Bataillon, who saw his flock as well as his dangers daily increase. It was with much regret that I quitted Futuna, where I left father Chanel exposed to great persecution. One thought consoled me, namely, that I sacrificed to obedience the crown of martyrdom-a sacrifice which is always great for a missionary. Four months after my departure, our pious colleague received in heaven the palm which was denied to me.

"The following is the history of his last moments. He had recently won to the Catholic faith the son of the king of Futuna. This young man, to escape from the anger of his father, whom his conversion had exasperated, had retired to a village principally inhabited by his own family. On the 27th of last May, the king himself went to seek for his son, and endeavoured, by every possible means, to bring him back to the worship of idols; but his efforts were in vain, the young neophyte remained immoveable in his faith. After a short interview with the other members of his family, the king retired, to concert, no doubt, the execution of the crine which was to be committed the next day. On the morning of the 28th, about seven o'clock, an islander came to the house of father Chanel, and begged of him to dress a wound, which he had, he said, just received. Whilst the missionary is preparing to relieve him, the native strikes him with a club on the forehead. The father did not perceive, until that moment, that his house was surrounded by armed islanders; one of them advances towards him, and strikes him repeatedly with a stick. The victim falls on his knees, and, praying, wipes away the blood that flows from his forehead. A third assassin stabs him with a bayonet, which, penetrating at his shoulder, comes out at his arm. The father, without saying a word, takes the weapon from his wound, notwithstanding which he still lives. The murderer who had struck him first, orders him to be despatched, but no person obeys him; each one thinks only of seizing on his little furniture and linen; he then takes some carpenter's instrument, which he finds at his hand, and with it gives a blow to the father, which carries away the upper part of his head. They say that the king himself, who was with these madmen, had him buried near the house.

"Such has been the glorious end of our venerated colleague. His death leaves the island of Futuna destitute of spiritual relief. On the arrival of his lordship, bishop Pompallier, whom we expect shortly, I hope to obtain the favour of going myself to gather the harvest, which has been rendered fruitful by the blood of the new martyr. His prayers will perhaps obtain for me the same crown. I am anxious to add, in order to prevent or remove your fears, that at the moment that the islanders went to the house of father Chanel, brother Mary-Nizier and the Englishman, who lived with the missionary, had providentially gone out to visit a sick person among the Vanquished. The latter generously protected them until the arrival of the ship which brought them back to Wallis, where they have been with us ten days."

NEW CATHOLIC MISSION AT SAFFRON HILL. Ir is with great pleasure that we observe the announcement of the establishment of a new mission in the metropolis, in the crowded district of Saffron Hill; and with great good-will we transfer to our pages the appeal that has been made to the faithful, to come forward to assist our good bishop, and the zealous clergymen who have been appointed to the charge, by their charity, in providing funds for the building of a suitable church. It is enough to say, that the congregation consists of the poorest of the poor, the greater part of whom, we much fear, from being so long out of the habit of attending to their religious duties, are but Catholic in name. But so far from this being urged as an excuse for apathy, we think it only makes it doubly imperative on the part of the laity to come forward zealously to co-operate with our superiors in endeavouring to recall them to their duty, and to do away with that most grievous of all evils, the scandal of nominal Catholicity, from amongst us. The address informs us what good has actually been done there by the establishment of schools; if we only reflected on the good that would most assuredly follow the erection of a suitable church, where those who now have no opportunity of doing so, would be regulated and strengthened by the frequenting the office and sacraments of the Church, we should gladly lay by some alms, each according to his means, for the completion of this most necessary and truly good work. Experience has shown how rapidly a congregation springs up, where the common means of accommodation is granted to the people; and, if still sceptical, we have only to point to Islington, and reflect how, in an incredibly short time, the faithful have swarmed around their zealous pastor, converting the original hundreds of that mission into as many thousands. When we consider, moreover, the many temptations that the poor Catholic, male or female, is exposed to in this overgrown metropolis, and the consequent greater need he has of the constant check of religion to uphold him in his necessities, we feel assured, that very many will come forward to give of their bounty or of their poverty, much or little, towards giving permanence to a mission, where it may indeed be said, that the harvest is plentiful, though the good wheat is sadly overgrown with cockle, and choked with noxious weeds.

