and here we have a large proportion of the fathers against the Roman Catholic interpretation: what then is the Roman Catholic to do? Oh! but, says Dr. Doyle in his last reply to the Bishop of Ferns, this unanimous consent is not required to the general interpretation of Scripture, but only to that of the disputed textshere the fathers are on our side, and here they are unanimous. Is not the text before us one of those very texts-and are not the fathers almost unanimous against the Doctor? Is not the text on which, according to the Bishop, the infallibility-according to the Doctor, the supremacy, is founded,-is not that similarly circumstanced, and how will Dr. Doyle reconcile the fathers on these? are they not directly opposed to each other, and if no point is to be deemed a point of faith until the unanimous consent of the fathers upon an obscure text be had, we deem the Doctor's power of performing an act of faith more than problematical.

The next part connected with the same text brings a more awful charge against Tuberville and Dr. Doyle: no less than a wilful suppression of Scripture. Among the texts urged in support of the invocations of saints and angels, the obeisance offered by John to the angel in the book of Revelations is brought forward; the verse containing the apostle's prostration is quoted, but the refusal of the angel to receive the worship, and the reason assigned are suppressed. Is it possible for literary forgery and dishonesty to go farther? and if we add, that this forgery is on a sacred subject, we encrease, not the dishonesty but the awful responsibility. The Doctor intends to prove that angels are to be worshipped-he proves this by John worshipping an angel, and he leaves the ignorant peasant to suppose that the worship was accepted, he suppresses the fact that the reverence was refused, and refused, because every species of religious service is due to God only. "I am thy fellow-servant, worship God," or as Cyprian turns it, "adora Jesum Christum." We do not think the annals of theological controversy afford so flagrant an instance of the iniquitas quotationum, and we think no honest Roman Catholic can avoid questioning a Church which avows and glories in it. What is Dr. Doyle's excuse? That the author of the Christian Doctrine was writing an abridgement-therefore he might pervert Scripture; that he was not writing a dissertation on the worship of angels, therefore he might garble holy writ; that any Catholic in Ireland might see his reference-we need say no more for the honesty of Dr. Doyle and his protegé.

But the Doctor justifies this same worship-he defends anew the interpretation he gave of the three awful verses,* whose recitation once, and as often as possible in the day, would for each recitation give one hundred days' indulgence; and without referring to his interpretation before the Commissioners, we learn that Roman Catholics pray without the use of words, (if the Doctor has any meaning, he intended to say without using articulate sounds;) that having thus fixed their thoughts upon the things

* "Jesus, Mary, and Joseph, I offer you my heart and soul.-Jesus, Mary, and Joseph, assist me in my last agony.-Jesus, Mary, and Joseph, may 1 breath forth my soul to you in peace."

they intend to address, they can apply in different meanings at the same time, by some metaphysical process, the same words to different beings, and address in the same form, the same manner, and with the same petition, the infinite God, and his infinitely inferior creatures! Our metaphysics are, we confess, unequal to this. We have always supposed, that even in mental prayer words were an essential part; that the same supplicatory address to different beings must imply in them the same power of granting the requests, and that the Doctor's mode of considering the matter, though it may be good theology, would be stigmatised as something very like equivocation on any other subject.— We think even Doctor Doyle does not suppose his countrymen in Tipperary and Mayo partake of the same power of abstraction he himself seems to possess.* But does Dr. Doyle seriously believe what he asserts? does he think any man of common sense in the empire believes it? Is he, when he quotes St. Augustine-sparingly indeed-aware of such passages from St. Augustine as the following, condemnatory of the practice of his Church?" Let not our religion consist in the worship of dead men. They are to be honoured for imitation, not worshipped for religion. We honour angels with love, not with service (charitate non servitude.) And therefore it is well recorded that the angel forbad the man to worship him, and bid him worship God, under whom he was his fellow-servant." And is he aware of the following awful specimen of blasphemous evasion that stands upon the fore front of his church in one of her authorised expositions.

"To God we properly say, 'pity us, hear us;' to saints, 'pray for us,' although it is lawful on other accounts, to ask the saints too, to pity us, for they are very merciful."

We would ask our readers whether they would not suppose the above passage written to burlesque the absurd distinctions of the Church of Rome and its infallible council? whether the force of caricature could go farther to render ridiculous the different modes of addressing prayers to beings so different as the Creator and his creatures, and whether any sort of prayers or adoration is left to God, since even the "miserere" is given to saints "quia sunt maxime miserecordes." We would like to see Bishop Doyle explaining away this statement with a grave metaphysical face, assuring the public that the same prayers did not mean the same, but different; that "miserere" has different

* "It is language I myself would not write for his use."-First Report of Commissioners, p. 793.

+ St. Aug. de Ora. Relig. Iv. In another place he gives the name of Angelic to those who were " Angelorum cultu inclinati;" for in his day the mystery of iniquity was working. In his commentary on 96 Psalm, he goes at length with the question, quotes the same passage in Rev. xxii. 9, to prove that angels are not to be worshipped, and closes "Angelos imatatur et illum adorent, qui ab angelis adoratur." Tuberville and St. Augustine seem to have differed as to their interpretation of the passage in Revelation.

We subjoin the original, "ad Deum enim proprie dicimus, miserere nobis, audi nos; ad sanctum, ora pro nobis. Quanquam licet etiam alia quadam ratione petere a sanctis ut nostri misereantur, sunt enim maxime miserecordes."-Cat. Trident. pars. iv. §. quis sit orandus 4.

significations, and that in fine, since Latria, Dulia, and Hyperdulia, are sounding names invented to supply the want of ideas by the Church of Rome, no facts can be found so stubborn as not to yield to their unscriptual efficacy.

