THE BIBLE. that through patience and comfort of the Scriptures we might have hope."Rom. xv. 4. "Let the word of Christ dwell in yon richly."-Col. iii. 16. 39. "Search the Scriptures."-John v. "These are written that ye might believe."-John xx. 31. "From a child thou hast known the Holy Scriptures, which are able to make thee wise unto salvation through faith in Christ Jesus."-2 Tim. iii. 15. "Ye do err, not knowing the Scriptures."-Matt. xxii. 29. "Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God."-Matt. iv. 7. "Is it not written?"-Mark xi. 17. 19. "Full well ye reject the commandments of God, that ye may keep your own tradition."-Mark vii. 9. "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, and not after Christ."-Col. ii. 8. "Refuse profane and old wives' fables."-1 Tim. i. 4. 20. There is none righteous, no not one."-Rom. iii. 10. "All have sinned, and come short of the glory of God."-Rom. v. 12. "The Scripture hath concluded all under sin."-Gal. iii. 22. "That which is born of the flesh is flesh, that which is born of the Spirit is spirit."-John iii. 6. 21. By grace you are saved through faith; and this not of yourselves, for it is the gift of God: not of works, that no man may glory."-Eph. ii. 8,9.Douay version. 22. "Behold the Lamb of God; he who taketh away the sin of the world." -John i. 29. Douay. "Who gave himself a ransom for all." -1 Tim. ii. 6. "Of these translations (of the Bible), are come much vanitie, curiositie, contempt of superiors, horrible errours and divulgation of the dreadful sacraments which of purpose were hidden from the vulgar." Douay note, 1 Cor. xiv. 2. "The apostle affirmeth only that Timothee knew the Scriptures, and therefore had studied them by hearing good readers and teachers."-Douay note, 1633. 1816. "If they (the heretics) say, 'It is written,' that is the voice of the devil speaking in his members."-Cardinal Hossius: De Expressio Dei Verbo. Poole's Dialogues. 1839. 19. "For example of necessary traditions-the sign of the crosse, praying towards the east, the words spoken at the elevation of the Eucharist, the hallowing of the font, blessing of the oile, exorcismes of the party to be baptized. What Scriptures taught these and such like? None, truly; al coming of secret and silent tradition."-Douay note, 2 Thess. ii. 15. 20. "Heart of Mary, unstained with original sin, pray for us."-Liturgy of the Heart of Mary Liguori. "Whilst we have been born in original sin, Mary, by a privilege granted to her alone, was conceived free from every stain of original sin."-Pastoral of the Romish Primate of Ireland,” August, 1850. 21. "Good works do truly deserve eternal life; and whosoever holds the contrary is accursed."-Trid. sess. vi. cap. xvi. et can. 32. 22. "Whoever shall affirm that we can by no means make satisfaction to God for our sins, let him be accursed." -Trent, sess. xiv. can. 13. "But after He bad offered one sacrifice, for ever sat down on the right hand of God."-Heb. x. 12. 23. "I have trodden the wine-press alone, and of the Gentiles there is not a man with me."-Isa. lxiii. 3. Douay version. "There is one God, and one Mediator between God and men, the man Christ Jesus."- 1 Tim. ii. 5. "We have an Advocate with the Father, Jesus Christ the righteous."1 John ii. 1. "I am the way, the truth, and the life: no man cometh unto the Father but by me."-John xiv. 6. "There is none other name given among men, whereby we must be saved."-Acts iv. 12. 24. "All power is given unto me (Jesus) in heaven and in earth."Matt. xviii. 18. "The Father loveth the Son, and hath given all things into his hand."John iii. 35. 25. "The blood of Jesus Christ his Son cleanseth us from all sin."1 John i. 7. Douay. "Wherefore He is able also to save them to the uttermost that come unto God by Him."-Heb. vii. 25. 26. "For this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you, I will not drink henceforth of this FRUIT OF THE VINE," &c.—Matt. xxvi. 28, 29. "For as often as ye eat this BREAD and drink this cup, ye do show the Lord's death till He come."- 1 Cor. xi. 26. The wine after consecration is still called the fruit of the vine, and the cup; and the bread is also called bread. "Because thou wilt not leave my soul in hell, neither wilt thou suffer thine HOLY ONE to see CORRUPTION."Acts ii. 27. "He seeing this before spake of the resurrection of Christ, that His soul was not left in hell, neither did His flesh see CORRUPTION."-Acts ii. 31. 27. "Let no man deceive you by any means; for that day shall not come "O miracle! He that sitteth with the Father in heaven above is handled of men beneath."-Douay note, Acts i. 2. 23. "True, Lord, there was no MAN with thee, but there was a WOMAN with thee."-In Martiali, Ann. 1493. Quoted in Poole's Dialogues, p. 108. 1839. To the Virgin Mary: "Receive our praises, obtaine our requestes, for thou art the special hope of sinners; by thee we hope for pardon of our sinnes, because of her intercession for us, whereby she is our refuge, our advocate," &c.