The Liverpool Standard and General Commercial Advertiser. — Liverpool, Merseyside, England, 1852-06-08 00:00:00

e and thine, half-starved to eat ed, hollow cheek,. Alas! thy with Shows that thy hea'rt too soon will break. Canst thou escape thy woes? Where? c,..—nen.rovcc whnt CTI,PCt nd truth Nor Papal insults lowrer brook ; To shield the weak, tbe poor defe And the oppressed of earth befri( A tiTht seems beaming on thy br ITONS, what S And spend And die in lives in want and THE QUESTIONING BRITONS, what say ye To all your nation's misery? How is that, with want and strife, And fraud and woe, your land is rife ! How is that despair and crime Bow down your manhood in its prime, And crush your young ones in their yoi That lies more potent are than truth? That you arc ceasing to be free? BRITONS, what say FARMER, what sayest thou Does Eng Harvests of joy, or crops of woe? Bread for thy children and thy wife, To gladden home, and nourish life, With something for the hapless poor, ad heart and sur FARMER, what sayes' AI ECU ANlc, «•hat sayest Fr p trade" please and Wages not low, demands not high? Or must thou toil both day and night With aching head, and heart not high' And " Cheapness" be the recompem Of thy sad want of common sense, And love for those and AlEcur TRADER The farmer w The poor °pp] The artisan n vast machines And has' At trlnmi TRADER, what s: SEAMAN, what sagest thou s allo 11 and clal ....„ E'er blanch'd thy cheek, or d Yes, she, unkind, has cast the Only a LITERATURE New Prints, M ft at Mr. C. Mitel ~ L NDARD, Essay on Mundane Moral Governmen Baines's History of Liverpool, —The Protestant Magazine.— ,—The Popular Educator, part and Mar:, Nrt, part at Want of —Home Circle, part 35.—The Imperial Cyc —Half-hours with the Best Authors ." My Pet Polka.". ." They said my Love would Song. — and Co. The Sims Reeves Qua pmdia, part 11 NEW AIIJSIC.-' Change with Tir London: D'Alr s return to power, to an increase of the ce and consequent impetus of the democratic _ f I judge aright, it would be ren ill more difficult, if not wholly impractica- element, whereby, i ble, to give steady efficiency to any system of go vernment, and, of course, to any satisfactory defence of the weak against the strong. Hear, hear.) The country must decide between them. Is the power of the crown and the aristocracy so overgrown, so overbearing, roportionate—that a fresh fusion of democracy into the Commons has become indispensable to maintain the boasted balance of our limited monarchy ? (No.) Or is the power of the Commons already so great, that to in crease it will be in fact to establish a republic ; reducing BOORS FOR REVIEN and receive atte❑ C, &C., s, Red- the monarchy to a name, and the Sovereign to a puppet— a puppet, which at the next downward step would be found too expensive a bauble for republican philosophers and economists ? My conviction is, that the Reform Bill, however open to improvements in minor details, gives as much relative power to the Commons' branch of our constitution as can be exercised with safety to the people themselves. (Hear, and applause). This is the political question of the day, however some interested parties may attempt to direct it to certain fiscal or commercial differences. (Hear, hear, and loud cheers.) But this is not our subject. (Hear). The question Baines's History of Liverpool, Part VIII. to which I address'myself is of a different character. It is The part before us concludes Mr. Baines's full this,—ls the religious liberty of England to be maintained and complete history of the town. When we say by the continued ascendancy of Protestantism, or is it to " full and complete," we do not mean that he has be endangered, or even compromised, by the advancing said all that might be said, or even ou g ht t o b e power of Roman intolerance ? (No.) When Rome is in the said; or that he has exhausted the subject. There ascendant, freedom cannot flourish. This is true, whether are points of view from which his arrangements did her ascendancy is exercised by means of the superstitions not admit him to look at the town at all; for a his- of the House of Hapsburgh, dutiful sons of the Church, or torian, like a painter, must select his own position, by means of the calculations of the House of Buonaparte, and in that consists his skill, as we ll as in the sue- making use of her for suffrages, while she makes use of cessful execution of his picture. The town of Li- him for bayonets. In both cases—in every case where verpool is a scene of commercial operations, not she has the power—her iron grasp is laid heavily on the exclusively, but in its primary and secondary fea- two great pillars of liberty and religion—a free press and tures, as well as in many of its details; and it is as the an unrestricted Bible. (Cheers.) The Bible is impounded in rise and progress of a great port that Mr. Baines has treated the subject. His history will, we have Austria—the press is coerced in France. Why ? Becausein both Romanism for the present reigns . The Bible is -no doubt, be the standard one for many y,ars to come; though supplementary and special treatises circulated with earnestness, and the press is gloriously referring to the town will not be out of place. The free in England. Why ? Because here Protestantism is present part is a double one, so that, instead of still in the ascendant. We are told, indeed, by some of seven, as originally contemplated, the work has our opponents in the present discussion, that there is no practically extended to nine. It contains, in all, such change to be apprehended from Romanism. On nearly 850 pages of matter; and our only regret is, the contrary, her cause is warmly espoused by many that there is no index given, nor any means of who boast themselves the long-tried and consistent reaching particular passages and statements, except friends and advocates of civil and religious liberty. through the skeleton headings of chapters. Unconvinced by the recent aggression of the Pope W. Blackwood upon the prerogative of the British Crown, b y the announcement of the Pope's subjects—that " a crusade against England is begun ;" by the candid avowal of the leading papal publications, that " toleration is contrary to the canons, to the councils, to the catholic religion, to the peace of society, and to the happiness of states," these gentlemen still plead for additional concessions to Rome, and plead in the name of religious liberty and a circulated Bible. This has been done, as elsewhere, here among ourselves in Liverpool. This is one of the ele ments at work for the mystification of men's minds, con cerning what is smoothly called " Justice for Roman Catholics as well as to others," in avowed connection with strong Protestant opinion. In all this it is intimated that whatever differences of religious opinion there may be between them and others, there should be no difference made between them and others in the just and proper political treatment of them by the state. It is to this fallacy I now invite your attention. Upon the religious element in Romanism, if it can be properly so called, I have no present intention to comment. As far as religi ous opinion is concerned, every sincere church and every sincere man is theoretically intolerant. That is, he thinks his own views right, and, of course, he thinks what is opposed to them wrong. But neither Church, nor State, nor individual, has any right to make this opinion, however sincere, the ground of intolerant practice. It is against the practice and the dogma that such practice is a duty : i. e., against the political aggres sive intolerance of Romanism, that we require national defences. Against false religion, and for the propagation of the true, we want nothing but evidence and argument. We know as well as those who insist upon the point, that acts of parliament cannot propagate true religion, and we have no such diffidence in our religion as to feel that it requires any such support ; but against practical intole rance, extending to life and property, and free permission to make use of argument, we want laws, wisely framed, and vigorously administered. (Cheers.) I have undertaken to show that "intolerance is inhe rent in