The Liverpool Standard and General Commercial Advertiser. — Liverpool, Merseyside, England, 1842-10-28 00:00:00

M`GHEE continued.—Those are the charges that are specified in this petition. Now it has been charged against us — especially against my rev. brother Dr. O'Sullivan and myself, by Dr. Murray, the Roman Catholic Archbishop of Dublin—that we leave Ireland, and go to a distance, to pro pound our charges against Rome, but that we would not dare to do so in Ireland. Now let me tell you—and let me tell you, my dear and rev. brethren, who have done me the honour to sign the pledge to promote this petition—the steps I took upon this subject; and allow me to submit them to the meeting, that they may know whether they are fair or not. I published this petition, with a letter to Dr. Murray : I told him to select any items in this petition which he would veuture to call false, and leave any that he would admit to be true ; I desired him to choose any professor from the College of Maynooth, or any priest or priests he pleased in Ireland, to prove the falsehood of any item in that petition ; I told him I would meet that professor or that priest in the Rotunda in Dublin, dividing the tickets for the meeting be tween Protestants and Roman Catholics, and I would under take to substantiate any item in the petition against any man he could produce. (Hear, hear, and cheers.) I told him, that there might be no mistake, what the books were from which those facts should he proved—that they were the class books and standards of his own college, as returned by the head of that college to the British parliament. (Hear.) I leave it to every honest ma❑ to say whether that was not fair. (Loud cries of " Yes," and cheers.) Dr. Murray took no notice of that letter; and you will soon, I trust, if I am able to continue speaking, be competent to judge of the reason of the right rev. doctor's silence. When Dr. Murray took no notice of that, I published this counter petition— that is, a counter petition stating that these charges (in the other petition) were Use. My rev. brother wiil have the goodness to read this petition also. Mr. NOLAN then read the counter petition : PETITION TO DEFEND TII emble( testants of all denominations MAX CATHOLIC BISHOPS, PRIESTS, AND COLLEGE OF MAYNOOTH "To the Knights Burr sses in the Commons' House of Par e Petition of the undersigned Roman liament as Catholic " Humbly and liberal Pr sheweth,—• " That whereas certain cruel, unfounded, and illiberal ca lumnies and slanders have been, and are being circulated among various classes of Protestants, impeaching the Roman Catholic hierarchy and priesthood of Ireland, and especially the principles taught in the Roman Catholic College of May nooth, and in the conferences of priests, with the view of pro curing petitions to your honourable [louse to withdraw the grant.of public money from that college. " Thai it has been stated that ordinances of idolatry and superstition, doctrines subversive of the obligation of oaths when the utility of the church requires it, principles inculcat ing intolerance and persecution of heretics, invasion of the settlement of property, disloyalty to a Protestant Sovereign, and gross and revolling obscenity to be used with females in Confession, form a part of the instruction of students trained for the Roman Catholic priesthood in that college. " That it has been stated that after they are ordained priests, similar principles are instilled into them by their bishops in their diocesan conferences, to teach them to di rect the consciences of the people ; that the bishops have a certain standard for this purpose, to which they have added certain Papal laws, and that these alleged facts are sufficient to account for the crimes and miseries of the Roman Catho lic population of Ireland. "That petitioners arc well convinced that these are the calumnies of base and interested individuals, itinerant sowers of discord and disturbers of the public peace,—that they have no foundation in fact, that such principles as these are neither inculcated in the class-books and standards on the students of Maynooth, nor subsequently on the priests by their bishops in the standards of their diocesan conferences, that there ex ists no such wicked code of laws in Ireland,but that the Ro man Catholic hierarchy and priests of Ireland are most loyal, moral, upright, chaste, pure, and exemplary men: " Petitioners therefore most Inm:bly pray that your ho nourable House will be pleased to investigate the class-books and standards of instruction used in the College of Mavnooth, and the standards for the ebocesan conferences of the Roman Catholic priests, and all the alleged charges : that your ho nourable House will thus vindicate this excellent institution, and the justice of the Parliamentary grant to support it; res cue from calumny this roost venerable and loyal class of her Majesty's subjects ; put illiberal slanderers to silence; re- Move a cause of discord ; disabuse the minds of the credu lous; inspire Protestants with confidence and good-will to wards their Roman Catholic fellow-subjects ; promote peace and Christian charity in Ireland ; and petitioners confidently expect that your honourable House will see ample cause not only to continue, but to increase, your grant to the Roman Catholic College of Mavnooth. " And petitioners Mr. M`GrrEE, resuming, said—Now this was as fair and as liberal a petition as I could draw--(hear)--so I think you will say. I enclosed a copy of this petition to each of the Roman Catholic priests, the rectors of the different Roman Catholic churches in Dublin. Having done so, I wrote to them a public letter, stating that I had enclosed them a copy of the petition, and calling upon them, if they knew that the charges I had advanced in the petition against Maynooth were false, to demand of their congregations to get up a counter petition, or to sign this counter-petition to parlia ment to investigate Maynooth, and disabuse the public mind of those charges against the priests. Truth must lie on one side or the other; if these charges be true an investigation into the books of Maynooth must prove their truth, and if these charges be false an investigation into the books of Maynooth must prove their falsehood. Truth, as I ob served before, must lie either on one side or the other ; and what can be done more to promote the cause of truth than investigation. I leave it to you, Mr. Chairman, and to this Meeting to say. (Hear, hear.) Having enclosed this [Pro testant] petition to my rev. brethren who signed the pledge which I have read, and requested them to select any item in it, they have selected the sixth item. (Hear, hear.) The names of those who signed thi s pl e d ge , I feel highlyl honoured in the privilege of reading out : at the head stands that of our most respected Chairman, T. Tattershall, D.D., Incum bent of St. Augustine's ; Hugh M`Neile, Incumbent of St. Jude's; Thomas Nolan, Incumbent of St. Barnabas' ; John Connor, Minister of St. Simon ; Fielding Ould, Incumbent of Christ Church ; Walter Butler, Perpetual Curate of St. Thomas'; Andrew Knox, Incumbent of Birkenhead; Fre derick Parry, Incumbent of St. Clement's ; Joseph Baylee, Incumbent of Trinity, Birkenheae; Charles Maginniss, Mi nister of Ellesmere Port, Cheshire. Ly," &c, (The reading of these names was received with cheering by the meeting.) It by no means follows, though these gentlemen have signed this pledge, that the rest of my reverend brethren upon this Platform have declined to sign it. Many of them, perhaps, May not have seen it, and many of them, perhaps, may desire to wait for the evidence I shall produce upon the subject ; but I trust, if I am permitted to lay before them that evi dence to-day, they will feel it is the duty of every minister Of the Church of England to pledge Winself to stand forward to investigate the doctrines of that church, which are—l bor row the words which my reverend brother has read from the charge of the Bishop of London—" unchanged, unmitigated, unqualified." (Loud cheers.) The item which my revere n d brethren selected for me to prove to this meeting was this :- 6. " THAT IT IS INCONSISTENT WITH THE PRESERVA TION OF TRUE TAIN A COLLEC ALLEGIANCE TO OUR SOVEREIGN TO MAIN- DR EDUCATING MEN AS PRIESTS, WHO ARE TAUGHT THAT THEIR S VEREIGN, BEING A PROTES- wh Ch as TANT, IS A HERETIC, AND A REB RITY OF THE POPE, AND THAT THE POPE CAN DISPENSE WITH THE OATHS OF ALLEGIANCE OE AGAINST THE AUTHO- 'HE SUBJECTS OF AN HERETICAL SOVEREIGN, AND THAT HE CAN, EITHER DIRECTLY OR INDIRECTLY, SUBVERT OR UNDERMINE HERETICAL GOVERNMENTS, WHENEVER A FITTING OPPOR TUNITY PRESENTS ITSELF FOR SO DOING." Now, Mr. Chairman, if I prove to demonstration that the infallibility of the pope, and his supreme dominion not only over Roman Catholics, but over all who have been baptised and who bear the name of Christian, is as resolutely main tained this day as ever it was ; if I prove that the alleged rights and dominion of the papal see so far from being vir tually abandoned or held in abeyance, as they are ignorantly supposed, are declared to be in full force, and to be prose cuted with ceaseless activity, and that this is the very essence of the papal government ; if I show the fact of laws set up, not in former times, but the worst laws of former times set up at this moment in the realms of England by the present Pope ; if I demonstrate that he has set up those laws to esta blish his own arbitrary and universal dominion ; if I show he has set up within these realms laws that he dare not pub lish in France, in Austria, in Portugal, or in Spain ; if I show not only