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American Lancaster gazette. (Lancaster, Ohio) 1855-1860, May 31, 1855, Image 1

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eetpCa.ilSaa SZTCOLSJ IBW .S2Utia23Cye3 COS3 CSWa.tSitD.'-CEOROE WASHINGTON."
NEW SERIES VOL. 3
Cjje Lancaster Gaelic,
CITY OF LAITCTe
PUBLISHED KVKRYTHUaSDAY MOHNIKg
GEO. W.MAC ELROY. EDITOR AND PROPRIETOR,
OFFICK Old Public Biiimioa; Southeast corner of
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Thursday iUornliisr, May 31, 1853
NO VOI),
The followiug rarses.by Mrs.Ljrdia Huntley Slfcour
ney, were suggested, by the words in the I4th 1'sulra
of David, "The fool bath said In bis heart, There Is
no God."
"So God I No God!" The simplest flowor,
That on the wild la found.
Shrinks, as it drinks Its rup of dow
And trembles at the sound :
"o God r astonished Echo cries
From out hor cuvern hoar.
And every waudurlnpr bird that flics,
Reproves the Athuist-lore.
The solemn forost lifts its head, ..
The Almighty to proclaim;
The brooklet, on its crystal urn,
Doth leap to grave his name;
How swells the deep and vengeful soa,
Along Its billowy truck ;
Tha red Vosuveus opes his mouth,
To hurl the fulsubood back.
The palm tree, with Its princely crost,
1'be cocoa's leafy shade,
The brand-fruit bunding to Its load,
" In you far Uluud glude ;
The winced seeds, that borne by wluds,
The roving sparrows feed.
The luulon, on the desorl suuds,
Confute the suoruer's creed.
"No God I" With Indignation high
The fervent Sun Is stirred,
And the pale Moou turus paler still,
At suoli ttu impious word ;
And from their bunting throne tho 6lart
Look dowu with angry eye,
Til -it thus a worm of dust should niock
eUerial majesty.
THE IAXT A.YD THIS DWARF.
A 8 TORT WITll A MORAL.
BT i. K. PAULDING.
In the region of the renowned Wolfdio
trick, Emperor of Trapoban whose name
is not recorded in that species of romance
called history and long before the valiant
Knight Ei-ran to had slain all tho Giants
there lived a large, overgrown monster,
called Wapwallop, who, though he had
two heads, possessed rather less than mi
ordinary portion of brains. He was nei
ther wis, learned, nor witty, but what is
very remarkable in a giant, excessively
good-natured, and instead of preying on
the inferior race of beings around him, al
ways did them a good turn whenever it
fell in his way. He was very ignorant
for we cannot learn that giants ever went
to college could scarcely read or write,
knew no more about primary, secondary,
. and tertiary formations, than that paragon
of ignorance, the man in the moon.
At a little distance from his castle, which
was much larger than the Crystal Palace,
lived a little dwarf, not more than two feet
and a half high, who, though ho knew ev
erything, would do nothing. But like
most little men, he wasj excessively vain,
looked down, or rather up, with ineffable
contempt on his ignorant neighbors, and
took every opportunity to show off his learn
ing before tho giant, who had a great re
" spoct for his superior scholarship. He
seldom ventured to set up his opinion in op
position to the learned little man, and
when he did, he was sure to get the worst
of the argument. The most common sub
ject of dispute was as to the relative su
periority of a woa'k wise man, over a
strong, ignorant one. Wapwallop was
rather inclined to the opinion that physical
qualities he did not cnll them so, for he
scarcely knew the difference between
physical and moral qualities but ho was
of opinion that a strong man had the ad
vantage over a weak one whenever it came
to the pinch. Tho dwarf, whose name
was Fadladdin, donied this in toto, and so
stultified the giant with descants on men
tal association, scientific combination, di
vision of labor,and the superiority of head
work over hand-work that though ho had
two heads they wero always in a state of
hostility, and butted each other like a pair
of mad bulls. At length, one day, Wap
wallop said to Fadladin, after one of these
d iscussions
"Well, my little friend, the proverb
say s, 'The proof of tho pudding is in tho
eating.' Lot us go forth into the world
and seek adventures. There is nothing
like experience, which settles theso mat
ters much better than our neighbor, Judge
Bridlogoose."
The dwarf assented, provided ho would
not walk tno fast, and take him up when
tired, and, all things being ready, they set
out on their journey.