A. M. D. G.

"London, July 11, 1842.—In this quarter of London, so remarkable for the number of Catholics who inhabit it, and not less so for their almost proverbial poverty, a new mission has been opened under the direction of the Right Rev. vicar apostolic of the London district, by the Revs. A. Herrera and J. Faria, who for the last five years have exercised the functions of their ministry at the French Chapel, near Portman-square. The multitude of poor Catholics, principally Irish, who live in the neighbourhood of Saffron-hill, with few opportunities of partaking of the blessings afforded by their holy religion, have for some time engaged the benevolent attention of many charitable persons conversant with their spiritual wants; and in order to prevent the evils which must unavoidably ensue to the rising generation in consequence of being so far removed from Catholic instruction, two charity schools have lately been estab

lished among them. Scarcely a few months have elapsed since the establishment of these schools, yet it is most gratifying to the zealous individuals who have taken an active part in so meritorious a work, to find that their labours have not been fruitless, and that upwards of three hundred and fifty poor children, many of whom were previously ignorant of the most essential truths of religion, are how receiving daily instruction. But, however consoling it may be thus to break the bread of life to these little ones, it is still painful to reflect that a large portion of the adult population of this vicinity are in equal want of religious assistance. It is therefore in order to rescue them from this deplorable state, and to bring the advantages and blessings of religion within their more immediate reach, that the venerable bishop of the district, among the many objects which claim his attention, has viewed this important one with the greatest interest, and under his sanction an appeal is hereby made to every Catholic interested in the diffusion of religious truths, as well as to every charitable person having the well-being of society at heart, imploring them to lend their aid towards the erection of a chapel in this necessitous part of London. The smallest contributions will be gratefully acknowledged by the clergymen appointed to this interesting mission; and a subscription list will be left open at the following places:-Right Rev. Dr. Griffiths, 35, Goldensquare; Mr. Bagshawe, 2, New-square, Lincoln's Inn; Mr. Walker, 9, Castle-street, Holborn; the residence of the chaplains, Chapel-house, 29, Little Saffron-hill, Hatton-garden."

LYING." JOHN BULL" NEWSPAPER:

No insult is more keenly resented than that conveyed by giving the lie direct. And hardly any stigma is so odious, as the imputation of being a liar by profession. But this, like other scandalous imputations, when disproved, throws back the infamy on the man who causelessly makes the charge; and when he is convicted of having made it not only without colourable pretence, not only with a knowledge that it could not be sustained, (excepting momentarily, by another lie), but also with evidence before his eyes, that those whose principles he was traducing, were, by those very principles, acquitted of the accusation;such a man may be fairly regarded as a confirmed and a desperate liar.

The John Bull of the 9th of July, contained a vituperative article on the CATHOLIC INSTITUTE. Into the several details of that article we have neither space nor inclination to enter; contenting ourselves with the remark-that it is creditable to the Institute to have obtained such notice from such a quarter, we wish to direct the attention of our readers (our Protestant readers especially), to the concluding lines:

Is lying the approved practice of the Catholic Institute? We must go to PETER DENS (Theol. vol. iv. p. 306), and we shall there see, that lying for the propagation of the faith, may be a duty. He there tells us, that sometimes lying may be a duty. 'A lie is a lie for duty, when it has no other object but to benefit the person who tells it, or some other person.'

Of course, to perform our " duty" is allowable, and even laudable. And as a natural consequence, one would expect that he who taught lying" to be sometimes a duty," would try his skill at an encomium on lying, or, at least an apology for it. On opening the volume, however, where this ingenious device" (or satanic device) was to be looked for, and to which John Bull has referred us, the first line that caught our eye was, Mendacium nullo casu est licitum. Again, Mendacium est intrinsicè malum. A LIE IS IN NO CASE ALLOWA LIE IS INTRINSICALLY EVIL. (p. 500, p. 340 of the Paris ed. 1820.) And for a whole page, the author argues the point by authority of Scripture,

ABLE.

of fathers, &c.; and overrules objections, such as "the necessity of sacrificing truth, to prevent greater evils; the conduct of David," &c. To the first of which he replies: 'That we are not to do evil that good may come :" to the second, that," in what is wrong, men, however holy, are not to be imitated."

Those who have read "Paley's Chapter on Lies," (Moral Philos. book iii. ch. 15), will remember that he is far from this strictness of PETER DENS. Paley tells us "There are falsehoods which are not lies; that is, which are not criminal: as where the person to whom you speak has no right to know the truth; or, more properly, where little or no inconveniency (!) results from a want of confidence; in such cases as where you tell a falsehood to a robber, to conceal your property, &c... The particular consequence is by the supposition beneficial," &c. Paley's work was, and probably still is, a classbook at the Universities.

