that the lamps of the foolish virgins were "full and burning,"—" full and lighted:" and the parable certainly does not contradict but confirm this for it is not until "all these virgins arose and trimmed their lamps," until the wise, equally with the foolish, needed to trim their lamps, and draw upon the store in their vessels, that the deficiency and difference were detected. The parable, observe, nowhere says that the lamps of the foolish virgins were not full: much less, with Clericus, that "the only difference consisted in their lamps not being full." It says with me, and it is the sole distinction marked, They that were foolish took their lamps, and took no oil with them but the wise took oil in their vessels with their lamps."

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The lamp I conceive to be the symbol of all in religion that is presented to the eye of man, the religious profession, the moral, and, as to what is ceremonial and external, the religious practice. This, with only nice shades of distinction which none but the spiritual man can discern, is common to the hypocrite and the saint. The vessel is the heart, which should furnish unfailing supplies of divinely imparted grace, to feed the continual waste in the lamps in the exhausting atmosphere of the world: and the want of oil in the vessels, so far as the description in the parable goes, is that which characterises the foolish virgins.

But I am sure that Clericus will admit, on reading again the whole of the latter passage which he quotes in my paper, that, however it may have escaped his notice, I have there unequivocally stated "the absence of oil," not indeed in the lamps, but as the parable states it, in the vessels, "to be the distinguishing feature of the foolish virgins." Permit me again to trouble you with the passage. "In what then do these foolish virgins differ from the wise? They equally, we see, go forth with lamps full and lighted : with loins, if not equally, yet almost equally, girded, and lights burning, and alike waiting for the coming of their lord. One brief observation sums up the history which marks the difference in their character and fate, the one had, the other had not, oil in their vessels with their lamps.' Both carried in their hands the lamp of a religious profession and a religious practice : but the one had, and the other had not, the unfailing fountain, the permanent root, of divine grace in the heart. There was indeed no glaring defect of practice, but there was an utter defect of principle," &c.

Surely, though I here preserve the distinction which the parable makes between the vessels and the lamps, I also distinctly assert "the absence of oil to be the distinguishing feature of the foolish virgins" and "the lamp to be the symbol," not indeed " of Christianity" alone, but of a Christian profession, "the oil to be the emblem of the vital principle."

Clericus thus quotes from the admirable commentary of Matthew Henry. "It was the folly of the foolish virgins that they took their lamps, and no oil in them." Now as Matthew Henry here professedly quotes verse 3 of the parable, if this quotation of Clericus were correct, it would prove that the foolish virgins had no oil, even in their lamps, contrary to the whole structure of the parable, and to the admission of Clericus himself, that they had oil "sufficient for their immediate and present use of coming with their lamps lighted." But Clericus has inadvertently misquoted this passage. Neither Matthew Henry, nor the infinitely higher authority from which he quotes, have

the passage as Clericus gives it. Both read it, "took their lamps, and took no oil with them," not as Clericus does, " in them :" and this one word of difference, between Clericus on the one hand, and Matthew Henry and the Bible on the other, constitutes, as I understand it, the moral of the parable.

The two remaining passages quoted from Matthew Henry, and indeed his whole comment on the parable, take precisely my view of the distinction between the vessels and the lamp.

I can conceive jealousies entertained of this interpretation by persons of diametrically opposite views: by one class, lest the extinction of lamps once full and burning should appear to contradict the doctrine of final perseverance: by another, lest the distinction between the lamps and the vessels should seem to assert it, by denying to the foolish virgins any portion of special grace, and by fortifying the opinion of those who think that saving grace is to be distinguished rather by quality than quantity, by the theatre than the degree of operation. Upon this great subject, however, I did not enter: but, waiving all disputed questions, I conceived that the practical view of the parable which I offered, might not be altogether useless in the present day, when, as regards religion, the active agencies are so disproportioned to the animating spirit; and the surface covered to the depth of the irrigating stream.

J. M. H.

ROMANIST SUPERSTITION AND CREDULITY IN MALTA.

To the Editor of the Christian Observer.