— Douay note on Acts i. 14. "General salvation is procured to al mankind by mediation of the B. V. Marie."-Douay note on Esther ix. 1. 1633. 24. "Hail, Mary, lady and mistress of the world, to whom all power has been given both in heaven and in earth.”— The Sacred Heart, p. 206. 25. "The fire of purgatory, in which the souls of just men are cleansed by a temporary punishment."-Cat. Council of Trent, p. 59. 26. "The words of consecration accomplish three things; first, that the true and real body of Christ, the same that was born of the Virgin, is rendered present in the Holy Eucharist; second, that no substance of the elements remain in the sacrament. The substance of the bread and wine is so changed into the body and blood of our Lord, that they ALTOGETHER CEASE TO BE the substance of bread and wine."-Cat. Coun cil of Trent, p. 212. "If something poisonous have touched the consecrated Host, let it be preserved in the tabernacle in a separate place until the species be CORRUPTED; and when CORRUPTED, then let it be thrown into the sacrarium."-Roman Missal, published by Coyne, Dublin. 1822. 27. "The Divinity of Christ and of God (in respect of us) depends upon THE BIBLE. except there come a falling away first, THE CHURCH OF ROME. the authority of the Pope."-Triplicatio Contra Whitak. c. 17. Quoted in Poole's Dialogues, p. 66. 1839. "If the Pope should err in forbidding virtues and commanding vices, the church were bound to believe vices to be good, and virtues bad, unless she would sin against conscience."-Bell, De Pont. lib. iv. c. 5. Ibid. 28. In conclusion, we think that the comparison between the teaching of the Bible and that of the Romish Church fully establishes our position, that by her "traditions" and "interpretations," she teaches doctrines and commands practices which are contrary to the plain teaching of the Holy Scriptures; and that, therefore, the "Catholic Rule of Faith is" NOT "true." We, of course, except the Bible; but respecting the Apocrypha, "unwritten traditions," and the "interpretations" of these by the Romish Church, we believe that the evidence brought forward in proof of their fallibility of that church, and of her erroneous teachings, proves, beyond a doubt, that the latter portion of her Rule of Faith" is not of Divine authority, being nothing more than the opinions and commandments of men. THEOPHYLACT. 66 Philosophy. IS THE POETRY OF TENNYSON AS HEALTHY IN ITS TENDENCIES AS THAT OF LONGFELLOW? AFFIRMATIVE ARTICLE.-IV. LORD BACON has said, "The world being in proportion inferior to the soul, there is, agreeable to the spirit of man, a more ample greatness, a more exact goodness, and a more absolute variety than can be found in the nature of things. Therefore, because true history hath not in its acts or events that magnitude, that justness, poesy feigneth acts and events greater, and more heroical, and endureth them; so that poetry serveth to magnanimity, and conferreth therewith morality and delectation. And, therefore, was it ever thought to have some participation of divineness, because it doth raise and erect the mind, by submitting the shows of things to the desires of the mind; whereas reason doth buckle and bow the mind unto the nature of things." This definition of the nature and work of poetry by one of the most subtle and far-seeing philosophers, may be applied as a test in a discussion upon the moral tendencies of the teachings of Tennyson and Longfellow. The question fully recognizes the value of poetry, and hence relieves the disputants from the labour of defending it from the utilitarian, who deems it veriest idleness to contend for a superiority in that which he regards as fit only for the weakest pastime. The affirmative writers in the present debate admit the claims of Longfellow, as a poet alike pure, lofty, and moral, but contend that Tennyson stands equally high, if not above him. Although the previous affirmative writers have cheerfully conceded this, their opponents have not at present clearly defined what their own estimate includes. In allowing that the American is one of the most popular poets of the present, we believe that is rather against than for him in the question at issue, since we contend that his popularity is the effect of characteristics in which he unfavourably compares with our Laureate. One of Longfellow's most intimate friends (Mr. R, W. Griswold), in introducing an edition of his works, says, "These poems have that naturalness which commends them alike to the rude and the cultiIvated. Yet he seems to lack a certain freshness and creative energy necessary to poets of the highest order." This we take to be a fair estimate, and have looked in vain through the negative articles for proof of higher power and moral strength to justify his being placed above Tennyson, from whom he as essentially differs in teaching as in style. Longfellow's poetry is entirely that of the commonplace, even in his most meritorious performances; there is the easy flow of thought and graceful symbolism which readily commends itself to every one's mind, for the sentiments are such as float in the popular brain, rather than the profound intuitional utterance of the highest poetry. This lack may be expressed in the words of a recent reviewer, who says, "There is none of the intensely delicate and surprising touches which the greatest poets use, and which, like the scent of May blossom, seems to place us at once amid long-forgotten sights and sounds."