that vortex of despair, recklessness, indifference, and negligence, into which those must inevitably plunge, who abjectly sink under the consciousness of their present infirmities-whilst losing sight of the pristine, and yet remaining fragments of the dignity of human nature, regard themselves as irrecoverably lost. But as the French philosopher justly remarks-" The Christian religion only has been able thoroughly to cure the opposite vices of pride and despair-the two great sources of all vice; not by using the wisdom of this world to make one expel the other; but by expelling them both, through the means of the simple truth

deed a Mountain, who by the dignity of her election transcended every exaltation of every elect creature. Was not Mary a Sublime Mountain, who, that she might attain to the conception of the eternal Word, reared the summit of her merits above all the choirs of Angels, even to the throne of the Godhead? For This is the Mountain, of whose surpassing dignity Isaiah prophesies. It shall come to pass in the last days, that the Mountain of the Lord's House shall be established in the top of the Mountains (!!!).' For a Mountain, she was, in the top of the mountains; because the exalted height of Mary shone resplendent above all Saints" (Brev. Off. B. M. Mense Augusto.). But what are we to think of the offensive blasphemy contained in a Lesson on Rev. xii. 1-" And there appeared a great wonder in Heaven, a Woman clothed with the Sun, &c." -" Let us embrace the footsteps of Mary, my brethren, and with the devoutest supplication, let us fling ourselves before her blessed feet. Let us hold her fast; let us not suffer her to go, till she hath blessed us; for she is powerful. She is the Fleece of Wool between the dew and the threshing-floor' (Judges vi. 37.); but perhaps your wonder is rather given to (her other symbol) 'the Woman clothed with the Sun.' For great indeed is this connexion, wonderful is the nearness of the Sun and the Woman." Nor can we overlook the execrable instance of profaneness, in the repeated, constant application to the Virgin Mary of the 24th chap. of Ecclesiasticus, which was meant to refer to the divine Wisdom; particularly the 9th and 10th verses: —“ Не created me from the beginning, before the world, and I shall never fail : in the holy tabernacle I ministered before him" (Brev. Off. B. M. Mariæ, passim.). In the same impious style of blasphemy, we find the 8th chap. of Proverbs, from the 22d to the 35th verses applied to the Virgin Mary-a passage often quoted to prove the eternal generation of the Son of God" The Lord possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was, &c. Blessed is the man that heareth me, watching daily at my gates, waiting at the posts of my doors: for whoso findeth me, findeth life, and shall obtain favour of

of the Gospel. For while it exalts its votaries to be partakers of the divine nature, it teaches that even in this exalted state, they carry with them the source of all corruption, which renders them, during their whole life, liable to error and misery, to death and sin. At the same time, it assures the most impious, that even they might yet experience the grace of the Redeemer. Thus administring salutary dread to those whom it justifies, and needful encouragement to those whom it condemns"-" And hereby it is shewn of the Christian religion, that inasmuch as it only is free from defect or error, to it alone belongs the task of instructing

