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council shall be holden without the bishop of Rome, and the bishops subject to him.”-Id. v. 50.

Leaving the question of the Papacy, the writer comes to what he calls “the other and more secondary points of difference with Rome," and begins with the Invocation of Saints, in support of which he quotes, as follows, Montague :

“ It is in confesso that all the saints departed, each several saint departed and with God, do and doth incessantly invoke the High Majesty of heaven, pro nobis miseris peccatoribus,"—Invocation of Saints, p. 190.

Bishop Forbes says:

“ The invocation, or addressing of angels and saints, that they pray untu God with us and for us, I can prove to be neither unlawful nor useless.”Modesta Considerationes, De Invoc. c. ii.

The opinion of Thorndike is next quoted :

“I will distinguish three sorts of prayers to saints, whether taught or allowed to be taught in the Church of Rome. The first is to those made to God, but to desire his blessings through the merits and intercessions of his saints. (He instances those in the Breviary.) We pray thee, Lord, by the merits of the saints whose relics are here...... that we who truly believe her, the Mother of God, may be helped by her intercessions with thee.' The second is the Ora pro nobis,' and the · Te rogamus, audi nos,' positively addressed to the Blessed Virgin and the Saints. The third is, where they desire immediately of them the same blessings which all Christians desire of God.' Of the first class of prayers he pronounces decidedly that it is entirely agreeable to Christianity.' Of the second he declares that it is not idolatry,' and that “the greatest lights of the Greek and Latin Church have all of them spoken to the saints departed, and desired their assistance.' Of the third he thinks, taking them at the foot of the letter,' they are more idolatries,' and that the words of them are capable of the same limitation that the words of our Lord are : • They may receive you into everlasting habitations,'—God shall do so in consideration of them,'-("he means,' says the writer in the Critic,' and very correctly, that the above kind of prayers, in the same way, though apparently made to Saints as to God, may really mean to address God through them')and that there is ground enough for such a construction, even in the belief of one God alone, which stands at the head of their creed, which we have no reason to believe the Church allows them secretly to renounce, when she allows them to make these prayers.”—Epilogue III. p. 356.

In support of veneration to relics, the authority of Bramhall is quoted, as well as of Thorndike, who says :

“We believe that we are most sincerely to honour the corpus of the saints, especially the reliques of the martyrs : if any man do against this sentence, he

is no Christian, but a follower of Eunomius and Vigilantius. Reverence in preserving the remains of their bodies and burying them, celebrating the remembrance of their agonies every year, assembling themselves at their monuments, making the days of their death festivals, burying their remains under the stones upon which the Eucharist was celebrated—what was all this but Christianity ?”

In our next number we shall continue these extracts.

LES DAMES DU SACRÉ CEUR.

ENGLAND, so long famed for the number of her monastic and conventual institutions, and the piety of their inmates, before heresy and schism had laid waste that once fruitful vineyard of Christianity,England, we are happy to say, is about being favoured by the establishment among us of one of the noblest of conventual institutions, that of the Ladies of the Sacred Heart. Paris, as many of our readers may probably know, is the head-quarters of the parent house, in which ladies from all parts of the Christian world receive a highly finished education ; and even Protestant England has in some instances acknowledged its superiority over the female educational establishments at home. The institution of the Sacré Cæur has filiations in most Catholic countries ; and we are sure that our Catholic nobility and gentry, as well as the liberal”Protestant aristocracy, will be glad to learn that the Sacré Cæur has purchased the fine old mansion of Berry-meade Priory, near Acton, in the neighbourhood of London, where they intend to open a branch of their establishment in a few days. The establishment will, we are informed, be decidedly French, and the whole system precisely the same as that followed at the convent of the Sacré Cæur at Paris. Thus all the advantages derived by some years' residence abroad, may be acquired at home; and parents and guardians will have frequent opportunities of personally witnessing the progress of the pupils.

REVIEW.

The Guide of Youth. Translated from the French by the Rev. John

Moore, of St. Chad's, Birmingham.- Birmingham, Wm. Stone, 36, Bull-street; and C. Dolman, London, 1842. 18mo, pp. 190.

This is a book after our own heart; and we are sure that the thanks of parents, and all who have the training up of youth, will be cordially given to the Rev. Mr. Moore, for his translation of this delightful little work. But though unassumingly entituled The Guide of YOUTH, and more especially devoted to the instruction of the young, yet there is not a page nor a sentence which the old or more advanced might not read and digest, and rise the better from every succeeding perusal or meditation. It is written in the form of dialogue between our blessed Saviour and a Disciple; and is so full of unction, piety, devotion, and simplicity, that if we had been called on to have given it a title, we should have borrowed that of a Kempis, and called it the Doctrinal of the Young, if we did not go farther, and name it a Kempis Redi.

VIVUS.

This is unquestionably high praise ; but if we had not a high opi. nion of its merits, we should not have given expression to what we do not think it deserves. It is by training up our youth, -it is by going back to young days, and remodelling ourselves on the example of little children, that we can look for and expect the advancement, first in purity, and next in physical expansion, of the Catholic Church in England. It is by each individual drawing nearer to the fountain-head of the Faith, in practice as well as precept, that we can safely indulge in the hope that we are in a healthy state ; it is by the undercurrent of such doctrines and simple devotion as this little volume teaches, that religion in France is fast recovering its former influence over the minds and hearts of our neighbours ;-and it is by the like means that the Church in England must penetrate into the hearts of men who long for the truth, but yet have found it not. It is not by vapouring diatribes against this or that sect,—by coarse invective or political blustering,– that England will be converted ;- but by gentleness and reason,-by her seeing the fruits of what we preach,—by sowing the good seed that has already ripened in the fields of our own hearts,—by good example and zealous piety,-zealous ever to improve our neighbour, by first having improved ourselves.