and essential to the system of the Church of Rome; therefore the plea of religious liberty, in defence or sup port of Romanism, is either ignorance or hypocrisy." It is easy to occupy a position of our own, and thence to as sail an adversary, all the while leaving what he considers his strong-hold altogether untouched. The force of our To the EDITOR of the LIVERPOOL STANDARD. arguments may be admitted as general principles , and yet SlR,—Some time ago, repeated meetings were held in our adversary may feel that they have not dislodged him, Tranmere, and subscriptions were said to have flowed in or in the slightest degree weakened his foundation. Such freely, towards building a new church in the crowded dis- must be the fate of all general arguments against the into trict of Limekiln-lane ; however, for the last twelve or e i g hteen months, nothing has been heard as to when the lerance of the Church of Rome, which do not grapple church is likely to be built, and the thing seems to have fully and fairly with what Romish enthusiasts feel to be fallen to the ground. Really some effort ought to be made their unanswerable Scriptural warrant for intolerance. on the part of the church portion of the inhabitants of The . most celebrated .. and authoratative of their modern Tranmere. With a population of about 7,000 people, there is church accommodation for about 600 or 700. periodicals in this country, the Dublin Review, contains There are no less than s ix dissenting p l ac es o f worship, this comment upon the imprecations in the Psalms : besides schools attached ; and, unless som e effort is made Here, then, is the ground for these terrible impreca for providi ng c h urc h ac commodation for the po or an d lions we find in the Psalms * * * turn them how you better class of wor ki n people in Tranmere, th e church will, call them prophecies, or what not, evade the plain will continue (as it h a s for some time,) to lose its ho ld on p and natural rise of the optative forms in Hebrew, as you the respect of the larger portion of this population. please, still there is an evident exultation in the destruc- It is very true that the incumbent and the excellent tion of the wicked, which sorts ill with that theory of curate of Tranmere do all they can,—rather too much, I Christianity which makes benevolence the sum and sub should say, when the curate lectures a mile from the stance of it. * * * The anathemas of the Church, church after eight o'clock on a Sundae, in a room capable then, are a counterpart to the im p recati o n s i n the Psalms , o f accommodating about fifty people' uncomfortably,— the spiritual sword to the material sword of David. and almost going through a second service. —Yours, &c. heretics are a counterpart to his crafty enemies." (Sen- A CHURCHMAN. Blackwood's Magazine section S.— Ho The Home Cor, Housewife, nod's El 'dinburgh Magazine. and Sons, Edinburgh The June number of Blackwood contains two ad mirable political articles, from one of which, " the Policy of the Protectionists," we have marked some passages for extract. The other, entitled "the Great Question," should be studied attentively at the present momentous crisis, containing, as it does, a striking exposition of the state of parties in the country, and of the dangers which hang over our political atmosphere. We have also some excellent articles of a literary and miscellaneous character. The Dublin University Magazine. The number for the present month is less adapted than usual to ordinary readers, for there is a smaller amount of poetry and light reading in it; but it is very interesting to the thinking readers. The arti cle, " Rosas and La Plata," is evidently by one who understands the subject well ; and the letter on the " Queen's Colleges," without any pretence to fine writing, gives much valuable information. The " Heirs of Randolph Abbey," and " Stray Leaves from Greece," are of average merit ; of " Lord Jeffrey" we have had enough, through the various magazines ; and there is a spirit of warm nationality in the article entitled " Misrepresentations of Ire- land.' - • - Batton.) MEETING ON 'CIiAtSGE on Unless I can m eet this, unless I can rescue such ab u s ed p a ssages of Holy Scripture , p oint out their t rue application , 'sily . plied their vocation. and show that the Christian Chu r ch has no right to plead - xnssing7 are a po c k e t- them as examples f or h er imitation in practical intole -o £lO notes, o . r . 5 ranee, I shall not have reached the root of this subject. I shall now endeavour, in the first place, to shew what `ntolerance is ; intolerance, not merely arising from sud • , i ---- end admitted afterwards land gener- Tcoloeu“w7O*4", 1 1 ;u n tiTolerance deliberately adopted and sys t, it is well tematically defended, as a religious duty ; as it is in the Church of Rome. (Hear ' hear.) I venture t o d e fi ne i t thus—a practical anticipation by man of the predicted judgments of God. The justice of "lis definition will be appreciated when we consider the !ferences to Holy Scripture by which Rome endeavours ) defend her doctrine and practice of intolerance. Vengeance is mine, saith the Lord ; I will repay." )f what shall be. " Dearly ptural propi renge not yot MR. CARDWELL'S RECEPTION ON 'CHANGE To the EDITOR of the LIVERPOOL STANDARD, ~—The attempt of the Editor of the Liverpool Times to bamboozle his readers, in his last publication, with regard to Mr. Cardwell's reception on 'Change, the day before, was a most laughable failure. Why, Sir, in stead of its having been such as there described, Mr. Cardwell was positively hooted out of the room and off the flags—a pretty good sign, I rejoice to think, of the fate which awaits him on the day of election. The Journal boasts of the length of Mr. Cardwell's speeches ; and of course, to one who deals so largely in clap-trap as he does, he must find it necessary to be ver bose. I think Mr. Mackenzie a good, pleasing speaker, and to the point. We want men of business to represent us in Parliament ; and I believe, were there less talk in the House of Commons, the business done there would be more satisfactory to the country than it has been of late years.—Yours, respectfully, A' ELECTOR. Liverpool, June 5, 1852. CHURCH ACCOMMODATION IN TRANMERE iu acienc RONIISH INTOLERANCE. LECTURE AT THE AMPHITHEATRE LAST NIGHT, BY THE REV. DR. WNEILE. t evening, the Rev. Dr. M`Neile delivered a lecture in the Amphitheatre, to prove that " Intolerance is inhe rent in, and essential to, the system of the Church of Rome ; therefore the plea of religious liberty in defence or support of Romanism is either ignorance or hypocrisy." The spacious building was crowded in every part with a most enthusiastic assemblage. Amongst those present we ob served Edmd. Molyneux, Esq., and family ; Saml.Holme, Esq., and family ; John Bramley-Moore, Esq., John Campbell, Esq., John Cropper, jun., Esq., A. Sinclair, Esq., James M'Cormick, Esq., Lawrence Peel, Esq., J. Priestley, Esq., —Wren, E“l., D. Hodgson, Esq., H. J. Wel)ster, Esq., J. Chism, E , q., R. 