the Lord" (Missal. in Nativ. B. M. V. et in Concept. B. M. V.). In the same horrid blasphemous manner, are the hymns and prayers addressed to the Virgin Mary, throughout the Breviary. As for example "Mother of mercy at the hour of death take us to thyselfLoose the bands of the guilty-Hold forth light to the blind-Shew thyself to be a Mother - Let Him through thee (!) receive our prayers -Through thee (!) may that be pardonable which through thee we urge ; Because thou art the only hope of sinners: Through thee we hope for pardon of our offences, and in thee, O most blessed, is the expectation of our rewards" (Brev. In Off. parv. B. M; In Off. B. M; Sect. v. and vi. in Die ix Septembris, 2 da infra Oct. Nativ. B. M. V.). We will not at present drag any more unblushing examples of idolatry, blasphemy, and superstition out of the established Services-the authorized Liturgy-the most formal book of the private, and public devotions of Papists. From such a sample, protestants can judge both of Romish impieties, and of the character of the Breviary which includes them. At the same time Romanists can decide on the merits of their Breviary, even although it has received the authoritative sanction of three Popes, and glitteringly appears on every papal Altar in the kingdom, as an emblazoned tirade of lying miracles, and impious blasphemy; -whilst all the clergy of the Roman Church, secular and regular, are commanded daily to peruse it, either in public or private, under pain of mortal sin for the neglect of not doing so; and consequently, eternal damnation. The Litany of Loretto, that is specially devoted to the worship of the Virgin Mary, and which has a conspicuous place in all Romish books of Devotion, contains a repetition of the same disgusting materials. In this Litany she is styled "Mother of divine grace-Mirror of justice-Seat of wisdom -- Cause of our joy-Spiritual vessel-Mystical rose-Tower of David - Tower of ivory -- House of Gold-Ark of the covenant-Gate of heaven-Morning star-Refuge of sinners, &c. &c." It would, indeed, be an endless matter to transcribe all the absurd and revolting blasphemies, which almost every Popish prayer-book super-abundantly contains on this head. We cannot forbear mention

and correcting mankind." If, therefore, our great Tillotson made the following observation in reference to Christianity, when he thus expressed himself, that, "he who would do right to religion, cannot take a more effectual course than by reconciling it with the happiness of mankind,"-we cannot but esteem this recommended task of reconciliation as a perfectly superfluous work, for the very basement of the whole superstructure of our holy religion is, avowedly, the restoration and security of the happiness, glory, and dignity of man-as the angelic choirs proclaimed and ushered in the birth of Jesus-" Glory to God in the

ing one in particular. In a prayer-book, which contains the devotion and service of the "Sacred Heart of Jesus and of Mary", are the following abominations, among a multitude of others. The service appropriated to the devotion of the Sacred Heart of Mary, opens thus-"Go then, devout client, go to the Heart of Jesus, but let your way be through the heart of Mary. Presume not to separate and divide two objects so intimately one, or united together (!) but ask redress in all your exigencies from the heart of Jesus, and ask this redress through the heart of Mary."-p. 170. Again we read"Come then, hardened and inveterate sinner, how great soever your crimes may be, come and behold! Mary stretches out her hand, opens her breast to receive you. Though insensible to the great concerns of your salvation, though unfortunately proof against the most engaging invitations, and inspirations of the Holy Ghost, fling yourself at the feet of this powerful advocate; -her throne, though so exalted has nothing forbidding-nothing dreadful-her heart is all love, all tenderness." -p. 171. Again we read-" Hail Mary, Lady and Mistress of the world, to whom all power has been given both in heaven and earth (!)"--p. 176. Here, there is impiously ascribed, and in the same words, to the Virgin Mary, that Almighty power, with which our Saviour declares that he is invested-Matt. xxviii. 18. Again we read-"Oh, Virgin! pardon my past offences and indignities, pardon those of mankind."-p. 196. Again-" Rejoice, O most glorious Virgin! such is the light of thy glorified body, that it illuminates the whole extent of the heavenly Jerusalem (!) even as the Sun enlivens this lower hemisphere."-p. 218. Here, the reader may readily perceive, that the above is borrowed from Rev. xxi. 23-" the city had no need of the Sun, neither of the moon to shine in it, for the glory of God did lighten it, and the Lamb is the light thereof." And lastly-" I reverence you, O Sacred Virgin Mary, the holy ark of the Covenant (!), and together with all the good thoughts of all good men upon earth, and all the blessed spirits in heaven, do bless and praise you infinitely (!), for that you are the Great Mediatrix (!) between God and man, obtaining for sinners

