"to be the only one reconcileable with catholic truth" is generally prevalent in the Church of England, and should thence argue, that the Church of England is "not to be judged by the Articles, but bý "such authoritative teaching, and that therefore its "doctrines, and consequently itself, are not catholic." (p. 5.) The reply is obvious and easy. You have no reason to assume that Mr. N. believes his interpretation to be "the only one reconcileable with "catholic truth." He merely advances what appears "He to him a catholic interpretation. I am of opinion that the language of the Articles, and the circumstances under which they were written, point to an interpretation somewhat different from that advanced by Mr. N. and yet I have not the least doubt that he would readily admit the orthodoxy of that interpretation, though different from his own. Your premises therefore break down; and your conclusion finishes in smoke. Supposing however, that, for the sake of argument, he were to admit, that the Articles are unsoundly interpreted by many persons, still that would not render the Church uncatholic, while such interpretations are openly opposed by many other persons of learning and authority, and while they are not recommended and urged by the authorities of the Church. When you can shew, that the idolatrous and superstitious doctrines and practices authorized in your Church are openly opposed and condemned by any influential portion of its members, we shall be rejoiced to

relieve your Communion from imputations which must, until then, adhere to it.

"It is a serious thing," you continue, "to charge

us with setting up the Blessed Virgin in place "of the Holy Trinity, and Purgatory instead of "Heaven and Hell. We naturally ask, what shall "be considered sufficient evidence of there being an "authoritative teaching, that supersedes the solemn "and synodal Decrees of our Church, and makes us

responsible in solidum for its lessons?" (p. 6.) To this question you have yourself in part furnished the reply in the next page, where you say, “To "the teaching of the Roman schools, the Catechism "of the Council of Trent, and the sentiments of the "best writers, I have no objections to make. But "that you should give as evidence of authoritative teaching popular notions and practices is certainly "surprising." You therefore admit that there is some authoritative teaching in the Church of Rome, besides that of the Decrees of Trent, and of course you cannot hesitate to add to the sources of such authoritative teaching, the decrees of Roman Pontiffs, and the actions of canonized Saints, which are held up at this day for the imitation and edification of the whole Roman Church. I am perfectly satisfied with the concessions you have made, and I believe there will be little difficulty in establishing on these grounds the substantial correctness of the positions which Mr. N. has advanced. Let us consider those positions for a moment.

Of the present authoritative teaching of the "Church of Rome," he says, "Instead of setting "before the soul the Holy Trinity, and Heaven "and Hell, it does seem to me, as a popular system, "to preach the blessed Virgin, and the Saints, and Purgatory."-And again, " In the Roman schools "we find St. Mary and the Saints the prominent objects of regard and dispensers of mercy, Purgatory or Indulgences the means of obtaining it." (p. 7.)

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Without doubt, "it is a serious thing" to make this charge, and "it is a serious thing" for you to hear it made. You do not relish such plain speaking. I must however entreat you to bear with me, while I proceed to establish its substantial accuracy— while I demonstrate, that the Blessed Virgin, the Saints, Indulgences, or Purgatory, are commonly and authoritatively set before the souls of your people instead of the Trinity, Heaven and Hell, and viewed as prominent objects of regard, dispensers of mercy, or means of obtaining it. After this I shall proceed to consider the remainder of your Letter.

1. The Blessed Virgin is authoritatively set before your souls instead of the Trinity.

It is not meant that the Roman Church disbelieves the Trinity, or never worships the Trinity, but that the Virgin receives honours which are due only to the Trinity-honours which interfere with the sole prerogatives of the Deity. The first proof of this

to reverence.

shall be derived from an authoritative document which all members of your Communion are bound I mean, the Encyclical Letter of Pope Gregory XVI. addressed in 1832 to all Patriarchs, Primates, Archbishops, and Bishops, in which the following passage occurs.

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"We hasten unto you, Venerable brethren, and "as a sign of our good will towards you, we "address this letter to you, on this most joyful day, when we solemnize the festival of the triumphant Assumption of the Holy Virgin into Heaven, that she whom we have acknowledged as our patroness and deliverer amongst the greatest "calamities, may propitiously assist us while we write, and by her celestial inspiration may guide us "to such counsels as may be most salutary to the "Christian Church."

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I need scarcely remark, that the passages printed in Italics distinctly invest the Virgin with the attributes of Deity. The holy Psalmist declares, that God is his "fortress and deliverer," (Ps. cxliv. 2.) his "help and deliverer," (Ps. xl. 17.) The Pope regards the Virgin Mary as his " patron and "deliverer." The Prophet Isaiah teaches us, that "counsel" is one of the seven gifts of the HOLY

Ut quam patronam ac sospitam inter maximas quasque calamitates persensimus, ipsa et scribentibus ad vos nobis adstet propitia, mentemque nostram cœlesti afflatu suo in ea inducat consilia, quæ Christiano gregi futura sint quàm maximè salutaria.

SPIRIT, (Is. xl. 2.) The Roman Church herself prays in the sacrament of Confirmation, "Emitte " in eos (confirmandos) septiformem Spiritum tuum "Paraclitum de cœlis, Spiritum sapientiæ et "intellectus, Spiritum consilii et fortitudinis," &c. (Pontifical. Rom. De Confirm.) I turn to the first treatise on the Trinity by one of your Professors of Theology that comes to my hand, and I there find that the Divinity of the Son and of the Holy Ghost is proved amongst other things by the fact, that the power of giving grace, of giving spiritual gifts, is ascribed to them in holy Scripture. (See Tournely de Trinitate, p. 384, 499.) And yet, notwithstanding all this, the Pope ascribes confidently to the Virgin Mary the very powers which Scripture and tradition give to the Holy Ghost.

And now, Sir, perilous and idolatrous as such sentiments are, have they ever once been publicly objected to by a single member of your Communion? Has any one of you ever dared to protest against this ascription of the attributes of Deity to a creature? Will you yourself venture to utter a word in opposition to it? I am afraid this would be rather too much to expect from any "Vicar

Apostolic." And why is it that the whole body of your Communion have remained silent, and refrained from uttering a word in censure of language so plainly savouring of heresy and idolatry? Why is it, that even those amongst you who may disapprove of such statements, have