'Williams, Esq., F. F. Sherlock, Esq., John Peacock, Esq., Dr. Trench, Churchwarden Clarke, Edwd. Green, Esq., William Williams, Esq., R. W. Preston, jun., Esq., R. Hughes, Esq., J. Jones, Esq. ; Revds. W. Maynard, J. R. Conor, W.F. Taylor, F. Parry, Barry, son, W. Brewster, 11. Jones. ly at the appointed hour (seven o'clock), the Rev. M'Neile appeared on the platform, accompanied by D. Hodgson, Mr. Bramley-Moore, Mr. S. Holme, ) and was received with loud cheers. The Rev. Doctor called upon the Rev. J. R. Coxon, I Las Cliinn, Startir . \V. Ra up a suitable prayer I Dr, APNEILE then proceeded —lf any apology be re- auired for the liberty I have taken in convening this as- is briefly offered in these words. I consider a Christian virtue. When I contemplate the t Example, who did indeed love all men, but who felt and expressed a very peculiar affection for His especially beloved Jerusalem ; or the great Apostle, who, though led to the Gentiles, still held Israel dear to his heart's best desires ; and when I remember how he said, " Be ye followers of me, even as I also am of Christ," I cannot be unconcerned, and I can see no reason why I should desire to be inactive and so far useless at such a moment as this in the history of my beloved country. A —......._ - - eral election is always a matter of grave national im- importance is enhanced by the ate of political parties, and the avowed designs leaders on either side. The leader on the one side now, t s determined to maintain the balanced adjustment it now stands, presenting as it .icient difficulties in the way of carry ing on the Queen's government. The leader on the other side appears to have committed himself, in the event of ,r constitution as THE LIVERPOOL STANDARD, TUESDAY, JUNE 8, 1852. and with much apparent force; while upon due examina tion it will appear that they are altogether misapplied when so used. St. Paul, speaking of the Old Testament scriptures, said, " Whatsoever things were written afore time. were written for our learning." Now, my friends, let me have your serious and patient attention, while, with all practicable brevity, I present, and then remove, a serious difficulty. It is a difficulty more embarrassing than is commonly supposed or felt by the advocates of toleration ; while under cover of it, as I have shown you, the advocates of intolerance seem to have scriptural authority on their side. " I will sing of mercy and judgment," said the Royal Prophet. These two comprise the history of the world, and the character of all God's dealings with mankind. In one case mercy is shown, in another judgment is executed. In one case long-suffering patience is manifested, in ano ther summary vengeance is taken. Abraham, in base, cowardly unbelief, once and again desired his wife to deny that she was his wife, thereby exposing her to imminent peril among strangers ; and Abraham is treated with con tinued mercy. Achan steals a wedge of gold and a gar ment from the doomed spoils of Jericho, and Achan is treated with instantaneous judgment ; he and his are stoned to death. Jacob, by systematic and deliberate ly ing, deceives his aged and blind father; and Jacob is treated with mercy and patience. Korah and his corn puny rebel against Moses, and immediately judgment falls on them ; they are swallowed up in an earthquake. David is hunted by Saul, who desires to take his life ; be gets Saul into his power once and again, and refuses to injure, in the slightest degree, his inveterate enemy. Elias is summoned to the presence of the king by men who had personally done him no harm, and he calls down fire from heaven, and consumes them at his feet. There is a strange diversity here. In looking to the Old Testament for examples, this is perplexing ; for which line of conduct may we expect God to observe towards us ? and which line of conduct should we observe toward others ? Is David our example, who refused to injure his enemy ? Or is Elias our example, who called down fire to consume the messengers of his enemy ? Are we to follow the example of Joseph, who returned good for evil to his persecuting brethren ? or are we to follow the example of Joshua, who drew his sword and exterminated a host of strangers ? Or if we take the whole Bible for example, and follow all, as all written for our learning, who shall say when the exercise of patience should end, and when the infliction of judgment should begin ? Some persons have said, rashly, I think, that the judgment and the vengeance commended by some of the writers of the Old Testament only prove the lingering barbarism of that age—that men were then but partially enlightened, and that such instances are not examples to be followed at all at any subsequent period. I said I thought this was rashly spoken ; and by way of accounting , for and clearing up the difficulty now rising in our minds, it is insufficient, because you notice that we have not only to account for judgment commended by some of the Old Testament writers, but actually performed by God him self. We cannot account for the sudden destruction of Korah and his company by pleading lingering barbarism in Moses, for it was not Moses who did it, but God opened the earth which swallowed the rebels. We cannot account for the destruction of Ahaziah's messengers by pleading lingering barbarism in the bosom of Elias, for it was God that did it with fire from heaven. Here then, confessedly is something requiring explanation. lam not afraid to meet the difficulty. (Interruption, and cries of "Turn him out 1 ") Dr. M'NEILE.—It is you who cry order who cause the interruption. If you will leave any one who makes any interruption to me, I have no doubt we shall be good friends. And now what is the explanation of this ? For how, with these difficulties, this manifest perplexity before us, shall we adjust our references to the Old Testament ? I answer, the Old Testament is a book of types. This is readily admitted as far as the doctrines of the Gospel are concerned, exhibited in the sacrifices and other ordinances of the ceremonial law, and applied in the epistle to the Hebrews. But the thing is true to a much greater extent than this. The Old Testament is a book of historical types. as well as of doctrinal and experimental types. The Old Testament contains types. as well as prophecies, of all that it was the purpose of God to do in this our world ; of all that He intended to do during the present Christian dispensation, and all that He intended to do at a period subsequent to this dispensation ; of all that belongs to the bruising of the heel of the seed of the woman which we see going on, and of all that belongs to the bruising of the head of the great serpent, which is not yet : types of all these things are found in the Old Testament —examples of what the disciples of Christ should do, following Him now under His first advent, and of what the disciples of Christ shall do, following Him in due time at His second advent. See how there were types of both of these in the Old Testament. For centuries the inhabitants of the old world were borne with in long-suffering patience, wicked as they were ; and that period of long-suffering patience from God was typical of the present period in which we live. Then came the deluge, typical of a period subse quent to the present, at the second coming of the Son of Man. He says so Himself : "And as it was in the days of Noe ; they did eat, they drank, they planted, they builded, they married wives, they were given in marriage, and knew not until the flood came and destroyed them all ; so shall it be in the day when the Son of Man shall be revealed." The same is true concerning the cities of the plain. They had a period of patience, typical of the present Christian period ; and then came vengeance and judgment, typical of the coming period_ So distinctly it was with the Amorites. A reason assigned for keeping the Israelites so long in Egypt, before they were put in possession of the land promised to their fathers, was that the iniquity of the Amorites was not yet full. They could not have the land without dispossessing the previous pos sessors; but to dispossess them was a judgment upon them, and it was not to be performed until their iniqui ties were full. And God told Abraham distinctly, that it was not until. the fourth generation that his descendants should have possession of the land, because, He said, " the iniquity of the Amorites is not yet full." The time for judgment came, the iniquity of the Amorites was full, and then the sword of Joshua was unsheathed by the commandment of the Lord God of Israel. Now, at this present time, we are in the antitype of the several in stances of patience. Now " the Son of Man is not come to destroy men's lives, but to save them." He is not come to take vengeance. He is not come to execute judg ment now, He is not come to introduce the antitypes of any of those fearful scenes ; He is come to prolong the antitypes of the periods of patience recorded in the Old Testament ; He is come to " seek and to save that which was lost." "The Son of Man is not come to destroy men's lives." Hear what He says Himself of His present errand into the world : " I judge no man," He says ; " if any man hear My words, and believe not, I judge him not; for I came not to judge the world, but to save the world. He that rejecteth Me, and receiveth not My