a simple form, without any words, will suffice." How they can be blessed without any words, either vocally or mentally expressed, we are not told; but we are informed that the Pope "does not bless the many objects presented to him in any other manner.' But though no words are needed, and the Pope in general uses none, yet a lighted wax taper and holy water should be used! 66 The writer now proceeds to the worship of "the Sacred Hearts of Jesus and Mary ;" and we are informed that "it is no longer a question among [Roman] Catholics whether it is lawful to honour and adore the Sacred Hearts of Jesus and Mary." As to the form and the words used in the prayer to "the Sacred Heart of Mary," we may be allowed to read the following passage (p. 145), which presents a fearful instance of material worship: "Heart of Mary, be our comfort in our necessities, our support in temptation, our refuge in persecution, our assistance in danger, and above all, at the hour of death, when all hell let loose against us shall seek to ruin our souls-at that awful moment, on which depends our eternal doom, O most compassionate Virgin, prove to us the tenderness of thy maternal heart; manifest thy power with Jesus, by opening to us a refuge in the source of mercy itself, in order that we may visit him in the kingdom of the blessed for ever and ever. Amen! This object of supplication-this "refuge in persecution" —this "assistance in danger," were all alike unknown to the Apostles, and unheard of in the Christian Church for many, many centuries; and if unknown to them, be it also unknown to you! The apostle St. Paul, for instance, in all his trials, afflictions, and persecutions, never sought her protection, compassion, or pity; but he knew himself to be " strong in the Lord, and in the power of His might." And is not God still the same?" His hand is not shortened that it cannot save; neither His ear heavy that it cannot hear," Isa. lix. 1. He is "the same yesterday, to-day, and for ever," Heb. xiii. 8. We are next instructed as to the " Indulgences which have been granted to the Litanies of Jesus and the Blessed Virgin." Sixtus V. "granted an Indulgence of three hundred days to all who would recite the Litany of the Holy Name, and two hundred days to those who would recite the Litany of Loretto," (i.e., of the Blessed Virgin Mary.) A subsequent Pope (Pius VII.) increased the two hundred days for the Litany of Loretto to three hundred days, thus making this Indulgence equal to that granted for the Litany of Jesus! Nay, more-he afterwards added a Plenary Indulgence to all who would recite daily the Litany of Mary; but left the Indulgence for the Litany of Jesus without any augmentation! Thus actually offering an inducement "to worship and serve the creature more than the Creator!" Against such an unholy service, St. Paul specially warns the Church of Rome in his Epistle to the Romans, i. 25. Brethren, beware! It is ordinary in the Church of Rome sometimes for three persons to associate themselves together, in order to recite a rosary or litany with these indulgenced beads. Now hear the theology of Rome, as taught in this book, on this subject. It is very unlike the promise of Christ, that "where two or three are gathered together in my name, there am I in the midst of them," Matt. xviii. 20. We are told, however, by this book (p. 151), that "if one of the three fails, we very much doubt whether the others can gain the Indulgence"!—that is, two may pray with all their heart, fervently and devoutly; but if " one should fail," there is no Indulgence vouchsafed to any, -not even to those who have prayed fervently! So says the Church of Rome; but Christ says, and with unmistakeable emphasis declares, that "if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them," Matt. xviii. 19. The Author then proceeds to suggest some ejaculations, to which, in themselves, and disconnected from their erroneous associations amongst Romanists, I do not at all object. They are these: "My God, my sovereign good, would that I had always loved thee! My God, I detest the time in which I loved thee not!" &c. Yet even in these otherwise unobjectionable phrases, we find many unknown and extraordinary names introduced; as an example, we observe, in p. 155, "Would that I had for Thee a love similar to that of St. Mary Magdalene, St. Catherine, and St. Teresa; or such as that of St. Austin, St. Dominic, St. Francis Xavier, St. Philip Neri, St. Aloysius Gonzaga." With these names we have nothing whatever to do. It is, indeed, rather questionable as to whether many of these were, in religious profession, in life and character, at all worthy models for our imitation. On page 158 we are presented with a most shocking decree of