THE accompanying is a translation of an Italian tract, published in 1837, at Malta. I have shewn it to several clerical friends, who expressed regret that it was not in print, as they thought it would serve well to shew the present state of the Maltese as to the prevalence of superstition and credulity among them, as well as the ideas which the church of Rome does actually cherish respecting the presence of Christ in the sacramental bread, as set forth by its own priesthood. In thinking of the suggestion of my friends, I have been induced to copy my manuscript, and to forward it to you in the hope that you may esteem it a document interesting and suitable enough to place before your readers. You will observe that in the case of two or three words (which to an English ear may sound strange, but which the Italians have, as it were, consecrated) I have subjoined the original. I thought at one time of adding explanatory notes, but came to the conclusion, that if these were deemed desirable, you no doubt have friends more competent than myself for the task.

I remain, &c.

W. R. P., Chaplain R. N.

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[We have not thought it necessary to interfere with our reverend correspondent's translation, or to add " explanatory notes." The transaction abundantly evinces credulity and superstition; and is not free from suspicion of what casuists of the church of Rome consecrate as pious fraud." The whole story both of the concealment and the "miraculous" finding is obviously open to much remark. In England, Mercica, the boy under the bridge, and all the other parties concerned, would have had to sustain a very searching cross-examination; but these things are managed more smoothly CHRIST. OBSERV. No. 29.

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in Malta. It was certainly a wonderful coincidence that Mercica should have happened to go just to the right place to make search, and that the boy should have happened to be searching there too; not however for the lost pyx, of which he knew nothing; though it just struck him, when Mercica mentioned the circumstance, that he had seen some rags mysteriously stuffed into a hole, which, good boy! he had not had the curiosity to examine, though he happened to be in the ditch for the very purpose of making explorations. But more wonderful still was it that Mercica should have had two brothers priests, and that all three brothers should have been so signally favoured in this matter. Brother Theodosius is a bare-footed Carmelite, whose order, patron saintess, and her friends, this singular incident tended wonderfully to exalt and enrich; and it was he who happened to discover the sacrilegious robbery; and it was his lay-brother who happened so remarkably to find the stolen property which all Malta was in search of; and it was the third reverend brother who happened to be so opportunely at hand to repair to the spot where it was concealed, and to exercise his priestly functions upon the occasion. Oh fortunate brothers! The thief, whoever he was, seems to have kept his eye fixed rather on what might be gained by a well-timed restoration than upon the sale of the property; for though so careless, or so artful, as to lose the silver cross, he stopped up the hole in the pyx, says the narrator, so that the ants or other insects could not injure the consecrated wafers-a most unlikely thing for an ordinary robber to do, for he who could commit the sacrilegious theft did not evince that he really believed the doctrine of transubstantiation, or even that he had any decent reverence for sacred things. But if the whole transaction was a device to bring honour and gain to Saint Theresa and her devotees, the recovery of the fifty consecrated wafers was an important circumstance. We have declined the unnecessary task of annotating; otherwise what might we not say of a fraudful superstition which actually speaks of "God" being inclosed in the pyx, and of its being necessary to stop up the aperture to prevent his being consumed by vermin. One can hardly allude to such notions without bordering upon what is painful, nay profane.

Let not the Protestant reader, in perusing the narrative, be turned aside from the true lessons which it conveys. There was nothing preposterous— quite the contrary—in the anxiety, the alarm, the humiliations, and the subsequent joy evinced upon the occasion, according to the notion entertained in the Romanist church that the lost vessel contained "the actual body of God." Every seriously-minded Protestant feels a horror at sacrilege beyond ordinary theft ; he thinks worse of a man who steals a bible or a sacramental cup, than of one who steals a story-book or a silver spoon; because, though both are breaches of the decalogue, the former involves the special guilt of meditated profaneness towards God. Even the very heathen have a horror of whatever offends their ideas of sanctity. But this is not the point; it is not insinuated that the offence was light; or that, in proverbial phrase, there was "much ado about nothing;" the crime was great; but this must not make us overlook the superstition and credulity of believing that the thief had actually stolen away God; of addressing Him who fills heaven and earth, as having been " impiously withdrawn by a guilty hand from his tabernacle, and concealed;" of "most profoundly adoring the Sacramentalized Monarch;"" the recovered divine treasure in the tabernacle;" and believing that they had found the Deity whom they had lost, just as a Negro savage would if he had discovered his missing gregree, or any other idolater his stolen image.

