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C.-Money for the support of the church. M.-And in the box on the right ? C.-Money for indulgences for butter and milk during Lent.

M.-And in the box in front of the pulpit?

C.-Money for the little school.
M.-And in the other?

C.-Thirty sous.

M.-And how many masses are necssary? C.-I cannot tell you precisely; but the more you have said, the more chance you have of getting quickly out of this place of

torment.

M.-I see; as the money for masses is the last you expect from a person, you have

C.-Money for the holy chapel of the been unwilling to fix the number, that you Virgin.

M.-And in the other? C.-Money for the expenses of divine service.

M.-I understand-but to return: what more must be done?

C.-On his death-bed a good Catholic must receive extreme unction.

M.-And what do you ask for that?
C,-Nothing.

M.-How! nothing ?-Impossible! C.-You see, when extreme unction is received, death is not far distant, and then comes the interment.

M.-Ah! I understand it is paid for all together; and how much does interment cost?

C. Oh, it is impossible to answer that question precisely. Do you wish one, two, three, or four priests? They charge twenty francs each. If you wish the large silver crucifix at your head, that will be fifteen francs more. Would you prefer the golden crucifix, that is thirty francs. With a bearer it is twenty-five francs more. We have also palls more or less fine, more or less costly, and consequently more or less expensive. You may have also the old men from the convent, the young girls from. the orphan asylum, the brotherhood of white or of black friars as you choose. You may spend at your funeral from fifteen francs to a thousand crowns.

M.-I thank you for all your particulars, but I only ask the cost of an ordinary funeral, just what is strictly necessary.

C.-Well, you cannot dispense with one priest, two bearers, and a cross; in this manner you may be decently interred for twenty-four francs.

M.—And after all that, should I certainly go to heaven?

C.-No, not to heaven, but probably into purgatory.

M.-Into purgatory? But then you would not have saved me, for you could not come to take me out from thence.

C.-There you are mistaken: you have only to leave in your will an order that masses should be said, by means of which you may pass from purgatory into heaven.

M.-I understand; and what does a mass for the dead cost?

might leave more liberty to the generous piety of relations. You are more compassionate than death; he closes the earth upon us once for all; but you never close your purse. But as I wish to know on what to depend while here below on my eternal salvation, make an exception in my favour, and tell me how many masses may reasonably be said?

C.-Twenty cannot hurt you, and I think

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So I may be saved and go to Paradise for the small sum of 1,094 francs 15 sous! But enough of irony, my dear friend; I ask you now, if you dare still, without blushing, propose to me to accept a religion in which every thing has a price; a religion in which one must pay for being born, pay for communicating, pay for sitting, pay for eating, pay for marrying, pay for pardon, pay for living, pay for dying, pay even when I am dead and buried?-A church in which I cannot take a step without seeing the hand of the priest stretched out to beg a sous? Can I recognize in this commerce of sacraments, in this barter of sins remitted by penance, penance remitted by indulgences, and indulgences purchased with money, the religion of Jesus Christ, who commands his disciples to have but one staff and one coat? Can I recognize in this treasury of masses paid for by the faithful at the countinghouse of a town priest, who puts them in a

portfolio to be performed at half-price by a poor village priest, can I recognize in this the religion of that Jesus who had not where to lay his head, and whose kingdom was not of this world? Are you not rather the faithful successors of those merchants whom Christ drove out of the temple with a scourge, saying to them, "My house shall be called a house of prayer, but ye have

made it a den of thieves"?-That Jesus who

LORD CHANCELLOR BACON'S
OPINION OF THE POPE.
ther Papists be followers of Antichrist, or
Is the Pope or Popery Antichrist? whe-
Whether the Pope

which comes to one?
be Antichrist?-are questions which have
been often mooted by men of piety and
learning.

