Sunday, 16 June 2013

Orange Celebrations.

No. 140, Pacific L.O.L.
 THE anniversary of the "Battle of the Boyne" was celebrated by the members of the Pacific Loyal Orange Lodge, No. 140, at Jamberoo on Friday evening lost, by a public dinner, followed by a number of speeches suitable to the occasion. . . . The Chairman then proposed the "Pious and Immortal Memory of William the Third, Prince of Orange." Observing that it was peculiar to Orangemen to celebrate the 12th. July of every year in honour of the victory achieved by the blessing of God on the valour and prowess of the Prince of Orangmen at the Battle of the Boyne, which victory resulted in freeing Great Britain and Ireland from the tyranny and arbitrary power of Popery and of course the downfall of the traitor James and his army. When looking over the pages of history they realised the state of thraldom in which the people lived, and in imagination saw how much faster the chain would have been rivetted had James been successful, it was no wonder they took pleasure in commemorating the great victory of William, and he asked them all to drink to his glorious memory. Mr. S. M'lintock responded, observing that the pleasant and agreeable duty of responding to the toast had been deputed to him, and though he had not anticipated it, he gladly embraced the opportunity to offer a few observations on the subject of Orangeism, as ever since hie was first able to comprehend its meaning, he had been connected with and taken some interest in the cause. The Orange institution should he thought commend itself to the attention of every thoughtful Protestant, and command the respect of every Roman Catholic. Instead of as at present meeting with opposition from Protestants, they would, he was satisfied, if they were better acquainted with its principles, extend the right hand of fellowship to its members, and instead of being abused by Roman Catholics, its members would have their respect. Insomuch as its grand aim was the maintenance of civil and religious liberty to all. That is, it seeks to maintain man's perfect unqualified right to worship God after the dictates of his own conscience, and to maintain his unquestioned right to read and interpret the Holy Scriptures for him self, and to maintain loyalty to his Sovereign and to the British constitution. Yet there were many Protestants, some of intelligence, and many others who gave but little attention to religious questions who designate it an objectionable society, and who told them that in these enlightened days it is not necessary for any particular sect or body of men, to constitute themselves defenders of civil and religious liberty; but even in these days of boasted enlightenment they frequently found that Protestants were denied their right of speech, were in fact forcibly prevented from giving public utterance to their sentiments on religious topics; and by whom ?— certainly not by any of their fellow-protestants, but by those who were directly opposed to Protestantism, and adherents of the Roman Church. Such demonstrations, which occur from time to time, are sufficient to convince the most apathetic Protestants that the days of religious tyranny are not altogether past, and that our boasted civil freedom is not too well secured. It was not very difficult either to find those who tell them that they extreme Protestants were as much responsible for these disturbances as the Roman Catholics, inasmuch as they have no right to seek to point out what they conscientiously believe to be the fatal errors of Roman Catholicism. They say that Roman Catholics have as much right to maintain their religious principles as we have, a right which we by no means deny them. They will assure us also that it is quite possible for them to be as near the truth as we are; at any rate, that they may possess sufficient truth to save them from perdition. Such statements met with his emphatic dissent, as he considered there were unanswerable objections to such theories. If the Roman Catholics are in possession of the truth, we must be deplorably astray; for have we not the clear and unmistakable declaration of the Roman Church, that all outside of it cannot possibly be saved. On the other side, we have Protestantism as clearly declaring that all who trust to other means for salvation than that set forth in holy Scripture, shall surely perish. The points of difference must be vital between the two churches. Hence the need for all to examine and decide for themselves which of these two great divisions of Christendom were entitled to the assent of their heart and conscience. The Orange Institution claims that this right shall be enjoyed by all, on the ground that, because Roman Catholics have been brought up to regard Romanism as the true faith, is no more a reason why they should remain so, than that Protestants should remain Protestants. This will be readily admitted; for if men are always to live in the faith of their fathers, the