words, hath one that judgeth him." What is that? "The word that I have spoken, the same shall judge him" —"shall judge him in the last day." "The time is coming when all that are in their graves shall hear the voice of the Son of God, and shall come forth"—tojudgment. These two periods mark the distinction I set before you. He is not come to judge, but He will come to judge. Now He is merciful, and His disciples also should be merciful. "Be ye merciful as your Father in heaven is merciful." Will our Father in heaven be always merciful so as never to execute judgment ? No. He will execute judgment, and when His time comes for executing judgment ; , then the disciples of His son shall execute judgment also. Now, He is tolerant of the evil as of the good : now He makes His sun to shine and His rain to descend upon the just and upon the unjust without distinction ; now, He bears with all, and so should His disciples now hear with all. Then, He will be intolerant ; then, He will take ven geance ; then, so will His disciples. It is a part of His promise to them, that then, they shall dash their enemies to pieces like a potter's vessel. " I will sing of mercy and judgment," of the Christian dispensation and of that which is to follow, of the anti type of the records of patience in the Old Testament, and the antitype of the records of judgment in the Old Testa ment. Thus we learn how to discriminate, how to refer to the Old Testament for example; thus we learn to refer to the types of patience as our example ; if we would be fol lowers of God in this period while He is patient, and to the types of vengeance for our example, when we shall be followers of God in the day when He shall take vengeance ; for then a sword shall be in the hand of His people to execute the judgment written. " Such honour have all His saints." It was a wise saying of one of the ancients, Distinguite ternpora, et concordabunt scripturce. We may add, dis tinguish the times, and intolerance will have no shadow of scriptural support. Rome has not distinguished the times, and therefore she quotes scriptural types of God's future judgments as if they were examples for the Christian Church now to follow. This is the stronghold of her in tolerance so far as it claims to be authorised by scripture. It is a practical anticipation by men of the predicted judg ments of God. (Hear, bear, and cheers.) 11. I shall now proceed to show that this is an integral and essential part of the system of the Church of Rome ; not, it is true, essential to the existence of that Church in an imperfect and restricted condition, waiting and hoping for better times, but absolutely essential to the perfection of the system as it aims to be, and declares it ought to be. I appeal to what has been well called the primary axiom on which the whole system of Romanism is founded, namely—that as there is one power in the universe su preme over all, that is God ; and, as with respect to all mankind, God has delegated His supreme power to one mediator, that is Christ ; so Christ has delegated His supreme power to one man, that is the Pope. This is the proton pseudos, the gigantic lie of the system. Starting from this foundation, it is declared, defined, and pro nounced to be necessary to salvation, that every human creature be subject to the Roman Pontiff. This subjection includes temporal things as well as spi ritual. Directly and primarily the Pontiff's power is spiritual ; but as the soul is superior to the body, and in every respect its sovereign director and guide, so the spi ritual power is superior to the temporal, and in every respect its sovereign. The Pope is Christ's viceroy as well as Christ's vicar. This principle pervades the Canon Law. AVotce. in theboxes.—Did:you recommend the destruc tion of Catholic priests from your pulpit ? (Loud cries of " No, no, no," and confusion.) Dr. MiNeiee.—l am ashamed of you. Why will you disturb us ? There will be no disturbance if you leave him to me ; none whatever. (Cheers.) If the gentleman will have patience, and allow me to go through my argu ment, I will show him the difference between religious opinion and religious intolerance. lam proving this point, and whether friend or foe, I ask a little patience. (Cheers.) lam quite certain of this—were the gentle man lecturing, and I in the box, I would keep quiet. The GENTLEMAN.—I beg to apologise. (Cheers.) Dr. M'NEILE.—See now he apologizes ; and you ought to apologise for your interruption. (Applause.) I was showing that intolerance is inherent in, and essential to, the Church of Rome; that the Pope exercises the place of Christ. (Hear, hear.) Not his place, as he is now in heaven, exercising patience and mercy to all, but his place as he shall be up, ercising judgment unto death upon all who resist his sovere: • hi. • n eartn, ex. ject or Prophet shall be ft - liked, before him ; all nations s " The nations and kingdom ea, thos Political Romatiisur is the detailed and ingenious appli cation of this principle to the utmost practicable extent. Give up this principle, and the whole system of Romanism crumbles to the ground ; the Pontiff is no longer Christ's vicar—the head is gone, and the body is dead. On the other hand, maintain this principle, and intolerance, ex terminating intolerence, must be co-extensive with since rity. If this principle he correct, it is as plainly and imperatively the duty of Romanists to destroy heretics against their Lord the Pope as it will be the duty of the risen saints to destroy the enemies of their Lord and Saviour. _ In support of this principle scripture is quoted, and facts typical of God's judgments, at the last, are cited as . . examples for the Church's imitation now. Thus the notes to the Douay Bible and Blemish Testa ment are constructed. Referring to an ecclesiastical judgment recorded in DeuteronomiXvii, the writer says— " Here we see what authority God was pleased to give to the Church guides of the Old Testament, in deciding without appeal all controversies relating to the law, pro mising that they should not err therein, and punishing with death such as proudly refused to obey their decisions: and surely he has not done less for the Church guides of the New Testament."—Dortay note. That is, God has not done less than invest the Church guides of the New Testament with authority to punish with death such as proudly refuse to obey their decisions ! _ _And again, on our Lord's Parable of the Tares in St. Matt. xiii., the annotator says— " The good must tolerate the evil, when it is so strong that it cannot be redressed without danger and disturb- ance of the whole Church, and commit the matter to God's judgment in the latter day : otherwise, where ill men, be they heretics or other malefactors, may be pu nished or suppressed without disturl•ance and hazard of the good, they may, and ought by public authority, either spiritual or temporal, to be chastised or executed."— Rhemish note. It should be noted and remembered, that these, and such as these, are notes of authority in the only version of the Holy Scriptures which the Church of Rome will allow to be circulated amongst her people. It will be observed, therefore, that this is not the rash, hasty outburst of an individual in an evil moment of ex citement of temper; but it is the legalised decision of general councils argued out in class books, and reference books used in Romish seminaries for the instruction of Romish ecclesiastics. It is the deliberate judgment of the Church of Rome, solemnly recorded and never rescinded, that where it can be done' with present safety to Rornanists themselves, heretics of all kinds ought to be chastised in various ways, and where found refractory and obstinate, that they ought to he put to death. I hold in my hand a digest of the laws made against heresy and heretics by the acknowledged authorities of the Church of Rome. It was compiled by Dr. Whitby, and not references only, but extracts, are here givenfrom the original documents. I shall not inflict many extracts upon you, but I must read the instructive classification of the laws heregivenunder certain heads. First: Laws made for the preservation of the members of the Roman Church from falling into