Papists may artfully prate in England of " emblems" and "spiritual worship aided by external signs;" but such a narrative as this lays bare the grossly idolatrous character of their worship. The material wafers are spoken of— not symbolically, but literally-as "Him," as "Jesus;" and the people were encouraged to assemble in multitudes to gaze into a box to behold their Creator. Can a priest of Juggernaut speak more paganly? Can the most abject Indian entertain more carnal ideas of the Divinity?

But even this is not the most revolting and profane part of the transaction; if, as seems too probable, the whole matter was a priestly juggle? The deep pity which every Protestant must feel for the poor deluded creatures, both lay and cleric (for we doubt not that many of the priesthood were as ignorant and credulous as their flocks) is mixed with indignation and horror at such a contrivance to extort money and excite a superstitious multitude for the aggrandizement of a corrupt church. We wish that there may not have been also some ulterior object; for the Maltese would be easily led to believe that no member of their communion could have committed such an act.]

An account of the sacrilegious robbery committed in Malta, of the holy pyx containing the consecrated bread, and of its wonderful recovery. By the Rev. Dr. Lodovico Missud Tommasi. “And after three days they found him.” (Luke ji. 46.) "When this was done, and the time came that the sun shone which before was hidden by a cloud, a great flame was kindled, so that all marvelled. But all the priests were praying." (2 Maccab. i. 22, 23.)

Thursday the 19th Oct., 1837, (the fifth day after the festival of the seraphic and glorious mother of the Reformed Carmelites, Santa Teresa di Gesu, which had been celebrated with solemn, and perhaps more brilliant and sumptuous pomp than usual, in the venerable church of the Reverend the Barefoot Carmelite fathers, erected in the city of Cospicua, and dedicated to the same) was destined to become memorable in the annals of Malta. Just at that time the fatal cholera morbus, which bad in no small degree afflicted the inhabitants of that city (the most populous after Valletta) was ceasing its cruel inroads in this island. In fact Mons. the Archbishop and Bishop, Don Francesco Saverio Caruana, pastor of the diocese, had already, on the preceding day, by a circular letter, given intimation of a thanksgiving to the Divine Majesty for the cessation of this most cruel scourge, which was to be celebrated on the following Monday, the 23rd of the same month. It was about six o'clock in the morning when the Rev. Father Theodosius, a priest and monk of the Conception, (at the request of some of the faithful, who wished to feed upon the angelic bread at the eucharistic table in the before mentioned church) dressed in the surplice and stole, repaired to the grand altar, after the lay brother, Natale di Gesu Bambino, had made the usual confession. He was removing the veil of glory from before the tabernacle, which aptly guards the most divine sacrament, in order to display the sacred vessel, and to offer to them the desired communion; when, O God! what unexpected horror! what a melancholy spectacle forced itself on the pious minister! he saw that the most holy ark had beyond doubt been impiously forced; that the door of the sacred tabernacle had been violently wrenched off, the marble broken, and the hallowed pyx, containing the consecrated species, (le specie consecrate) stolen by a rapacious, sacrilegious hand. At so tragic a spectacle, as if struck by a thunderbolt, the venerable monk paused in surprise, and then withdrew half dead through horror and affright, and immediately sought to acquaint his local superior with the circumstance. The Reverend Prior, Father Raymond di S. Guiseppe, hastened, trembling, to the dreadful place, and having assured himself with his own eyes of the impious crime, without delay repaired, in consternation and in tears, to relate the horrible event to Mons. the Archbishop, that he might learn his opinion, and do whatever should be ordered in so rare and extraordinary a case. Through his Vicar General, Archdeacon Dr. Don Salvatore Lanzoa, the Archbishop ordered that the most rigorous investigation should immediately take place in the temple itself, in order to trace that most divine treasure which had been plundered, and which was probably still concealea there by the sacrilegious robber. With this view, the before-mentioned Father Prior, and Dr. Don Guiseppe Schembri, Vicar-Curate of the parochial and illustrious collegiate church of Cospicua, together made all possible research, but did not succeed in finding any