heathen will never be converted, and the hope of some Roman Catholics that the whole Protestant world will one day return to the bosom of their church, can never be realised. Reason was given to all, though with some it might be but imperfectly cultivated, and but partially fitted to grapple with some momentous questions of religion, but they believed God intended that man should use and cultivate the faculties with which he was endowed. If our Roman Catholic friends would only regard this as a truth, he was satisfied they would soon discover that Protestants are not so far astray as they now imagine. Orangemen do not regard them as in any way inferior in ability, in social feelings, or in honourable dealings to any other class of people, so that it would be wrong to regard the intelligent and reflecting portion of the Roman Catholics as adhering to their church because their bishops and priests require such adherence, but because they believe, from the information within their reach, that theirs is the true faith. Many of them would regard a blind adherence to any man, or body of men, as unworthy, and an insult to the understanding with which God had endowed them; but unfortunately, on the other hand, many of them would desire that all should obey the church, and the church alone. They cannot understand what it is to think and act for them, nor can they believe that the object of Orangeism is anything short of a desire to triumph over them, or to interfere with their right to believe in Roman Catholicism, and that while Orangemen would seek to point out their errors, they have no hostility to them as citizens, nor would they credit Orangemen with sincerity, were they to affirm that they claim for themselves, in this highly Protestant land, the same rights and privileges as they themselves enjoy. Yet such is the case, and their motto is, as it ever was—defence, not defiance—but as there were other gentlemen more competent to address them than himself, he would conclude by observing that, while they sought to elevate the Institution, they could only succeed by unity, and by letting their Protestantism be of that genuine stamp which manifests itself in all their intercourse with society, and while they regarded it as a duty to be zealous against the errors of Popery, it was their bounden duty to be loyal subjects of Queen Victoria; bound by that law, which is above all laws ; living quiet and peaceable lives, in all honesty; and that in the highest degree they prize, and are deeply thankful to God for the civil and religious liberty secured to all by the British Constitution— that admirable constitution which was established at the glorious revolution of 1688, the establishment of which they were met to celebrate. He had great pleasure in submitting the toast of "the Orange Institution." Cheers.

The Chairman in responding, said, that after the clear intelligent and he might say eloquent speech from the Vice-chairman, there was not much more for him to add. However, he might say that Orangeism was misunderstood by many who were good Protestants. Even in our own district it was looked on by some with repugnance. They thought Orangemen were rabid Protestants and actuated by a spirit of opposition and antipathy to the Roman Catholic, but that was not the fact. On the contrary, true Orangemen had no hostile feeling against their Roman Catholic brethren; they were simply organised to resist the encroachment of the Roman Church on the civil and religious liberties of all, to expose its errors and support the Crown and constitution. There might be some present who were not acquainted with the qualifications which it was expected every Orangeman should possess, and for their information he would read those qualifications from the book of constitution. (Having read these the Chairman continued.) It would be well if every member lived up to the standard laid down in those qualifications, they would then be decided Christians. Orangeism, which was improving as it grew older, entertained no feelings of animosity against the adherents of the Romnish Church though it had no sympathy with the errors of the system. Some Protestant people were now and then heard to say that it might have rendered good service in the past, but it was not required in these days of superior education and general intelligence. They say, too, that Popery is less bitter and less hostile towards Protestantism than she used to be. But those who with care and without prejudice watch the signs of the times noticing such incidents as the stopping of a lecture at Newcastle ; the case of the boy Loeg; the Kenna case; the treatment of Pastor Chiniquy in a neighbouring colony; the Connemarra outrage with many others that could be mentioned, were forced to admit that Popery is the same now as of old. Most of those present would have read of the anathemas of Leo XIII. hurled against all who worked at the Protestant schools in Rome, and there was little doubt that