That the Pope is Antichrist, seemed so overthrew the tables of the money changers, probable to Lord Bacon, Chancellor in the would he not overthrow those boxes attached time of King James I., that when asked by to each pillar of your church? If he drove be Antichrist or not, it was no less truly than His Majesty, whether he thought the Pope to out those who sold oxen and sheep, and doves, would he not also drive out those wittily answered by him, that if a hue and merchants of chairs? If he condemned the cry should come after Antichrist, which Pharisees who did alms to be seen of men, by which he is described in the Bible, he should describe him by those characters would he not condemn you who force your should certainly apprehend the Pope for disciples to become Pharisees; sending to them a fair suppliant, whom vanity forbids him. And note reader, that howsoever perthem to refuse, to fetch that money which sons may differ as to the exact interpretashe afterwards pours into your pockets?tion of prophecy, and whether the Pope be (To be continued.)

TEXTS FOR THE TIMES.
No. 4.

"Now I beseech you brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind, and in the same judgment."-1 Cor. i. 10.

"Be of the same mind one toward another, mind not high things, but condescend to men of low estate."-Romans xii. 16.

"With all lowliness and meekness, with long-suffering, forbearing one another in love."-Ephesians iv. 2.

"Not rendering evil for evil, or railing for railing, but contrariwise blessing; knowing that ye are thereunto called that ye should inherit a blessing."

"For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile."

"Let him eschew evil and do good; let him seek peace and ensure it."

"For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil."

"And who is he that will harm you, if ye be followers of that which is good." "But, and if ye suffer for righteousness' sake, happy are ye; and be not afraid of their terror, neither be troubled."

"But sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear."-1 Peter iii. 9-15.

really Antichrist or no, yet they agree in this-that Popery is Antichristian in its nature and tendency, and therefore to be held in abhorrence by all true and faithful Christians.

POPISH BIGOTRY AT ROME. THE academy of the Catholic Religion at Rome for the session 1843 has been recently opened. Cardinal Pacca pronounced the discourse. We give the following extract, it shows how similar are the sentiments at Maynooth with those held at Rome. Do you know what the Church would do with those she terms "followers of Luther, Zuinglius, and Melancthon?"-Read Fox's Book of Martyrs.

"From the sad and unhappy days of the 16th century, in which the sects of Luther, of Zuinglius, and of Calvin, made their escape from the gates of hell to inundate Europe, the Sarbonne, at the head of all the other universities, raised itself up all of a sudden to defend the pure and ancient doctrines of the Church with all the vivacity and ardour which characterized the French nation."-See Tablet, 23rd Sept., 1843.

CABINET.

A great fear, when it is ill managed, is the parent of superstition; but a discreet and well guided fear promotes religion.

The Holy Ghost is certainly the best preacher in the world, and the words of Scripture the best sermons.

Pray often, and you shall pray the oftener.
Soft words and hard arguments.
Whatever charity we owe to men's per-
sons, we owe none to their errors.

INTELLIGENCE.

"PRAY WITHOUT CEASING."-1 Thess. v. 17.

Southwark.-A meeting of the Southwark Association was held in the National School Room, Borough-road, Southwark, on Tuesday, September 19th. Mr. Chant in the chair. The speakers were Mr. Theophilus A. Smith, and Mr. Binden.

Marylebone.-The Annual Meeting of the Marylebone Association was held in the Fitzroy School Room, Grafton-street, Fitzroy-square, on Tuesday, September 26. The Rev. Dr. Holloway in the chair. Speakers, Mr. Rigley, Mr. Lord, Mr. Allen, Mr. Moulton, Mr. Sibley.

The principal resolution was, "That it is the duty of all Protestants to unite in a practical movement to expose and resist the combined operations of Popery and Puseyism."

Derby. We are happy to hear, that a Course of Lectures was commenced on Thursday evening last, in the Devonshire Street School Room, by the Rev. Roseingrave Macklin, Incumbent of Christ Church, for the Protestant Operatives of the Derby and Derbyshire Protestant Association.

"that

On the above occasion the subject selected by the Rev. gentleman, was, there existed a Christian Church in Britain long before the arrival of Augustine, the Roman Missionary, in England, and that even then, as at all times, it was a witness against Popery."

The room was very well filled, and the greatest attention, and frequent expressions of satisfaction were called forth during the lecture, which occupied more than an hour in the delivery.