what they call heresy. These include provisions binding all males at fourteen, and all females at twelve years of age, to abjure all heresy, by a solemn oath. Also, provisions requiring all governors of castles, consuls, and other authorities, to take a similar oath against heresy, on receiving their appointments. Second ; Laws made for the discovery and apprehension of here- tics, favourers or abettors of heretics, and such as are suspected to be inclinable to heresy. These describe the persons authorised to be active in this work—inquisitors, archbishops, bishops, and abbots. Also, the powers given them to require all civil governors and magistrates to render their assistance in taking and spoiling heretics, and compelling all the neighbourhood to swear to inquire after, and if they discover any heretics, to give notice of them and endeavour to secure them. These laws de scribe also the powers given to inquisitors, archbishops, &c., to require a corporal oath upon the relics of a saint, or upon a crucifix, from all whom they suspect of heresy, to answer to questions containing all Roman doctrine ; and if they refuse to answer, to condemn them as here tics. Third: Laws concerning the punishment of here tics when discovered. These describe the various punish ments : excommunication, confiscation of goods, impri sonment, torture, death. They require all kings, em perors, and supreme governors, on pain of deposition, to aid in executing these decrees of the Church.. And they encourage every member of the Church to aid in this work, by promising remission of sins, and a great reward hereafter, to all who fight against and labour to destroy heretics. A specimen under this third head may be read without wearying yen. It is a decree of a General Coun cil, held under the presidency of the Pope himself, and therefore invested with all the authority of their assumed infallibility :—" Let secular powers be admonished and induced, and, if necessary, compelled, by ecclesiastical censures, whatsoever offices they bold, that as they desire to be reputed and held faithful, so they should publicly set forth on oath, for the defence of this faith, that they would endeavour, bona fide, to the best of their ability, to exterminate from the territory subject to their juris dietionrall heretics who are branded by the Church ; so that in some way, whensoever any person shall have been exalted. to any place of power, whether spiritual or tem poral, he may be bound to confirm this order by an oath. But if any temporal rever e being required and admo nished by the Church, shall have neglected to purge his territory from heretical corruption, let him be bound by the metropolitan, and the other comprovincial bishops, with the chain of excommunication :. and if he shall con temptuously refuse to make satisfaction within a year, let this be signified to the chief pontiff, that from that time forth he may declare his subjects free from their allegi ance to him, and expose his territory to be seized by Catholics, who may, without any contradiction, haviuy exterminaltd the heretics, take possession of it, and preserve it in the purity of faith, saving the right of the chief lord, provided only that on this he himself shall not present any obstacle, nor oppose any impediment." It would be easy to multiply authorities from popes, emperors, and kings, provincial and general councils approved by the Church of Rome. But time would fail, and, indeed, enough has been said to convince everything except prejudice, which will not be convinced. It may be useful, however, to remind you of some of the better fruits which the world has seen, the produce of this Upas tree. Intolerance, even to extermination, has not only been the rule of the judicial tribunals of the Church of Rome, and defended by her most distinguished writers;. but has been uniformly and zealously acted upon, when circumstances permitted. It originated the crusade against the Albigenses under Simon de Montfort. It established the infamous inquisition under Dominic, and led to all the atrocities perpetrated in Spain and elsewhere against Jews,. Turks, and heretics. It drew the sword on the eve of St. Bartholemew in Paris, caused rejoicings at Rome for the inhuman massacre, and aroused and instigated the murderous dragonnades of Louis XIV. to hunt and slay the helpless Hugonots like fowl upon the mountains. In our own country, it fixed the stakes, and lighted the fires, of which our martyrologist John Fox, has given such a faithful and frightful catalogue. (Hear..) Attempts have been made to invalidate the testimony of Fox, but in vain. " Numerous attacks," says Mr. Prebendary Soams, " have been levelled at the honest chronicler of Rome's intolerance, but they have ever fallen harmless from the assailant's hand." " I am not ignorant," said the late Dr. Wordsworth, " of what has been said by Milner, and by his predeces sors, Harpsfield, Parsons, and others. But neither his writings nor theirs have proved, and it never wily be proved, that John Foxe is not one of the most faithful and authentic of ail historians. We know too much of the strength of Foxe's book, and of the weakness of those of his adversaries, to be further moved by Dr. John Milner's censures, than to charge them with falsehood. All the many researches and discoveries of later times, in regard to historical documents, have only contributed to place the general fidelity and truth of Foxe's narrative on a rock which cannot be shaken." (Applause.) In our own times, whenever Rome can act unchecked, her intolerance makes it a matter of risk to property and liberty and life, for a man to exercise Isis own judgment in the reading of the word of God, and arrive at conclu sions unfavourable to the claims of Rome. The modes in which this intolerance is acted out are various, adapted to the differing circumstances of the place and the occasion. Hindered in her coarse by the opposition of heretics, Rome teaches that all means are lawful towards the attainment of her great end. Where force can succeed, it is the simplest, shortest, and most direct mode. Where force is dangerous, other means are to be used ; and Rome's choicest writers are fertile in expedients of fraudulent deception. In parts of Ireland, force is tolerably safe, and there fore force is used. It may be known to many of you that there is a committee of the House of Commons at present sitting for the investigation of crime and outrage in Ireland. Some of the evidence given before that com mittee has found its way into the newspapers, and I. will now read you a few questions and answers as they have appeared in the Dublin Telegraph, a Roman Catholic paper. (Hisses.) Mr. Maxwell Hamilton, Crown Solicitor for the North- Eastern Circuit, is examined by Mr. Whiteside : " Mr. Whiteside.—Q. From your knowledge of the subject, state to the Committee what is the nature of the Ribbon conspiracy ?—A. A secret society to carry out particular objects, and, generally speaking, agrarian. " Q. To early out particular objects, and by what means ?—A. By physical force. " Q. Do you mean by murder, if necessary ?—A. Yes. It generally commences in a beating of the party whom they want to deter from doing some particular thing, and if he does not mind that warning, he is generally mur dered. ". Q. In the course of your experience have you known persons who were remarkable for the benevolence of their characters the victims of such conspiracies ?—A. Yes ; I think that, generally speaking, the people who are at tacked in this way are not persons who may be supposed to have done anything to deserve it. " Q. Will you describe to the committee the process by which a man would be sentenced to death, and how that sentence would be carried out, as you have heard it proved ?—A. I understand that the system is, that if a man thinks he is aggrieved, and wishes to have a person either murdered or beaten, he goes to the parish master of the Ribbon Society, and he says he wishes to have a particular thing done, he names the sum of money which is to be given for it, and the business of the parish master is to appoint the persons who are to perpetrate the out- rage. " Q. According to the result of your personal observa tion, have these descriptions of murder been frequently committed in daylight ?