and without any public charge. But the nation has profanely robbed God of their offerings, and has heaped upon a few pampered favourites, that which they gave to alleviate the spiritual famine of thousands. We but claim as a national duty the repair of ravages caused by a national sin. It is vain to reply to this claim, that the property which, on the pretence of reformation, but in spite of the earnest protests of all real reformers, was taken from the Church three centuries ago, had been given and was held only for superstitious purposes, to maintain perpetual masses for the souls of the donors. Were the pretext true, it would not have justified its alienation to secular purposes; and that it was not true can hardly require to be proved.
If indeed it could be shown that all the alienated Church property had been charged with the continual performance of masses, this of course would not prove that the maintenance of them was the donor's sole object: it would prove only that he believed them to be serviceable to departed souls, and therefore desired to reap that benefit from his foundation, in addition to the other objects which he proposed to himself. A pious man among ourselves, who should build and endow a church or a college, might very naturally insert a clause in the deed of conveyance, earnestly requesting that all who might share his bounty would pray for a blessing on himself while he lived, and on his family after his death.