On the other topics in the Bishop's Charge, we have no room to animadvert; we have read over the Appendix, which closes the controversy on his side, and the Reply which has emanated from Old Carrick. We almost hope that the Bishop will not reply to an adversary who has sought refuge from argument in personality, endeavoured to blunt reasoning by sneering, and replies to the authority of primitive fathers and modern professors, by assuming the airs of a Bossuet or a Borromeo. We have seen Bishop Doyle, in his incognito of J. K. L. prefer as a fitter mean for imparting religious instruction, to the Word of the living God, which has the especial promise of his blessing, the obscure rhymes of some anonymous author; and when challenged on the subject, excuse himself, like other writers of his party, by rhetorical amplification and figure, unable to deny the charge, and determined not to confess it. We have seen him so far forgetting the philosopher in the disputant, as to assert that knowledge, the arts, good government, and sound morality, have advanced in spite of the Reformation, not in consequence of it; as he had before ascribed the inquisition and the French revolution to the reading of the Bible. With such persons it is impossible to reason, for surely the man who can look at England, and contrast her reformed morality and goverment with that of Spain, or Portugal, or Austria, the countries into which this perverting monster never entered, or who sees in France, the partial liberty enjoyed there, in spite of the efforts of Popery and her subjects; he who can think and write like Dr. Doyle in the nineteenth century, is beyond our hope of conversion. We have seen him confounding an objection to the instrument by which an end is to be accomplished, with an objection to the end itself, and because some of the prelates of the Established Church preferred the Association for Discountenancing Vice to the Bible Society, accuse these prelates of hostility to the circulation of the Bible itself. We have seen him in his various publications contradict himself on the subject of the circulation of the Scriptures, now professing that all Catholics may read them, and now denying the power; agreeing at once with Leo XII., the regula de libris prohibitis, the Council of Thoulouse, and J. K. L.-though this last eminent authority differs, in words at least, both from himself and the others, and seeking to justify the abstraction of the Scriptures from the people, though in contravention of the authority that issued them, by an analogy drawn from power allowed by law to judges and chancellors, bailiffs and wide-street commissioners! Hatred of the Established Church, and calumny upon her clergy, with the vulgar abuse of greediness, gluttony, and luxury, form the staple of the reply to the Charge and the Appendix; and nothing is more disgusting than the affected tone of sickly sentiment in which this turbulent leader of a party alludes to the just animadversions of the Bishop on this unchristian claim on the part of the Roman Catholic Church, "that Church which always was, and still is, the great

Church, the Catholic Church, the Church which fills all nations." In reply to this boast, unscriptural, and contradicted as it is by fact, experience, and history, we shall be satisfied with quoting the words of one of the framers of our Church, the eminent, learned, and martyred RIDLEY, from whom we may better receive the statement of the true Church :

“I acknowledge an unspotted church of Christ, in the which no man can err, without which no man can be saved, which is spread through the world, that is the congregation of the faithful, and where Christ's sacraments are duly ministered, his gospel truly preached and followed, there doth Christ's church shine as a city set upon an hill, and as a candle in the candlestick: but rather it is such as you that would have the church of Christ, bound to a place, who appoint the same to Rome, that there and no where else, is the foundation of Christ's church.”—Ridley's Life, p. 613.

NOTICE OF BOOKS.

Abridgement of the Life of the Blessed Angelo, of Acri, a Capuchin Missionary of the Province of Cosenza, Rome, 1825. The life of the Blessed Angelo, of Acri, being referred to by one of the speakers at the late Reformation Meeting at the Rotunda, we think it well to present our readers with some choice morsels extracted out of the abridgment of the life of one of the last saints that has been canonized, and is therefore to be devoutly reverenced by the Romish Church throughout the world, His canonization took place on the 18th of December, 1825, the Pope and his Cardinals officiating at the ceremony. It is but justice to acknowledge that we are indebted to a valuable cotemporary periodical The Christian Guardian for the following extracts :

"Birth and Childhood of the Blessed Angelo,-The Blessed Angelo was born at Acri, in Calabria, in the kingdom of Naples, Oct. 19, 1669, and at his haptism received the name of Cucantonio. His parents. Francesco Falcone and Diana Enrico, were rich in virtue, but not in the perishable treasures of the world.

of the house, offering himself to it with simplicity, and benefit, according to his age; and, for the sake of undergoing some suffering in the body, whilst in prayer, he was in the habit of putting under his knees grains of corn and similar things. With how much satisfaction the great Mother of Mercy received this devout worship, was evidenced by the rays of pure light shed abroad upon him, and which so entirely took possession of the holy child, that he knew not how to disengage himself from her presence.

"Having attained the age of eighteen years, the blessed man felt himself inwardly called of God to enter the Order of the Capuchins; but his own want of firmness, in twice abandoning his religious habit, proved to him a sensible mortification, and served to render him conscious of his own weakness, producing in him a deep self-humiliation and teaching him to expect from God alone, that strength, which he looked in vain for from himself. For the third time he was admitted to the Novitiate, by the name of Brother Angelo.

"The Devil, who had twice overcome him, now assailed him with greater violence than ever, by various temptations. He struggled with the enemy by prayer, by fasting, and other mortifications; but the evil spirit yielded not, nay rather constantly increased his attacks. Perceiving himself one day upon the point of being overcome, he presented himself before the crucifix, and exclaimed, 'Oh Lord! I can no more; do thou grant me assistance.' Having thus said, he heard a voice from the crucifix, pronounce, Do that which Brother Ber