—A. Latterly almost invariably. " Q. In your judgment does that arise from the con viction, on the part of the murderers, of having the sym pathy of the district in which they kill the victims ?—A. No doubt ; and not only the sympathy but the knowledge that nobody dare inform against them." As an illustration, Mr. Hamilton cited the case of a man named Cargill, who was murdered while mowing in a field. " Q. What has been , the state of the county Loutb,,ini last twelve mont county, from Dro " Q. A nded with Q. What effect do minds of ti cording to the evidence, if a Ribbon case was on trial ? A. I should say, certainly not " Q. Acconting, to your observation, would any amount of evidence or testimony induce such a man to give a ver dict according to the evidence'—A. Certainly not. " Q. According to your observation, if the witnesses for the accused participate in the feelings of Ribbonism, do they hesitate to swear for the Ribbonman who is on trial ?—A. 1 have seen a great deal of perjury. I have seen witnesses evidently perjuring themselves with a view of protecting a member of their own confederation. " Q. Do you believe, from your long acquaintance with the county Louth, that in such cases, and undrr such cir. cumstances, criminal justice can be satisfactorily adminis tered, in that county, with a jury panel as it is now con stituted, or would you recommend any, and what, change? —A. I do not think that criminal justice can be satisfac- torily administered, with the jury panel constituted for the criminal court as it is. There ought to be a better class of jurors. " Q. Are jurors, to your knowledge, in cases of this kind, intimidated from giving a verdict according to the evidence ?—A. I should say so, decidedly ; where they are of the small shopkeeper class they lose all their trade and custom if they give a verdict according to the evi dence, if it militates against the Ribbon Society. " Are witnesses intimidated from giving their evi -A. I should say, certainly ; from the fear of in _ jury to themselves." Mr. Hamilton then recommended, as essential to the administration of justice, the change of venue system, and the passing of a perpetual Ribbon Act, with clauses enabling the prosecution of persons on the ground of find ing in their possession Ribbon documents. In his opi nion, the members of the Ribbon confederacy were all Roman Catholics, and although it related chiefly to agra- rian cases, the organization was quite capable - of being turned to any other purpose that required physical force to carry it into execution. "Mr. Whiteside.—Q.. Physical force unrestrained by any moral or legal obligation ?—A. Very much the con trary ; for I should say that they fancy they are under a very great obligation to do whatever they may be desired to do ; they take an obligation or oath to carry out any command of their superiors " Q. You say that they a rals of their own ?—A. Yes re acting under a law of mo- And although it contradicts the law A. Yes of God and " Q. You have stated that the reduction of rent has reduced crime, and that when a redaction of rent was ined, they looked for a still further reduction, and, finally, to get the land ?—A. Yes. " Q. But what do they do with the proprietors of the land ?—A. They do not care much about that part of the business " Q. How are they to dispose of the proprietors ?—A. Starve them out, I take it. " Q. An 7 other process ?—A. Yes ; if necessary, they murder them, of course." (Sensation.) And now I ask what is the meaning of the phrase, " Justice for them as well as others 7" Is there to be no difference in a wise and yroper treatment of a system thus practically, thus murderously intolerant ; and a sys tem of opinions only, however erroneous those opinions may be? (Hear, hear.) Our great national writer on toleration was of a different opinion. It is well known how nobly, how unanswerably John Locke argued in defence of absolute liberty, :just and true lerty, equal and impartial liberty, in all religi ous opinions. But he was not so shallow as our modern philosophers who make no difference between religious opinions and practical intolerance. Ilis exception to the great rule of toleration is the more forcible, because it was not his preferen , ce, but extorted from him by the necessities of the case. He says : " Another more secret evil, but more dangerous to the commonwealth, is- when men arrogate to themselves, and to those of their own sect, some peculiar prerogative co vered over with a specious shew of deceitful words, but, in effect r opposite to the civil right of the community. For example. We cannot find any sect that teaches ex pressly and openly that men aie not obliged to keep their promises ; that princes may be dethroned by those that differ from them in religion ; or that the dominion of many things belongs only to themselves. For these things, proposed thus nakedly and plainly, would soon draw on them the eye and hand of the magistrate, and awaken all the care of the commonwealth to a watchful ness against the spreading of so dangerous an evil. But, nevertheless, we find those that say the same things, in other words. What else do they mean, who teach that faith is not to be kept with heretics' ? Their meaning, forsooth, is, that the privilege of breaking faith belongs to themselves ; for they declare all that are not of their communion to be heretics, or, at least, may declare them so whensoever they think fit. What can be the meaning of their asserting that 'kings excommunicated forfeit their crowns and kingdoms ?' It is evident that they thereby arrogate unto themselves the power of deposing kings ; because they challenge the power of excommuni cation as the peculiar right of their own hierarchy. ' That dominion is founded in grace,' is also an assertion by which those that maintain it do plainly lay claim to the . _ possession of all things. For they are not so wanting to themselves as not to believe,. or at least as not to profess, themselves to be the truly pious and faithful. These, therefore, and the like, who attribute unto the faithful, religious, and orthodox, that is, in plain terms, unto themselves, any peculiar privilege or power above other mortals, in civil concernments ; or who, upon pretence of religion, do challenge any manner of authority over such, as are not associated with them in their ecclesiasti cal communion ; I say these have no right to be tolerated by the magistrate; as neither those that will not own and teach the duty of tolerating all men in matters of mere religion. For what do all these and the like doctrines signify, but that they may, and are ready upon any occa sion to seize the government, and possess themselv s of the estates and fortunes of their fellow-subjects; and that they only ask leave to beloierated by the magistrate so long, until they f ind themselves strong enough to e f fect it. Again, that church can have no right to be tolerated by the magistrate, which is constituted upon such a bot tom, that all those that enter into it, do thereby ipso facto deliver themselves up to the protection and service of another prince. For by this means the magistrate would give way to the settling of a foreign jurisdiction in his own country, and suffer his own people to be listed, as it were, for soldiers against his own government. Nor does the frivolous and fallacious distinction between the court and the church afford' any remedy to this inconve nience ; especially when both the one and the other are equally subject to the absolute authority of the same per son (that is, the Pope);-. who has not only power to per suade the members of his church to whatsoever he lists, either as purely religious,.or as in order thereunto ; but can also enjoin it on them on pain of eternal fire." (Hear, hear.) Hear another authority scarcely less weighty in this argument, the immortal Milton. He, too, was an ardent champion of liberty ; but for this very reason, he advo cated restraints on Rome. Concerning the Romanists, he says :—" Their religion the more considered, the less can be acknowledged a religion ; but a Roman principality