if he had the power he would sweep all the Protestant schools and churches out of the city, These things proved beyond doubt that Popery had not, and in the nature of things could not change, and if she were strong enough she would exhibit the same intolerance in Kiama and Jamberoo. He was prepared to admit there were many good men of the Romish faith, but they owed none of their goodness to the system. There were also many good Protestants who stood aloof from Orangeism, but it would he better for themselves and for the world at large if they all joined the Institution. Union is strength, and if they worked together as one man, the wheels of progress would move with accelerated speed. We lived in the enjoyment of a large amount of civil and religious liberty, and the present liberal system of education would even in the next generation secure the enlargement and consolidation of them, but the colony was in a large degree indebted to the Orange institution for those privileges. If it were not for its principles permeating society, those liberties of which we are so proud would never have been ours to enjoy. To those people then who said people were wiser, circumstances had changed, and that Orangeism had no mission, he said, there never was a time when it was more required. Throughout the world there seemed quite an upheaval of systems. Thu trimming of Protestants was the underground work of Popery and Ritualism, a growth of Popery whose ultimate object was to bring that glorious Church of England, which had a history written in the blood of such men as Ridley, Latimer, Cranmer and others, back to the thraldom of Rome. Looking fairly, honestly and impartially at these things, which showed the aggressive policy of Popery, he could not but conclude that there never was a time when it was more necessary to inculcate Orange principles. (Applause.) . . .
 The Rev. J. Wilson rising, said, although he was not in a mood for speaking, he felt called upon to say something in reply to the toast so cordially received. He was personally sensible of their kindness, and had no doubt other visitors were pleased to have an opportunity of meeting in a "pacific" way in the hospitable mansion of the W.M. of the Pacific L.O.L. He thought their designation, which was appropriate and attractive, had contributed largely to draw such a meeting as they had that evening. Had they been styled Bellicose, Pugnacious, Spitfire or such like, peaceable individuals like himself and those of the gentler sex who had favoured them with their presence would no more have thought of coming near them than they would of approaching the hissing sparks of a smithy forge. Taken as a whole, their designation would seem to imply the possession of those qualities which ought, according to their rules, to characterise them as members of a Christian society and noble institution; their union on Protestant principles, loyalty to Protestant rule, and the manifestation of the spirit of that Protestant, of undying memory, who, while he was the deadly foe of error and withstood Peter to the face because blameable, exhorted men to live as far as possible as in peace with their fellows. He was told they were successful and he rejoiced at it. Indeed their meeting bespoke their strength and popularity. Every such reunion should be at once a commemoration and a stimulus ; should remind them of persons and events the remembrance of which was calculated to excite gratitude and inspire courage, of him especially and his achievements who was wafted to the shores of England, while at the mast head fluttered in the breeze a banner with the strange device, "The Protestant religion and liberty of England I will maintain." Like the old Roman, he came, he saw, he conquered and his victories in behalf of civil and religious liberty they celebrate from year to year "that in distant ages sire to son may tell the tale of freedom won." (Hear hear.) It seemed but a short time since last they assembled there for a similar purpose, yet in the interval they had heard and seen strange things. Never perhaps in the history of the colony had there been such violent excitement on religious questions as during the past year. This was due mainly, if not solely, to the arrival in this colony of that quondamn Romish slave, but now that Christian free man and dauntless denouncer of Popish imposture, C. Chiniquy, the Canadian Reformer. (Cheers.) This eminent man had demonstrated the close affinity of pagan to papal Rome, the rank idolatry of the Papal system, the puny power of the wafer god, the delusive and cruel, but profitable engine of extortion,-the myth of purgatory and the "diabolic institution" and mystery of iniquity,—the confessional, together with the lengthy concatenation of cunning inventions and arrogant claims which render Popery a system adverse to freedom in the State, the family, and the individual. At the sound of alarm men began to examine the foundations of their faith. Protestants