that he has set up these laws, but that he sanc tions and authorizes the publication of books which contain the Worst principles of papal intolerance, and persecution, and sedition ; if I show that he has set up those laws in Ire land, among the Irish bishops, to guide the clergy and the People, and that the books which he sanctions are the standard books of Maynooth ; if I prove these facts I believe I shall have redeemed my pledge of proving this sixth item. (Loud cheers.) First, then, I have to show the infallibility of the pope, and his supreme dominion over all baptised per sons resolutely maintained at this day. For this purpose I shall open a book. (Hear.) I will not tell you the name of the book, nor will I tell you the author of the book at present, until you bear the contents of it. It is a book, I will venture to say, not known to any protestant man in this assembly, and in all probability scarcely known to any in England. I entreat you to attend to the principles that are here laid down. (Hear.) I shall not, however, fatigue you, as I know it is tiresome to read very lengthened documents, with any of the Processes of reasoning by which the principles are proved ; it is enough that your minds will be fully satisfied of what the Principles contained in this book are, and I will pledge myself to you, that you will not consider your attention thrown away When I shall speak of the authority of the book. I shall first read for you parts of the index which will fully shew the Principles contained in it. First, then, I take the head " INFALLIBILITY." Infallibility of the p o p e , p rove d by th e t ex t o f S t. M a t t h ew , Thou art Peter, and on this rock I will build my church." ny the text of St. Luke, " I have prayed for thee that thy faith fail not." By an independent authority of judging in Matters of faith, which was conferred upon St. Peter with the power of the keys. By the independent and free exercise of the right of representing the church. By the right which the pope has to excommunicate independently of the formal consent of the church. Then he shows that the infallibility Of the pope is not disproved " by the words of fathers Who have seemed to express a contrary opinion"—" Nor by th e liberty with which certain fathers have written to the Popes"—''' Nor by the oppositions which the decisions of Popes have sometimes met with"—nor by various other things Which 1 need not here read. Then, Tin, he says, under the head " THE POPE. ' " His infallibility is the foundation of the infallibility of the church. The power which he has of deciding solemnly, and of obliging, by a coactive force, the faithful to obey is not s ubordinate to the consent of the universal church. He is i ndependent in the exercise of the right of representing the church," 1 turn from this, then, to the article of " the from He says, " The s t a bilit y o f th e c h urc h i s d er i v ed 'Mtn its intimate union with the foundation, which is Peter." i a You will observe, that Peter throughout here represents the °Pe.) " This stability depends up on th e s t a bility o f P e t e r. The infallibility promised to the church is in no way inferior to the absolute infallibility of Peter. The prayer and the pre cept expressed by these words—' I have prayed for thee that : fly faith fail not, and when thou art converted, strengthen "Y brethren,' does not relate to the church, as Le Gros pre le„.ds. The church derives its infallibility from the infalli tY of the Pope ; and, consequently, whets one says that t he authority of the ch urc h i s th e mo tive by whi c h an ac t o f .„ 1 : 1 01 is made, he does not exclude, but rather even supposes, the infallibility of the Pope, as the foundation of the autho -Ity of the church." Now, you observe that the personal Infallibility of the Pope was virtually denied by the Roman Vatholic bishops of Ireland upon their oath. (Elear, hear.) heY gave it as their oath that there was no article of the theyettholie faith to believe the Pope's infallibility—(hear)—but Nita did not give it upon their oath that they did not believe 4 , l _ta infallible. (Hear.) It is not an article universally of i', (l e, catholic faith. The Gallican church does not profess to pieve in the p e r s onal infallibility of th e P ope , or th a t th e a P i c ii is it a it b y ove councils; but the ultra-Montane church insists it ,; t Pon the per s o na l i n fallibility of the Pope, an d th a t p ersona l of the Pope involves in the minds of all with p ° °m it is an article of faith—an absolute subjection to the Pc's decrees, as the decrees of God himself, of whom the ° .te Profes s e s t o be the vicar upon earth. (Hear.) Now, hall turn to the head " Keys." He says, " Keys"—" the the of the keys is a power of primacy—such is the opinion y i me fathers, and of writers not suspected as innovators. Dives to the Pope an irresponsible authority. I turn, now, 4re., . vo r the index on this point to the 7th chapter of the Ist he says—" In the power of the keys, Peter has no of is therefore infallible in the use which he makes of r 41--- for if they give him an authority to judge in matters tieth, this authority ought, by its nature, to belong essen to h Y to the plan of government established by Jesus Christ, se . 55 e nothing to fear from time, to be protected from pre ripti tiler c °o, even on the part of the church. It is the authority, ti cal e 'ore, of which Peter has need as the head "itY an authority efficacious and active, i ndependent of all sorts of foreign influence, because it is there that the qoaracter is of the privileges of the primacy,—an authority which consequently obliges at the very instant when it is exercised." neat is, whenever the Pope chooses to put forth his infallible judgment, his authority obliges by the very act of pronounc ing the command—compels at the moment when it is exer cised— " An authority which, separated from infallibility, would be for destruction and not for edification ; finally, an autho rity by virtue of which the Pope will always be in judging the points of faith, " the unerring key—clavis non errans." I do not think I need read any more to establish this princi ple. You are satisfied that the infallibility of the Pope—his personal infallibility—is the doctrtne taught in this book. (Hear.) I hope the meeting is satisfied of that ; if so, I need not read any more. (Cries of "Yes," and loud cheers.) Now, I will go to the article of government: in the index on this head he says, " its intrinsic form is unchangeable." He refers from this to a passage which I shall now read. He sacs. page 37 "11 ii demonstrable that he who obeys the actual govern ment of the Church, obeys God himself." (Hear, hear.) Now let me entreat your attention to this other passage. He says, page 39 " The end for which Jesus Christ has established a go vernment in his Church, is, without doubt, that man in sub mitting to it should recognize in his conduct the absolute authority which he exercises as sovereign over all human powers." Now mark : Jesus Christ himself exercises this authority over all human powers; but who is the Pope? The Pope is Jesus Christ's vicar upon earth, according to the blasphemous doctrine of the Church of Rome. The Pope is invested with all the authority, of course, with which he whom he repre sents is ;invested ; therefOre this is the authority which Christ has established in his Church, "a sovereign authority over all human powers."— " But he wishes this end" (viz., the recognition of this ab solute authority,) " absolutely, since he condemns whoso ever refuses :to obey it. But the principal and necessary means of practising this obedience is first of all to know in whom this government exists, since God ought to have mani fested it, and since he wills that all submit to it, he ought to have manifested it in a way suitable to all." Well, that is 'clear reasoning. (Hear.) Now consider the means by which this government is manifested : " This command and this submission presupposes the ac tivity of this same government ; the mode by which it is manifested then must be by its activity, for we can be aware of no government but when we see laws set forth and main tained,—God, therefore, will make known the government which he has fonncled by means of its activity." Mark, the government of Rome can never be still—its ac tivity is the very sign of its existence, and this must be done in the setting forth and maintaining of its laws. Again : " This very activity, therefore, will be the intrinsic nature, the constituting essence of this government, and will have, therefore, its origin in God ; all the qualifications belonging to a Divine operation are formed and specially decreed by God —they carry out the end of the work. and God cannot be opposed to them, because he cannot destroy his own work— the wisdom and the omnipotence of God, therefore, are en gaged to maintain always the activity of the government which be has founded in his church; but this activity is in its nature ordained for an exterior object from which it is inseparable—forithe direction of the faithful—for there can be no active existence in a government where there is no one who commands and no one who obeys." Now, I entreat your attention to this. The activity of this is to be manifested and known, and to have for its exercise the direction of the faithful ! I only have to remind you here, to which I shall probably refer again, if I am able to go on, that by the secret statutes of the bishops of Leinster, the originals of which are now lodged in your universities. (CheerS) Den's Theol(4y,aridtrie - faZ 'acidecrto ii, v were set up for the express purpose of directing the consciences of the faithful! (Hear, hear.) He proceeds:— " It is evident, then, that there must be some sign which should manifest this activity, and that this sign should be de termined by God, to whom alone it pertains to reveal his operations. The sign, therefore, ought to be like the activity itself—unalterable and perpetual." Here we have the perpetuity of the government manifested by its perpetual activity, and this perpetual activity by some perpetual sign. Now, what is the sign ? He tells us, p. 42 " This sign, then, which must be present and visible to all, will consist precisely in the actual exercise of authority,— such a one as the divine commandments involve, such as will make it manifest to be the very essence of the scheme. If, therefore, the activity of ecclesiastical government must be perpetual, the exercise which the church has of her rights, conformably to the divine institution, must be so also ; and God.never permits that it should suffer one day of inter ruption. Besides, it is in this exercise that the extrinsic form of the government consists ; it is therefore absurd to say that God must not maintain it essentially immutable and perpetual as long as the church subsists." here is the abeyance of the church's rights ?