rather, endeavouring to keep up her old universal domi nion under a new name and mere shadow of a Catholic religion ; being indeed more rightly named a Catholic heresy against the Scripture, supported mainly by a civil and, except in Rome,. by a foreign power ; justly, there fore, to be suspected, not tolerated, by the magistrate of another country." (Hear, and cheers.) I have now shown you what intolerance is, and that it is inseparable from the system of the Church of Rome. The remainder of my thesis follows as an inevitable con clusion. The man who pleads a regard for religious liberty, in defence or support of Romanism, is either sincere in so doing,. or he is not. If he be sincere, he must be ignorant of what Romanisrn is ; if he be not sincere, he is practising hypocrisy to deceive others. I wish now to show you how utterly repugnant to genuine Christianity, intolerance is ; by whomsoever,. or on whatsoever plea, it may be practised. Two of Christ's disciples, James and John, made a great mistake upon this subject, and thereby gave occasion to instruction of the highest order. They were irritated against the heretical inhabitants of a Samaritan village, who refused to receive Jesus on His journey, because he was proceeding to Jerusalem, and thereby giving a. prac tical preference,in his worship, to a place which the Sama ritans considered wrong, or at least secondary. In their angry seal the disciples referred to the example of Elias, in calling down judgment on the messengers of the idolatrous King of Israel, and said, " Lord,. wilt thou that we command fire to come down from heaven and consume them ?" their Master turned upon, them, and rebuked them, and said, " You know not what manner of spirit you are of." You have made a mistake. That example of Elias is not to be followed now.. " For the Son of Man is not come to destroy men's lives." Now is not , the time. The example, indeed, of Elias was not written in vain. It was no fancy of Elias „it was no whim of his it was a work of God ; and therefore it is not writ ten in vain. But it is not written for present imitation. " You know not what manner of spirit you are of." Your spirit must be altered, before you will be capable of entering into the execution of judgment with God.' Elsewhere He pointed out what was to be done in the ex treme case of a man who rejected Christian truth, and refused to submit to legitimate Christian authority. He told them that such a man, so rebellious and so heretical, was to be accounted by them in the position of " a hea then man and a publican." ' What does this mean ? This is the climax of our Lord's reprobation of a heretic, of an offender against Christian truth and Christian au thority. He is to be " as a heathen man and a publican." Now, I ask again, what does this mean ? It has been rashly and frequently asserted, that this is synonymous with exposing a man to persecution—to excommunication, with all its fearful consequences. But is it so ? How were the disciples of Jesus to treat the man that would not hear the church ? They were to count him " as a heathen man and a publican," an unconverted sinner. Well, and how were they to treat heathen men and publicans ? They were to avoid them as asscciates ; but they were to preach the Gospel to them, that they might be converted. Was it their duty, because a man was a heathen man or a pub lican, to cut him off from the face of the earth, or impri son him, or fine him, or in any way injure him ? Not at all. If he was " a heathen man and a publican," he was not a fit associate, indeed fur them ; but lie was the exact person for them to preach to. They were commanded to preach to such, that they might lee converted and saved. And with this agrees the direction of the apostle. What does St. Paul say should be done to them who cause divi sions contrary to the doctrine which he taught What is his exhortation to the brethren ? He says—" Avoid them ;" that is, " avoid them a&associates. '' Mark them which c- fences contrary to the doctrine I avoid them." Does cause divisions and c which ye have leained ; ar ,ay persecute thern ? Not at period : this is not the antitype for lie period, or the antitype for the " Avoid them.'" L clad there- fore he say hem to God ; do alonian not touch th Christians— to the Th r word by him, that Leon t onism, as you -4. I think it P. da to the north of it r , nnenecs which yol duce in de to your_o g e discretion, and regard of their amend m ent an d t sas sed' to others."—Rheisnote. is s By this gloss th m e intolerance of the ch urch , , What, then, is our doctrine on this great subi ee 'ter° \s, een doctrine is patient forbearance. We would isel man for any opinion. We desire, indeed, to Pre,seth,. 84 0 1 Ti speak, and write, what we believe to be the lei desire to persuade and " exhort with all longl i sse e and doctrine." The sword of the Spirit is the on o f J ed lkitj we draw. Reason, argument, scriptu re, these a iJe° ll epee weapons. With these we fight as " good soldieVeirjoti Christ." No more. (Cheers.) We hurt n o man' lires°l, n n o o t m b a o n u . n d W t e o fine any n d o o c m tr a i n n . e w W b e i cihm lays ssoung n u o n M d : tit " gation to persecute any man for any opinion• acute kt are bound, when they have the power, to Per e ise% lh man who does not submit to their Church; o r s ., US I must break their solemn obligation, and proelailAisr world that they do not consider their Church teoto,' lible. In other words, they must cease to be Lotte d Their modern champion, Dr. Newman , th e e :leet s rli is sident of their intended universit • who is fle-niaVita th in Dublin, thus lays down this law3l He saYs,`-, te," questions of right and wrong there is noifl],lralTij skteryosn.: of the htehekiinv kingdom o le m w a o n r d ld t , hneotohti.enlq.sidgencitsofivean“"-; ited 1, but the voice of him to whom have been cors". tor ut b That voice is now, as ever it has been, a re fr e ', B l otelt' infallible when it teaches, prosperous when 1 ,`, - 0 10r ever taking the lead wisely andistinctly in ," s vince, adding certainty to what is probe hl s e ' s - the si o tl suasion to what is certain. Before it sees' the saintly may mistake • and after it has spok en ' esd gif i t i e e d re mu is st p o re b c e i y se .i' y o '( u O r h ia o n h g La g n e d w la it u h gl i r t e er gp ict te ot t o ,%:i blasphemously ascribed to the Pope of Ite ree t leab e ile Here, then, is t uestion—the grent q ue en s Icl ll° o t h e c election.oun tr yc. Can n lt mustEngland be tcontinue r h h a e p r s f i u t oe tam T op .: fo re si : o : l t ß o o o m m a u n c is h m t a o s England replies, certainly r d e e l e ig d i , o t u r s ied lib m e y rty pa i t s ie d n e c a e r her own national independence against Re el ' tiber u. V policy ? (No.) Romanism, • • ks fo r le! saayreiltigmionus,tanbde,saotivtehde, sban3y England. you,su s sesef f el bt o a u s te a vle r r e w3 l: i g il il l e o na n or , tt a . b s eig s ooti: i ta l eed b ir s i i ir • l b s\i y orenl i l t; o s t u he l ex t, eßr i co n i ta the following of an intoleratsll pe;os lt tpwl wrong —in our religion. those Certainly. ain IyY. things,oT m se a o n tr is r ts re r l e ig jo io in n ,— in if yo y u ou r c g o ir u e nt u a s i ll o y t o i t; t oes; ets on your own principles, allow us everythingst spouted. Certainly. To have our sacraments adosirns;010011 our masses said, and our purg,atorian canon hindering Christ, s n t g , Yes, by all means. We think you wrong Ty o with you concerning them ; but we have ro t law, has3' a o c u c t ' o h r Well, according I t o You must allow us also, what is equally es se "foP r ote l e religion, namely, our supreme allegiance to the fog toti sovereigns, and to absolve scbjects from th e l ' 0 101 tr,i You must allow us our territorial bishoPs, ss", g rie munications, and interdicts, and inquisitiolloth thmoenhiatyteahleolouwri odumogcattnoriitleal.rttP-eirrodrilell? tures, to be inflicted for whatever causes t he e t i o ne t Vi we see thousands of your Protesta P determine. If you refuse any of these, Yelln, us full relizious liberty—you are pers eent. ; - ,1r 111.4 1 t w o a briddlechpletsleiwelPeuroledptei e l' , a r t: i s t e . l i p lin st il l e ie lftl i: foo c° l 3. l make a religious grievance of your olitical b's 0 ells of this whole question, that siden with they a i r P e you, and in their love of liberty do all in thecopiee, introduce intolerance. (A Voice ji",( Thus Rome acquires within our realm ,P"' : 1 0 2 % q t peOP 5 'O O l O tially and substantially political, and Engls,se her toleration, because all is- asked under ` - etw a g' o, ll ' religion. (Hear, hear.) Where is this to ran tr the coming election do not give such a larg e err ° , Of majority, in the House of Commons, a S p i gs 01'41 1 '1 additional tPt'er erescsan obf e advances,little oil a" O pt , by violence and bloodshed. Already there are r e re ° ,p in the House of Commons about the risk s u se; e lli ste; i4 tative government being brought into disreOtbePA there are threats, and more than threats, fre e) oro cti f n gg Catholic members, that they can thwart , s - se etalSonj to hinder all government. Arrived at : "„ - a varg R;nne will, undoubtedly, make the enslav";r and' I think we may rest assured: from - e ' er - Os character and history, that •‘ Britons ned,,tbeisva slaves I" (Tremendous cheers.) 