Dr. William Kilmarnock, brother-in-law of Dr. Kalley, has received a letter from the Foreign Office, in answer to the representation made by him to Lord Aberdeen, on receipt of intelligence of Dr. Kalley's imprisonment at Madeira; and that in that letter it is stated, that "Her Majesty's Minister at Lisbon has been directed to require that Dr. Kalley be liberated on bail, and his case brought before the Conservatorial Court."-Edinburgh Observer.

Published under

THE PROTESTANT

At F. BAISLER'S

124, Oxford-street;

The Bishop of Chester and Puseyism. The Macclesfield Protestant Association

having forwarded to the Bishop of Chester a memorial on the subject of Puseyism, similar to that forwarded a short time since by the parent Association to the Archbishops and Bishops, his Lordship has returned the following gratifying and satisfactory answer:— Durham, Sept. 11th, 1843.

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66 'Sir, I have the honour of acknowledging the receipt of a Memorial from the Protestant Association at Macclesfield, on the subject of doctrines having a Popish character and tendency, and promulgated of late years from Oxford by certain members of our Church.

"These doctrines, from their first manifestation, have been contemplated by me with great uneasiness, as opposed to the fundamental principles of the Gospel, and threatening us with a return to many of the errors which obliged our forefathers to separate from the Church of Rome.

The Memorial suggests the adoption of these errors may be restrained. I am not measures by which the farther spread of and it would be difficult to say what meaaware that any such measures are intended; sures could be devised effectually to answer

the purpose, in the case of persons to whom our own articles and formularies present no sufficient obstacle: framed as we know these were, for the express purpose of purifying the Reformed Church from Romish corruptions and establishing it on the scriptural simplicity of the Gospel.

"Meanwhile you may be assured that in my individual capacity I shall use my earnest vigilance to prevent in my own diocese, the inculcation of such pernicious doctrines.

"It assists my efforts, and strengthens my hands, to know that I am supported by that influential portion of the community which composes the Protestant Association; and I beg to return my best thanks to yourself and to the body which you represent, for the communication with which you have favoured me. "I have the honor to be,

"Sir, with much respect, "Your faithful and obedient Servant, "J. B. CHEster."

"E. Hall, Esq. &c., &c.

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"If they speak not according to this word, it is because there is no light in them."-Isaiah viii. 20.

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DR. BAINES' LETTER TO SIR
CHARLES WOLSELEY.

(Continued from p. 76.)

THE palpable self-contradictions into which the Dr. is led, by his endeavour to palliate his censures of this fondly-foolish, this arrogantly-blasphemous book, cannot have escaped the notice of the most hasty reader. The fear of Protestants becoming possessed of these idolatrous books, and thus exposing them to the light, and drawing off the veil of piety from the superstitions of Rome, might prove to be a shield to the Dr. before the Pontiff; but it only shows us how little he cared for the truth or error the book contained, so that he might continue in the good opinion of the Holy See, and forward the interests of his Church.

But lest he should escape, he has to make the following abject declaration: "On these as well as all other doctrines and practices, I do, and always have approved, whatever the Church, or its organ, the HOLY SEE, approves."-p. 12.

To understand the next charge, it must be remembered that about this time the present Pope had addressed a loving epistle to the Earl of Shrewsbury, enjoining him to use his influence in bringing about the conversion of England to the tender embraces (?) of Rome. The Catholic Institute was es

VOL. IV.

tablished for this purpose, as well as to counteract the operations of the Protestant Association. Minor Associations were also set on foot, and ulterior ones contemplated. Some of the more zealous members of these Associations, not content with the slow progress of the movement to obtain the wished for object, the conversion of England, proposed a periodical appeal to the devotional feelings of the whole body of English and Irish Papists, by having a weekly Mass publicly for this purpose. Dr. Baines appears to have been the principal if not the only opponent of this scheme. He says, in his Pastoral, p. 15,

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Every one has heard of the efforts that have, for some time past, been made, to obtain the sanction of the Bishops for public prayers to be weekly offered for the conversion of England, which conversion is represented as an event so likely to occur, as to justify this extraordinary measure. Could we view the event in this light, we should think it our duty to offer up our most humble and fervent prayers for its speedy accomplishment, and we should most earnestly recommend the same to all over whom we have authority. But even in this case we should hesitate, before we made a public display of our proceedings; lest we should thereby give unnecessary offence, and excite opposition to the object we wished to promote."

