lend themselves, in the clearest and most direct way, to the Itching Ear' system, to the love of novelty in the pulpit, to fostering the overvalue for preaching, which thus degenerates into a mere theatric exhibition? What would the primitive church have said? what would an unsophisticated Christian say now, to this puffing and exciting system?

These things are put as questions, not as assertions. It would be a great charity in any one to shew that they admit of an answer; for it is very convenient for charities to get money in this way, if it cannot be got in any other; and very disagreeable to be obliged to think ill of a practice so generally adopted and so hard to avoid. Besides, the extent of the practice requires consideration. The writer was assured by the inhabitants of one great London parish, that there was a Charity Sermon every six weeks on an average. Surely this must be a most fearful interference with the plain duties of Christian teaching.

DOCUMENTS.

EXTRACT FROM THE REV. R. M'GHEE'S SPEECH

At the Public Meeting held on Saturday, June 20, at the Great Room at Exeter Hall, for the purpose of proving to Protestants of all denominations, by authentic documents, the real tenets of the Church of Rome, as now held by the Roman Catholics, Bishops, and Priests of Ireland.

THE first point to which I shall call the attention of the meeting,—and to this I beg your most serious attention-is this proposition, that Dens's Theology was twenty-seven years ago adopted by the Roman catholic archbishop and bishops of Ireland; and the second point to which I shall call your attention is the nature of that theology. Now, let me be clearly understood. I do not charge it against the Roman catholic archbishop of Ireland and bishops that the work which I quote is a bad book. Dismiss every feeling of that kind for the present from your minds. I only ask you now to consider the fact. I shall first shew you that this book was adopted by the catholic archbishops and bishops of Ireland assembled in 1808; secondly, that they selected this book as a standard work of theology; thirdly, that they selected it for a particular purpose—that is, as the best for teaching theology to the clergy, as containing the most secure guidance to ecclesiastics who had not access to a public library; fourthly, that an order was given to the printer to have 3000 copies printed of the work, which comprised seven volumes,-that was on the calculation that one copy would be required for each priest in Ireland; fifthly, that the selling price of the whole work was calculated at 5250 guineas. This, be it remembered, was in 1808; now, if I can shew that twenty-five years afterwards this same work was set up as a book of conference for the province of Leinster, by the Roman catholic Archbishop Murray, by Bishop Kinsella, Bishop Doyle, and Bishop Keating, and that, in consequence of the scarcity of the work, a new edition of 3000 copies of the work, with an eighth volume added, was ordered to be printed, by the express approbation of Dr. Murray, the Roman catholic Archbishop of Dublin-if, I repeat, I shew this; if I also shew that for five years, including from 1831 to 1835, the questions discussed in the conferences of the clergy are taken question by question in the order in which they occur in Dens's book, I think I shall have established that it was appointed a standard book by the Roman catholic archbishop and bishops of Ireland, from 1808 to 1831, and from that to the present period.

The first point I take from the "History of the Catholic Association," by Mr. Wyse. In the appendix to that work I find a resolution of the Roman catholic archbishops and bishops of Ireland, assembled on the 25th February, 1810; at that meeting a resolution was agreed to, referring to and confirming the resolutions of a former meeting, of the 14th of September, 1808. At that meeting, the Roman catholic prelates resolved unanimously, that "Dens's Complete Body of Theology" was the best book on the subject that could be re-published, as containing the most secure guidance for such ecclesiastics as may, by reason of the peculiar circumstances of this country, be deprived of the opportunity of referring to public libraries, or consulting those who may be placed in authority over them. In consequence, an edition of the work was ordered to be printed, by the present publisher, of 3000 copies [it was here suggested to the speaker that the same individual who printed that work was the printer to the college of Maynooth]; it was added, inasmuch as Dr. Murray, Dr. Doyle, Dr. Keating, Dr. Kinsella, have made it the conference book for the province of Leinster, the publisher, as well to obviate the difficulty experienced by them in procuring the work, as also to advance the cause of religion and morality in the other parts of the Irish church, is induced to reprint a limited number of copies. This was in 1808, and I shall shew that it continued a standard work up to 1835. The book from which I make this statement is the most authoritative Roman catholic work. I now come to another part of the statement. The Roman catholic priests are obliged, under what they call the penalty of mortal sin, to read what are termed their offices-contained in their Breviary, and consisting of extracts from the Missal, and also of extracts from the Scriptures, I know not what. Particular portions which should be read on each day, are pointed out in a directory, a copy of one of which I now hold in my hand, and it is necessary that each priest should have a copy in his hands before the 1st of January in each year. The catholic priests, it is well known, hold, four times a-year, what is called a conference, in which questions in theology are propounded, and answers given from the standard theology of the church. I have here the directories from the year 1831 to 1835. In that of 1831, I find an entry to this effect-that, "obeying the commands of the most illustrious and reverend the archbishop and bishops of the diocese, we shall discuss at two of the conferences, "Dens's Treatise on the Human Actions:" at a third, his "Treatise on Sin ;" and, at a fourth, his "Treatise on Conscience." It was in consequence of the importance attached to this work, and the estimation in which it was held, that a reprint of it was made in 1832. In that year there were four conferences, as usual, in which, following Dens as an authority, "Dens's Treatises on the Virtues" were discussed in the order in which they stand in his work. In the years 1833, 1834, and 1835, the questions for discussion in the conferences were also selected from Dens's work, and in the order in which they stand. I can state from the Directory the particular pages which were marked out for discussion in the different years-thus from page 144 to 182 was for discussion in the first conference in 1831; those of the second conference embraced from page 182 to 264. These were the consecutive questions in the book, and were discussed in their order at the consecutive conferences. I shall proceed, by extracts from this work, to prove the following five points