—(hear)— iere of her pretensions ? Where is the cessation of the urch of Rome's activity? (Cheers.) This reasoning is clear as possible,—since Christ has appointed this govern ment, and commanded that all should obey it, and punishes all who refuse to do so—since to be obeyed it must be known— since to be known it must have a sign—since that sign must be its immutable and perpetual activity—and this activity must be known by some sign, and that sign must be the actual exercise of the church's authority, which is not to he abandoned for a single day, you are now, I think, at no loss to know what the opinion of this author is upon the exercise of the government of the Church of Rome. (Hear, hear.) But now with regard to the rights of the church. I know, as I have said before, how tiresome it is to listen to documents, but I entreat your attention to this book. These documents shall, with the blessing of God, be carefully printed for you, for I will furnish them to the printer if he will come to me for them; and you will feel it is well worth your while to give your most serious attention to them. (Hear.) He says, speaking of the church's authority, p. 88, "And, indeed, is she stripped of her sovereign authority, or has she preserved it? If she is stripped of it, then she is annihilated; for she cannot truly renounce a divine right, or subsist but as such as Jesus Christ established her, and as preserving in its primitive integrity the trust of her original and essential powers. If she has preserved this authority, why should she not exercise it—why speak and act as if she had it not ? That would be a deception unworthy of the church, and, even after what we have proved, impossible to the church ; since she would thereby destroy the exterior form of government which God has given her—her immut able and visible activity." Now, mark. She holds her authority from God—a divine right ; therefore she cannot renounce her authority, because she cannot renounce a divine right. What God has given to her as a right, she must maintain or she is lost. Therefore she does not renounce her divine right, because " she can not subsist except in the state in which Jesus Christ has established her." You see how he reasons on the subject ; mark it well. If she has preserved this authority, why should she not exercise it? Why should she express and conduct herself as if she had it not ? This would be unworthy of the church, and, even after what I have proved, impossible for the church, since it would thereby destroy expressly the form of government which God has given her,—that is, its immu table and perpetual activity. Now, of the author of this book. You do not know who he is. But if his opinions be the rule held up by the authority of the hierarchy, it is clear that those who believe that popery has grown liberal,—that she has ad vanced as my rev. brother said it is so commonly believed she bad, with the march of intellect, and with the progress of the times. I say if this man's principles be the principles of the Church of Rome, those who think so are stupidly blind and ignorant of the fact. (Hear.) Now let me read to you a passage in which you see the union of this infallibility and authority set forth : page 289 " The Pope, on the contrary, is the supreme head : as such he judges absolutely, and demands the submission of the mind, that is to say, a firm faith in his decisions." Observe here the doctrine of his infallible authority necessa rily involves not an external obedience, but an inward sub mission of the understanding and conscience, expressed by these words, " That is to say, a firm faith in his decisions." The author proceeds : " The Pope and the Bishops have, therefore, neither the same authority, nor the same purpose, nor the same manner of deciding. The same obedience is not due to them, and it follows, that which is given to the Pope must be an absolute submission, a submission of the mind, while an obedience of the same nature is not owed to bishops. The necessity of absolute submission to the solemn decisions of the Pope may be proved also by the following argument. Either the Pope has really the right to demand it, or he has not ; if he has the right, he must then also have that of employing the means necessary for enforcing it ; if he has it not, then the right of decision could not be a right of primacy, for, if it were, it must be accompanied by the power to make itself be obeyed, and, therefore, the power of employing the means adapted to attain this end." Mark that ; if he has the right to demand it, he must hare the power of enforcing it. (Hear.) There are some secret means which you Protestants know nothing about, of enforc ing the Pope's authority, which come as the fearful judg ments of Heaven itself upon the hearts and consciences of men who pay the submission to him which is here demanded. "Then, if the Pope had not this power," he continues, " the Popes would then, for many ages, have decided always illegally, and bound without effect the souls of the faithful by their commands, and by the penalties imposed in their spiri tual censures; they would have done all this without any real jurisdiction, which, according to Tarnburini consists in the power of enforcing it : it must then be said, that during all this time all the Catholics have been in error, since they have always attributed this jurisdiction to the Pope." HI am able to finish my statement, you will see that these spiritual pains and censures imposed by the pope, carry the popes absolute authority, not into this place or into that place, but into the heart of every poor man who is tatight by his priest to bow to that authority. (Hear, hear.) Talk of slavery ! There is no such slavery as the slavery of the heart, to man. All your West India slaves were free men compared with this. A man may be a freeman although his body be enslaved. " He is the freeman whom the truth makes free ; And all are slaves besides." (Cheers.) And there is many a poor slave whose heart has been made free by the gospel of Christ Jesus ; and, when ever a slave obtains this freedom,— " The oppressor bolds His body bound, but knows not what a range His spirit takes, unconscious of a chain; And that to bind him is a vain attempt, Whom God delights in, and in whom he dwells." (Immense applause.) But when for the slavery of the body is substituted the slavery of the mind ; when, instead of being made free by the spirit of his God, man is called and forced to bow in his heart as a slave at the foot of a fellow-worm, — then he is a slave indeed. (Cheers.) It is not his body, but his immortal soul that is enslaved ; he is a slave for time, and he is a slave for eternity. (Renewed cheers.) The pope, then, ought to have the full right to put in force the means necessary to obtain from the faithful the obedience demanded from them, therefore he most possess the coactive force. But this power must be necessarily involved in his pre-emi nence, otherwise it would not be a divine right, and would not have its source in the right of deciding and of command ing ; and thus the pre-eminence would not be a real jurisdic tion. That is, he ought to possess the " coactive or com pulsory power." Now I have only just to read to you what this power is. You see here that the power consists in ex.. communication. The author says, (p. 229,) " All the popes have more than once expressly declared that no other power can break the indissoluble chains of pon tifical excommunication, and that tie who should attempt to do so would render himself guilty of the same offence, and subject to the same penalty." Now let me explain this to you, because you do not under stand what this excommunication means. A man is guilty in Ireland. we will say, or in England, of refusing obedience to a law of the Pope ; and mind, I am speaking of the law actually in force. That man is excommunicated and reserved for the Pope. Excommunication reserved to the Pope is the excommunication which you read of here—a " Papal excom munication"—that is, an excommunication by the Pope him self, which no man but the Pope can pardon. (Hear, hear.), If I am addressing any Roman Catholic friend in this assem bly, I would say to him, " My friend, if you'r priest informs you, you are under the sentence of an excommunication re served to the Pope, you know you can not go to that