"fatted calf, and kill it; and let us eat, and be merry: for this my son was dead, and is alive "again; he was lost, and is found." (Luke xv. 20-24.) Can any images more forcibly express the love of God towards repentant sinners? Here is no "wrath"-no" vengeance"-no " anger"but all is joy, and exultation. Here is no "reserve of punishment"-no partial forgiveness-no exceptions out of the general amnesty-no store of bitter and infernal" tortures" to be rigidly exacted even "to the last farthing." And yet this is the point of view in which our Lord wishes us to regard the dispositions and dealings of God with real penitents. Do not say to me, that the contrition of the prodigal son was so intense, that it remitted all temporal punishment; but that his constitutes a peculiar case, and ought not to lead penitents generally to expect an equal degree of Divine love and mercy. For if we examine this case, there was nothing to take it out of the ordinary rules. The prodigal son was reduced to distress by his own vices; "and when he came to himself," he resolved to arise and go to his father. We do not read of any signs of extreme contrition or anguish of soul. We read of no tears, no fastings, no sackcloth, no mortifications; but he merely arose and came to his father." This then is the description of every one who is really penitent, and the conduct of God here described is sufficient to shew the error and unsoundness of your doctrine.

I will not weary the reader by accumulating additional proofs from Scripture of what is so plain and evident; but shall proceed next to consider the BURDENS which your doctrine of Satisfactions imposes on Christians-burdens wholly useless and ineffective for the end for which they are imposedthe expiation of remitted sin.

Be it remembered then, that according to your doctrine, penal works of Satisfaction are due to the justice of an angry God, after sin has been pardoned; and that such works must be continued through life, notwithstanding the performance of the works of Satisfaction assigned in confession, and notwithstanding the execution of all works necessary to gain Indulgences. Now let us consider what these Satisfactions are, which you thus recommend your people to continue through life.

Amongst other penal Satisfactions for sin, the following are mentioned by Amort". Concealing one's self for a time in some Monastery or other secluded place, and living in penitence there. Abstaining from meat and wine. Fasting on certain days, especially on Wednesday, Friday, and Saturday, or feeding only on bread and water. Praying with bended knees, or with the arms extended in the figure of the Cross for a certain time, and at an appointed hour, before the Cross,

• Eusebii Amort, Theologia Eclectica Moralis et Scholastica sub auspiciis SS. D. N. Benedicti xiv, &c. t. xiv. p. 405. Ed. August. Vind. 1752.

or some other sacred image in the church. Lying on the ground for some time, or on a hard couch. Applying the scourge to one's self on certain days. Putting on sackcloth. Undertaking some religious pilgrimage. Reciting the penitential psalms and other penitential prayers. Visiting certain churches where there are stations, or some other great devotion. Weekly fastings during life. Monthly confessions. Prayers every hour or half hour. The office of the Rosary on Sundays and Holydays.

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Amongst penances mentioned by Alphonsus Liguori are, entering a Monastic order, Acts of grief every evening, "to visit every day the holy Sacrament, and also the image of St. Mary, beseeching from them (!) the grace of perseverance; "to recite at least the third part of the Rosary; " and the Angelical salutation three times, every morning and evening, saying, 'My mother "assist me to-day, that I sin not against God;' "which penance," says Liguori, " of thrice reciting "the Angelical salutation with the aforesaid sup

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plication, it was my custom generally to enjoin, 66 or at least recommend to those who did not use "them." Another penitential work is, "unre

mitting recitation of the Angelical salutation in honour of the purity of the most blessed Virgin, morning and evening, repeating always before her image the resolution not to commit sin "."

P Ligorio, Theologia Moralis, t. ix, p. 14.

Another is," to make the sign of the cross nine or "five times on the ground with the tongue." Other penances may be assigned at the particular desire of the penitent, though at first with moderation : "It will be enough to allow them at the beginning "some small mortification, but seldom; such as scourging, an iron chain, abstinence, rather to inspire a wish for mortifications, than to mortify "them as is fitting; and afterwards he [the Confessor] may deal more liberally"." Liguori adds, that ordinary works of Christian piety may be openly performed, such as "frequenting the Sacraments, mental prayer, visitation of the Sacrament, hearing mass with bended knees and recollection "of spirit," &c. "But works of extraordinary supererogation, and which savour of singularity, "such as the above-mentioned external penances of sackcloth, scourges, prayer with expanded arms, eating bitter herbs, sighings, weeping at time of prayer, ought to be concealed as far as possible"."

¶ "Illi, qui solitus fuit blasphemias proferre, insinuatur ut novies vel quinquies lingua signet crucem super terram." p. 15.

Ib.

Satis erit ab initio eis concedere aliquam tenuem sed raram mortificationem, ut disciplinam, catenulam ferream, abstinentiam, potius ad ingerendum in eorum animis mortificationis desiderium, quam ad eos ut convenit mortificandos. Ligorio, Theol. Mor. t. ix. p. 123. (Praxis Confessarii, n. 146.)

t

Opera autem quæ sapiunt singularitatem, ut supra enarratæ pœnitentiæ externæ ciliciorum, flagellorum, orationis cum brachiis in crucem expansis, comestionis herbarum amariorum,

Bouvier Bishop of Mans, in his Treatise on penance, recommends the following penances. Fasting on bread and water; abstinence from meat, wine, and fermented liquors; flagellations and sackcloth; holy pilgrimages, especially those made on foot; watchings at night, and lying on the ground or on a hard bed; genuflexions; extensions of the arms; or other painful postures of the body; abstinence from pleasures, entertainments, games, hunting, riding, rich dress, &c.; pecuniary payments; recitation of the psalms, Rosary, &c.; meditation and mental prayer; a certain number of repetitions of forms, called Acts of Faith, Hope, Charity, Humility, Contrition, &c.; visitation of Churches; adoration of the holy Sacrament; exercises of religion; acts of piety towards our Lord, or towards the blessed Virgin, or towards the Saints'.

Morinus mentions the following penances. Walking with bare feet, or without shoes; wearing painful garments; using no carriage or horse; scourging or discipline; repetition of psalters; wearing iron hoops round the body; imprisonment; genuflexions; prostrations on the ground; almsgiving; voluntary exile; entering a monastery, &c. &c." According to Trevern, Bishop of Stras

suspiriorum, fletus tempore orationis, &c. occultari debent quantum possibile est. Ibid. p. 124. (n. 147.)

Bouvier, De Pœnitentia, p. 150. (De operibus injungendis.)

u

Morinus, Tract. de Pœnitentia, lib. vii. c. 13, 14, 15.