and Romanists both were moved. The former were confirmed in their belief while the latter were made to see that the rock of St. Peter, on which the church was built, was after all but a foundation of sand. Their "deposit of faith," stirred to its depths by the trident of truth, had been exhibited to the gaze of the world as a mass of lying wonders. The old man eloquent had hurled a javelin into the enemy's camp, but none—worthy of his steel—stood forth to repel his charges, as they feared doubtless further exposure. In other colonies and in other lands similar excitement was visible. In whatever countries Romanism had gained a foothold they saw that Apostate power, which is the grand adversary of Christ and of true Christianity putting forth its exorbitant claims amid striving to gain time ascendancy. It was not satisfied with equal rights and liberties. It aimed at supremacy temporal and spiritual, and until that position was attained—which he hoped would never be—Catholicism would ever be a disturbing element in the world. The Sovereign Pontiff had said that the loss of the temporal power, which took place when Italy became united and free, was fatal to the well-being and tranquility of peoples. Its restoration was accordingly regarded as the great desideratum at the present time. The Roman Curia had plotted for its accomplishment. Ultramontane organs were proclaiming it with trumpet tongue in high places, while agencies of every kind were ever trying to imbue the minds of the people with that idea. The storm that tossed the barque of Peter could not be allayed without it. The world's queer fish could not be gathered into the fisherman's net without it. For the church being, according to modern phrase, a perfect society, the temporal power was held essential to her true spiritual independence, or, in other words, was necessary as a means of compelling obedience and of executing the Papal mandates against the church's foes. In his famous letter to Cardinal Nina, published to the world, the Pope assured us that Catholics of all States would never be at peace till the supreme Pontiff, the master of their faith, the moderator of their con sciences, should enjoy real and true independence. Wherever Catholicism was, there was an element of danger, and that was everywhere. It was like a mighty maitrail leuse planted on the Vatican and levelled against the rights and liberties of all mankind. Its theories and dogmas, destructive of everything anti-papal, were operating upon the masses. A countless and well organised army of teachers were ever on the aggressive endeavouring to bring them into universal practice. There could be no real peace with such a system. It was radically bad, and if a system so radically bad—as Gladstone says—is to be made or kept innocuous, the first condition of attaining such a result is that its movements should be carefully watched and, above all, that the bases on which it works should be faith fully and unflinchingly exposed. With such a power ceaselessly compassing their ruin it was surely no time for Protestants to sleep. There was greater need now than. ever to stand true to their colours. Popery had now put forth the loftiest pretensions of the mightiest Pontiffs of the middle ages and would if possible crush to atoms all that was dear to Protestants. This was no vain imagination. If they looked to Rome and Italy at the present time they would see the Pope condemning that civil and religious liberty which the King of Italy extends to all his subjects. In Rome men were allowed by King Humbert to worship God according to their consciences, This, Leo XII. would, like his predecessors, call insanity or the liberty of perdition. There was no greater eye-sore to him in the eternal city than those numberless heretical schools and Protestant churches built with the gold of Bible societies. Such institutions he regarded as hotbeds of evil and intolerable nuisances.'. Their very existence before his eyes, "his heart of pastor and of father" could not endure. He would willingly, if it were possible, bundle them up and place them on the back of old father Tiber to bear them to the sea. The Roman Leo would rend to pieces the Italian Constitution, but being a prisoner in the Vatican he can only growl. His power being now reduced to the mere dimensions of a point he must satisfy himself with hurling his bruta fulmina against his foes "like the impotent darts of Priam amid the crackling ruins of Troy.". (Applosoe.) Ireland afforded a melancholy proof that Popery was the most intolerant of creeds, that it hated the Scriptures, and all unsectarian educational institutions, and would extirpate every Protestant from the Cove of Cork to the Giant's Causeway. A priest in the south had denounced from the altar and instantly his myrmidons wrecked the house and endangered the life of a book seller simply because he exhibited in his window a text of Scripture. In the dreary wilds of the west, over