1st. "That protestants of all denominations are accounted as heretics by the church of Rome, and worse than Jews or Pagans."

2nd. "

That we are all, by baptism, placed under the power of her

domination."

3rd. "That so far from granting us toleration, it is her duty to exterminate the rites of our religion."

4th. "That it is her duty to compel us, by corporal punishments, to submit to her faith."

5th. "That the punishments she decrees are confiscation of property, exile, imprisonment, and death."

Lastly, "That the only restraint (on the application of her doctrines) is a mere question of expediency when it may suit the convenience of the papal power."

"What is heresy?

EXTRACTS.

PROP. I.

"IV. Answer. It is the unbelief of those who profess indeed that Christ has come, but who reject his doctrine as to any part as proposed by the church, such are Lutherans, Calvinists, &c.

“What kind of infidelity is the greatest sin?

"V. We answer with St. Thomas, quest. 10, art. 6, by distinguishing. If the infidelity is considered objectively, or in reference to the subject matter of it, then Paganism is worse than Judaism, and Judaism worse than heresy: because the Pagan errs in more particulars than the Jew, and the Jew in more than the heretic.

"But if it is considered subjectively, or in reference to the individuals, or the pertinacity of the will and the resistance to the faith, then heresy is the worst, and Judaism generally worse than Paganism, because heretics are wont to have a greater knowledge of the truths of the faith than Jews, and Jews than Pagans, and so generally heresy is the greater crime." (Dens, Vol. ii., pp. 77, 78.)

PROP. II.

"Are all who have been baptized in the church?

"We answer, No. And particularly heretics and apostates are evidently not of the church, because they do not profess the same faith and doctrine with those who are in the church, which, nevertheless, is expressed in the definition of the church."

"Objection. The church judges and punishes heretics, but she does not judge those that are without,' according to the apostle, 1st Epistle to the Corinthians, chap. v., therefore heretics are in the church.

"We answer by denying the consequent, for although heretics are without the church, nevertheless they remain by reason of baptism subject to the church, whence she justly seizes them as deserters from the camp of the church, and so they are under the obligation of returning, but the apostle is treating of those who have never entered the church, or who have not been baptized." (Dens, vol. ii., p. 114.)

Again, in the chapter of infidels and heretics being following passage:

subject to the law," we meet the

"Heretics, schismatics, apostates, and all similar persons, who have been baptized, are bound by the laws of the church which concern them, nor are they more released from her laws than subjects rebelling against their lawful prince are released from the laws of that prince.

Objection. Heretics are not in the church, therefore they are not subject to the church. "We answer by distinguishing the antecedent. If it means that heretics are not in the church, as far as relates to the union of charity and communion of the saints, we grant it; but if it means that they are not in the church as to subjection, we deny it, for they are made by baptism subject to the church, and they remain personally subject to the church wheresoever they may be."

