to the servants at home the upper hand as completely as if they were in Australia. On all sides we hear complaints of the difficulty of finding, and of retaining when found, a cook who can roast a leg of mutton, and make batter-pudding or pea-soup. In point of fact, we have heard of ladies who have it in serious contemplation to dispense with servants altogether, as the least troublesome alternative. Without wishing matters carried quite so far, we are convinced that many of our fair friends' would lose nothing, either in point of respectability or happiness, while they could add at least one-third to the effective incomes of their husbands, if they were to spend a little more time in their kitchens, superintending the preparation of the family dinner, in stead of contenting themselves with ordering it—if, indeed, they condescended to do even that. Some forty years back ladies were driven to shoemaking as a fashion able way of killing time. Why not try a little cooking ? Thanks to the modern stoves, with their nicely-arranged skillets and stewpans, which science and mechanical skill have substituted for the blazing kitchen hearth of other days, young ladies of the 19th century, just passing its prime, may cook without soiling their fingers or in juring their complexions. Were it not so, we would not recommend them to cook. We would rather live on bread and cheese all the days .of our lives. It will be said, perhaps, that our notions with regard to female education and employment are too antiquated—that in these matters, as in everything else, a new era has dawned, and the solid course of instruction now given in colleges for ladies will be triumphantly appealed to. Ladies, however, who possess these solid acquirements—who, like Lady Jane Grey, prefer Plato to a pic-nic, will be least likely to neglect the economy of the kitchen. They will thoroughly understand the dignity of' the employ ment, and call to mind all the poetry of cooking. To say nothing of the dinner which Milton describes Eve as preparing, when "on hospitable thoughts intent," there are the Homeric banquets, at which kings literally " killed their own meat," and at which queens and prin cesses turned the spit for the roasting, or drew the water and chopped wood for the boiling. Cooking is classical, and no lady will disdain to take part in it who has read of these feasts in the original Greek. Let it be observed that it is the middle and working classes on whom we wish to urge the importance of the study. An earl's daughter can afford to be so ignorant of common things as not to be able to recognise chickens in a poultry-yard, because they do not run about with a liver under one wing and a gizzard under the other, though our modern poultry shows, it must be confessed, will tend much to dissipate this error. A knowledge, however, of the art of cooking is of more importance to the wives of the labouring population than to those of the middle classes, because it is the art, when properly cultivated, of making a little go a great way. A French army can subsist in a country where an English one would starve, and chiefly for this reason,—that the . FrOlidi soldier can cooli,-;. Mark-lane Express, Church of Christ, and your church is not a true Church, but the synagogue of Satan ; your Popes and cardinals, and priests and bishops are `false apostles, deceitful workers, transforming themselves into the apostles of Christ.' The temple of the Lord, the temple of the Lord, the temple of the Lord, ARE we." And, I ask, has not the Greek priest as much right, at least, as the priest of Rome to speak thus ? Judge, then, how idle it is to imagine that the quoting of such passages as these accomplishes anything for his purpose. That which he must prove is his right to them ; he must give us some good reason to believe that wherever the word " church " is used in scripture it means the Church of Rome ; and when can he prove that ? When he proves that darkness is light — that pride is humility—that cruelty is mercy —that *ls hood is truth—that a bloody persecuting spirit is the spirit of the meek and lowly Jesus—that the strumpet seated upon many waters, with a cup full of abominations in her hand, drunken with the blood of the saints and of the martyrs of Jesus, is the chaste and holy and spotless bride of the Lamb. This question lies at the foundation of the whole con troversy, and is of the utmost importance. If the Church of Rome is the Church of Christ, then are the Papists right in applying to her the promises made to the church, I, therefore, direct the attention of my Roman Catholic hearers prominently to this question, What right have you to assume that your church is the Church of Christ ? There are two propositions which I undertake to main tain, and I hereby challenge Mr. Anderdon to their calm discussion, either orally or in writing, as he may prefer. Ist—That the church of Rome and the church of Christ are two distinct things, and, 2d, that they are not only distinct, but in every prominent and important feature diametrically the opposite to each other. The rev. lecturer was pleased to be a little pleasant on the subject of the church, as I am told, in his former lec ture. He compared the protestant