which the Roman malaria ever hung, Protestant churches and mission schools had been laid in ruins, dwellings reduced to ashes, ministers and teachers persecuted almost to the death and the spread of gospel truth suddenly arrested, through the intolerance of Roman priests; the Queen's Colleges, though unsectarian institutions which Popery regards as "godless" and "dangerous to faith and morals," were now threatened with extinction, and Roman Catholic University was sought for in their stead, at the instigation of the Romish priests. Nor were matters much better over the channel. Romanism was not satisfied to remain within the wall of Antoninus but pushed its conquests to the utmost corners of the land of Knox. Indeed it recognised in theory no limit but the world's end; nor would it in practice if it had the power. Scotland had slept for 300 years, and the Philistines were now upon it. The Papal hierarchy had been re-established and Popish priests crowed over their success. They threatened mischief and tried even to trample upon British law and Britons' rights. Freedom of meeting and of speech were interfered with; for in Bonnie Dundee not long ago public lectures under the auspices of the Protestant Reformation Society had been prevented night after night through the lawless violence of a Romish mob, led on by the priest, and the pusillanimous truckling to them of the civic authorities. They had seen similar attempts for similar objects in Victoria and Tasmania at no distant date. In England Romanism had advanced with mighty strides since the aggression of 1850. The atmosphere appeared congenial to its growth. Dr. Newman's account of it to Leo XIII. was considered highly encouraging. The Papal leaven had widely spread; Papal dogmas had taken root, and Catholicism was constantly recruited from the ranks of the national church, which had been hitherto regarded as the "bulwark of Protestantism," but the white ants—the Ritualists—were eating out its substance. Ritualism had become the bane of Britain and of many lands besides. A close observer of ecclesiastical movements for many years had regarded it as the jackal to the Romish lion and pertinently asked, "Who were the most zealous preachers of transubstantiation in England? who the boldest defenders of Romish dogma and ritual? who the most successful agents in filling Romish convents and chapels? why just the English Ritualistic priests." Those pimps of Popery so dangerous else where were at work in New South Wales, and if report was true, not far from home. (Applause.) They had seen the present Pontiff advise Spain, Germany, &c., to alter their Constitutions in conformity with Papal decrees so as to curtail liberty, debase everything and everybody, and get himself confessedly recognised as the "Father of princes and kings and the ruler of the world." Archbishops, bishops, and priests, aping their chief, acted everywhere with high hand. Several instances of such tyranny had occurred in their own colony. They had lately seen a Romish priest drag a boy from his Protestant mother and hand him over to the faithful to be made a pervert to Popery and refuse to give him up till dragged forward like a culprit by the arm of British law. But this nefarious game had been promptly stopped,—thanks to the Protestants of Bathurst. They had seen a bishop attempt to impose mental slavery upon a respectable Roman Catholic, pronounce him unworthy of the sacrament, deprive him of the consolations of the church in the article of death, and after death spurn his corpse from hallowed ground and consign him ruthlessly to the "awful doom that canons tell, shuts paradise and opens hell," simply because exercising his private judgement and doing "what he thought best" he refused, at the bidding of the bishop, to remove his son from the Sydney Grammar school where he was receiving an excellent education without interference with his religion. They had heard this bishop tell the world that it was the "sacred duty" of every Catholic to procure a Catholic education for his children, and that to have them at any other than Catholic schools would expose them to "great danger" and he a "grievous scandal to the faithful"—and that too while they were trying (by all unworthy means) to fill their convent schools with Protestant children, and build their chapels with Protestant gold ! Surely if Protestants were not purblind, if they had any regard for their principles they would consider it their "sacred duty " to give their children a Protestant education, and avoid the "danger" and "scandals" of convents and priests, by employing their gold in procuring the requisite machinery for giving it to all. It was strange how Papists with all its manifest intolerance, unblushingly asked Protestants to contribute to its schemes. It was just as strange how readily Protestants complied in their requests. They seemed not to know when they were insulted or that in contributing to the support of Romanism they were