As a contribution to this end, the little volume before us is well adapted; and as such, we earnestly wish it to have a wide circulation. Who the author is, the Rev. Mr. Moore does not inform us; but it is none the worse, perhaps all the better, that it comes not before us with the sanction of a name,—but rather, from being anonymous, to cheer us with the thought that much, perhaps most good, may be done by those who seek no other reward than that which shall be given them by their “Heavenly Father, who seeth in secret."

As a specimen we give an extract, which, though long, we think will well repay perusal, and prove that we are not saying or doing more than we ought to have done, in our praise, or in our humble attempt to make this sweet little work more widely known:

"The Disciple. Sanctify me by thy grace; let, it strengthen me in thy love, and render :sweet and easy to me the duties which I have to perform.

“ Jesus Christ. "Whatsoever you shall ask in my name, my Father will give you.' (John xiv. 13.) Pray, then, pray without ceasing.' (1 Thess. v. 16.) * The prayer of the humble shall pierce the sky.': (Eccles. xxxv. 21.) Let your prayer prevent me in the morning.' (Ps. lxxxvii. 14.) In the morning let your eyes seek me' (Ps. cxviii. 148), ' to offer me the first fruits of the day.” (Num. xviii. 29.) Consecrate to me your first thoughts, and the first sentiments of your heart ; let its affec.ions ascend towards me, as the dew rises from the field, when the rays of the sun have reached it. I am the sun of the intellectual creature; and when I rise' on the summit of heaven' (Oriens ex Al,o, Luc. i. 78), a flood of light is poured upon the spiritual creation.

• TẠe Disciple. Oh Thou, who doth enlighten every man that cometh into the world' (John i. 9), dissipate the clouds of darkness which surround me. ¡Eternal,WORD, who thyself art God, instruct me, and teach me how to pray,' (Luke xi. 1.)

“Jesus Christ. You have reason, my child, for asking me to teach you how to pray: for of yourself, “ you know not what you should pray for as you + ought; but the Spirit himself asketh for you with unspeakable groanings.

And He that searcheth the heart knoweth what the spirit deșireth ; because he asketh for the saints according to God.' (Rom. xviii. 26, 27.) Prayer is the foundation of virtue; the link between heaven and earth; the act of the will 1 turning itself to me. It resembles the pulsation of the heart, which indicates life, and maintains it. He who does not pray is dead. Hence I again exhort 3 you to pray without ceasing. Pray when you wake in the morning, and

periodically, throughout the day, that you may draw down my blessing on your employments; and, at night, before you lie down to rest, pray likewise ; for' ni also gs to the Lord' (Ps. lxxiii. 16), and your sleep should be offered to Him. “ There are some, who honour me with their lips' (Mark vii. 6)—who in. VOL. VI.

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voke me without faith, fervour, or love; with a mind distracted and filled with roving imaginations. Such persons, my child, pray not; for theirs is a prayer that springs not from the heart. * As for you, when you pray, enter into

your chambers—close the door' (that is, carefully collect your thoughts) — • and beseech your Father who is in secret! and your Father who seeth in secret will repay you.' (Matt. vi. 6.) Speak to me with confidence, friend speaks to another.' (Exod. xxxiii. 11.) You have necessities,-lay them open before me : you have afflictions,-pour them into my heart.

Who can love you as I do? And who like me can administer consolation ?

“ THE Disciple. Oh yes, my Lord, to Thee will I go in my necessities, and in my tribulation. To whom else should I go? Thou hast the words of eternal life.' (John vi. 69.) When I reflect who Thou art, and what I am; that notwithstanding the infinite contrast, Thou still sayest, • Come tu me;' that thy tenderness anticipates my approach, and invites me to thee; and that whether grief oppresses, or temptation straitens me, Thou art always ready to listen to the prayer of thy petitioner, and extend thy friendly protection towards him; I cannot express my feelings, so overpowered am I, and confounded by this exhibition of tender love! And now what shall I do? I will speak to my Lord' (Gen. xxvii. 31), and say to him : “ Teach me what to ask from thee, for mankind are deceived by their own corrupt desires, and Thou alone knowest what is good.' “Jesus Christ. When you are praying, speak not much; for your

Father knoweth what is needful for you before you ask him. Thus, therefore, shall you pray: Our Father who art in heaven, hallowed be thy name.' (Matth.

vi. 7.)

“ As you ought, my child, to love God more than yourself, you ought also to desire, above everything else, the increase of his glory, which I came to propagate through the earth, by destroying sin in the souls of true believers. Sin, which is an act of disobedience and revolt, outrages the name of God. I hallowed that name, by becoming obedient unto death, even the death of the cross' (Phil. ii. 8), and those true adorers who adore me in spirit and in truth' (John iv. 23.) All faithful observers of this law, by uniting their actions with mine, their love with my love, continue to hallow his divine name here below, as the spirits of the blessed and the holy angels hallow it in heaven.

666 Thy kingdom come.'

“ Earnestly desire that the kingdom of God may be established in you, that his grace may predominate over, and destroy the corrupt nature of Adam, the concupiscence of the flesh, the concupiscence of the eyes, and the pride of life' (1 John ii. 16); so that being despoiled of the old man, and his acts, you may put on the new man, who is renewed unto knowledge, according to the image of Him that created him' (Coloss. iii. 9-13). Desire that the reign of God may be established in the hearts of all men, as well as in your own, indeed, throughout all the earth, both amongst those who have not yet

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