priest for pardon, for the absolution of your sins—which I grieve to think you believe he can give to you—which I grieve to think you do not know is to be found only in the glorious High Priest, who was wounded for our transgressions, and bruised for our iniquities.' (Hear.) I cannot pass this by without speaking affectionately to you what the hope of the Gospel is ; but you see while you think God has left, as you imagine, in the church the power to forgive sins, that this is in the Pope—if your excommunication is reserved to the Pope, the priest cannot forgive you ; you must remain unpardoned, with the curse of the church upon your head, till you go to the feet of the Pope for pardon—unless in the very article of death ; and then the church, in order to have the very last grasp upon your poor unhappy soul, you being placed in the article of death, says the priest can pardon you—lest you should become a Protestant—lest you should take God's Bible, and you should know that pardon is not to be found in the Pope or in the priest, but only in the Lord Jesus Christ." (Cheers.) Ido not think I need read any further. There are, however, various other passages upon this subject which shew the absolute power which the Pope has in ex communication ; and I must read this passage, p. 251 : " The Bishop, it is true, excommunicates, but only when he acts in reference to a point already defined, and before condemned by the church. But, on the other hand, the Pope excommunicates for a point actually defined by bin:- self, and by the very anathema which he fulminates, he con demns as a heretic whosoever doe s no t accep t hi s decision." Again, p. 252 " He who has the right to excommunicate, and who ex communicates validly for a doctrine not yet defined, but actually declared heretical by him ; he, I say, has the right to command that all should regard as a heretic the person whom he excommunicates, that they should reject the doc trine which has moved him to excommunicate, and profess the contrary faith." That is, the hishops can only pronounce an excommunication for the violation of some point of faith, or for some act, which has been before explained and denounced by the church ; but the pope excommunicates for a point actually defined by himself, and by the very unathewa he condemns as heretical whosoever does not accept his decision. He need not say " this or that point has been defined, and I excommunicate for that ;" but whatever he excommunicates for, it becomes instantly a matter of faith—(hear, hear) — arid whoever he so excommunicates is to be denounced by all who believe in his infallibility, as a heretic upon that ex communication. (Hear, hear, hear.) Therefore, whenever he pleases to pronounce a sentence of excommunication against a Sovereign, all the Roman Catholic subjects of that Sovereign are to know that that is the excommunication of a heretic who is not tolerated by the pope; and, therefore, ipso facto, they are absolved from all their allegiance to that Sovereign. (Hear, hear, hear.) I have not yet told you the name of this book, nor the name of the author of it; but I will ask you a few questions upon it. (Hear.) If this book sets forth the infallibility of the pope, will not the au thor of this book, whatever station he may hold in the church—if he is a priest, bishop, or archbishop, or whatever he is—will he not endeavour to enforce these doctrines upon all within the sphere of his authority ? Does he not thereby set up the most absolute sovereignty upon the earth, as the vicar of Christ, demanding obedience to himself as to him whom he represents upon earth. (Cheers.) Is not that so? (Cries of " yes, yes," and tremendous cheers.) If Christ has established this government, as stated by the author of this book, and if he condemns all who refuse to obey it, will not the author of this book endea vour to impress upon all men whom he can command or influence, that they are condemned if they refuse absolute subjection to that government? (Cheers.) If to be obeyed, it must be known ; and if the sign of its being known is its unceasing and unchangeable activity, do you not think the author of this book will put in force the doctrines of this book, wheresoever, and whensoever he is able ? (Cheers.) If this activity is to be exercised in directing the consciences of the faithful, if this author is a priest, do you not think he will take care to direct the consciences of his flock in sub jection to him according to these principles? (Cheers, and cries of " Yes.") If he is a bishop, will he not take care that all the priests of his diocese shall do so ? And if he is an archbishop, will he not take care that all the bishops and priests in his province shall do so? (Cheers.) Clearly so. (Loud cheers.) Again, if the sign of this activity is the actual sign of the church's authority and her assertion of her rights, will not the author of this book universally enforce the rights and authorities of the church wheresoever his au thority can reach? (Hear, hear.) The infallibility and the power of the Pope, and his authority of absolute excom munication, if these are but the exercise of the government with which he is invested by Christ, and thd means he em ploys of enforcing his authority, will not the man who asserts this, make use as far as he can of that power to enforce the authority of that government which lie says is the represen tative authority of God? (Cheers, and cries of "'Yes.") Now, then, who is the author of this book? (Loud cries of " Hear, hear.") What would you think if I told you that the gentleman who set up Dens' Theology to guide the priests of Ireland, Dr. Murray, was the author of it? (Hear, hear.) But I did not tell you it was Dr. Murray, (Hear, hear.) What would you think if I came a little nearer home, and told you that Dr. Wiseman, that smooth gentleman who is entertaining the people of London with the connection be tween religion and the sciences, what would you think if he was the author of it ? (Hear, hear, hear.) I did not tell you he was—(hear)—but 1 will tell you who is the author of it. It is the master of Dr. Murray ! (Cheers.) It is the master of Dr. Wiseman ! (Renewed cheering.) It is the man who enforces the carrying out of his principles through every part of the British empire. That book is written by the Pope—the present Pope of Rome. (Great sensation.) This throws a light upon Popery in Ireland and in England, and, indeed,.throum.bout all Europe and the world, of which, till I got this book, I was totally ignorant. I knew the principles, but I could not bring them home to the man that is sitting in the chair as Gregory the Sixteenth. (Great ap plause and cheers.) The title of the book is " The Triumph of the Holy See, and of the Church ;" and it is translated by Abbe Jammes : it was published at Louvaine, in the year 1834—eight years ago s —by " Maur Cappellari, actuellement Gregoire Seizione." The translator says— . . " - We cannot tell exactly the number of the many editions which this excellent work has gone through. That from which we have translated is the third, printed by Joseph Battagia, at Venice; and it has appeared since the elevation of Gregory XVI, in 1832. We have every reason to believe, not only that the Sovereign Pontiff is not unaware of this new publication, but that he has even made some alterations in it; and we were recommended not to labour but upon this last edition. We have, then, in this work both the fruit of his early study and the result of his more mature reflections, confirmed by his long experience in the most important ecclesiastical affairs, and in a certain degree consecrated by the eminent dignity to which Providence has elevated him." He says again, page 6, " We have not forgotten that Pius II abandoned, upon the pontifical throne, the opinions of Eneas Sylvius, concerning the authority of the Pope. Let it also be borne in mind, that Gregory XVI has preserved, under the tiara, the opinions of Maur Cappellari on the same subject." Here we have this work, then, revised and corrected by the Pope ; the work of a man who claims and asserts the absolute , infallibility of his opinions. Is not this authority for the principles of Rome? (Hear, hear.) This was the book which placed Gregory the Sixteenth upon the pontifical throne. This is not the opinion of Gregory the Sixteenth only, hut these are the principles of Gregory the Sixteenth and of the College of Cardinals, who elected the author of this book as their representative. (Hear.) The Cardinals who existed before he came to the throne placed him there, because they held the sentiments that he bad published; and the seven cardinals that he has appointed since he came to the throne, as well as the four bishopsor vicars apostolic whom he has made in England, I need not say they never would have been ap pointed if they had dared to contradict the sentiments of the pontiff. (Hear, hear.) Having stated the authority which this man claims, and the government which he exercises, I 'would just call your attention to these points :—First—Over whom does he claim a right to exercise this authority ? Second—Have we any evidence, and what have we, of his mode of carrying it on ? (Hear, hear.) He claims the exer cise of this authority over all baptized persons. Now, this is a point of which Protestants are ignorant, though' am sure you nave heard it often enough, but it really seems as it men heard these things only to forget them. (Hear, hear.) Here is the second volume of Den's ; and he says in the chapter in which the question is asked whether heretics are to be compelled to join the church of the faithful—in answer