The only excuse that can be made for this is, that the church of Rome did not intend it in reference to Protestants, because their baptism is not valid. This is answered by the fact that she holds the baptism of heretics valid. The Council of Trent, in its seventh session, uttered an anathema against any one who denied the validity of heretical baptism; and in Dens's Theology we read as follows on the subject:

"It is not required that a minister should explicitly intend to do that which the Roman church does, but it is sufficient that he should simply and generally intend to do that which Christ instituted, or that which the true church does, whatsoever his opinion of that church may be, as the practice of the church declares, which holds the baptism of heretics to be valid. "But what if he should have two conflicting intentions, as for example: The heretic baptizes, intending to do that which Christ instituted, or what his own church does, but not what the Roman church does?

"We answer-Such a man, morally speaking, baptizes in a valid manner."—(Dens, vol. v., p. 133.)

PROP. III.

"Is it lawful to tolerate the rites of unbelievers ?

"This is answered, 1st.-The rites of the Jews, although they sin in exercising them, may be tolerated with a certain degree of moderation, because from thence great good accrues to the church, namely, that we have a testimony to our faith from our enemies, since by their rites those things which we believe are represented to us as in a figure.

"It is said, with a certain degree of moderation,' because if there be any danger that the Jews, by their rites, prove a scandal to Christians, the church can and ought to moderate, or even to prevent it, as may be expedient.

VOL. VIII.-July, 1835.

M

"We answer, 2ndly.-The rites of the other unbelievers, namely, of Pagans and heretics, are not in themselves to be tolerated, because they are so bad that no truth or utility can from thence be derived to the good of the church.

Except, however, that some greater evils might accrue from some other source, or some greater good be prevented.

"Objection 1. The Apostle to the Romans, chap. xiv., verse 5, says, 'Let every man abound in his own sense,' (we translate the Greek, Let every man be fully persuaded in his own mind.') Therefore, liberty of religion is to be left to every man.

"This is answered by denying the consequence-(that is, by denying that liberty of religion is to be left to every man) for the Apostle is not treating of the rites of religion, but of the observance or non-observance of the difference of days and meats according to the law of Moses, either of which might well be done at that time.'

"Objection 2. The dilemma of Gamaliel, Acts, chap. v., verse 38, 39. Where he is speaking of those things which the Apostles were doing, Refrain from these men and let them alone, for if this counsel or this work be of man, it will come to nought, but if it be of God, ye cannot overthrow it.'

"We answer, 1st. This is a dilemma, not of the sacred Scripture, but of Gamaliel, who, by this apparent argument, wished to rescue the Apostles, whom he favoured, from present danger.

We answer, 2ndly., That granting the argument of Gamaliel to be valid, there is this difference, that the cause of unbelievers is not doubtful to the judges of the church as that of the Apostles was to the Jews; but it is clear that it is certainly false and condemned, whence it is not to be tried or approved, but extirpated, unless there may be some prudential reasons which may induce us to tolerate it."—(Dens, vol. ii. pp. 82, 83.)

PROP. IV.

"Are unbelievers to be compelled to join themselves to the bosom of the faithful?

"I. We answer, first-Unbelievers who have never been baptized cannot be compelled to receive the faith in the first place, not by the church, because she has no jurisdiction over the unbaptized, according to the 1st of Corinthians, chap. v., verse 12, What have I to do to judge them that are without?' nor even by secular princes, although their superiors, because they have only a political power over them, which merely respects the public peace and tranquillity.

"The same also is proved by the example of Christ, the doctrine and practice of the church, and the form prescribed to the apostles in preaching. (Matt. x.)

"This is answered by denying the consequent; for, according to St. Gregory, the words of the parable are to be understood of compulsion, improperly so called, which is used by preaching, persuasion, shewing of miracles, &c.

"But if, with St. Augustine, you understand the words of compulsion, properly so called, then they are understood of heretics and schismatics who have at some time made profession of faith, and who can, properly speaking, be compelled.

"II. We answer, 2ndly, to the question, that unbelievers who have been baptized, as heretics and apostates generally, and also baptized schismatics can be compelled by corporal punishments to return to the Catholic faith and the unity of the church.

"The reason is, that they by baptism are made subjects of the church, and therefore the church has jurisdiction over them, and the power of compelling them, by the appointed means, to obedience, and to fulfil the obligations contracted in their baptism.

"This also obtains, in the case of those who have been baptized in their infancy, or who, compelled by fear of any necessity, have received baptism; as the Council of Trent teaches, Session 7, Canon 14; and the 4th Council of Toledo, Canon 55.

"You may object-' No one believes against his will, but the will cannot be compelled; therefore no one can be compelled to the faith.'

"We answer by denying the consequent, for he is not compelled to believe against his will, but that from being unwilling, he should be made willing.

