finisher of our faith, Jesus Christ, will at length "console us in all our tribulations. (Id et ab apostolorum principe Petro, et ab ejus co-apostolo "Paulo humili prece efflagitemus, ut stetis omnes pro muro, ne fundamentum aliud ponatur præter "id quod positum est. Hâc jucundâ spe freti, "confidimus auctorem consummatoremque fidei "Jesum Christum consolaturum tandem esse nos omnes in tribulationibus, &c.")

To avoid mistakes it may be necessary to observe, that the foundation" here alluded to is not the Saviour, but the established doctrine and discipline of the Roman Church, the dangers of which deeply excite the Pontiff's grief and alarm. In this passage then St. Peter and St. Paul are distinctly invested with the attributes of Divine Providence. They are supposed to give grace and power to the Bishops-to confirm them in the faith. No prayer whatever is addressed to any Person of the blessed Trinity. No supplications are offered to our Lord, but it is hoped that in consequence of the prayers addressed to the Virgin Mary and the Apostles Peter and Paul, he will console his Church. Mary, Peter, and Paul, guard and protect the Church-our Lord consoles it! Such is the system taught by authority.

St.

Do you wish for further evidence? It shall be immediately supplied.

Pius VII. by his decree of the 28th April, 1807,

granted 300 days of indulgence to all who should devoutly use the following invocations".

"Jesus, Joseph and Mary, I offer to you my heart "and my soul.

"Jesus, Joseph and Mary, assist me in my last 66 agony.

"Jesus, Joseph and Mary, may my soul expire in "peace with you."

Pius VI. by a Brief dated 2d October, 1795, granted an Indulgence of 100 days to the faithful who repeat the following prayer to their guardian Angel.

Angel of God, who art my guardian, enlighten "me who am committed to thee with heavenly piety, guard, direct, and govern me. Amen." Bouvier, p. 248.

Pius VII. by his Rescript of September 21st, 1802, granted a year's Indulgence, applicable to the dead, to every Catholic priest, who should recite the following prayer.

O, holy Joseph, guardian and father of Virgins, "to whose faithful care Christ Jesus, who was "Innocence itself, and Mary, Virgin of Virgins "was committed, I beseech and pray thee by both these dear pledges Jesus and Mary, to preserve me from all uncleanness, and make me ever most chastely to serve Jesus and Mary, with an un“defiled mind, a pure heart, and a chaste body. "Amen. (Te per hoc utrumque charissimum

σε

pignus Jesum et Mariam obsecro et obtestor, "ut me ab omni immunditiâ præservatum, mente "incontaminatâ, puro corde, et casto corpore Jesu "et Mariæ semper facias castissimè famulari. "Amen.)" Bouvier, p. 265.

In this prayer Joseph is addressed as a Deitya Being who has the power of bestowing divine grace, and of enabling Christians to serve God. The Son of God is made a sort of Mediator between Joseph and his worshippers; and, in fine, the service of Christians is supposed to be divided between Jesus and Mary! And yet this is a prayer sanctioned by the highest authority in your Church, and unscrupulously published in your most approved practical Treatises on Indulgences.

I shall only extract, in addition, the following prayer from one of your best and most approved Authors, Cardinal Bona.

Holy Angels, seals of the Divine likeness, full "of wisdom, perfect in beauty, be present with me "and defend me from the assaults of evil spirits, "from the frauds and snares of the enemy. Inflame "me with that fire which the Lord sent on earth, "and which he desired to burn vehemently. Ye "seven Spirits which stand before the Lord ever

prepared to do his bidding, succour a wanderer "in this vale of tears. Cleanse me from all filthiness, and infuse into my mind the splendour "of the saints, that all earthly matter being con

sumed, I may burn wholly with divine love, and

"become one spirit with God for ever. Thou St. "Michael, most glorious Prince of the celestial

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army, helper of the people of God, receiver of "the elect souls, who hast fought with the Dragon

and conquered, come to my assistance in this "doubtful battle, which I, unarmed and feeble as "I am, must wage with a most powerful foe... You,

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ye other saints of God, to whose patronage I have "intrusted myself, and whose feast is this day "celebrated, assist me a miserable sinner sitting in "darkness and the shadow of death. Dissolve the "bonds of my captivity, &c." Bona, Oper. Spiritual. t. i. p. 13, 14, 15.

I believe it would be needless to adduce any more proofs that Saints and Angels receive in your Church honours which are only due to God.

Mare

3. I am now to shew, that your Church regards Purgatory or Indulgences as " means of obtaining mercy," and that they are preached" instead of "Heaven and Hell." Do not suppose that I mean to assert, that Heaven and ell are not believed or preached amongst you. I only contend, that Indulgences (which are connected with Purgatory) are made to take the place, which Scripture and Catholic tradition assign only to considerations connected with the eternal state; that they are presented to the consciences and the hopes of your people, to influence them to the performance of duties which ought only to be urged on the motives of the love and fear of God. This is

what we complain of. We see good works urged amongst you on motives which obscure and interfere with the grand and simple motives which Revelation places before us. When we would excite our brethren to the performance of good works, we can but say to them, "Yield yourselves "unto God, as those that are alive from the dead, " and your members as instruments of righteousness "unto God." (Rom. vi. 13.) We can but quote to them our Saviour's words,

"If

If ye love me, keep

my commandments. . . . He that hath my com"mandments and keepeth them, he it is that "loveth me; and he that loveth me shall be loved "of my Father, and I will love him, and will "manifest myself unto him." (John xiv. 15—21.) And again," Lay up for yourselves treasures in "heaven, where neither the rust and moth doth corrupt, and where thieves do not break through "nor steal. For where your treasure is, there will your heart be also." (Matt. vi. 20, 21.) These are the only motives which Scripture and Tradition place before us. Our works are to be done simply in reliance on God's assistance, and with a view to shew forth our love and obedience to Him, without which we should forfeit eternal life. Not so with you. Every good work has in your eyes a very different sort of value. It is a satisfaction for sins, it is a means of obtaining so many days or years of Indulgence from the tortures of Purgatory.

Are your people to be excited to visit the sick,