to this question :—" Baptized unbelievers, as heretics and apos tates, are accustomed to be also baptized schismatics, and can be compelled even by cm moral punishment to return to the Catholic faith and the unity of the church." " The reason is"—and I beg you to listen to this—" the reason is, that they by baptism are made the 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 fulfill the obligations contracted in their baptism." This takes place in those who are baptised in infancy, or who, being compelled by fear, or any necessity, have received baptism, as the Council of Trent teaches, secs. 7, can. 14 ; the 4th Council of Toledo, can. 55 ; in which Council of Toledo, it is stated that certain Jews, who had been com pe'ded by force to receive baptism, became as having received baptism, the subjects of the church. (Hear.) This is the doctrine of Dens. Now, allow me to quote for you another author, whose authority you will receive when I tell you who he is. I might quote a canon of the Council of Trent, but this is sufficient. In this book, chap. 3rd, on baptism, the second proposition proved is this " In case of necessity, baptism can be lawfully and validly administered by any one, whether man or woman—nay, even by a heretic and an infidel." Dens asserts that the Council of Trent, the 14th canon of the 7th session, is the authority for this. Here is an author who adopts the Canon of the Council of Trent as a thesis for his treatise : He says, proposition 2d, chapter 4th, on baptism— " Baptized infants when they grow up are not to be asked whether they please to ratify what their godfathers and god mothers promised in their name, and when they say they are unwilling to do so, they are not to be left to their own will." As Dens says, they are to be compelled ; " from being un willing they are to be compelled to be willing." (Hear, hear, hear.) The author commences : This, he says, is a matter of faith, because it is ratified by the 14th canon of the Council of Trent, which says, " If any one shall say that baptised infants"—then follow the words of his thesis—" when I they grow up, &c., let him be accursed." Here he takes the canon, you see, as his thesis ; and what does he say upon this subject ? He explains the principle, page 51— " As to the obligation of adhering to their promises made in baptism, the fact itself proclaims that it arises from divine and natural law in infants who are baptised; and first, it appears from divine law from the words with which Chris himself instituted the law of baptism. Mat. xxviii.-19. Go teach all nations, 4.c., teaching them to observe all things whatsoever I have commanded you. This is, there fore, the condition without which baptism can neither be duly conferred nor received. But it appears from natural law from this, that they who are baptised are taken into the church or society appointed by Christ. But now whosoever enters into any society is bound by this same natural law to keep the laws of that society of which they are a member, which even the example of civil society itself shows—for in whatsoever society any one may be born, from that instant he becomes bound by natural law to keep the peculiar laws of that society. Hence infants hardly grow up to be asked whether they choose to obey the laws or not, but are imme diately compelled to obey the same by the punishments de creed against delinquents." He concludes his arguments with the following citations of the canons of his church—page 53 : " It is plain, therefore, as we have laid down, that baptized infants are not to be asked either as to faith or morals, &c. "Therefore the Council of Trent—Can. VII, de Bapt.— has justly decreed,—lf any one shall say that baptized persons are made by baptism itself only debtors to faith alone, but not to keep the whole law of Christ,—let him be accursed. "And Can. VIII ,—lf any one shall say that baptized children are free from all the precepts of the holy church, which are either written or handed down, so that they are not bound to observe them unless they choose to submit to them of their own free will,—let him be accursed." Now, that these persons are the subjects of the church, I shall show you from another passage in the same author, and then I will tell you who this author is. It follows from what I have said that protestants foolishly amuse themselves as if they belong to the Church of Christ—or all others who hear the Christian name, because they profess that they believe in Christ. For it is necessary, besides that, they should belong to the unity, both of the faith and the government which Christ appointed, and that they should hold that doctrine which Christ taught men by his church. So, he says that protes tants are fools when they think they belong to the church. (Hear.) Then, it immediately arises—how does baptism make them one of the members? This is one of the difficul ties, so he proposes this among his "dijfieulties." First objection.—lf heretics or schismatics were not in the church, the church could exercise no jurisdiction against them ; hut according to the opinion of catholics, the church can exercise true jurisdiction against them therefore, & c . Answer—By distinguishing the major." Admirable logicians, these Jesuits. (Hear, hear.) " If they belonged to the church by no title granted—but otherwise we deny it. Now, heretics and schismatics are made subjects of the church by reason of baptism, and since the character-which they received from baptism is perpetual and indelible, hence the church has a perpetual and inalienable right over them. although traitors and refractory, as long as they are among the living, much more than a prince has over his subjects, though. they be rebels against his authority. But you will urge, the church herself sometimes rejects and ex pels heretics from her own society, therefore they do not belong to her." Answer—By distinguishing the antecedent. She rejects and expels them, that she may punish and correct them, and pre serve her innocent children from the danger of the con tagion—granted. But if you mean she rejects and expels by abdicating the right she has over them, we deny it. The pope asserts his right over all Protestants,—a right to an allegiance higher than that of any earthly sovereign,— upon this ground, that, when they are baptized, they them selves acknowledge they are brought into the Church of Christ, and bound in obedience to Christ. But the Protes tant church being no church, and there being no church whatever except the Church of Rome, it is into the Church of Rome they are brought; and, as they acknowledge them selves to be subject to Christ, so all the papacy declares they must be subject to Christ's vicar. You will not, I believe, doubt theauthority of this book, when I tell you that the au thor of this book is now the Theological President of the present College of Rome,—Perrone, a Jesuit; and, if you wish to have this authenticated, here is a letter from Dr. Wiseman to Mr. Newman, (hear, and hisses,)—a newman indeed in the Church of England, (cheers,) and a tviseman in the Church of Rome, (cheers,)—in which he says, p. 11,—" In the theological course now pursued at the Roman College, that of Father Perrone," &c. Here is the authority of the man who was the president of the college, and here he tells you the theological course, taught in the college at Rome, is this book which I hold in my hand. (Hear.) Now, lest I should forget it, and lest I should not be able to reach to the end of my statement, I must quote, though it more properly belongs to another part of my subject, some of the doctrines that are taught at present at Rome—(hear)—that you may know what are the real principles of the papacy. Here is a treatise "on true religion against heretics.' The 12th pro position in this treatise is this:— " Religious toleration is impious and absurd." (Cheers.) In the original : " Tolerantia reliryiosa est impio et absurda." Now, I will Just read you a little passage upon this. He says here, vol. i., p. 348:_. We infer, secondly, that toleration can only be defended by those who have neither any religion or faith—namely, by Atheists, Deists, Prote s t ants, w h o, w h en t h ey are a l ways i n a state f uncertainity, seek, by this persuasion, a kind of tranquility and peace of conscience which they cannot other wise obtain, and truly this toleration has been begun to be especially proclaimed by Protestants since rationalism and new philosophy has prevailed among them, which takes away all religion, hence they have as it were entered that so ciety in which they have endeavoured to forge again, so to speak, a reformation of these three principal churches, or formerly amended of Luther, Zunglins, and Calvin." Hear this. ye liberal gentlemen of England! Hear it, ye liberals ! Hear it, ye who are blinded by the lying professions of papal traitors, who talk to you of " civil and religious liberty all over the globe," as the great principle of their conduct ! (Cheers.) blear the genuine principles that are inculcated att his moment in the college at Rome ! Again he procee6s,— " We infer, thirdly, that the peace and tranquility which indifferentists or tolerants (indi.,§rerentistce seu tolerantes)" —I wish he had put in what is so perfectly included— "liberals" (hear, hear)—" follow after is no true peace of mind, but a languor and sleep scarcely—or not even scarcely —disunited from death itself. Darkness pleases them, or at least death and destruction do not displease them ; the tran qulity of death itself and the sepulchre pleases ; and here truly this their disease of mind and understanding is the more grievous and