Pope Pius VII. (1807), who “ granted an Indulgence of three hundred days to all who should make the following invocations devoutly :" 66 Jesus, Mary, and Joseph! I offer you my heart and soul. Jesus, Mary, and Joseph! May I breathe forth my soul in peace My Brethren, is this Christianity? I ask, is this Christianity? Would Christ thus condescend to "give His glory unto another?" Will He give His praise to creatures of his hand? Would Christ, my beloved Brethren, who is "God over all, blessed for evermore," sanction this union with two of his creatures who cannot hear or answer? Roman Catholics say that they do not pray to them, but to Christ; but here is a prayer addressed to the three together, and to each of the three alike! If this be not giving worship to Mary and Joseph, such as is given to Christ, and which ought to be given to HIM ALONE, why then it must be that words have no meaning! The same adoration, the same words, the same supplication, are offered to all three alike, with the same breath, in the same posture, and at the same time! I repeat, is this Christianity? I remember during the very first week which I spent in Islington, I incidentally found lying on the ground, in one of our courts, the paper which I now hold in my hand. It is headed, "Remembrance of the Mission given by the Redemptorist Fathers," contains a prayer to the Virgin, has no prayer to God, and concludes with the following, which greatly resembles the above: "Blessed be Jesus, Mary, and Joseph! Jesus, Mary, and Joseph! I give you my heart, my life, and soul. Jesus, Mary, and Joseph! assist me always, and in my last agony. Jesus, Mary, and Joseph! receive my last breath!—Amen." Now, my Brethren, I ask you, has this a particle of that Christianity which Paul preached when he spake of Christ as the "One only Mediator;" or which Peter preached when he declared, that "there is none other name under heaven given among men whereby we must be saved," but the name of Christ? In what estimation these prayers to "Jesus, Mary, and Joseph," are held by Romanists, may appear from the grant of "Indulgences to those who thus invoke the creature with the Creator. This book. informs us that a grant was made by Pope John XII. of "forty days"" Indulgence to those who reverently kiss the cross; " and that "Clement IV. granted a year for this last action." 66 a "By a rescript of Jan. 10th, 1815, Pius VII. granted in perpetuity, one hundred days' Indulgence to those who should say the following prayer, in honour of the Blessed Virgin Mary and her holy mother, St. Anne;" and " Plenary Indulgence on the 26th of July, to all who shall have recited it at least ten times a month :". 66 Hail, full of grace! the Lord is with thee; may thy grace be with me; blessed art thou among women, and blessed be holy Anna, thy mother, from whom thou didst proceed without stain or sin," &c. To this unscriptural prayer there is granted, by a Papal decree, a Plenary Indulgence to all those who use it. You see how many names they introduce between God and the sinner; and all this through wilful ignorance of this grand and truly Catholic truth, "There is one God, and one Mediator between God and man,-the man CHRIST JESUS." Again; there is an Indulgence, granted by this same Pope Pius VII., of two hundred days, to be gained once a day, "by those who, with a contrite heart, should recite devoutly the following hymn, prayer, and versicle, in honour of St. Michael, to obtain his protection in the warfare of life, and at the hour of death!" "Thee, of thy Father effluence bright, "Around thee close, in serried band, A thousand thousand chieftains stand; Is Michael, CHAMPION OF THE LINE!" This is the hymn for the recitation of which two hundred days' Indulgence, once a day, is given! Again; this same Pope Pius VII. granted a year's Indulgence" to all the faithful" who shall recite the following prayers in honour of St. Joseph, "foster-father of our Lord Jesus Christ, and most chaste spouse of the Blessed Virgin Mary:" "Ye who would live and die secure, Say, shall he ask, and God withhold? "Ye who would live and die secure, To guide your steps, and bless your end." 66 Is this Christianity? It may be Popery, and it is; but it is not Christianity to invoke such names, and to repose in such, our trust and confidence in the article of death! The Holy Scriptures point out to us a a more excellent way”—Christ, who is "the way, the truth, and the life;" and " no man can come unto the Father but by him." Again; they introduce the names of St. Peter and St. Paul in a manner which those holy Apostles would not sanction. Pius VI. granted one hundred days' Indulgence (Jan. 19th, 1782), to all who recite the following hymn in honour of St. Peter: |