We Protestants would have thought that so far from meriting the loss of his mitre, that the Dr. would have deserved the praise of the Pontiff, for having had the nerve to hold back the headstrong from exploding his designs too soon, and before the country was prepared tamely to submit without opposition to his decrees. But Rome thought otherwise. The conversion of England is determined on in the "Sacred Congregation," the Propaganda, and no one, not even a Bishop, must even appear to offer obstruction to any scheme for its accomplishment. Whatever be his private opinion, he must submit to the " organ of the Church, the Holy See." This is a fact that cannot be too deeply impressed upon the Protestant public, that Rome is so determined on the ، National conversion of England,” as not, to allow a single dissentient in her camp.

The declaration of the Dr. in answer to the solemn charge, of having thus expressed his own opinion, is equally worthy remark:

"I did not in my Pastoral disapprove of prayers in general for the conversion of England, some of which I had ordered, much less did I disapprove of any particular prayers which the Holy See had approved; that the only prayers which I prohibited in the Pastoral, was a weekly Mass, proposed to be offered publicly, for the immediate National conversion of England. I added, 'that should the Holy See order such Mass, I should certainly approve, and enforce it.'"

Here we have a tolerably correct index to the workings of Popery. The Dr. would hesitate to sanction public Mass, lest our drowsy eyes should be opened, ere the softspun webs of Rome are silently, subtlely, and fatally woven around our locks; accomplish this, bind us fast, put out our eyes, and then he will cry lustily, "The Philistines be upon thee."

The secret of the boasted unity of the Church of Rome, is partially revealed by this procedure, and the Infallibility of the Holy See is acted out: Let the Holy See say that is right, which I know to be wrong, and "I should certainly approve and enforce it." This is by no means a singular case in the mad attempts of Rome to obtain unity; the parish priest of Lismore, a decided opponent to the Repeal movement, is overtaken by the Arch-Agitator, is taken by him in his barouche to the Lismore demonstration, and requested to address the meeting: fain would the poor priest excuse himself, but in vain, he must either belie his own sentiments and profess himself an ardent repealer, or be accounted as an enemy. Before proceeding to the next charge, the

Dr. makes a short allusion to "pious associations," of what name or kind does not appear. He says, "There was not a word in the Pastoral to justify the charge that I am hostile to pious associations, and practices approved by the Church." It is not improbable that the pious (?) tee-total associations, and Father Matthew's scheme for blending the heretical with the pious was here referred to. And the probability is increased by the jealousy which still exists between the regulars [Friars and Monks, such as Father Matthew] and the seculars [Bishops and Priests], and to which_jealousy the Dr. refers, pp. 7 and 8. It is clear that if this amalgamation of heretics and papists had not been approved by the Holy See, and it would not have been, had it counteracted his darling object, the conversion of England, Father Matthew would have had to appear before the same bar, and to answer the same charge as Bishop Baines. (To be continued.)

REPORT

OF THE PROCEEDINGS OF THE MARYLEBONE TRADESMEN AND OPERATIVES' PROTESTANT ASSOCIATION,

For the Year ending September 1843. It is with the liveliest gratitude to Almighty God that the Committee look back upon the labours of the Association during the three years of its existence.

While they deeply deplore the augmented influence of that pernicious system which at first rendered necessary their combination and efforts to oppose, and which now requires increasing energy, perseverance, and unity to oppose successfully, they cannot but rejoice that they have been permitted, in the all-wise providence of God, to raise and maintain a bold, steady, and uncompromising protest against the subtle devices of Roman, and Anglo-Popery, to subvert our faith, and to destroy our liberty.

To carry out the objects of this Association, viz: "The detection of Papal intrigue, and the diffusion of Protestant principles," sixteen meetings have been held, including a course of lectures on important topics in the Romish controversy. Petitions against the grant of Protestant money to support the Popish College at Maynooth have been presented to Parliament, and one for the repeal of the Roman Catholic Relief Act of 1829.

The Young Men's Mutual Instruction Class has met weekly for the discussion of some important questions; many interesting essays have been delivered by members;

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