church to one of the old-fashioned safes for preserving documents with all the papers burnt to cinders, and the Church of Rome to one of Milner's patent safes with the documents preserved. It struck me that such allusions to burning the Word of God and to locking up the Word of God were very cou rageous in a Romish Priest. The Scriptures are,. indeed, kept safe by them. They have taken away the key of knowledge, and neither enter in themselves, nor permit others to enter. The Church of Rome did, indeed, lack up the Scriptures. The chest in which she put them was trebly locked and barrel The first bolt was a dead lan guage, by which they were concealed. The second was the express prohibition against the reading of them with out the permission of the confessor; and the third and worst of all was the bar of councils and traditions, which made void the Word of God.. Thus the pope locked up the Word of God and put the key in his pocket. He neither used it himself, nor permitted others to use it. But there is a master-key which God had never given to the pope, and He opened the chest. One touch of His finger turned that key—drove back the bars and bolts of the prison -house, in which His word was bound—unfet tered human thought, and human heart, and human con science from papal chains and bondage and set the soul of man at liberty. Since then bible-burning has been the part of popish tactics, but the more they burn it the more it multiplies. The very fiames•they kindle seem as a beacon-light to warn mankind against them, and lead the souls of sinners to the quiet waters of pardon, truth, and peace. _ . . . IL—The lecturer treated us to some assertions. Let me give you a few specimens of these. First, in order to depreciate the right of private judgment, he made the strange-assertion that he who interpreted the law, assumed authority nearly equal to that of the legislator himself. Thus. the Christian, who opens the Word of God and reads it, and prays to God to help him to understand it and to keep it, is, according to the lecturer, guilty of assuming to himself the prerogative of God: The asser tion is so , reckless, and involves so many gratuitous assumptions,- that it is difficult to deal seriously with it. As, however, 1 have not the advantage of any holy bones or beads to run to when I return home, you must excuse my treating it as seriously as possible. In the first place, then, I deny altogether the parallel assumed between the legislator among men and God, as the giver of his word to his Church. The human legis lator enacts laws, but he has no power to secure their permanence northeir authority. God, on the other hand, not only enacts his laws for his Church, but secures their permanence and their authority :—" This is the covenant that I will make with the house of Israel after those days, saith the Lord': I will put my laws into their mind, and write them in their hearts ; and I will be to them a GOd, and they shall be to me a people." (Ileb. viii. 10.) Se-in the very first step the analogy assumed breaks down. But, in the next place, I deny the parallel assumed between the judge upon the bench and the legislator whose laws he interprets : the business of the latter is simply to-decide which is the will of the former. Were the judge, indeed, to set aside the law, and substitute his own will instead, then would he be intruding into the office of the lawgiver, but in doing so he-would be renouncing the office of the judge : thus in the second stage the analogy altogether fails. Thirdly, I deny that any analogy exists between the judge upon the bench and the Bible Christian. The judge is interpreting the laws for others—the Christian is learning " and obeying" the law of God for himself. The human judge is bringing others to account for transgres sion against the law—the Christian is informing himself of the will of his God, knowing that for his faith, as-well as for his conduct, he must render an account. Again, therefore, the analogy breaks down. But it struck me-that this comparison is highly illus trative of the blasphemous nature of the claims asserted by the Church of Rome. Mind, the assertion is this—that he who undertakes to interpret the word of God assumes a power almost the same as that of God himself thus, confessedly, the Church of Rome puts herself in the- place of God ; and not only the Church of Rome, but every individual priest of that Church, does this, for the priest is the exponent to' the people—he undertakes to guide their opinion—he makes himself responsible for their faith—he interprets. for them, and interprets authorita tively too ; so that, by his own confession, this man makes himself equal with God. Is not this the very character described in the Scriptures, " Who, as God, sitteth in the temple of God, showing himself that he is God." (2nd Thess. ii. 4.) Is not this, indeed, to have dominion over the faith of the people, the very thing which St. Paul disa vows ? Is not this to "lord it over God's heritage," the . very thing which. St. Peter forbids ? This same assumption is exhibited in the next assertion which I will refer to. The rev. lecturer defined Protes tantism to be simple rebellion against Divine authority— , the first