As they proceeded, the dwarf, who car
ried a little hammer and a wallet, stopped
the giant ever and anon, to pick up a peb
ble, knock off a piece of a rock, lecture on
a tbistlo, or dissect a beetle to see to what
species it belonged. The giant, though,
as before stated, one of the best natured
fellows in the world, at last got out of
all patience, and exefaimed, rather pet
tishly, "What is the use of all this nonsense?
Don't you 6ee there is a shower coming,
and we shall be wet to the skin before we
can find any shelter?
NO. 4
"My friend," replied the little dwarf,
'don't you know thut knowledge is Dower.
and that every new accession increases
man s dominion over both water and
wind?
"Hem!" quoth Wapwallop-' Pray, givo
me a sample. I ou know all about these
matters. Can you make a beetle, a thistle,
a pebblestone, or a piece of a rock?'
"No," said the dwnrf, somewhat abash
ed -'but I know that this piece of rock is
primitive, this thistle a new variety, and
this beetle of the Genus Scaraboeus.'
Scar what?' said the giant.
0, answered tho other, 'I forgot. I
might as well talk to a double-headed chain
shot.' The discussion was interrupted by a
flash of lightning, followed by a tremen
dous clap of thunder. Tho giant was for
hastening on, but Fadladdin held him by
ins snoe-iye, winio lie gave mm a lull and
true account of the origin of thander
storms, and an explanation of tho phe
nomena of electricity. In the midst of
his lecture, it began to rain with great vio
lence, and, as they trudged along in the
mud, the giant said to his companion:
My good friend, as you know so
much of thunder-storms, I wish you would
put a stop to this, for I am drenched to tho
skin.'
'Pish!' said Fadladdin, who, thought
he had studdied philosophy, was very ir
ritable; 'I wish to heaven I could conjure a
little brains into those two numbsculls of
yours.'
'Knowledge is power,' said the giant.
good-huniortdly; and they proceeded on
their way, until it cleared up into a glori
ous evening, in tho midst of which they ar
rived at a great Catavansaiy, w here titty
tarried for the night. This Caravansary
had been built by a pious Mussulman for
the reception ot tinvtlers, a long while
ago, and as it is against the conscience of
a lurk to repair any thing, it had been suf
fered to full into decay. Nothing was loft
out tiie bare walls, and a row of boards ex
tending along the sides, for silling and
sleeping on. The Turks are a very be
nevolent people, but their charity only ex
tends to giving lodgings without food; so
that our travelers soon found themselves
rather hungry. Tho place was, moreover,
very fillhy, as there was neither occupant
nor housekeeper.
'My learned friend,' said the giant, with
great Miuplieily, 'I don't exactly know the
reason why 1 am so hungry, except that I
have eaten very little breakfast and nodin
ner.' 'Pooh!' replied tho other. 'That is not
tho reason of your hunger. You deal only
in the second eaitM s, my fiicnd, and nev
er dive into the profound recessesof knowl
edge." You don't say so,' said the giant. 'Why,
I always thought tlu( a man was hungry
beeailM! he had fasted long, and had noth
ing to eat.'
'No Mioh thing,' qulh Fudladdin; 'lie is
hungry because hunger is a want of na
ture, an oiiginal constituent of his physic
al conformation, entirely independent of
ins will, and, therefore, not to be controll
ed. Wero it not for this, you might go
without eating, without the least iucon
vienienco.' 'Well, I declare, knowledge is a fine
thing; but still, whether owing to my not
having had any dinner, or to what you
call my physical conformation, I am so
hungry that if I followed the example of
most giants 1 would eat you up in a twink
ling. But as knowledgo is power, sup
pose you conjur up smomething for sup
per.' 'I am no conjurer,' said Fadladdin,
'though I understand something of clair
voyanco and spiritual knockings. Bullet
us go forth and try to find something to
eat, for I see there are a few cottages here
abouts. Do you go to the right, and I will
go to the left, and after making the circuit
we can meet here again.'
The giant asseutod, and accordingly
they proceeded different ways. Wapwal
lop soon came to a cottage whore ho saw
through the window a man just on tho
pointof setting down, cross legged, to a
plato of rice and - kabobs, the flavor of
which saluted his four nostrils most a
grceably. Without ceremony, ho offered
the man a liberal price for his supper, but
he, being as hungry as tho giant, as uncer
emoneously refused, whoreupon Wapwal
lop thrust his long arm through the win
dow, upset tho inhospitable man, seized
his dish, and carried it off in triumph.