thing except the brass drawer which formed part of the tabernacle, a gimlet, and two large crooked nails, concealed under the foot of the altar of St. Anna, which is in the last chapel on the right hand, upon entering the church. On the following day, the afflicted monks, as with a sharp sword piercing their hearts, with mourning countenances and manifestations of grief, agreeably to orders which had emanated from Mons. the Archbishop, covered with black the great altar, and concealed even the great picture of the titular Saint, and consecrated new particles (nuove particole), and they placed the Eucharist on the altar of the side chapel of St. Giovanni della Croce. In the mean time the Archbishop, in order to appease the divine justice, lest it should rise up in wrath to take rigorous ven. geance, and with a view to intreat by prayer the discovery of that most divine treasure which had been stolen, appointed a Triduum, with an exposition of the adorable mystery, in all the parochial and sacramental churches of the diocese, with sermons suitable to the mournful circumstance. The whole population, affected by so execrable an action, afflicted by so sad a loss, on one side struck by a fear of celestial vengeance, and on the other hand animated by piety and faith, with the most edifying sorrow, and the most sensible demonstration of the tenderest affections, ever guided by the spirit of true religion, obediently resorted to the prescribed adoration, almost before dawn on the Saturday, which was the 21st of the month, and the first of the Triduum. But behold the wonders of the Divine Mercy, whose praises no one, even in heaven, can by any means justly exalt, or magnify his greatness. On this very day, the faithful people, beloved of God, the people who assembled to supplicate the infinite divine clemency, were destined to experience the wondrous virtue of prayer, the promised recompence of faith, and the unutterable prodigies of the power of our God.

Not more than a few hours had elapsed after the commencement of public prayers, when the Divine Sun, which, through a barbarous hand, had been obscured by thick darkness, already moved by the pious supplications of the Maltese, prepared to dissipate the horrible mists of impiety, that it might appear more splendid and glorious, so as to cheer this happy soil. Francesco Saverio Mercica, of the city of Cospicua, an honest man, of excellent habits, and adorned with great piety, a single man, aged 49, and brother of two priests (one, Don Rosario, at present Vice Curate of the parish of Cospicua; and the other, a barefoot Carmelite, the above named Father Theodosius della Concezione) who, even from the very first, had been impelled by his zeal to make diligent search for the stolen pyx, and was above measure desirous of finding it, opened his mind, as he walked, to various persons, (and particularly to Gaetano Morello and Pietro Paolo Camilleri,) on that first day of the Triduum, as though he had been divinely inspired, and scarce had he finished his dinner, when, about half an hour after mid-day, he left his house to devote himself wholly to the designed search. Being of a warm, though placid temperament, the difficulty of the undertaking did not discourage him. He silently directed a brief but most ardent prayer to heaven, in the following words, as related to the author: "O Lord! (he said) compassionate Lord! alas! vouchsafe to look upon the affliction of thy people, who are deprived of thy most precious blessing. Alas! Sacramentalised (sacramentato) Lord! grant to thy servant this day the privilege of finding thee, wherever a guilty hand, withdrawing thee from thy holy tabernacle, may have impiously concealed thee." Thus he prayed, and with intrepidity and full of confidence (as though he were secure of the desired result) he descended into the ditch which surrounds the fortifications of the first gate of the city of Vittoriosa, towards Cospicua. Here with all solicitude he diligently engaged in his researches. But what? whilst in sadness he went on, with both hands turning over the stones and herbs which choke the ditch (which is cut out of the solid rock) and whilst he still repeated to himself, "Make me worthy, O Lord, to find thee! O Lord, grant me this favour !" he was recognised by a boy of eleven years of age, belonging to Zabbar, whose name was Francesco Cachia. This boy, when he saw Mercica seriously occupied in his researches, attracted by curiosity quickly descended the steps which lead to the ditch, passed under the arch of the bridge, and went to meet Mercica, who had descended on the opposite side, and in his search had arrived at that turning. Mercica, when he saw the boy near, turned to him and said with mildness, "What are you doing here?" "I am doing," replied he, "the same as yourself; I am searching like you; nevertheless I am ignorant for what you are seeking.' "You do not know," replied Mercica, "what has been lost to day? Are you yet ignorant that the hallowed pyx was stolen from the temple of Santa Teresa? That is what I am seeking for, and endeavouring to trace." "Ah! if so," the boy very quickly answered, whilst I was just now traversing the arch under the bridge, in a hole somewhat high up, I discerned some rags which appear as though they may probably contain some

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