eclipsed in practical fruits, by the devotees of error,nor must less luxuriant and fragrant fruits evolve from gratitude for heaven freely given us, than from the attempt to pay a price for heaven otherwise denied us.

FANATICISM.

Santa Rosa was canonized An. Dom. 1701, by Clement X. with the subscriptions of 35 cardinals.

At pp. 427, the bull says "In honour of the holy and undivided Trinity, and for the exaltation of the Catholic faith, by the authority of the almighty God, Father, Son, and Holy Ghost, and by our authority, and by the advice and unanimous consent of our venerable brethren of the Holy Roman Church, the Cardinals, Patriarchs, Archbishops and Bishops, who are in the Roman Court, we have determined that blessed Rose of St. Mary, the Virgin of Lima, the sanctity of whose life, the sincerity of whose faith, and the excellency of whose miracles is fully evident, is holy, and we have decreed that she shall be in the catalogue of holy virgins, as we decree, define and inscribe, by the tenor of these presents, deciding that her memory is to be venerated among the holy virgins by the Universal Church, on the 30th day of the month of August, in every year; in the name of the Father, Son and Holy Ghost-Amen.

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By the same authority we have mercifully in the Lord, remitted, according to the accustomed form of the Church, to all and every one truly penitent and who have confessed, who in each year, on the festival of the said St. Rosa, shall visit the tomb in which her body reposes, seven years and as many forty days of the penances prescribed to them, or in any other way due

from them."

P. 407. She changed the stones and crosses with which when she was very little, and ignorant of the use of scourges, she was loaded when going to prayer, or to her garden, by her maid Marianne, who alone was conscious of her mortifications, into iron chains, which she prepared for scourges, with which after the example of

St. Dominick she offered herself nightly a bloody victim to God, to avert his just anger, even by a copious effusion of small streams of blood, either for the sorrows of holy church, or for the necessities of the endangered empire, or of the city of Lima, or for making compensation for the offences of sinners, or for expiating the souls of the dead, or for obtaining divine aid for those who were in their last agony, the servants being sometimes horror-struck at such dreadful blows of the chains; and when the use of these was forbidden, she thrice encircled her loins with one of them, so secretly, that it never would have appeared but through the severest tortures of the sciatica, and this was subsequently only loosened by a miracle; and its links after the virgin's death, were discovered to exhale a wonderful and unusual sweet odour. And lest any part of her innocent body should be free from punishment, she tortured her arms down to the wrists with penal chains, and stuffed her breasts and sides with handfulls of nettles and small briers, so that this rose should be fashioned with her lily placed among thorns. She subsequently increased the sharpness of a haircloth, which extended from her neck below her knees, by sharp needles mixed up with it, which she used for several years, until she was commanded to put it off, on account of the frequent vomiting of blood; she made up for the laying aside of this punishment by another garment less prejudicial to her health, but not less troublesome, for under it every motion was painful to her. (p. 408.)—The soles of her feet only were exempt from these sufferings; but these she did not suffer to be free from torments, either by the blows of stones, or the parching of a furnace ; . moved by the sight of a pious image, which said, with silent praise, "Ecce homo❞ she fastened upon her head her first crown, formed of tin, with sharp little bolts, and for some years did not fasten it without wounds; this was replaced in her riper years by a second crown armed with ninety-nine sharp points. "She desired the hardness of her bed to be such that it should rather drive away than invite sleep, so that it should be at once a bed to her, when about to sleep, and

an instrument of torture; her pillow was either an unpolished trunk of a tree, or stones concealed for this purpose, and this bed she afterwards filled with sharp fragments of tiles, and with triangular pieces of broken earthen jars, so that the pointed parts of each were turned to her body; nor did she compose herself to sleep before she had embittered her throat with a draught of gall."

How unlike the gospel is such a system! 'It is finished," closed all expiatory offering; Jesus took all the pain, and left us all the pleasant fruits.

TRACTARIANISM PRAISED BY ROMANISTS.

THE following testimonies are no unequivocal proofs of the true nature of Tractarianism. The sagacious Romanists quoted below would not praise a movement either hostile to them, or friendly to evangelical religion.