'What vi°, l. ac tiotl exaggerate the issues depending upon this alese'`te'iol'' tp p rto e h a va e ot e k a ea b fat le erreci p t ro b e s e s s Ar s ebe lri s ; o o solemn responsibilities imposed oce upon e ists s ee ct o gi we counsel intolerance, when we counsel res t to tolerance ? Not so. I stand among 3 7 : ° ,t Og g ' advocate of liberty—absolute liberty -- J u iaret e ,e 4l ba' liberty—equal and impartial liberty --libettl es; 0 4 ' to worship as he pleases—to belog te ~e -l tare " ecTot pleases—to leave any church and eon tr , a !' Obi b trAll pleases—to become a Romanist if he please i aoss a Protestant if he pleases, and not to o r e r ob' e Cr„ hindered either by government, or priest' tl d 10, liberty we hare as Protestants. (Ij°ll3 and be er" tinned cheering.) A Protestant TPLIF torn joist-, l manist if be pleases, and no Protestant r ili s geti b e i ri s i ° : thinks of denouncing him before a eongiioTiell, s t: no Protestant congregation ever thinic s ° ,;stan s ," s ter s lo pelting him in the street, and no . rr",i t aisT s tey workmen ever think of maligning him, an"., to V .A t , ing him, and forcing him into quarreix s ° ` - tsuctinfl dismissed from his employment, He b as e d fn l 'ot, e ,elo liberty ; but Romanists have not true s e s - s tent , s gr When one of them turns to be a - er° 010 attends a Protestant Church in order to • oo t, t h e ir for himself, the priest denounces the tutn*e his yr, f gregation hunt and pelt the turn-ce,t,:os fellow-workmen set themselves by a SP" ra re 1 41 Lion, yet within the letter of the law' ► ,r s . sP ec c s' e s' s t coat dismissed from his employment: +: l o g uts"," s l a c Vl ) 9 tolerance is in successful operation ansoni , ,,eoPlS le lt o o great 'men are too busy to be plagued wit l "at ides among the workmen. The roarsage e Z e alsb v the hands of some subordinate, anti I - n il') grievous are frequently endured• , t he A WORKING MAN here called ous , r ots! olic 00 i, . t thought you went round the town taget Catn bite, or turned off." (Hooting, and cries ot " i n y : s on, r jOl i Dr. M'NEILE. — AIIow me one wool c f "4! f ee tv 0 0 00 this. This poor man is not to blame.exeePs o re, it 0 1 ruption. As to what he has se.id, it iS n 0 „ c ord i f has been taught to say. No doubt he has TI R l ee / his teachers. It appears they have g ive- b e i ° character. andt Of Some further interruption then took P's c- ' Owed , was invited by Dr. 111'Neile on the stage'lecter reaching the spot shook hands with the ve l t . r , sat on a chair near him, amidst laud laug h e „.00 0 0 The Speaker then proceeded. — an ev erf ilY s ee ?el / I appeal to you who are electors, ope cia so s eP d f s a you as have been entertaining the intention supporters of Romanism ; you love libetti tss ehe tir t r e , advocates of liberty—liberty for It - ith tf e , can you be deceived into an alliance,lt which declares toleration to be a S in .. t . u e 1 f A g e. truly said, this is not a question , of reut r sttpsir between religious sects, but it is a des t iber op, tween priestly domination and' hunlanlefeoceel to le Wiseman and his Defence Associationclolic4i ie what ?—are coercing the Roman ' AI iast l " - Priei by all the terrible machinery of did:. calf: P . .' OA ranee. Hear what is said of then , I P Deftly" a rare exception of a Roman Cathohess of t j : / / t s dares to be free. He writes-to the eleete:"lsfsre, in the Cork Constitution of .the 27th Of Insi o sell i Zet appears that now an Irish constituenqe6l "still'oilrs Catholic electors, can only be reached OS% pil s ( fo p and influence of a foreign body s itting ; o ffs o il i i; whose branches are spreadiinio emery Partiticalis! Kingdom, and all whose movemente, ,carried "-Os and co o!, gious, are prompted, decided, English cardinal and a council of prelates' P. of hear, hear.) vie 11.e rt e This is tyranny which it seems to . t 00 0 1 should not endure, from whatever class : of d tb and under whatever pretence or profesliueitt e e f may be exercised. I would, therefore, , tct ith o t 1 1; testant electors of Liverpool—Yes , ari v%O t tr e itij earnestness, I would call un all the s r t tet'ef ; I s jt ; of the United Kingdom,_ to be thewselves b e AC. J eflee et for the present those sectional diner t heb" P I O another, whials are but as a feather ingoose,,oelv,,o pared with our national antagonism to , , it w eo l2',l dissenters should remember how suic iut ini9 o ,i9 t , allow their jealousy of the English E' he y or b' 'p f ‘ i them to the support of Romanism• Ter )0;4 to the history of the past, or the tonne'dl sv l g ei tet" to imagine that the nation can or t bete f ee l t ad religious establishment. It cannot be Of t 0 0 air they repudiate establishments altoget h %, o s tisl i it be, then ? it must be either what 'it, ,aft Romanist, and they may depend ofie;:iisbni;Fiesti,r have found or fancied the English Est' of tt they would soon find a Romish one to be e sn ee . 10 0 j would find what they consider the intoler; r i mpo? rates developed into the intolerance °01:0111111/0), their worship, confiscation of their Pr i , of ot tf fe t 4 ment of their persons, a gentle te rt s e s tll,O torture, and, if they continued obstinn''''titere(Vii most successful organization again st t he t o° 5 1) ) which the world has ever seen agar.' hrOe ll st ell o i t of England. The most tolerant Establls eg et 0 0 , je who differ from her, that the world I s le 131 / ilef i e k e t, Church of England. (Loud cheers-) o t protes or it , lowed recollections then of the t oy al' th e oet io 00 and the Protestant revolution — and blood of our fathers, in securingd o f t h fe r aelitf appropriate inscription on the stanidergeetisAlivi Orange—(tremendous cheers an" d theseept e : VI timel—" The Protestant Religion and t he , 1 see : England"—by all the value you: set "by 0 1 ' beticto,c,' freely circulated amongst all classes-- i s es alts tbN set upon education, scriptural and se e l l o to c ie set:of pressed upon the masses a the Pe e a n d .oh,eb e '", understanding, to refine their habits nt .--uf P A40 60 the scale of social and relative enjoYsnleeoilotn,l you set upon freedom of worship, u . e els 9 . - n e,,"iol e i i freedom of the press—all which are g r i e tat l e " o ll i s os . " under the genial influence of British 11 /10 w ,, o f i se:, wither and die under the lurid gl W e ' r cc Pr' •on all —by all the value you set upon flee A o f g mestic circle, and the purity of Inlet..voted eilinisersf daughters, uninvaded and sr:contain' Ovcoa'at? curiosity—go and do your Part te` °l :oo of the ,De ,„0 h isse o p , v v Protestant majority in the Brit's car ry os t will enable an English minister to c y ' ps et, oli g Government without any ignoble cYo-ad band of the Pope of Rome fL O ' l cheers.) DAVID HoDGso,..r, Esq., t to the Rev. lecturer, which. co te proposea 5, St e bi -flee; lotia lV r. BEIANILEX- rnesto wu re ro er resent to support 111:n;ken7ie and sed the me o!ee , ion. The resolution p 5 ;17, • y pura , Zed ttl , ‘ltk