incurable—the more it is neglected, unknown, and concealed ; for what will you do with a man who refuses to be healed—who denies that he is sick—who on the very brink of death thinks himself safe, and only not immortal? ' His plague is desperate,' to use the words of Micah." Here is the genuine character of popery. They stood be fore this protestant nation, and they have complained of il liberality; they have loudly boasted of liberal sentiments; and they have cried down intolerance; they have shouted for civil and religious liberty, till they obtained political power, and when they obtained it, out came all the infernal laws and dogmas of treacherous, false, intolerant, persecuting Rome, to undermine the liberty of England, to trample upon her religion, her laws, her people, and to uproot the founda tiens of the throne of her Sovereign. (Tremendous cheer ing.) There is the Pope, and there is his lecturer; and there is blind England that does not believe the evidence even of her senses on the subject. (Hear, hear.) I will not apolo gise for trespassing somewhat further upon you, because I feel and know the importance of the subject. (Hear, hear, and cries of "Go on.") Now have we any, and what evi dence of the mode in which the Pope carries on his govern ment ? We have seen the nature of that government ; we have seen that that government is to be carried on by immutable and perpetual activity ' • and that it sets forth and maintains its laws—now has the Pope done any acts since he came to the papal throne that indicate his determination to carry out the principles of this book? If he has, what effect have his acts produced ? The Popd ascended the papal chair upon the 2d day of February, 1831. The next year be issued an en cyclical letter to the Archbishops and Bishops of the Church of Rome. Here is a copy of it—not an original, for the original of this letter, translated by the authority of the papal bishops, is lodged in-your universities. (Hear.) He says in this letter : " This duty"—namely, the duty of universal watchfulness—l will read to you the duty. My brethren, I will read the duty for you; and, my rev. brethren, I will read for you the duty which the Pope enforces upon his priests : " Far be it, dearest brethren, far be it, that while so great ills oppress us, so great dangers are impending, the shep herds should be wanting to their charge, and stricken with fear, should either desert the sheep, or, casting off the care of the flock, should become torpid in indolence and sloth. Let us therefore defend in unity of spirit, this our common cause, or, more truly, the cause of God ; and let the watch fulness and the exertion of all be united against the common enemy, for the welfare of the whole community." Here, my reverend brethren, is the Pope's exhortation to his prelates and priests. When I read this exhortation from the Pope I think I may say, Fas est ab hoste doceri. (Hear, hear.) Then. how is this duty to be discharged : " This duty you will excellently discharge, if, as the rule of your ministry demands, you attend to yourselves, and to doctrine, constantly revolving in your minds, that the Catho lic church is shaken by any novelty whatsoever ; and by the advice of Pope St. Agatho, that none of those things which have been regularly defined, ought to be diminied, changed, or added to; but that they ought to be kept inviolate, both in words and meaning. Then will that unity, which is con tained in this Chair of Blessed Peter as its fonndation, con tinue firm and unshaken; so that in the quart: r whence the rights of venerable communion flow abroad to all Churches ; there all may find a rampart, security, a harbour safefrom storms, and a treasure of unnumbered good things." Mark that: nothing but what has been defined, regularly defined, in the church, is to be added to it ; but it is strictly to be kept inviolate, both in word and meaning. (Hear.) The 16th cannon of the 3d Lateran Council, the 3d canon of the 4th Lateran Council,—all the cannons of the councils of the Church of Rome—the Bulla Ccente Domini, and all the bulls of the Church of Rome that have issued from the papacy are to be always preserved unchanged, un mitigated, unqualified." (Hear, hear, hear.) Then that the Pope has the express personal right of setting forth these canons, he says : " But let those who are engaged in machinations of this kind, consider well, (that according to the testimony of St. Leo,) to the Roman Pontiff alone is entrusted the dispensa tion of the canons; that to him alone, and not to any private individual, it appertains to make any decision on the rules of the sanctions of the Fathers; and thus, (as St. Gelasius writes) to weigh the decrees of the canons, to measure the precepts of his predecessors, that whatever the necessity of the lima may require to be relaxed for the restoration of the Church, may, after diligent consideration, be introdu ced. You perceive that in the first encyclical letter which he issues to his archbishops and bishops, as Gregory the XVI, he condenses the commands that he wrote in this volume upon the infallibility of the pope, as Maur Cappellare. (Hear.) And what effect did this encyclical letter produce? The year before, the very year that he ascended the papal chair, in that year the bishops of Leinster assembled in their secret synods and passed their secret statutes, the originals of which are lodged in your universities. In those secret statutes they pronounced a sentence of excommunication against all heretics, and set up Dens' Theology to guide the consciences of the people. (Hear.) The church was to be preserved by " immutable and unceasing activity." (Hear.) Was it not tolerable activity that every priest was required to have a copy of those statutes, and to study Dens' every day to teach him to guide the consciences of hislflock ? (Hear.) Was it not tolerable activity that the bishops should summon those priests four times a year to conferences, to catechize them in that book, and to see that they were properly instructed to guide the consciences of the faithful? (Hear, hear.) Was not this carrying on .the church with great activity in Ireland ? (Hear, hear, hear.) But to Den's Theology was added this year a code of papal laws, a code of laws of Benedict the Fourteenth, comprehending all the worst statutes of persecution, intolerance, and sedition, that ever had been published by the Church of Rome ; and this was set up to ratify Dens' Theology, that by that means Dens might be established under the power of canon law to direct the consciences of the people. (Cheers.) In this volume of Dens' Theology—it is not Dens' at all, because the Bth vol. is a volume of canon law, set up to establish Dens—in this volume there is a certain law, a certain bull published, to which I beg to call your attention. It is the bull entitled " Super Soliditate," and at the heading of this bull it is declared—" This bull refers to tract No. 90 (by the way, an ominous tract in Dens), vol. the 2d." Now we read in tract No. 90, in the 2d vol. of Dens, the treatise upon the autho rity of the Pope—De Summo Pontifice. Now observe : this bull is published by the bishops, and therefore put into ope ration in the country, for wherever a bull is published under episcopal sanction, it is there put into operation : that is the law of Rome. (Hear.) This bull is published in Ireland, to authenticate the doctrines in this tract. Now I will just read you one or two of the doctrines from this tract. It is stated here, P. 154--" That the Pope receives his power and jurisdiction directly from Christ, as Peter did." It is asked next page, "What slower has the Roman Pontiff?" The answer is, " Plenitude of power in the church, so that his power extends to all who are in the church, and to all things which belong to the government of the church ;" that he is the true vicar of Christ, the head, pastor, and doctor of the whole church ; that all the faithful bishops or patriarchs are bound to obey him in all things which concern the Christian religion,—faith, morals, rites, ecclesiastical discipline, &c. I shall not detain you by reading the spiritual power of the Pope ; suffice it to say, it is the same as that you have heard before —exactly—from the book written by the Pope himself. But I turn to the temporal power of the Pope : Here is the Directory of the Romish priests for the year 1832, the year after the Pope ascended the Papal chair : here is the question proposed in the conferences by their bishops ; here a book set np by their bishops as con taining the answer to this question ; and here is the papal law published to give the authority of the infallible canon law to the answers to this question. Now then, what is the question? What is the temporal power of the Pope?—Here is the answer, conformable to their law :—" Bellarmine, Sylvius, and others, say that the Pope has not, by divine right, direct power over temporal kingdoms, but indirect power ; that is, when the spiritual power cannot freely' be exercised, nor attain its end by spiritual means, then it can recur to tem poral means. according to St. Thomas Secunda Secundw, quest. 10, art. 12, and quest. 