manifestation of which, he said, was in Eve when she ate the forbidden fruit. This ad, he said, was the following of human private judgment in opposition to the authority of God; and to this the lecturer compared the conduct of the Protestant in rejecting the authority of the Holy See Now, on this I remark (I)—That it affords a striking illustration of the authority claimed for the See of Rome. He that refuses to obey the Pope is guilty of the same sin as Eve when she violated the com mand,." Thou. shalt not eat thereof." So much is plain. There is no possibility of mistake. (2)—Then. I proceed to ask on what ground such authority is claimed for the Bishop of Rome? Is not this a proper question to ask ? Is' it not a necessary question ? Will you give yourself over blindfold to the dictation of a man who:tells you that he has the same authority as God himself ? And that for no better reason than because he tells you so ? Is this the ground of your faith? Is this the: foundation on which you rest your soul? Oh.! but you will say, I obey the Pope because he is the successor of St. Peter. Now mark the inconsistency of this—you first proscribe private judgment in order to set up the authority of your Pope, and then you appeal to private judgment to establish that authority. For, how much do you settle-by private judg ment before you can assume that the Pope is the successor of St. Peter? Must you not prove first, that Peter himself, in his own person, had that authority. And must you not prove that Peter was to have suceessors to himself in the exercise of that authority ? And, after you have set tled all this by an appeal to your own private judgment, must you not then prove, at the same tribunal, that the Pope is that successor ? And even if you succeed in proving this, will it not remain to.be settled whether this promise is absolute or conditional? And, if the latter, whether the conditions have been fulfilled by the Pope ? And suppose, now, you succeed,in proving all this, how is it proved ? By appeal to private judgment, the very right which you denounce, and the. exercise of which you de clare to be rebellion and infidelity. (3)—But who is it that really does rebel against the plain command of God? Who is it that permits what God forbids, and forbids what God permits ? Who. is it that makes void the Word of God by her traditions ? Who is it that, when God says, " thou shalt not bow down," says you may bow down, and not only so, but you must bow down to them ? Who is it that, when God says, " thou shalt worship TUE LORD your GoD, and Uric ONLY shalt thou serve," delibe rately teaches that you may and must worship the Virgin and the saints ? Who is it that, when God says, " the blood of Jesus Christ cleanses from all sin," deliberately alters the testimony of God, and says that it does not, but that your sins must be remitted by indulgences ? Who is it that, when God says, "there is no condemnation to them that are in Christ Jesus," declares that this is false, that there is still left condemnation, which her masses must be purchased to remove ? Who is that, when God says, " obey the powers that be," declares I will not obey, but command them, and that it is absolutely necessary for every human being to be subject to the Pope ? Who is it that, when God says, "thou shalt do no murder," teaches that murder is lawful, when the interests of the church require it ? Who is it that, when God says, " thou shalt love thine enemies," &c., declares that heretics may be persecuted even to death, and, under this name, has ac tually and does still persecute the people of God? Who is it that, when God says, "search the Scriptures," impera tively forbids her people to de so, under pain of excommu nication ? Who is this arch-offender, the originator of all schism in Christendom—the fountain of all abomina tions in society ?—The Church of Rome. So much for rebellion against authority. But the reverend gentleman was pleased to describe the difference between Protestantism and infidelity. The difference,—for he did allow a difference, —runs thus :—" Infidelity pure," said he, " rejects the divine authority, speaking through the moral government of the universe and the written word ; Protestantism re jects the same authority speaking through the Church. It never occurred to the lecturer that in thus distinguish ing between the authority of the word and that of the Church, i.e., his Church, he was making an admission fatal to himself. He unconsciously admitted, you per ceive, that a man may reject the authority of his Church, and yet not reject the authority of the word of God. We thank him for the admission, and now go on to say, by way of improvement of his statement, the Protestant rejects the authority of his Church because he acknow ledges the authority of the word of God. But, after describing Protestantism thus, as simple rebellion against divine authority, as, in fact, the same in spirit as infidelity, commonly so called—after repre senting the exercise of private judgment to be the claiming of a right to reckon the word of God to mean anything we please—the lecturer somewhat inconsistently found out that Protestants, after all, have " a tradition of their own." So that " the question is not between Scripture and tradition, but between one tradition and another." We were rather curious to hear how he would endeavour to establish this point ; we expected, at last, that we should be treated with an argument, but we were mis taken—the lecturer had no idea of coming from his " iambics," and descending into the prosaic ground of reasoning ; and instead of an argument he gave us a quo tation. And who do you suppose was his chosen autho rity by which to prove that, after all, we Protestants set up ow own tradition ? the arum of Mr. Diartineatt TUESDAY, FEBRUARY 21, See how Papists and Socinians combine together to put dishonour on the word of God ; the one receives it only as it agrees with his reason, the other receives it only as it agrees with his tradition. They may well borrow weapons from one another's armoury; we wish them joy of the company they choose. Before I leave the subject of his assertions, I must touch upon one more point. The rev. lecturer seemed much satisfied with this, and gave it out in a tone of considerable emphasis : " I will now distinctly say," he exclaimed, and we wondered what the distinct announce ment was to be, " I will now distinctly say that the Church, and not Protestantism, has the gift of satisfy ing her members." We naturally again looked for some reason, some argument upon the subject. We did not doubt that the lecturer, at present, is satisfied with the change which he has made, but we would gladly have heard some solid reason for his satisfaction. We remembered what the apostle teaches, that firm persua sion is good only in a good cause—we knew that never were men more satisfied with themselves than were the heathens of Ephesus, when they cried out in the enthusiasm of their idolatry, " great is Diana of of the Ephesians," and therefore we naturally looked for some intelligent reason for that satisfaction of which the lecturer boasted, but again we were disappointed ; the only attempt to account for it was the statement of the fact the Catholic is persuaded that he is right. "Ac count for it as you will," said he, " the Catholics are firmly persuaded that their church is the true one, &c. &c." My reply to this is, first, a simple denial of the statement; for it is notorious that were the Papal Church in Italy and Austria left to depend upon herself, and not supported by the gens d'armerie and the soldiery, she would have long since had an empty house. In the next place, lam happy to say, that, while many are, no doubt, under the comfort able impressions alluded to by the lecturer, many cf them are finding out their mistake—they are discovering that they have been in a sinking ship, and are abandoning the Papal Church by thousands every year, and seeking and finding real satisfaction in the Church of Christ. But, while on this head, the lecturer once more treated us to a quotation, and this time his weapon was taken from the reviews of the famous Goethe, and he greatly felicitated himself upon the discovery. He introduces it with the following flourish : " I cannot illustrate him better than quote from a writer whom you. will at once acquit of any Romanizing ten dency—one who, in conjunction with Schiller, led the mind of modern Germany to its present fearful bias to wards latitude in belief. He was a man whose powerful imagination certainly never ran away in his intellect ; and poet as he was, you all see; in the following extract, that lie complains of Protestantism simply in its philosophical and spiritual aspect. You may have guessed my witness ; he is no other than the poet and philosopher Goethe." Then follows the quotation in which the author of " The Sorrows of Werther" gives,• indeed, a description of popery worthy of a German mystic and a poet too. It is, perhaps, almost unnecessary to occupy your time with this authority, but the value of it will appear more mani fest when I remind you that there was a period in the life of that famous man in which he came into connexion with a party in the Lutheran Church, which answered to the Puseyite party in the Church of England, during this time his mind appears to have been unsettled on the sub ject of religion, but I am happy to say that he subse quently avowed himself a Protestant. In Confirmation of this, I will read you an extract from " TheCharacteristies of Goethe, by Muller," vol.l, page 311 " The aesthetic or critical school now sought and found a new point of union. The Schlegels; Tieck, and Novali, wrote in a strain of profound admiration of the forms of Catholicism. They lauded mystical philosophy, repres sented the middle ages and the institutions of chivalry a the highest and most glorious form of human. society, and wrote sonnets to•the Virgin Mary. " Meanwhile, the mischief they did was great. They appear to have combined in the attempt to render Catho licism once more • the reigning church ; and; however romantic this may sound, it is certain that Friedriech Schlegel (who was then in the Austrian service) and Tieck adopted the Catholic faith. Novalis did not renounce Protestantism, but his tendency to mysticism in religion was favourable to the cause of his friends. " The sound mind of the German nation repugned these