On arriving at tho Caravansary with
bis prizo, ho fouud Iris companion not yet
returned, and being a very polite person,
waited rather impatiently, expecting to sco
him. Tho rice and kabobs were cold
when he arrived, in a mast woful plight,
his clothes torn, the remnants covered with
mud, and his face black and blue. The
The giant commiserated his condition, and
inquired tho cause. Fadladdin informed
him that he had visited several cottages,
and applied for food, but had been every
where treated with indignity as a little,
contemptible wretch; and on one occasion,
being rather importunate, was incontin
ently beaten and thrown into a mud-pud-dlo.
Well,' said the giant, 'though I know I
am a great blockhead, you see I have suc
ceeded better than you. But, as knowl
edge is power, why did not y ou, who know
more than the whole village put together,
givo them a sampla of your might, as I
did?' -
Fadladdin looked rather foolish, but said
nothing, and they sat down to eat their
meal. Soon after, Wapwallop, slrotching
LANCASTER, OHIO, THURSDAY MORNING,
himself out on his plank, became insensi
ble to everything; for, like all persons of
few ideas, ho bad a happy knack of falling
to sleep czlempore.
The next morning they proceeded on
their journey, and soon came to a river
which brought thorn to a full stop, for there
was no bridge, and this happened long be
fore ferry-boats wero invented, and the
water was too deep to be forded by the lit
tle dwarf.
'Do you know the reason why rivers
never flow up hill?' asked Fadladdin.
'Not exactly,' answered the other. j
'They can't they are opposed by the
force of gravity. But, being ignorantof
this, liow do you know they can t flow up
hill?
'Why, because I have seen hundreds of
rivers and brooks, and never saw one run
up hill in my life. I learnt it from expe
rience.' 'Pish! what is experience to a scientific
eduction? If I had never seen a river
in my life, or if there was no such thing in
existence, I should havo known that it
could not have overcomo the great princi
ple of gravitation.'
'Thon what would have been the use of
your know ledge, my good fiiend? But
don't-let us stand talking here, but follow
up the river till we find some means of get
ting over.
'I remember,' said Fadladdin, 'from
reading an ancient classic, that there is a
bridge over this river somewhere, and if
we can find it, I will give you a demon
stration that knowledge is power, for if I
had not known of this bridge how could
wo over get over the river.'
Accordingly they passed up the banks
of the river, tho little dwarf beguiling the
way by giving the giant a history of the
progress of bridge building, the various
materials of which they wero composed,
the manner iu which they were put to
gether, and various other particulars. He
was interrupted by their coming to where
a bridge had certainly been, at sonic time
or other, but nothing but ruins marked
where it had been.
'There!' exclaimed Fadladdin; 'there it
is, and how should we have found it but
for my knowledge of ancient history? Will
you tell me aftei this that knowledge is not
power.'
'Very well,' replied the foolish giant;
'there certainly has been a bridge here at
some time or other, but it is not here now,
and your knowledge is of little use to us
at present. However as you know all a-
bout bridge making, suppose you set to
work; lie re are all the materials ready.
Come, bogin; there is no time to lose.'
'Pshaw!' exclaimod Fadladdin. 'You
talk like n goose, as you are. I know how
a bridge ought to be made, but that is very
diflercnt from making one.'
'Hem!' quoth the giant. 'Knowledge is
power.' Saying which, l,o put the little
dwarf in his pocket, and wadod across the
river without difficulty.
Pursuing their journey, night overlook
them on an open plain, without house or
landmarks to bo seen, but the moon was
at the full, the stars twinkled bright, and
they found no difficulty in pursuing their
way. The dwarf beguiled tho time by
treaiing Wapwallop with a lecture on as
tronomy. He told him of the laws that
governed the stars, the planets, and all the
host of heaven which now had their eyes
upon them. He went on to explain the
process by which vapors and clouds are
formed, and was proce?ding to still high
er matters, when suddenly they found
themselves in utter darkness. A black
cloud had gradually enveloped the moon,
obscured the stars, and spread over the
entire firmament. It was dark as pitch,
and they stumbled about among rocks,
briers and pitfalls until tho little dwarf was
quite exhausted, and would proceed no
further! He sank down to the ground,
and celled on tho giant for help.
'My dear friend,' said Wapwallop, 'you
understand all about the moon, tho stars
and the clouds; why don't you exort a lit
tle of your power over them, and send the
clouds about their business, that we may
find our way out of this quagmire into
which I have just plunged, ankle deep?