RT. REV. DR. WISEMAN, ROMISH BISHOP AND VICAR APOSTOLIC IN ENGLAND.

"It seems to me impossible to read the works of the Oxford Divines, and especially to follow them chronologically, without discovering a daily approach towards our holy Church, both in doctrine and affectionate feeling. Our Saints, our Popes, have become dear to them by little and little; our rites and ceremonies, our offices, nay, our very rubrics, are precious in their eyes, far, alas! beyond what many of us consider them : monastic institutions, our charitable and educational provisions, have become more and more objects with them of earnest study; and to suppose them to love the parts of a system, and wish for them, while they would reject the root, and only secure the support of them-the system itself-is to my mind revoltingly contradictory."-Letter on Catholic Unity, pp. 13,

14.

our

TRACTARIANISM PRAISED BY ROMANISTS. 135

RT. REV. DR. M'HALE, ROMAN CATHOLIC ARCHBISHOP OF TUAM.

"The silent religious revolution that has commenced at Oxford, and that is spreading with an active rapidity throughout all parts of England, must convince every dispassionate inquirer, that the term of the reign of error is now drawing to its close. The stagnant intellect of the nation has been stirred by the descent of a mighty spirit, and. without any enthusiastic reliance on prophecy, I should not be surprised that even the present generation would witness the august temple of Westminster Abbey again lit up with the splendours of that pure and ancient worship, to which it was raised and consecrated."- Evidences and Doctrines of the Catholic Church.

HON. AND REV. G. SPENCER, ROMISH PRIEST.

"When the Catholic movement first began to exhibit itself in so striking a manner at Oxford, which is the very heart of the Anglican Church, I never doubted but that it was the sign of a great regeneration about to take place in our country; but I did not understand the position which those learned ecclesiastics wished to take up, who are now guiding the most influential spirits of the Anglican Church. I was well aware that they still strongly repudiated all idea of going over from their Church to our own; but then I supposed this objection on their part to be a remnant of prejudices which would naturally lead them to hesitate a considerable time before taking so decisive a step. Indeed, quite lately I still held to the idea, that in a short time we should see them prepared to quit their Church in considerable numbers, and unite with us in labouring to effect the conversion of their brethren. But the nearer the approaches they make to Catholic sentiments, the more resolved they appear to be to rectify their position, not by quitting the vessel as if they despaired of its safety, but by guiding it, together with themselves, into the harbour of unity. They insist upon it that we are mistaken in supposing that the succession

of their Orders has ever been interrupted. They constantly maintain, that although the XXXIX Articles, which are the confession of faith of the Anglican Church, were the work of men, like Cranmer, infected with heresy, yet that God did not permit that there should be inserted in them any declarations absolutely contrary to the Catholic faith. Still further, they openly avow, that they themselves have no objection to urge against the decisions of the Council of Trent, and that it is in the sense of the Catholic faith, as agreed upon at that Council, that they profess to understand the formularies of their Church.

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I beg you to observe, that I do not take upon myself either to justify these notions, or refute them. It is not for me to judge their cause. I leave this to the head of the Church, to whom I keep myself attached as to the bark of St. Peter, and whose decisions are a law to me. But thinking that I see the day dawning which shall behold England returning to the true faith, and convinced that an abundant outpouring of the grace of God would suffice to realize our wishes in a manner more remarkable than we can figure to ourselves, I think that I may appeal to Catholics, not only in France, but in all Europe, and entreat them by the mercies of God to look with deep interest upon the efforts which our separated brethren are making to reunite to the Catholic Church one of the noblest of her branches, which has been severed from her for so long a time."Letter to the Univers, 1841.

DANIEL O'CONNELL, ESQ. M.P.

"The Noble Lord (Lord Morpeth) had imputed the opinions of the Puseyites to several Professors of Oxford, and he had stated that those doctrines were contrary to the oaths they had taken. That charge the Honourable Gentleman (Sir Robert Inglis) did not deny, and he could not; and blessed be heaven, their doctrines were very close to those of the ancient Catholics."- House of Commons, March 2, 1841.