pernicious vagaries, though traces of them are to be dis cerned in the latest philosophical writings. The pantheis tical tendency of Schelling'f; philosophy was not opposed to this school ; even Schiller unconsciously fell under the suspicion of having evinced a leaning to Catholicism in his Marie Stuart. Goethe, between the years 1820 and 1830, declared himself frankly and decidedly for Protestantism, and nothing remained to the Schlegels, after this abortive attempt at changing the opinions of the nation,. but to betake themselves to some other field of action." So much for the flourish with which this extract is intro duced. The lecturer, when he read it, showed us that he understood the meaning of, at least, one German word, and I could not help thinking it would be well if he better un derstood the meaning of the good old English word" fair pla " y. have promised to 'notice some of the rev- leo turer's allusions, and I regret that it is impossible to do them the justice which they deserve. I can only,, in a cursory way, refer to two or three. First, then, he alluded, with a very triumphant air, to the number of his co-relkionists —150,000,000, as he said, of Catholics. I believe he has greatly overstated the mat ter here. lam well aware, too, that the great majority of his communion are far from being sincere believers in their faith, and, if they were, why what then.? Is not the reverend gentleman aware that the number of idolators in British India alone is equal to the num ber which he claims for his church throughout the world? Is the number an argument then for the truth of their opinions ? If so, the Hindoos have an equal claim, and the worshippers of Boodh have, at least, double the claim to assert the truth of their creed. But the lec turer, in passing, ventured to allude to persecution —ven tured, I say, for it does require courage in a priest of Rome to refer to this subject. Persecution, indeed, from the lips of one who, after abandoning the protestant faith, is permitted to stand up and ridicule and misrepresent it, without let or hindrance, in the midst of protestant Eng land! How would the gentleman feel if his. change had been made the other way at Rome ? Suppose him to have abandoned that church, and have placarded the walls of Rome with a notice of a lecture to this effect:—" There is a church on earth, and that church is not a papal body"— he would soon, I fancy, learn what persecution is, and learn to value the toleration of that creed which he now reviles. Another allusion of the lecturer has afforded a scarcely less remarkable proof of courage. He referred to the papal slander of the illegitimacy of Elizabeth. Does not the lecturer know that the Pope offered to acknow ledge her legitimacy, provided she woulducknowledge his supremacy ? and he, an Englishman, in the face of an English audience, is content to make the legitimacy of an English queen dependent on the noduf an Italian priest ! He ventured, also, to allude to the character of King Henry VIII.—a king who never was a protestant at all, and spoke a great deal on the interference of protestant sovereigns in the progress of the Reformation. Truly, the advocates of Rome excel in face, and it must be con fessed that their cause requires all that they can muster. But, let me ask, from whom did the Pope first obtain the title of universal bishop ? From the emperor Phocas—a man who had murdered his master • the emperor, the em press, and all the royal family. And how did this infa mous man interfere in spiritual matters by the Pope's express request ? I will , tell. yam how. The council of. Constantinople had, in A.D. 58S, conferred the title of universal bishop on the •patriarchs of Constantinople, and Phocas issued an edict revoking this decree, and conferring the title on the Pope. Truly thereference to the character• of princes, and their interference in ecclesiastical affairs,. comes badly from a priest of Rome. But, I ask again, whencedid the Pope acquire his cha racter as a temporal. prince ? In a manner equally. respeetable with that of, universal bishop. The infa-.. mous Pepin when mayor of the palace to Childeric the. King ofFrance, conceived the idea of dethroning his, master and usurping his throne, but before proceeding to. do so he wrote to Pope. Zachary to ask whether it would be lawful to do it. The: Pope worshipping, as usual, the rising sun, answered in the affirmative, and in return, was rewarded by the grant of extensive territories, which were afterwards greatly enlarged by Pepin's sou, the famous Charlemagne,. Thus, both the spiritual primacy and the temporal power of the Pope of Rome: originated in the grants of temporal princes, and princes only by usurpation. Now, if these instances are not enough, take one more. The Emperor Constantine Copronimus assembled a council. at Con stantinople, in. A.D. 754. This council condemned the worship of images ; and is held by the Greek Church to be the seventh general council. The Latins, however, rejected it. In. the year 787, the Empress. Irene, who had murdered her own husband, in order to strengthen herself On the throne, entered into an alliance with the Pope, and assembled a council at Nice, which reversed the decrees