* Holding that his advocates have advanced no higher claims than those admitted by their opponents, we may justifiably conclude our premises admitted, and thence turn to the objections they so strenuously urge against Tennyson, qualified as they are by frank concessions, which, if logically and fairly carried to their issue, would decide the question against themselves. They allow Tennyson to have the greatest depth, breadth, and subtlety, and yet deny his equality; hence considering superficialism to be mentally and morally healthy: they grant his poetry is of a loftier cast, more thought-laden, yet deny to it "practical" power; hence arguing that truth, however majestically displayed, is powerless unless " directly" applied, and that he who aspires to direct the current of men's thoughts" is not equal to him who didactically aims to stimulate their actions," thus setting mere action above thought, which must be the life of all right, earnest, manly work. * National Review, No. 15, Art. "Longfellow." 66 The reasons of the opposition to Tennyson, shown by the negative writers, are most vague and unsatisfactory; by one writer they are chiefly confined to the use of such epithets as morbid and mystical," while another speaks of his poetry as 'overwrought, cloudy, melancholy, and deficient in earnestness and vigour;" and a third insinuates that were he less abstruse and metaphysical, more "lifelike, hearty, and fraternal," he would wield a magic power, crowned as he is with such genius. To reply strictly and explicitly to such charges would narrow the debate, and altogether rob it of its true value, as was so ably proved in the last affirmative article. Indeed, we opine that the course already taken on both sides is wise, for though the articles may appear to be made up of special pleading, an exposition of the grounds on which preference is decided, appears the most suitable means of giving the best evidence for guidance of judgment. Not that it would be difficult to take the charges brought against Tennyson and disprove them by copious quotations from his poems, or to place the works of the two poets side by side, and demonstrate that for whatever excellence there is in Longfellow, there are precious things far more glorious in Tennyson. To place several of their pieces in juxta-position would be valuable mental exercise, as well as conducing to a just appreciation of both; especially if such comparison has due regard to their chronological position, so that early should be pitted against early, and mature against its compeer. Taking the "April Day," 'Autumn," "Winter Woods," " Sunrise," " Spirit of Poetry,' 'Anti-Slavery Poems," "The Bridge,' "Old Clock,' "Arrow and Song," "The Builders," &c., of Longfellow, together with the 'Arabian Nights," "Ode to Memory,' The Poet,' "Circumstance," "Miller's Daughter," "May Queen," "Death of Old Year,' ," "Gardener's Daughter," "Golden Year,' 99.66 Godiva," Two Voices," &c., of Tennyson, or "Evangeline" and "Locksley Hall,” "The Spanish Student" and "The Princess," ""The Voices of the Night," and "In Memoriam,' or the "Song of Hiawatha" and 'Miles Standish," together with "Idylls of the King;" the result of such a critical study would be conducive to the strengthening of Tennyson's claim to the first place. 66 66 "" 66 99 66 It is a much-disputed point whether progess in civilization is destructive of poetry and its influence; and whether that external assimilation and seeming distinction of individualism, which some of the deepest thinkers deplore as an inevitable result, is to leave no room for poesy to rule as of yore. But we have yet to learn that the antagonism exists elsewhere than in the minds of those who imagine it, between. that ideal excellence which seems in the progress of science and knowledge ever nearer to attainment, and the spiritual tendencies of man's unchanging nature. If the external world in relation to each unit of the vast humanity, is losing its speciality, we may be sure the outgrowth can only be a deeper, fuller, richer development of the internal being of each and all; and hence it may be that the mission of the poet in the future shall far |