inexorable! In vain did the neighbours implore his reverence just for wanse (once) in a way to overlook the small half-crown. Not he, the man of GOD! "Neah! then, father, consider the poor cratur." No, in vain, in vain, all in vain! and he actually forced himself away from the cabin, from the supplicating neighbours-mounted his horse, and went off, leaving the poor woman in a state of anguish indescribable, and the poor credulous, compassionate neighbours hardly less so, herself and them almost equally deploring the loss of her eternal soul for want of half-acrown!! And now, my friends, with me, look at that "minister of God's holy word," look at him, slingeing along the road; himself and his bottle full of salvation!! and tell me if you can picture to yourself any monster on the face of the earth more ripe for God's eternal judgments than that man! Did he himself believe in his most horrid mumming? and that the poor old woman's soul was really in jeopardy of eternal perdition ? Then for half-a-crown he doomed her soul to hell!! Sordid ruffian! incomparable villain!! Did he not believe in this most horrid mockery? Then was he inflicting on this poor departing spirit the torments of the damned! and where is his authority for that holy Mother Church? Oh! woe be to him, and all who're like him! What said St. Paul?" There be some that do trouble you, and would pervert the gospel of Christ.” And what does he say of them next? That they are "ACCURSED." And what says he next? He says, again, that they are " ACCURSED." Gal. i. 7, 8, 9. And if St. Paul says thus, shall we say nay?! No, verily; I am not inclined to go contrary to the commands of my GOD (1 Cor. xiv. 37.), to speak soft words, or mince the commandments of the living God, to keep on terms with any man that ever breathed! Oh, wretched men, wretched men! if ye be not yet so deep sunk in sin and delusion, but that a small glimmering of light and dread may still break in upon your darkness, shake off the damning influence which now surrounds you, hanging like a millstone about your necks, still, still weighing you down to Satan! Are ye preaching the Gospel?! Are ye not preaching against your own convictions?! I fear me much that you are, too many of you, in this awful state. Oh! arouse, arouse yourselves in time, and "repent of this your wickedness; and pray God, if perhaps the thoughts of your hearts may be forgiven ye." Acts, viii. 22. Your hearts are not right in the sight of GOD; ye have neither part nor lot in this matter; for ye have given out that the salvation of the Lord is procurable for money! Beware, wretched men, of the sin ye are sinning! Mat. xii. 31; Mark, iii. 29; Luke, xii. 10. Beware of this, and recollect how the beloved disciple has strengthened what his blessed and all-merciful Master said, even that disciple whose epistles beam forth the very lovingness of love; recollect, I say, how he said: "If any man see his brother sin a sin which is not unto death, he shall ask, and He shall give him life for them that sin not unto death. There is a SIN UNTO DEATH; I DO NOT SAY THAT HE SHALL PRAY FOR IT!" And why? Because they who sin against the Holy Ghost, sin against the very Spirit of the Most High GOD, and are not any longer to be considered as our own enemies whom we are to love and to pray for, but the enemies of the Eternal GODHEAD! -for whom did we pray, we should be praying for the salvation of Satan ! Orders, Extract from "The Grounds of Catholic Doctrine." Dublin. Twelfth Edition. Page 35. Q. What is holy orders?-A. A sacrament instituted by Christ, by which bishops, priests, &c., are consecrated to their respective functions, and receive grace to discharge them well. Q. When did Christ institute the sacrament of holy orders? At his Last Supper, when he made his apostles priests (!), by giving them the power of consecrating the bread and wine unto his body and blood. Luke, xxii. 19: "Do this in remembrance of me"(Astonishing argument!)-To which he added, after his resurrection, the power of forgiving sins. John, xx. 22, 23. We need not, it is presumed, say another word on this head to show the fallacy of this assumption. In the first place, they take our authority for the institution of the blessed Lord's Supper, to prove the institution of holy orders, and thrusting the two ordi nances into one, thus think to jumble us out of our senses; and next produce the words of our Saviour to his apostles, where he says, "Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them and whosesoever sins ye retain, they are retained." Giving us to understand, that they have equal authority to forgive sins as to celebrate the sacrament of the Eucharist. in : But let me not be accused of construing their ideas any manner prejudicial to them, for which I have not full authority. Gallitzin, the Romish priest before named, has the following very precious morceau in the 21st page of his "Defence of Catholic Principles," a Romish tract, re-edited in Ireland by Friar Hayes, the third edition of which bearing date Dublin, 1823. "In our pastors we behold men invested with the keys of the kingdom of Heaven, that is, the power of administering absolution, or, the forgiveness of our sins." Mat. xvi. 15; xvii. 18. John, xx. 23. "To them we apply, and from their hands (!) we receive our heavenly and spiritual food"-[ The Manna of the Soul,' printed in Dublin, 1824-5, will give us some idea of the substantial nature of this spiritual food of theirs; of which, anon]-" the sacred flesh and blood of Jesus Christ, which he enjoins us to receive: John, vi. 48. 59: and which he empowers his ministers to procure for us."!!! "Can it be superstition, dear Sir,"-[They are addressing an accursed heretic.' Don't you think they are a very amiable pair?]-"to believe that our pastors are really in the possession of the power which he asserts he gave them, and which he promises shall remain with them for ever?" The jesuitry of this is wonderful. They will not produce the real authority for " imposition of hands," Acts, viii. 17; and 1 Tim. iv. 14; v. 22; because they have used that threadbare in the article of confirmation and they think that they can hardly take two sacraments out of the same text. But, in this case, by taking a piece out of the real sacramental authority, and patching the indisputable sanction they receive from that (and which we all admit) to the text above adduced, they think to deceive all (as they do, alas! too many) into the belief that it becomes another sacrament, and that their faith and veneration for this, must be equal to that they entertain for the Eucharist. And why do they attach such importance to this matter? In order to make their deluded flocks believe that they have power to forgive sins, to bind and loosen, even as the apostles had power to bind and loosen, that their unfortunate hearers may think that they can send them to Heaven or Hell, just as they please; and therefore the necessity of keeping friends with the holy father-the parish priest-"His Reverence!" That ordination is a most sacred and awful imposition, is indeed most true (1 Tim. iv. 15.); and oh ! it is much, too much to be feared that our ordination service will be the condemnation of many that have taken it unworthily. But that will not prove it to be a sacrament instituted by Christ. With respect to the |