of that of Constantinople, and established the worship of images. The Latins affirm that this council at Nice• is the seventh general council, while the Greeks hold by that at Constantinople. Who is to decide the question—the Pope ? Why he is one of the parties to the quarrel. How, then, is the question to be decided ? Where is the infallible testimony ? It is here—in we blessed Word of God, which says, " Thou shalt not both down to them nor worship them." So much for the rev. lecturer's historical allusions. But the lecturer said that the English reformation was altogether the work of government. Suppose it was so ; does not the question still remain whether the work was a good one or not ? Was not the overthrow of heathenism in the Roman empire and the establishment of Christianity the work of the government ? Was Christianity, therefore, wrong ? and does it follow that the Protestant religion is wrong, because the government approved of and aided it F —nay, was not the apt of the temporal power in estabr lishing the reformed religion far less open to exception than the original establishment of Christianity ? For the latter was the introduction of a new religion, and the ex pulsion of the old ; the former, on the other hand, was but the restoration of the religion of the country to its original purity. It is a false assertion that a new religion was established at the reformation ; the Protestant religion is new only in the sense in which a man may be said to be a new man, who, after having lain for years with his limbs disabled by palsy, he rises from his bed, restored to health and energy. The church was renewed at the reformation just as the face of the earth is renewed when, after the death-like barrenness of the winter months, the sunshine of spring smiles again upon the valleys, and the life-blood once more circulates in bush, and flower, and tree. You have no doubt heard the illustration employed by the poor convert of Dingle on this subject. A priest of Rome addressed him with the h ac k neye d question Where was your church before Luther ?" Paddy curtly replied, " Where was your reverence's face before it was washed this morning ?" I say, then, that the part taken by the government was not, as represented by the lecturer, the establishment of a new religion; it was the re-establishment of pure Chris tianity in the land. Was it an unrighteous part that King Josiah acted, when he exercised his royal authority on behalf of true religion, and accomplished a reformation in his kingdom ? Read the account of it as given in 2 Kings, xxiii. 1-25, and say, was not this exactly the part acted by our British sovereigns when they purged the land from papal corruptions and abuses ? Or King Hezekiah—was he wrong when he ordered the priests and, Levites to cleanse the temple and re-establish the pure worship of God ? See 2 Chron. xxix. 1-30. Now I ask the rev. lecturer, might not any of the corrupt priesthood have objected &gm* this interference of the ciyil power in matters of religion with justice equal to ebgt gro which he condemns the reformation on the sal o f But the lecturer speaks most disparag iligi the fathers of the Reformatiom ; in this he slanders, .r; it is the habit of Rome to slander all that resist it is curious that he who speaks so stronglY a ir yu righteously of his opponents, should quietlli part of his lecture, declare that his faith is net', b r , the accusations which he confesses are frequen against the moral character of his c pe s i ii partizans, " cardinals, monks, and nuns. he maintains make nothing against the trayvi, system. If this be so, then why endeavour toga insinuation against the church which he has, rr, by the unworthy imputations which he h ate against her martyrs and confessors ? I 1 1 1.4 with him, that a system may be true, ne'`', ing the unworthiness of its members, as,, ra rule ; but there may be exceptions to t0 e ,,,,g1 the pretensions of the system, on the one 0 ; - 0 / such as to be inconsistent with any gree t b i e4 irreligion in its members, and if, on the other corruption has very generally prevailed — Pa''' , in the very fountain-head of authority, in the P er , seat of infallibility, and the depository of tra jiso then, I maintain that the truth of its claims le o o And now let me give you some specimens of C h , o i —not of nuns or monks, or even cardinals, blisioo themselves—and you shall form what Col d like concerning their infallibility. Genebrard says, " Fifty popes, in one hundr ekl years, from John VIII. till Leo IX, entirely de from the sanctity of their ancestors, and were W rather than apostolical." Baronius, in his annals of the tenth centurb e ro labour for language to express the base degene r° popes, and the frightful deformity of the popealifS shocking monsters," says the annalist, " introdsasso pontifical chair, who were guilty of robbery, ae 0 simony, dissipation, tyranny, sacrilege, perin l ; l l kinds of miscreancy. Candidates destitute of l a i f l site qualification were promoted to the papal C ,:,,, ; t0 all the canons and traditions of antiquity were '— and outraged." e ya Giannone says, " The Church was then in disorder—in a chaos of iniquity." , "John XII. ascended the papal throne in eighteenth year of his age. His youthful Se c} characterized by barbarity and pollution. -tl e herl . all his predecessors," says Platina, " in debane, oo o holiness, in a Roman synod, before Otho the u found guilty of blasphemy, perjury, profanatioa4 simony, sacrilege, adultery, incest, construP 3 'o murder. Fear of violation from Peter's successor 4, female pilgrims, maids, matrons, and widows,.