Come, bestir yourself, and set this mattor
right.
'Ah!' sighed Fadladdin, in a feeble
voice, 'for a man with two heads, you cer
tainly have less brains than justly comes
to your share. I govern tho planets, the
stars and tno clouds! xou might as well
sot a fly to guide the chariot of the sun.
Truly you are a great blockhead, like all
other giants I have ever read of. I don't
believe you have sense enough to make a
marriago lawful.'
'Hera!' quoth the giant. 'Knowledge is
certainly power there is not the least
doubt of it.'
Saying which, he put the little dwarf in
his pocket, and managed at length to stum
blo upon a forest, where they agreed to
rest their weary limbs for tho night. All
was darkness, rendered more intense by
the thick branches of the trees; and the
dreary silenco was only interrupted by the
howling of tigers, wolves, aud other beasts
of prey, gradually gathering around on
every side. Tho little dwarf crept closo to
the giant, Rnd, feeling himself now quite
safo.andhavingrecovered from his fatigue,
began to instruot tho giant in the instincts,
habits and character of tho various ani
mals that wero prowling around. He told
him how many specias of each there were,
and in what they differed from each other,
and finally talked Wapwallop fast asleep.
But he was soon waked up by the out
cries of Fadladdin, and, looking around, it j
seemed as though the lower branches of
tno trees were nung wun a thousand
Iamns. thnl frlimmflrerf all nrrmnit t1m
The forest rang with a diabolical chorus of
howlings, screams and growls, and the
lights, as well as the music, approached
nearer and nearer. Fudhiriilin ritirrl,t
... ...
tno giant to protect mm, Dut be only laugh'
ed, and replied:
'You know nllnhout tlm intinrl liali.
its, and varieties of these animals, and
Knowledge is power. Why don t you send
,1 I . .1 I " 4
mem aoom tneir Business, ana nave uono
with them?'
'My dear friend, it is no laughing mat
ter. If I were as big and strong as you, I
think, upon the whole, I would not, just
"!,, iiiiuu venig as great an ignoram
us. But 1 beseech thee, my dear friend,
disperse these disagreeable visitors.'
The giant laughed so loud that be made
more noise than all the wild boasts togeth
er but at length, emboldened by numbers,
and impelled by hungor.they came so near
that the little dwarf was in agonies, and
the giant, breaking ofra great limb of a tree,
laid about him so stoutlv that Uia lmwllnrr
choir dispersed iu great trepidation, and
uppe.ireu no more mat night.
'Thcro,' said Wapwallod, 'you see there
is more power in my right arm, than in all
your knowledge' and this time the little
dwarf was too grateful to call him block
head. Emenrins?. on tha morrow, from tlm (nr.
est, they carao to a town.where they stop-
peu to rest anu reiresu themselves, but
were struck with the confusion whinh ov.
ery where prevailed. The women were
NKliiinn ntimtl it..!- l.tU ! .- .1.
. uMiuii- nuuui Willi men ciiuuieu in tiioir
arms, and terror w.is nainlr-rl nn tvnrir
face. It was with great difficulty they
couiu get anything to eat, and at length
were oblicred to holn themselves. A tliv
sat quietly eating their food, a horrible up
roar arose at a distance, approached nigher
aud higher.
Shrieks, groans and cries of despair
Wero heard on OVerv shin, nnd. hnforpnnr
travelers were awaro of tho danger, a par
ty 01 urmoa Arabs, eager lor plunder, and
drunk with carnage, rushed iu upon them.
The poor dwarf was thrust through the
body with a spear, and died on the pot;
but tho ciant. seizinrr tha nl.mk nn whinh
o o i
he had been seated, bestii rd lmrwi.lf an
lustily, that he soon cleored the room of
tneso icrocious intruders. Hut hn nnlil
not bring his little friond to life again, and
turning his face disconsolately towards
home, forever left limine whirl Ilia nunaltnn
of mental and physical superiority, and
wneiuer n.nowicugo was 1'owcr.
TIic Viucgar-Faced Gentry.