12, art. 2, who teaches that princes can be sometimes deprived of their dominions, and their subjects relieved from their oath of allegiance, and that this has been done more than once by Pontiffs." Observe, now, again and again, the answer. This is the principle established by canon law by the Pope in Ireland (Hear, hear.) Now, let me just ask, have we any evi that the Pope himself recognises this bull, that he approve of this bull? We have. (Hear, hear.) Here, in this book, he quotes this very bull he has so published to establish his temporal power! I must just premise that Egbel was a canonist who published a treatise in the pontikate of Pius the 6th, entitled, " What is the Pope ?" and Pius the 6th issued this bull against the pamphlet of Egbel, who denied the temporal authority of the Pope. Pius the 6th issued this bull to set up this temporal authority ; and, now, here is what the present Pope says of that bull:— " Let, then, the apologist of the impious and heretical libel of Egbel know, that the retractation of the Apostolical brief, so full of wisdom which condemns him, would effect not what he imagines, " to beget anew to Jesus Christ the wandering people of the North, and the desolate children of the Greek Church ;" but the overturning the most venerable antiquity to which this brief is entirely conformable." He says, that to extract this bull would overturn all antiquity to which this bull is entirely conformed ! He placed in this book, before he came to the pontifical throne, the fiat of his approbation upon this bull; and here, after he came to the pontifical throne, this bull is published in Ireland to authen ticate the principle that the Pope can deprive heretical sove reigns of their dominions, and release their subjects from all their oaths of allegiance. (Hear, hear.) There are the ooks, and there are the facts. (Hear, and loud cheers. Have I redeemed my pledge, my brethren, that I wool , prove this item which I said I would prove - " Yes, yes," and • but were tE Ley pro. go but a short way furl matter, but I find that indeed I ant coy- one or two important facts, and recur to on important statements. (Cries of " Go on, go r time I had the privilege of standing u produced to you eight vols. of Den' the year 1832, in Ireland. in the House of Common Told from oh pap, hardly dry from th. The CHAIRDIAN.—A flot Mr. M'GHEE.—Yes, rh , has justly observed. Nov books, when actu e press. (Hear.) published in Ireland lished this volume in the last edition former edition had been publis of the Belgic constitution—as of all papal _ no bull should be published by the Pope without ti of the government, because the papal powers all that when the Pope set up his ecclesiastical auth bulls in their states, all civil power was sup the ecclesiastical power. (Hear, hear, hear.) they would not allow in Belgium any bull to be pu by the pope, even upon dogmatic th the sanction of government; but aft had effected the ievolutiar effected the revolution—(h fessed to call liberal and democratic principle , care that the laws of the constitution for the visit the press should allow the intromission so that in Belgium, as they have done i Ireland, they availed themselves of the p cratic principle, to set up their o r: Coyne obsery t' papal laws, that this sciences and the liberties of the people. (Loud Therefore the next edi!ion of Dens, published in Be lgi contains the appendix of the papal laws which they &- have published before the revolution. (Hen , - ' You see, then, that I have proved tE but I have not yet connected these doctrines with Maynooth which is indispensable to the objects of the meeting ; there. fore you will allow me to read some one or two passage: from books, which will bring the question home. (Hear and cries of "Go on.") Here is one book, the Canonisi Ruffensteut, and here are his doctrines on the 'subject, it his sth Book of Decretals, 7, de Htereticis. he tact as to the Question Vl.—Head.--" Are vassals, others freed from any private obligation du from keeping faith with him: " by the clear disposal of the law may have known that they Sr fidelity and of all disobi—r Answer solutos) bound by any sort of covenant, of affirmation whatever, to those who are manifestly lapsed into heresy.' Where the gloss on the word 'absolutos,' wel' observes that this punishment is incurred, ikvozact, no declaratory sentence is required of the heresy, is man fest." ;, though fortified by any kinc so tha The conclusion proceeds even in the case in which an person has an obligation on oath to him who has lapsed int heresy. The doctors afore cited with the gloss, common] received on this quotation show. For the doctors common] infer that the Pope, on account of this crime, can, for ti sake of religion, absolve the laity from an oath of allegiance and from any other obligation, though confirmed by an oath which they held beforehand to the delinquent. B because, in every promise the cause of religion is excepted, as because in such an obligation and oath understood if he continues, such a person with v lawfully communicate, or if be does not render hi unfit and unworthy. See gloss on wo Now, observe here, this is included---" exc religion"—that is, let a man swear what he may, by secret mental reservation, according to the canon la Rome, religion must always be excepted : " I will keen aliquo fact _ . oath, unless it interferes with religion, t terests of my church." If so, the oath i! in every/oath there is this understood oath he may, it is no perjury it (Hear, hear.) So the oath of alley reien must at any time t This is o understood—' be broken for the i it to whom I must communicat ,scion of hi, priest in every oath not read more from this book : " but," is one of your old concerns, what is the Well, I must confc is date is 1755 lways " If such and such a p that is, he r say, perhaps—" Why, you a against the Church oeßome the Pope ascended the papal t Law of Ruffensturt) was publist You will find that Copy in the British Museum and collated them. ale This, I must was returned by the President of M 1, this by standards of that college upon the That connects t be subject synooth, as 01 Canon Law. Aaynooht I must also refer to another passage in anothc The Rev. speaker here took four copies of a boot one to the chairman, Mr. M'Neile, Mr. Nolan, and Baylee ; now there is a commentary on the Scriptures, 1V udents of Maynooth are all obl nochius, which the purchase— —this commentary, on the parable of the and tares, Mat. xiii. refers to another commentary Maldo. natus—the words of Menochius are Mat. xiii. 29—(Les while ye gather the tares) lest ye injure the good while yi endeavour to take away the bad, sometimes become good Christ does not forbid heretics to be taken az to death, on which point Maldonatus on this plaee is to be consulted. Now observe this commentary in the class book refers the student to the commentary of Maldonatus, and the professor of Theology returns Maidon as as one of th, standards of his instructions, so when we hay tatively refered td Maldonatus, let us go to hi commentary on this passage. This - book that I have handed to my reverend brethren, and to you, Sir, is the volume of the commentary of •Maldontit brother, Mr. Nolan, will be so kind as to read this'note. Here the Rev. Mr. Nolan read a long note from Maido. natus, which we regret that our space compels us to cur tail. The following are passages from it—that heretics ought to be put to death much rather than thieves or mur derers—" that the tares (heretics) were to be quietly plucked up and burned when this could be done without injuring the wheat (Roman Catholics)—that princ warned not to grant to heretics liberty of ci the pope is the fit person to judge when the y to obey his rooted out, and that princes should be read, will when he chose to order this to be done. (The readin g , of this note appeared to praduce a deep impression with the meeting.) _ Mr. iiVi`GREE resumed.—Now, mark the doctrine of this book: they are not to be rooted out : Protestants are not to put to death : the slaughter is not to be commenced against them when there is any danger that the wheat may suffer along with the tares—when there is any danger of the faithful being put to death. (Hear.) The heretics are not to be put to death while it is the interest of the church it should not be so. If there is any danger, as Bellarmine says, that they will be stronger than we, we are to keep quiet; but, when ever it is the interest of the church the heretics are to be put to death:—then the pope is he who is to command princes to do as he pleases—then he is the one To cry havoc— And let slip the dogs of war. (Cheers.) Now, the edition from which I last quoted Maldotiatus, was a folio edition which I have dated in the year 1607; but this edition, of which I have now here four copies, and which I have got from different places for the purpose of authenti cating the fact—this edition is not yet out of the press. (Loud cheers.) There are but three numbers out of the first, second, and third parts ; these are four of the first volumes : this was purchased in Dublin ' • this in Limerick ; this in London, my friend Mr. Crisp having been good enough to get it yesterday ; and that one was purchased by myself in Louvaine. (Hear.) Before this book is even out of thi press, you see, then, bow extensively it is diffused through out the British empire! (Hear, bear.) I sent to Limeriel for it because in this directory of the priests of Ireland, fo the year 1842, I found an advertisement of foreign theolog by Messrs. I'. and J. O'Gorman, of Nb. 11, Patrick- Limerick. It is printed at Mayence, in Germany, for Paris and for Louvaine ; this book, I say, is printed in Germany, for Germany, for France, for Belgium; and these copies are brought over to the British empire! (Hear.) In order to authenticate it still more, to whom, I will ask, do you think this ;book is dedicated? 