„, l o o ing Peter's tomb. His infallibility, then 0 1 ' 0 0 attend the synod, to answer for these charge'',oo but excommunicated the council in the name of God." The pontifical villain was deposed by f° 'l l council, but he afterwards regained the holy seer ,l o o l caught in adultery, was killed, ' says Suetbranelo devil, or, more probably, by the injured husbaneiy) " John," says Bellarmine, " was nearly the of the popes," h Such are a few out - of many specimens woe f , give you of the infallible heads of the Church (feis who rejoice in the title of " Your Holiwss," a,% 0 0 be the representatives of Christ on earth. case such as I have supposed ? Are not the 6101 versal supremacy in the Church of Christ, o '4 judge of all creatures, of faith and works, e',„ 1 00 1 vicar of Christ on earth, of being the infallible truth, and the very keystone of the. Christian arePorj whom it is necessary to be in communication 11; 0 0 be saved, and whose' excommunication is peracoo lasting —are not these claims, I ask, porfectlY such exhibitions of abominable atrocity as. the 7 of monks, and nuns, and car di na l s , indeed'. 9,rtbe may let them pass n ow . O ne nee d on ly cons o o tory of the popes them s el ves f or a p rac tical C O e ° on The lecturer spoke very cavalierly on 01 ' 5 ' it M w as his safest course. scl ° " eanwhile, lam not concerned to look out now fashionable to call signs of life in her wl°,lo l to be the church of the living God. She bas ,he ," S evidence of being the heavenly spouse, thong? 'oo t here and there dishonoured in her children. I a l e ph with recognising in the ch urc h th e t ru e Jerils'' out going out to seek her in Utopia." jo y) How satisfied the rev. convert is with " his bele ce What a pity that he did not condescend to t ell r of the well-authenticated claims may be which conviction to his mind. Had he done so, one wow osts much pleasure in examining them—but in. the f any proof of their existence, and in the face ° l . o t 4. dente to the contrary, we ca n on ly suppose "- gone to teach them in some Utopia of his own. 0 0 The lecturer alluded several times to the r ight 030 judgment, and, as usual, w ith R om i s h dispnta ° ~14 pletely misrepresented it. The right of privsteior) is not the right of chasing your religion 04 ,J 11 your inclination, but it is the right or rather 1r ec choosing your religion according to what Goa The exercise of private judgment is not the IT V. divine authority, but it is the act of testing th e ,lo ) forth to having divine authority. And I sab'elif only the right but the imperative duty of el, who pretends to have a religion at all. He e, te r his religion to be from God without any b e than the assumed authority of his churo , 110 not believing at all. in God, but placinU fidence in man. But there never was aqt3l4, absurd than. to deny the right of private Why, as has been well said by Archbishop is not the right but the necessity of private J ° ~. It is a gift inherent hi h uma n nature ; it is the i9P t of every reasonable soul, and the very act 0f , 71,t an exercise of: it. The rev. lecturer is hiin9e o ol tratiou of. this.. When, he abjured the fait thers, and surrendered himself to the tea e .ll l Church of. Rome, he will tell us that he gav e 0 0 vate judgment.; but was not the very act an fag it ? And is not his. whole religion actutu;i after all, on.that very right which he abjures o l et answer emphatically this question. By what a 4 than that of. private judgment, has he become of the Church of Rome ? _ nr.4 [At this point of the proceedings, the Rev.— 01 rose to leave the meeting, when there was al l ta i and loud call for the reverend doctor to re ei o I addressed a few good-humoured and well-sui t ' the audience which elicited hearty applause, ~ f the genial feeling, after which he retired,] an The Rev. J. B. Lows resumed by saY • already told you I have no holy rags or ono under shelter. of which I may make money!" entreat your indulgence while I offer a few 10 4 in, reference to the Church. The arguine% could be called, arguments, of Mr. Anderdoo prove that the Church of Romee and the Chin were synonymous terms. By what attempt.to prove this ? By nothing but Bo Ar an, statements and arrogant assumptions. I on. the other hand will undertake ;he Church. of Rome is not only but that it is, diametrically opposed to Church:in early times, and among primil was the term applied to the meeting of given, locality, hence the Church of church, in Rome ; so of Ephesus and oth, the Scriptural Church, of which Christ is invisible Church above, against which,we gates of hell shall not prevail ; and,. Chnstisns are made members of Christ him shall triumph over hell and the grave no man can become a participator unless he the Holy Ghost. It is a misurabls would endeavour to confound our Church