That very ablo and ubiquitous sheet,
'Exchange Paper,' gives tho following
very plain statements, which we commend
to tho 'afflicted:
Thero is a class of mon in every com
munity, who go about with vinegar faces
becauso somebody feels above them, or be
cause they are not appreciated as they
should bo, and who havo a constant quar
rel with what they call their destiny. We
hate such people. They are a nuisance
and a pest. They make all within their in
fluence uncomfortable. Those men have
usually made a grave mistake in the esti
mation of their abilities, or are unmitigated
asses. Wherever this fault-finding with
one's condition or position occurs, there is
always want of self-respect. If you are a
right down, clever fellow, wash the worm
wood off your face, and show your good
will by your good deede. If people "feel
above you," why not return the compli
ment and feel above them. If they turn
up their noses becauso yon are a mechan
ic, or a farmer, or a clerk, turn up your
nose a notch higher. If they swell when
they pass you in the street, swell yourself.
Deliver us from whining fools who go
around like babies telling how people
abuso them, and whining because socioty
will not take them by the collar and drag
them into decency.'
Silent Influence. It is tho bubbling
spring that flows gently, tho little rivulet
that glides through the meadows, and
which runs along day and night, by tho
farm-house, that is useful, rather than the
swollen flood, or the waring cataract.
Niagara excites our wonder, and we stand
amazed at tho power and greatnoss of Ood,
as ho ''pours it from his hollow hand."
But one Niagara is enough for the conti
nent, or world, while tho samo world re
quires thousands and tens of thousands of
silver fountains and gently flowing rivu
lets, that water every farm and meadow,
and every garden; and that shall flow on
every day and night, with their gentle,
quiet beauty. So with tho acts of our
lives. It is not by great deeds, like those
of the martyrs, that good is to be done;
it is by the daily quiet virtues of lifo tho
christian temper, tho meek forbearance,
the spirit of forgiveness, in tho husband,
tho wife, the father, tho brother, the sis
ter; the friond, tho neighbor, that good is
to bo dono. Rev. Albert Barnes.
Imaginary MoNSTKns.-In order to grow
wiser, perhaps we could hardly do better
than recur to the little parablo, spoken
some time since, on tho borders of Wales,
by an itenerant preacher of the Evangeli
cal Alliance: "I was going toward tho
hills," he said, "early one misty morning.
I saw something moving on a mountain
side, so strange looking that I took it for a
monster. When I came nearer to it, I found
it was a man. When I came up to him, I
found ho was my brother. Westminister
Review
MAY 31, 1855
KIRWAN'S LETTERS.
TO THE RIGHT KKV. JOIIX IIUGHEH, BISHOP
OF NEW VOBK.
LETTER VIII.
Mr Dkab Sir, In my last letter I en
tered on the statement of the reasons which
yet prevent me from returning to the pale
of your church. I adverted only to four;
your virtual prohibition of the Bible: the
way and manner of your public worship n
God; your ceremonial law, which bur
dens and crushes, w.ilhout instructing or
correcting the conscience; and the obstruc
tions which you erect between my soul
and my God. These, or either of them,
would be reason sufficient not merely to
excuse, but to forbid, my every returning
to your communion. For mo to give far
ther reasons would seem to bu a little like
your doctrino of Supererogation, which is
not among the least of tho absurd errors of
your infallible church; but as the argument
is cumulative, you will bear with me
whilst I proceed to the statement of a few
others.
I cannot return fo your church, until
you cease teaching for doctrine i the com
mandments of men. Permit me here to
say, dear sir, that, without a solitory ex
ception, the things which arc peculiar to
your church, the things which make it
distinctively what it is, are the command
ments of men, either in direct opposition
to the teachings of the Bible, or based up
on vne most gross perversion ot its mean
ing. In as brief a manner as possible, per
mit me to illustrate this position.
Your church teaches and enjoins the
celibacy of its clergy, in language the most
poiuted and positive; and the Council of
Trent hurls its anathemas against all who
would assert the contrary doctrine, or who
would admit the lawfulness of the mar
riage of a priest. Thus you forbid the
priestto marry you damn him if he does
marry and you anathematize all who
think or say that in marrrinir he sinned
not against God or iusn. All this, you ad
mit, is so. Now, then, I ask your author
ity for so teaching. I ask not your eccle
siastical, but your scriptural authority.
Did uot the Jewish priests marry? Was
not Peter your first pope? This you as
sort. And was not Peter's wife's mother
sick of a fever? Matt. 8: 14. Pope Pe
ter, thon, had a wife. Why would it be a
mortal sin in pope Pius IX. to have one
also? Would he be the less pious or mor
al on that account? You, sir, are a bish
op. How far you are a scriptural bishop,
is not now tho inquiry But Paul in writ-1
mg to iimo nj says, -a bishop must bo
the husband of one wife .... having ;
u.a uu,eu mauuiocuor. wu i a. gravity. lnow nothing 8ave tUat y0 gustain a
And even noor "ileannns" llm Liu-act nr., ... 3 . . . . .
j r . r 7 .