9.9

Highest, and on earth peace, good-will towards men -the inculcation of such seminal principles of pure and beneficial morality, as must powerfully exert their

all they can ask and demand of the blessed Trinity (!!!)"-p. 257. There is here, a gross and fearful outrage on the main, and fundamental truth of the Christian faith, that "there is One Mediator between God and men, the man Christ Jesus." -2 Tim. ii. 5. We will not produce any more blasphemy from this production, but merely remark, and invite our readers to observe particularly, that this devotional book, which contains the services of the "Sacred Heart of Jesus and of Mary," is not one that was used only before the Reformation, and which the Romish Church is now from the Reformation's influence obliged to disclaim; -but it is one which Romanists now use, to cherish and feed their devotional feelings ;which may now be every where purchased-has passed through several editions, and is in the widest circulation among all classes of Romanists, ecclesiastics and laity, both in England and Ireland :nor have the candidate priests at the Irish College of Maynooth treated it negligently, but are its warmest and devoted admirers, as recent investigations have fully proved. They cannot, however, on that point be much censured, for their conduct is nothing more, than a due respect, and obedience to their most influential authorities. We find that this Devotion and Office of the "Sacred Heart of Jesus and of Mary" first came out under the patronage of the Queen of France, wife of Louis XV., recommended by the Bishop of Boulogne, and sanctioned by all the French clergy. In the English editions that we have examined, the Bishop of Boulogne's pastoral letter is prefixed, dated March 22, 1766; and at the end is a Petition addressed to the Pope, by the late Dr. Milner, Vicar Apostolic in England; and who modestly put an end for ever to all controversy, by his boasted overthrow of Protestanism! The prayer of the Petition is, that his Holiness would extend a plenary indulgence (!) to all, who should visit an image of the Sacred Heart, exhibited in chapel or oratory, or such place; and that such plenary indulgence might also extend to the souls of their deceased (!) friends-this Petition bears so recent a date as June 27, 1814. What a lamentable proof of judicial infatuation, and unblushing idolatry! We are almost disposed to imagine, that such facts are not realities, but that they are the dreams of a disordered fancy. What! in the nineteenth century, are we to witness blasphemies, which really do exceed the like fruits of ages of darkness, blindness, and superstition? Are human passions even yet to cover, like a rank and noxious weed, the pure and hallowed altars of our God? Is the sobriety-the decency-the propriety of the heartfelt, spiritual worship, enjoined by the examples, and precepts of our Blessed Redeemer and his Apostles, to be still impiously outraged, by such indecencies, as are almost sufficient to frighten Religion out of the world, if the arm of Almighty power were not mercifully stretched out, according to the assurances of Heaven in its defence?

new

benign, and softening influences on the general tone of the social system-and furnishes, also, such a wondrous manifestation of the bright union of majesty, mercy, and grace, as exemplified in the life, miracles, and unexampled sufferings of its Divine, and Almighty Founder, as must under the Divine blessing inevitably appear, to erring and reflecting mortals, wherever it is known, as prevailing motives, and inspiring inducements for forming such a "love of Christ" that cannot but "constrain" men, even as it did the disinterested witnesses of his glorious actions, to become creatures," and be enabled to exclaim, exultingly, with the apostle " old things are passed away; behold, all things are become new." (2 Cor. v. 14-17.). In the spirit of these momentous truths, it was, that the celebrated Pascal declared that "Jesus Christ has given in the Gospel, this criterion of those who have faith, that they speak a new language; and, that in fact, the renewing of the thoughts and wishes, alters the conversation also." And, hence, he found abundant reason to observe that, "no man is really happy, rational, virtuous, amiable, but the true Christian. How free from pride is his consciousness of union with the deity! How free from meanness, the humility which levels him with the worms of the earth! Who, then, can with-hold from this heavenly light, his confidence and veneration? For is it not clearer than the day, that we discover in ourselves, the indelible traces of our excellence ? And is it not equally clear, that we experience every moment the sad realities of our deplorable condition. And does not, then, this internal chaos, this moral disorder, proclaim with a voice mighty and irresistible, the truth of those two states, to which Revelation bears testimony?" In our excursive remarks upon that universal law, which arises in a greater or less degree, from the empire of Religion, even over the natural consciences of all men, we have been imperceptibly led to a degree of amplification, beyond

* Pascal, Penseés, Art. v.-" Véritable religion prouvée par les contrariétés, &c." passim.