edifice in which its members meet, mi. Church of Rome. (Loud cheers. In cot beg of my Roman Catholic hearers to, give in externals, and place their faith in that which is the symbol of things unseen—to ' nexion with those things whieb,.though eye, are like Dead-sea fruits, turning in the and ashes—to give up the worship of anY mere church, and to place their reliance 011 ages, preferring him whoro,.having not seen , In conclusion, let me say I am sorry the Rev don is not here to explain. his own views, et any misrepresentations of his opinions which tentionally have been led into.. If I have in represented him, I am sorry for it, and may • assure you I did not intend it. The rev. gentleman_ sat down amidst loud' cheering, similar tokens of enthusiasm a' ll' having been expressed on numerous delivery of his lecture.. The CI:IA.IEIJAN, on the, subsidence of the quired whether Mr. Anderdon was present , any one authorised by him was deskious_o f remarks or of asking any questions? 24 ° made, and The Rev. S.,Mrivrox rose to propose the meeting te. the-Rev. Mr. Lowe for tin which he kad confuted the sophisms of for the vast, amount, of research he ' the subject, as well as for the truly %. pervaded, his lecture. In reference to remarked, that gentleman had told OIL Catholic priest attempted to disseminate be at once brought to book. An instance might be found in Dr. Cahill, but even worthy had been found tripping anil.had book. That lecturing gentleman " aware, traversing the countryanc respecting transubstantiation. In ,iereoce Roman Catholic Rambler, the, organ of , Catholics, says that his published views °. produce on the intelligent mind feelings tress; that his expressions in controvers' has been carried away by excitement, anC the last degree. The Rambler says his, confirm Protestants in. their error, and part a virtual denial of the veryfoundation t faith. (Loud cheers.) He concluded by thanks to the Rev. Mr. Lowe, and sat elusion of a long and eloquent speech awl'', The Rev. J. BARDSLEY seconded the rtio' carried by acclamation. The Rev. J. B. LOWE acknowledged the and, in doing so, expressed his regret that should have occurred, in fixing the night such a manner as might seem to clash of the Pastoral Aid Society. The circun ) ,'4 purely accidental, and arose chiefly from t" could not obtain the use of the hall on for a considerable time to come. The Rev. W. POLLOCK moved that 5 101 passed to the chairman, in doing whic h great length on the singularity of that. induce any gentleman who, like r'„ , deserted the faith in which he had b een come forward, and sneer at, and vi with whom they had acted as ministers / 0 pretended cordiality for many years. r if chairman for the devotedness and els e all times, displayed in forwarding the a "Ix testantism ; and concluded by calling:o,o convey to him their thanks by hearty 9, 0 The Rev. G. L. Inniarrn seconded was carried amidst loud cheers, , ed tile Of The Rev. W. F. TAYLOR ackuovrle4 0 4. after which the doxQlowas Sl* separated, ILI , ji..,A„. i. , nd the Churoi t i is vbat inae!,',ol ' t i , ing but arg tbe o r ' tih: (0 ;1' ' Options. , r o i D e idertake to Pilo, Ott t only not ~ i ` 4 ,' , Ki to ii. (CV ( 9 ; :, 1, i l ) ag primiti,q, c , , til e Ling of wor 6 l,, C ti . C c , e ,, ',ll of lioxoe ~„)s; of and other 0 1111 ),1! t;' 'd'hrist is the l' e ' tfi ch,`, which,,we ar. e 0' . i,1-1„„' 4 f a C nd ais b t X. s. ' re w-1 1) :;7 0 !:*1 1 the grave ; 4,)ti t i unless he be h i, 444 4 oisexable aq t lA ti t i atio it Church. 0 1 , 4 e th, , Lect, much lv• - o a,ite - c ). In eonclasy,,,, rs to, give ueA , ith. in that t' tll A. aseen--to Tv . " i yj);,'6 4 : ~though pintb; 4 ling in the 0 1 %,4 , tre h hip of anY e t y:i Ivli, re li ance oil , e y i t t.t, l ' ug not seep, ;p i ' kllq, orry the Rev',, 0 i' A N 'n views, all', 01.,1 ,;(e f , Onions which '„, c o., N,, If I have ia °';'; : ',; .1 111 ;, and may 0 9 r; • Illi liii *liq kinidfit loud A, ll . , ' le ; thusiasm all' ( 11, kci rous neeasioa' .1)1.41 fence of the Pilific' a te *,as present, ''V ] uesiriens free.o jet stions? No. 811 4 l' i lli Propose the 4 / for the grel' A t n ' cie tNo sms of Mr- P','" - t SO,f ~, i 1 he had breuP 6 vtif '''tl ' WY Christjall t. Iti ti ace to Mr• ' S AO 1. T old theta: tb ,l _v 11' 1 A aeminate- frioe,:lltl ti instance to t'" Zrea but even , .Dp r -„, 1 b eeli tildiV ll 4 i had. been, 08 ,4 , :r, 1, 11. i xl, dissemiaaLvto i`f , N In reference 1i,4 fir organ of ecit ic `tY 1 1 4,1 , tied views 011 ,0 N l feelings of l o r 1)N controveraY_::ol; ,11t.,0 rnent, and iv" vt ki ,- says bi 5 .„ 0 114 1: R co ) )ITOr, and 1. f the itiel, :"oundation s ° ~ii .I:'ilt eluded, by In ° i 111, the and sat ( 10° lolii IP'odw'eceldehdtlia:eedllt°slt:eil:o°lb: )I.::h:tit,l regret tbat Die I,:ei, the night for tti ),Ili t .ith "e to clash • 0 4. , li ce ,y t il 4, 'he e irctoos,..` l oc t i , 1 1 ,: t.t .efly frout t"cotlY Nis hall o n au) 4 t lla • A that a to ' on; tv i° AO ,' kk Ei ng which li e ii ,t1'. 1. 1 y of that t „a, I t o , I like Mr. 0 ',,,,0tir o h - y to had been 1)04 Bch' and viaifY De A ikqi ainisters of t e k a 4 41( sears. iL c . 0 0 ` 1 t l / 4 4; and alact;i"terf,,AN. ding_penlii t i, ,, e t r i t ,i (1:),,1