Z r ', r iaal ms lr,ucte,a j
of one wife, ruling their children and their I
own hnntiao ut.,11 it; o. to I
X.r rl.m- vir' ,i n. J
er, and see in what a position they place
you
Pot vm,r flrt . M Wl a wlf.
.,! ,. ,inm .i,i;. f
. . ,j
J v uuit w tiiu uvubiia VI UCI U litis II I
t !,, ii .i,:.. . r. i i
utij lyjjv uini nuuiu, iu una loajneb, iui-
low pope Peter! Challoner says that ho
had no commerce with his wife after he
was made an apostle 1 1 Will you toll me
how Challoner found that out? Deacons
and bishops are commanded, or at least
permitted to have wives, and you would
empty the seven vials of your wrath, and
pour all the anathemas of irent upon tho
Lead of the priest or bishop that, in obey-!
ing God, would disobey your church!-
is it possible tor you and the iiible to be
: j:.,, :, t : . .
in more direct opposition? Is it wronsr to
conclude that, in thus forbidding to marYy.
your church gives at leat one evidence that
it is tho Antichrist? Will you favor mc, I
dear sir. with a common-sense exposition '
ofthemeaningofPaul,lTim.4:3,whero
no brands "forbidding to marry as a doc-.
trine of "dnvik?" IF half aa liier.il in th
exposition of Paul, as in your exposition
of, "this is my body," "this is my blood,"
how will you avoid tho inference that you
are a devil?
Again; your church enjoins confession ,
under tho most stringent rules. To this I ,
have already adverted in former letters. ,
I advert to it again to illustrate how you
teach for doctrines tho commandments of
men. The Council of Trent teaches that!
"it is the duty of every may who hath :
fallen after baptism to confess his sins at
least onco a year to a priest." It teaches ! lno mce 01 1,10 eartu mat would care a straw
that "this confession of sin is to bo secret, I about your Confession, or that would com
for public confession is neither command- mit the plasphemy of forgiving your sins.
ed nor expodient." It teaches that "this
confession of sin must bo very exact and
particular, togother with all circumstances, I
and that it extend to the most secret sins,
even of thought or against the 9th or 10th
Commandment." You know you omit !
the 2nd Commandment which forbids your
bowing to pictures and images, and divide
tho 10th into two, so as to make up the
9th and 10th, and thus complete the num
ber. On reoeivinj; confession as thus or
dained, tho priest pronounces absolution
upon tho penitent, "not conditional or dec
larative only, but absolute and judicial."
When I remember tha use which vour
church has mado of this doctrine, and the
fearful power which it gives the priest over!
the neonle. mv hpart kw1U with emnlinn
as I pen theso lines; and, like tho angel of. a 8ll4V8 wbi,st ,,is oul is free: nor can
Manoah's sacrifice, my thanksgiving as- any man bo tree' whll8t h,s 801,1 18 in bon
cend to heaven, that I have escaped the , dage.
snare ot me towiers.
Now, sir, let meaarain turn nuorist and
ask you where in the Bible do you find warm when I think or write upon the ab
your doctrine of confession taught? With surdities of your church upon its flagrant
me tho teachincrs of all vour Councils perversions of tho Scrintures-unon its
weigh not a feather; give me, if you can,
Bible authority. Is thero one text from
f . t i i
a poor unlettered peasant Irora Mayo or
Walvray, into whose lips words are put, as
into the mouth of a parrot, might quote to
me James r. 116, which says, "Confess
your faults one to another;" but will you
do it? They might tell me that the Phar
isees were baptised of John Baptist, "con
fessing their sins" that at Ephesus,
"many that believed came and confessed,
and showed their deeds" but will you do
it? If James is your authority, are not
you bound to confess to me, if I am to you?
"Confess your faults one to another;" if
th:: text teaches auricular confession, I
hold you to it. When did you put the
poor Irishman, who whispered his sins in
to your ears, in your seat in the Confes
sional, and kneeling down outside, whis
pering through the little square hole cut in
its side, your sins into bis ears? This
would be confessing your sins one to anoth
er. Did you ever do this, Sir? Never,
never. 1 ask you again, not as a bishop,
but as a scholar,whether a single text quot
ed by Challoner, or Butler, or Hay, gives
a shadow of countenance to your doctrino
of confession? Lay aside your mitre,
your crosier, your crook, and your con
onicals, and look at those texts as simple
John Hughes, and then answer my ques
tion. How can you account to man or to
God for the erection of such an awful in
stitution as Auricular Confession, upon the
merest perversion of Scripture, a perver
sion which has neither sense nor wit to ex
cuse it, nnd without a solitary text or ex
ample in the Bible to sustain it? O, why
will you do as a priest, what you would
not do as a scholar, or as a man?
