THE CIRCULATION OF THE SCRIPTURES.

No falsehood is too gross for some men to utter against the Catholic Church. The author of a monthly Protestant periodical begins by telling us that the Roman Church altogether despises the Bible!

A Protestant curate in Cavan attempts a reply to the Rev. Mr. Maguire, by telling us, that "the Popish priests are shutting up the Scriptures from their flock," at the very time the Catholic bishop of that diocese was joining the other bishops of the North in circulating an edition of the Bible on cheaper terms, considering the size, than even the Bible Societies with all their subscriptions sell it at!

A religious fanatic in Wicklow, who challenges all the Popish bishops and priests to meet him in controversy, although he could not meet a simple catholic layman, who demanded proof of his ordinary or extraordinary commission from Christ or his apostles, to preach his gospel, commences by showing his utter incapability to tell the plainest truth, in asserting that "the Popish priests lock up the Scriptures," whilst he knows, or ought to have known. that those very priests, for the last forty years, notwithstanding all the privations of that period, have published about thirty editions of the Scriptures by Reilly, Cross, Wogan, Haydock. M'Namara. Pickering, Christie, Coyne, Nuttle, Fisher, Keating, Booker, Smith,

&c. &c.

It is a curious fact, that the Right Rev. Dr. Crolly has been so anxious to "lock up the Scriptures," that, not content in having the Testament published, he made himself personally responsible for £600 worth, in order to cheapen and augment the circulation of the entire Bible; the first edition of which was sold off in a few weeks, by the "popish bishops and priests," almost exclusively!-Nay, so solicitous was this "Popish bishop to shut up the Bible," that he applied to the Excise Office to have the duty on the paper for it taken off, that it might be sold still cheaper. And lest this would not be enough for those who talk so much about the Bible, whilst they violate its command, "Not to bear false witness against their neighbour," the Catholic bishops of Ireland have specially sanctioned the circulation of the Bible published by Mr. Coyne, (containing 1224 octavo pages) which is sold by the Catholic Book Society, at the rate of only 8s. which, considering the amazing quantity of printing, is lower, perhaps, than any work ever printed in the same size type and paper!

DUBLIN:-Stereotyped, Printed and Published, by T. & J. COLDWELL, 50, Capel-street. Sold also by the Catholic Book Society, 5, Essex-Bridge; R. Coyne, 4. Capel-street, R. Grace and Son 45, Capel-street; J. Coyne, 24, Cook-street; D. O'Brien, 2, Abbey-st WHOLESALE AGENTS in London, Keating and Brown; Liverpool, Willmer and Smith; Glasgow, D. Kennedy.

THE

PUBLISHED WEEKLY,

UNDER THE INSPECTION OF CATHOLIC DIVINES.

No. 31. DUBLIN, SATURDAY, SEPTEMBER 13, 1834. VOL. 1.

THE EXPULSION.-GEN. iii. 23, 24.

AND the Lord God sent him out of the paradise of pleasure, to till the earth from which he was taken. 24. And he cast out Adam: and placed before the paradise of pleasure Cherubims, and a flaming sword, turning every way, to keep the way of the tree of life.

MEDITATIONS.

[TRANSLATED FROM THE FRENCH. BY A CATHOLIC PRIEST.]

SEPTEMBER 14-On the Consequence of Slander.

I. IT spreads with great facility.

The world encourages slander, and how can you expect that slander will remain secret when the world approves of it? If charity reigned in the hearts of men detraction would make less progress in society; but, alas! where is this divine virtue that is afflicted at evil; and that would, if possible, efface even the remembrance of it? The same malignant principle that makes you speak ill of your neighbour inclines you to hearken to all that is said against him. Each person adds all that his passions and interests may suggest. If you assent to this your slanders are changed to calumnies, and you become answerable for all you have reported, and for all the falsehoods that are added by others to exaggerate your reports.

II. Slander is irreparable in its results.

How can you repair it? Can you stop the public voice you have excited? Can you retract what you have said? You may affect to praise those whom you have spoken ill of, but your praises come too late they only serve to draw down new satires. You wish to repair the evil you have done, but you have not the power, for the repentance of a penitent always finds less credit in the world than the malice of the sinner.

SEPTEMBER 15-On Impious Discourses.

I. They often form part of the conversations of the world. You say you do not sanction impious or irreligious conversations; but have you the courage to show your dislike to them, or to silence the persons who speak in your presence? You conceal your religious sentiments, fearing to be considered weak-minded and ignorant, or dreading to incur the censure or ridicule of the wicked. You are so pusillanimous that you would wish to preserve the esteem and respect of the very persons you affect to despise. Alas' you sometimes even applaud them, at least tacitly, by signs of complaisance and approbation.