You will urge again-No one can be compelled to baptism, therefore no one to the faith.'

"We answer with St. Thomas on this :-As to vow is the part of a willing mind, but to pay what is vowed is of necessity; so, to receive the faith is the part of the will, but to hold it, when received, is of necessity; and therefore heretics can be compelled to hold the faith.' "Meantime it is not always expedient that the church should use this right, as will appear from what shall be said hereafter."-(Dens, vol. ii., pp. 79-81.)

PROP. V.

"What are the punishments decreed against those infected with that stain?

"Heretics that are known to be such are infamous for this very cause itself, and are deprived of Christian burial.

"Their temporal goods are for this very cause itself confiscated; but before the execution of the act, the sentence declaratory of their crime ought to proceed from the Ecclesiastical Judge, because the cognizance of heresy lies in the Ecclesiastical tribunal.

Finally, they are also justly afflicted with other corporal punishments, as with exile, imprisonment, &c.

"Are heretics justly punished with death?

"St. Thomas answers, 22 quest. 11 art. 3, in corp., Yes; because forgers of money, or other disturbers of the State, are justly punished with death; therefore also heretics, who are forgers of the faith, and as experience testifies, grievously disturb the State.

"This is confirmed, because God, in the Old Testament, ordered the false prophets to be slain; and in Deut. xvii. 12, it is decreed, that if any one will act proudly and will not obey the commands of the priest, let him be put to death. See also the 18th chapter.

"The same is proved from the condemnation of the 14th Article of John Huss, in the Council of Constance."

"The last proposition has been already demonstrated in the extracts given, That the only restraint on the persecutions is a mere question of expediency when it may suit the convenience of the Papal power.'

Now it may, perhaps, occur to some individuals, and it ought, perhaps, naturally to occur to us all, that though these principles are to be found in this book, and though they are also to be adopted by the Roman catholic prelates and hierarchy of Ireland, that still the prelates did not bring, or would not bring, such principles as these under the discussion of the Roman catholic priests; but that they would rather avoid them, and take what is good in the book, and put out what is bad. But the questions proposed for the private conferences of the Roman catholic priests, of the province of Leinster, by the archbishop and bishops, and I believe for the priests, of Ireland, in 1832, were the questions embracing every single fact that you have heard taken from these chapters in Dens. Here are the questions-remember the heading of these conferences is this-"There will be four conferences this year, 1832, in the province of Leinster, in which, following Mr. Dens"-Dominum Dens auctorem sequentes—" as our authority we shall discuss his treatise on the virtues"-De virtutibus tractatum discutiemus-" on the virtues, the theological virtues of faith, hope, and charity." Anne cogendi infideles gremio fidelium sese adjungere " Are unbelievers to be compelled to join themselves to the bosom of the church?" You have heard the answer. "Is it lawful to tolerate the rites of heretics, the rites of unbelievers ?" You have heard the answer. "What are the punishments decreed against those infected with the stain of heresy?" You have heard the answer. Now there is, perhaps, another objection. Perhaps you will say that though these questions really were proposed and discussed in the private conferences by the priests, and though these answers are to be found in this book, perhaps they denied the authority of Dens. I am sorry to be obliged to state that such an interpretation is impossible; the proposition of the questions themselves, and the very terms in which the question is proposed, as to the penalties of exile, imprisonment, and death, preclude the possibility of it. I call your attention to the principles asserted on the subject of punishments decreed by the church of Rome, and stated in the decrees of Dens, and in the laws. I am translating from the book ::-" Punishment is doubly decreed by the laws-by the mode of the sentence already decreed sententiæ late, and by the mode of the sentence to be decreed sententiæ ferenda." The punishment is said to be, first, of the mode of the sententiæ lata, that is, already decreed, which is already incurred by the fact of transgression of the law, or crime committed, without any other further sentence. Such is the excommunication annexed to external heresy."-(Vol. ii. p, 307.) The excommunication, or punishment, annexed to heresy here is declared to be the punishment of a sentence already decreed, and no further investigation or inquiry into the subject is made. It is then asked-" How do you know whether the punishment is of the sentence decreed, or to be decreed?" The answer is, "If it is said in the law, ipso facto, or ipso jure, then, in that case, the punishment of the sentence is already decreed." When we turn to the book, and to that page in which the punishments are stated, we find the very words, "Ipso jure infames-ipso jure confiscata, &c." "Heretics are infamous, and are deprived of Christian burial, and their temporal goods are confiscated."