And, then, what aggravates the whole
matter is, that every man who i3 made a
: priest, no matter how ignorant or wicked,
let-Is himself divinely appointed of heaven
to confess sinners, and to absolve them
from their sins! No matter if he is a Ju
das, he has the same authority to confess
and absolve as Peter! A priest, sir, under
your own jurisdiction, and I am sorry to
say, an Irishman also, was heard thus to
address the ostler of the hotel at which he
boarded, on returning from Mass on Sab
bath afternoon, "Pat, get up my horse I
have to go and confess a poor devil who is
dying five or six miles out in the country."
I would not say this wretch is a fair sam-
Tn rif all v nriactn' T l-trartA e avbha .
fcut there'ara t;o many iiuhiml And'bo
has the Bame power t0' confegg and Rbsolve
that vott havef agaii)St whose character X
tem wnicn you must know to be as talso as
the Koran.
wouI.d .,D1P ore I0"' m7 .dear. 8,r' to
review tins doctrine of your cburcb. As
to tllc vTd of God it is baseless as the fab-
V" . , ..V """'"V ' Vle
""' urcii, ii is uuiaugium me uiins-
e T, . i t.
an scriptures.
It crept into youi church
.t it
during thedark ajres.
;es. It was nailed upon
it at Trent. It it clearly a device of man,
and in terrible opposition to some of the
plainest precepts of God's word. It gives
power to the priest, and enslaves the peo
ple. It has been to your church, in every
I l - e e.. - . tt "L
',".m tt. 'V' ml ou1 ""P"00-
tue trutn. xve-
i . n V . -
been ,J' a,,d h,ow.e?r " V ".crease
ur,.,nc( 7B' wnger
r . .
maintaining this religious lUfrjle, but
. ., ?,? ' . .
u'e ,b,Dner lo. H ? ' W""S
'hat whatsoever shall there confess and
f,l 1,8 8ln sba 1 find merc la.t ,l!i
th,nS sho ?ourae,f a man: niJe b,us"
8lnSs w uuoorn Ben"s pon
'
And could I address myself to every pa-
Pist uPon wLom tLe sun sllincs-1 wou'11
j88 to them all and especially to those of
J u TUUJ n"u uw,r" "
Jcssion ts a priestly device lo gum an abso-
lule author uy over your conscience. ou
"e n? m.oro Douna to coutess to a priest,
tnan ne 18 t0 conless to you. And as to
the doctrine of Absolution, connected with
" "uuiy pmspuemy. uoa
0l,,y Mn for4,,v sm- And efe ' not r
the fecs connected with your Confession
anJ Absolution, there is not a pi iest upon
11 ""shops or priests will not, m this day
ofll6nl cut in pieces the net wove in the
dark aB98 10 co.iline and trammel you, it is
in your power to rise and tear it in pieces.
Irish Roman Catholics! our fathers foucht
antl olud and died to obtain for themselves
and for us civil liberty. Their blood shed
by British bayonets in tbeso struggles for
,1 : :li. i P
lueir tun i iy iiu, iiuyo crimsoned every
stream and fattened every field of Ireland.
And will you, their sons, bow your necks
to a priestly tyranny, which debases you
mentally and morally? Will you give
yourselves to be led, and rode, and robbed,
by priests who come to yon pretending
that the keys of heaven hang by their gir-
dle Rnd that ' 18 wlth them i0Tm 70U ,0
or shut you out at pleasure? No man can
There is, nev. sir, one coniession wnicn
I freelv make to you; my spirit waxes
shameful impositions upon the ignorant I
ana credulous upon the unblushing ot-'
uenenis to rereiauun, wnicn you, as
scholar, will say teaches it? I put this
question to you, not as a bishop, but as a
scholar. A priest from Maynooth, taught
there only to mumble the Missal; or a poor
ESTABLISHED IN 1826
frontery with which it teaches for div I
doctrines the commandments of man. Ahwfc
lasiure you that my warmth of feeling ft
not diminished when I consider that a man
of your character and country, could con-
sent lo be chief workman in this bad busi
ness. Irishmen have their faults; but they
are not usually those of duplicity, or per
version of the truth. And, hence, whilst
they may make good papists, they make
bad Jesuits.