II. A Christian should not silently listen to conversations that attack faith, and the truths of religion.

A Christian should defend religion, and endeavour to silence those who speak against it; if he cannot succeed let him shew his disapprobation by every means in his power, and let the impious see that he has a religious horror of their words, and that his mind is fixed on the great truths of religion. Let him say to them :"I am a Christian: I do not blush at the gospel."

SEPTEMBER 16.-On Immodest Conversations.

I. There are two kinds.

One that openly wounds modesty, and is forbidden by St. Paul, to the faithful, when he says: "Let not fornication or any kind of impurity be even named amongst you." The mouth speaks from the abundance of the heart, and immodest conversations come from an impure and corrupted mind; and yours should be pure and sanctified by grace. Those who despise modesty in their discourse profane those ears and tongues that were consecrated to God in baptism. They commit a scandalous sin, and destroy souls which Jesus Christ has purchased with his precious blood and those who listen with pleasure to such licentious conversations are not less guilty than those who utter them.

II. There is another kind of conversation not less sinful though apparently not so impure.

The grossest images are often enveloped in so thick a veil that they are not immediately seen, though enough is left uncovered to disclose the meaning they are intended to convey. These dis

courses make a most fatal impression, and many join in them without scruple. Make a firm resolution never to practise this fatal art, and by a modest reserve repress the licentiousness of those who would endeavour to familiarize you with vice, and give you a distaste for virtue.

SEPTEMBER 17.-On Anger.

I. "Let your anger be without sin," said the apostle.

Anger in some cases is justifiable and allowed, in others it is unjust and forbidden. It sometimes arises from zeal, and sometimes from passion, and is very different in principle, effect, and duration. The principle of anger arising from zeal, is from a just and sincere desire of preventing sin; its effects are prompt, just, and efficacious, in preventing evil; its duration is short; for being an extraordinary excitement, the just always fear it may degenerate into passion, and always have in view the precept of the apostle : "Let not the sun set on your anger."

II. The principle of forbidden anger

Is pride, vanity, self-love, bitterness, and impatience; its effects are lasting and violent; it breaks out in oaths, imprecations, and blasphemies; it is obstinate, and will not be subdued; it ceases not until every revengeful passion is satisfied. The ancients called anger a short-lived madness: they fled from a man subject to this vice as if he were a ferocious beast, and feared to approach even when he was appeased and tranquil.

SEPTEMBER 18.The Character of Anger, arising from Zeal.

I. It consists in the noble indignation a virtuous soul feels at an unjust and criminal action.

This holy anger is from God. It is less a vice than the effect of a sublime virtue; it cannot become sinful when it is guided by

charity and justice. It is the image of the anger of God, who, at the same time, confirmed the angels in glory, and condemned the devils to torments, without any sentiment of hatred or pas sion troubling his divine' will, which is the immutable centre of tranquillity and peace.

II. Do not confound the just anger of the saints with the shameful excesses of passionate anger.

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The anger of the saints was only enkindled when the interests of God and religion were concerned. They were calm and silent on their own concerns. "We act otherwise," says St. Chrysostom; we are carried away with anger when we are personally attacked; but when the glory of God, or the love of souls which he has redeemed with his blood, is concerned, we feel neither resentment nor anger."

SEPTEMBER 19.-On the Character of Anger arising from Passim. Man was created to be guided in all his actions by reason and justice; and passionate anger obscures both. He was created for the good of society, and passionate anger makes him the pest of it; he was born to be loved, and do good to his fellow-creature: anger makes him be hated, and breaks the mutual and necessary bonds that bind him to society. Passionate anger causes many evils, and makes us unworthy and even incapable of doing good." II. It is a vice that makes us disregard all the rules of prudence. You would wish to make yourself feared by the violence of your anger; but you are secretly despised for it; you think to make. yourself respected, but you cannot succeed; dislike has gone before you; your humour is known, and it is also known of you, that in the first contradiction you will give yourself up to the same transports of rage; there is no value set on your favours; you sell them too dearly. This turbulent passion makes your dependants more careful to conceal their faults from you, and more timid in disclosing them; but it does not make them more scrupulous in committing them.

SEPTEMBER 20.-On the Sanctity of God.

I. It should be the model of ours.

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"Be perfect," says the Saviour," as your heavenly Father is perfect.' Be my imitators," said the apostle to the first Christians, as I am the imitator of Jesus Christ." Not that weak and sinful man can ever attain to the sublime perfection of the Sovereign Being but he should endeavour, as far as the infirmity oi human nature will permit, to imitate it. In this sense the saints in the holy Scriptures are called gods; (Ego diai, Dii estis, é filii exelci omnes,) and it is in this sense they are called children of God; for they are conducted by the Spirit of God. Qui spirita Dei aguntur, hi sunt filii Dei. Examine, then, by what spirit you are directed; Spiritus probate utrum ex Deo sint. If the