making a whip of serpents to lash themselves. When a Roman show was given at the breaking up of a school before vacation, the laying of a foundation stone for a convent building, or a chapel or the opening and blessing of the same, Protestants sometimes thoughtlessly attended and the most was made of their presence. If his Grace was to "open and bless" a chapel the "charitably disposed," that is, unprincipled Protestants, were invited to attend and to induce them to give liberally it was said their names, and the amount given would be published. His Grace at such times harped upon "the queen of virtues heavenly charity;" said he loved honest Protestants and openly avowed his desire to make them "Verts" to the "true Church." Now as to his desire to get "verts" was no question, but an honest Protestant he hated as he did Diabolus; and as for true Christian charity, it was as far removed from Rome's charity as the Apostle Paul from Pius IX. Protestants held the Christian Scriptures as their sole rule of faith. Protestant principles were in accord with Christian charity. They loved their fellow men as such, but they opposed systems of error on principle. Paul's admirable description of charity enjoined this. Protestants were not therefore to be "easily puffed up" by Romish flattery to spread its unscriptural system. Charity rejoiced in the truth, and Protestants, while regarding it as their duty to spread Christian truth, regard it equally as their duty to prevent the spread of anti-Christian error. As Popery was of this latter kind no Protestant could support it pecuniarily or otherwise without stultifying himself, and laying his profession of Protestantism open to just suspicion. No Orangeman could do it; his rules forbade it; Christian charity forbade it. The erroneous character of the Romish system was well known. While its priests should preach the Gospel they "let the Gospel sleep and palmed their own inventions off instead." Protestants could not join in Sabbath desecration with the gaping crowds who fawned upon his Grace when with jibes and jeers he "opened and blessed" a new chapel for wafer-worship. Dante condemned all parties to such a transaction—the dupes and their idol—in these scathing words :—
Could but the vulgar catch a glimpse the while
Of that dark bird that nestles in his hood,
They scarce could wait to hear the blessing said,
Which now, the dotards hold in such esteem
That every counterfeit who spreads abroad
The hands of holy promise, finds a throng of credulous fools beneath.

Let Ritualism, if it would shake hands with Romanism and swearing by all the supernal powers, conspire to work together openly and in secret to bring the church back to its pre-reformation state and undo the work of three hundred years—shall Protestants join in this preposterous undertaking? No, not for Joseph or the Virgin either. They were not to forget that a band of insidious foes had just landed upon their shores. The Jesuits had come. These were the men who framed the dangerous doctrines of the Vatican that now overspread Christendom ; that made a puppet of Pious IX and were trying to make one of Leo XIII; that are the successful agents of Romanism in all its aggressive movements. With Jesuits in Parliament, at the altar, in the editor's chair; in the schools, in the family, and scattered abroad like tares, there was indeed some danger. There was however no ground for undue alarm but there was for being on the alert. He would sit down thanking them for the kindness and reminding them of words of a writer already referred to— "my object" says Gladstone, "has been to produce if possible a temper of greater watchfulness; to promote the early and provident fear which, says Mr. Burke, is the mother of necessity; to distrust that lazy way of thought which acknowledges no danger until it thunders at the doors ; to warn my countrymen against the velvet paw and smooth and soft exterior of a system which is dangerous to the foundations of civil order and which any one of us may at any time encounter in his daily path.
 Mr. Williams, a stranger, but an enthusiastic Orangeman and an Irishman, also responded to the toast, expressing the pleasure he experienced in being present, but he would have preferred being in Ireland and seeing 40,000 Orangemen marching with Lord Roscommon at their head. He related several incidents of his life, such as crossing the Boyne at the exact spot where the Prince of Orange did; visited the statute of Schomberg; stood on the walls of Derry ; seen the gates which the thirteen apprentices shut in the faces of the enemies of Ireland and several other items and relics of the revolution of 1688, that would be regarded with interest by enthusiastic brethern from the "dear old land," and he concluded with a graphic description of Connemarra and the recent outrage at that place.   

The Kiama Independent, and Shoalhaven Advertiser 15 July 1879,

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