I regret to find that I must end this let
ter without ending my illustrations of tho
way and manner in which you teach for
doctrines the commandments of men.'"
This I hope to do in my next.
With great respect, yours,
KIRWAN.
WIIEX I An DEAD.
In the dim crypts of the heart, where
despair abideth, these words seem written.
A strange meaning a solemn intimation
unfolds itself at their utterance. Four simple
monosylables, how much of gloom ye con
vey! How ye speak in fnneral tones of the
extinguishment of earthly hopes of the
spirit thai has struggled in vain, and is
painfully quiet now!
"When I am dead!" is uttered calmly,
but what a calml-such as a tornado leaves
when silenco broods over desolation. The
voice pronouncing that despairing phrase,
has not at all its mournfulness from itself.
The listening ear hears something more;
for from those words tho groan of high as
piration; quenched, and hopes pale and
bleeding upon the sharp rocks of adversi
ty, come up phantom-like.and the ghastly
scenes of the buried past.
"When I am dead!" We have heard it
often, like the pealing bell that tools the
body of the departed to its final rest. The
last word 'dead,' lingers strangely, and
echoes sadly in the ear, and, through tha
portals of the sympathizing soul. Dead
dead dead and the world grows gray,
and the heart stills, and eye moistens, to
that mysterious sound.
The spirit trembles before the rushing
flood of conflicting emotions which follow
the dark echo, and essay to glance through
its import. But the echo fades amid en
circling mist, and the spirit turns back
confused with blindness.
Even the echo of death cannot be pene
trated. Thd few feet of mould that com
poses the grave, are wider than the globe,
higher than the stars. Not tho mind's
eye, nor the anxious soul can glance
through tho barrier the boundary be
tween Time and Eternity.
"When I am dead!" More or less sig
nifies resignation, or dependent woe, a ful
fillment of nature.oraperversionfitsend,
may these words express, though sad they
are at last.
When the aged man, whoso steps have
grown feeble in the walks of goodness, and
whose hands trembled with the fruit of his
oft given charity, utters these words, they
fall from the lips as a prayer to heaven.
In them his will harmonizes with his des
tiny; aud the tear that starts for a superior
soul about to leave its clay, glistens in
the light of happiness that gleams out of
the heart, at the prospective reward of the
futnre.
The lips, too, that never pressed the rim
of the front of Nature's Poesy, may mur
mur "When I am dead!" but death to
such an one is better, perhaps, than life.
His heart holds no music, chiming in ca
dences to weal and wo; his inward existence
is void, and the rough surface of his being
checkered, though not brightened by the
half stray thoughts, darkens but little with
the panoply of the tomb.
How different, when youth, glowing
with beauty of soul and heart, rich with
tho treasures of mind, and warm with
sympathy for all of loveliness, sighs like
(he south wind, -'When I ana deadl" A
spirit seems to wail its anthem, an eclipse
of the noontide sun to fall upon the picture
of a high nature shecked in its purpose
turned from dulcet waves upon a coral
reef, against the rocks of a destructive
shore.
"When I am dead!" It is as mournful
as the plaint of a ghost on the tempest
and midnight wind. But we must say it
some time: for the grave lies athand yawn
ing through a bed of thorns or gleaming
like a white avenue of hope leaning against '
the stars.
"When I im dead!" Strange and fear
ful import hath it to the utterer, but it is a
weak phrase only to others, the world.
Who speaks it? many think the single go
ing forth of a soul will move none all
will be as before.
When he, and you, and we, gentle read
ers, are folded in our shrouds, friends
dearest and those who loved us best,- will
dry their tears ere they have all begun to
flow. The heart that beats with rapture
against our own will freeze above our mem
ory in brief lime briefer than woman's
trust or man's period of goodness.
But it is well thus; 'tis the world's cus
tom and nature's law. We weep not for
the dead hut while they die. We shall
soon be with them; and it may be good.
we go early lo their narrow home.
Trifles. Never be cast down by trifles.
If a spider breaks his thread twenty times,
twenty times be will mend it again. Make
up your mind to do a thing, and you will
do it. Fear not, if trouble comes upon
you; keep your spirit, though the day be a
dark one.
A man cannot properly be said to live,
till be rejoices in the well being of
others. - ' . v
i
I )

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