The reader will note the use of the word beneficial in Paley. He will note also that "falsehoods," which have particular beneficial consequences, are (in certain cases specified) altogether excused by that Church of England divine. Now let us turn once more to PETER DENS. As luck would have it, he gives the very instance of a "beneficial lie," which, amongst others, Paley has furnished. To excuse it, of course. No: to condemn it as "a lie." "Mendacium officiosum dicitur, quod committitur solum causâ utilitatis propriæ vel alienæ, v. g. quis dicit se non habere pecunias, ne iis spolietur a militibus." (§ 241, p. 339 of the Paris ed.) "That lie is called officious (or beneficial), which is uttered only for one's own or another's benefit; for example, a man says he has no money, that he may escape being stripped by marauders." (Thus it differs from the "malignant" lie, and the "jesting" lie.) Now, as to the amount of culpability. "The beneficial lie, and the jocose lie, are in their nature venial sin," they displease God, but do not deserve hell; "nevertheless, such lies may, by reason of scandal, ulterior purpose, damage, &c. become mortal." (ib.) It must be confessed, that this doctrine gives little favour to careless tongues: certainly, it offers no encouragement to the notion that "lying may be a duty." But, some one will say: So far, well. But, John Bull's extract from DENS has been unnoticed by you. Now, to John Bull's disgrace, we have exhibited it above, in the original Latin, which he knew his business too well to quote, and with a literal translation which convicts him of witting and deliberate falsification. As if the word "officium" had no other meaning than "duty," he translates "officiosum', (that is to say, "officious," "serviceable," "beneficial," to use Paley's term)-he translates this word, "for duty." This we call systematic falsification-a lie, not officious, but malignant-invented to fasten a revolting imputation upon a large class of Christians, as well as upon an innocent writer. It is a slander on Dens, with the ulterior purpose of slandering Catholics generally.

Had we a man of strong prejudices, but average honesty, to deal with, we would call upon him to produce any passage of DENS lending countenance to the wicked opinion, that the propagation of the faith was to be advanced by lying. No such passage could be found in the works of that upright and enlightened writer; for such we will maintain him to be, fremant omnes licet. But appeal or challenge would be thrown away on a scribe like the one we have been commenting upon. Exposure and scorn is the course to be taken with such defamers. Amend such men you cannot. They are hired to the work, and they drudge. But their employers may find the trade to be a losing concern after all. And we take it to be a favourable sign of the times, that the systematic traducers of character, and malignant vilifiers of classes of the community, receive at present far less pecuniary support from the reading public than formerly. Abate, then, these fellows' profits, and though you cannot mend their morals, you may lower their tone.

"Duo homines sunt, vetus et novus. Adam Vetus, Christus novus. Ille terrenus, iste cœlestis; illius imago vetustas, istius imago novitas."-Sti. Bernardi Parv. Sermon 3.

CHAPTER III.

"How is it good for us to be here?" asks St. Bernard. "Yea, it is troublous-it is burthenous-it is perillous. Truly, here there is much evil and little wisdom; and if perchance a little be found, it is all like bird-lime, all slippery-shrouded in darkness, and beset by the snares of sin where souls are in danger, where the spirit is afflicted under the sun, where only is vanity and vexation of spirit."* And truly, when this world only is looked to-if here we build our tabernacle and take our rest, we may well re-echo his words; and as the shifting sands of a vain affection give under our feet, we may well repeat, that if the gratifications of worldly favour or carnal sense be all our aim, that it is most true that it is not good for us to be here, but that all is vanity and vexation of spirit.

For how often does it happen, when we have laid up for ourselves a goodly store of all that can afford us gratification here, that we find

*" Quomodo tam bonum est nos hîc esse? Imò vero molestum est, grave est, periculosum est. Nimirum, ubi malitiæ plurimum, sapientiæ modicum: si tamen vel modicum invenitur ubi viscosa omnia, omnia lubrica, operta tenebris, obsessa laqueis peccatorum, ubi periclitantur animæ, ubi spiritus affliguntur sub sole, ubi tantûm vanitas, et afflictio spiritus est."-Sti. Bernardi, Ser. 6, de Ascens.