1t is dedicated to M. Perrone, the lecturer upon the course of theology at the College of Rome, whose work upon baptism, and the admirable work upon toleration, I have just read ! (Cheers.) Now, remember that all these priests are sworn—they are sworn 'in their creed, which is their oath—that they will never receive the Sacred Scrip tures in any sense but that which is held by the.holy mother the church—that they will neither take nor interpret them in any sense contrary to the unanimous consent of the fathers. (Cheers.) This is their oath ; and here is their commentary upon the Scriptures now in the course of pub lication, dedicated to the man who is the Pope's lecturer at Rome, set up as a standard of Scriptural instruction for the priests in the College of Maynooth. I find I must trespass a few moments longer upon you. (Loud cries of "Go on.") This is another standard in the College of Maynooth ; which also sets forth the domination of the Pope, and that very bull I have just repeated as the authenticating bull for papal infallibility of modern times. (Hear.) In this second vol. of Den's Theology, in this passage, authenticated by the bull, for the temporal power of the Pope over princes to absolve their subjects from their allegiance, there are two authors quoted—Bellarmine and Thomas Aquinas. Thomas Aquinas is the book which the archbishops and bishops of the Church of Rome, who preside over the College of May nooth, bound themselves to the Pope, at the time of the erection of that college, to take as the standard of divinity for the college. Thomas Aquinas is that author of whom Den's is the compendium. Dens is the compendium of the Secunda Secunthe of Thomas Aquinas; Thomas Aquinas is here quoted for the temporal power of the Pope. (Hear.) Let me now read the passage from Thomas Aquinas, which is cited here for that purpose :—" Vie, of our predecessors, a' )solve, by aural tgain, 7 the Po, hear. heal but I have f the n ,way an' Hear, 1 Lolic la. this cot your Qu who are bound by allegiance or ti those excommunicated, and 'ohibit them by all nu soon as any one is denounced as excommunicated sentence, for apostacy, from the faith, his subjects facto freed from his authority, and from the oath of al by which they were bound to him." (Hear_ and are ips There is a great deal more upon the subject, but I will only read that. You perceive that this is one of the authors quoted as of authority for absolvinc , subjects from their allegiance. (Hear.) There is another author quoted, and that is Bellarmine; with whom I will conclude my address upon the present occasion. (Hear.) Thomas Aquinas is a standard of Maynooth ; Maldonatus is a standard of May- nooth ; Ruffensturt is a standard ; and here is Bellarmini another standard. Let ne, then, read to you one or twi passages from Bellarmine. Here is the 6th chapter, book v. de Romano Pontifica of the Roman Pontiff. The headin the Pope has supreme temporal power of the chapter is— ndirectly." Let me entreat of you to observe th temporal power by directing. (Hear.) I would pope., would attempt to exercise his supreme power direct) (Cheers) ; for if the pope had the honesty to say to Englat or Ireland, " I will absolve the subjects of the Queen frn e pope has chi, to God tot then understand the fellow, and know what he was about. (Cheers.) We all know how to deal with the pope directly, but the pope exercises his temporal power indirectly.— (Cheers.) lie moves with unceasing activity, but he moves like a mole; you cannot see him when he is in the action, but you see the effects of his movements. (Cheers.) Bel larmine says, "As to persons the Pope cannot, as the Pope ordinarly depose temporal princes, even for a just cause, in the same manner in which he deposes bishops ; that is as an ordinary judge ; but he can change kingdoms (observe this) indirectly ; he can change kingdoms, and take them away from one and confer them upon another, as chief spiritual prince, if that should be necessary for the sal vation of souls." That is for the propagation of religion— which is the maintenance of popery; whenever the Pope can maintain popery thereby, he will undermine any government upon the face of the earth, any heretical government for the purpose of doing so. (Loud cries of hear. hear.) Again, " as to laws—the Pope cannot, as Pope, ordinarly enact or confirm the civil law, or repeal the laws of princes, be cause he is not the political prince of the church : neverthe less, he can do all these things (cheers) ; he cannot do them directly, but he can do them all. (Cheers.) " If any civil law be necessary for the salvation of souls, and nevertheless kings clout chuse to enact it ; or if any other be injurious to the salvation of souls, and kings dont choose to repeal it. low-subje fives in this t regret ioubts a v. uret lf,eativ 3ts upon th Nilo value th, Romin C presence of r tern of tE (Hear.) Is it not t or it you emoved; and I eannts which id then go ; upon the subject. )pe that this day that you ad let the both; o GOspel of I with illiberality n lay my hand in the presence of God, odfor them is, that our to impress Roman Ca- Roman nd that they bring the gion in ? Can en who to make them the A Roman a my heart I rry them d devoted :e a man ❑an Catholic; for if he is if, instead of D the pr al, all the facultie of that y, at the feet of him upon .pends. (Cheers.) Now, cat ques that the it a par ithout t .hurch, to suppc em their en )rt their p n in open lo not come honestly political question, estion ; and thus they bind nd devoted men together, objects are to support their (Cheers.) Then, having to the point thi tion, if the throe whether he is to Si ie of the iupport hi s a consc o, if left tc en it comes to tt •eign be the point at stir' zealous man —that is That i the point. (I activity? (H, .s.) If t inan, R Reformatioii So.c that in the year 1 the Roman cal land there ari Techren, this qu hear.) Have ordinition tb 1!" . have y religious man, a lf, would be a loyal subject cheers.) Gi d his G bislionr for his dio Lbws CO 814, there wer a - rebel and , whit (Load Cheers.) alvation of yotir n duty you solemnl at you would us (Hear.) What have you )ledged your -11 dili contrary to ear.) Is this the reli- 7 char "nothing to do to ask you is this activity to have indirectly, by ising upon the cowardice, the ) See what thi n to have de: (bear, hear.) sh bishops in pro )01 of Gregory the victims, wherev 24 priests in ur Cappellarc—bil 'emoved from Ilala, who v of the yo?( .e? Is not rrect it is I will not answer — •e in Scotland and England 45 Directory—the Directory for d—which stdtes, that in Eng als, and in Scotland 69, total numbered in 1814, and say Hear.) There are eight cot- in Lily There must be always con er there are priests ! Three Lngland, and 86 in Scotland, otal 710 ! Is that activity : (Loud cries of " Yes.") The code of laws in 1832. of which I have not read - you near the prepare is that activity ? excommunicating your Sovereigu,- at the throne of Lrinz that the Pope is to exerci he h oath to maint our Cbair vereijns! (Hear.) lis be not 3 silver that a say, n , but I c sire and .here is on Home. (Hear, other books— il part which 1835; " it ascended unto this s actual re heard of Ltive of the Bartho- to petition )W I trust, you have affixed ivereign if they Viotestant religioi throne o :he word of God a 01/4Juletnlng more. There never was a period in your country's history when such a las been thrown upon the bishops and clergy nt moment. (Hear, hear.) England, in the prosecution of what her people called frP •n—England has demanded, and England has obtain- she calls a re form in parliament. Th. w are a ;as to overturn it? (q 1 responsibility 11 as at this preset what e result of that has 1 ,n to throw— )litically, a vast preponderance ountry into the hands of the rhe equilibrium of the British : —__troyed—(hear)—by the reform ,--ion of the country, their represents of Commons are as you know, the prepon in the government of the state. (Hear, ---- •, .• ~.,.. the clergy will not exert themselves to teach the people their Christian duties as subjects to their sore teign—if they will not exert themselves to teach the people now mark it population of this country as been their Christian duties in sending representatives to the par liament, who will maintain the word of the living God, and ho will not compromise the word of that God with popery ' " lity (Cheers.) If they will not do so—l speak nce I believe the fate of Eng hP clergy. to their sove- I think—' PrOttstant Chun during which the a my co: three hours, resurr land. (Tremendous applause, rend gentleman, who spoke upwards his - seat.) The Rev. FREDERICK PARRY seconded the resolution in a short address, in which, after describing the pleasure with made, wou Zee. Jc late hour, hoop h exhauste ,nd brother M awn to tr about to be —such a collection walls of the build re required by the war of the G moved the t verse, v o that Stowell (loud cheers) wa resolution, he we ries of " Go on," t of those preser, .eceived a letter from such cheering.) .t that he had, in his ged with Rowish pi meet any of thorn ts, and (hear, hear, and laughter,) in which King of P " told him, that if he few days ago ing of Babylon abylon, , cripture reader, an be . (Nebuchadnezzar) would n out the winter. (Hear.) " advice to you is to leave off your controversy altogether, if y I warn you to obey me. Nun wish to live out the Kir winter of Babylon." Then there I i do not send off your Bible reader, 3 bad luck to y 1 of souls, Hear, hear hat as one i every h ,o one it there is or the church eviden lose men whom they o maintain the y . to uphold the ,ch adnezz t .~....p,.., ndif he were, he could only y his (I%lr. B t be with him as with I worst wish was, that it migh Nebuchadnezz ar . H e (Neimr nezzar) attempted to thro' three of God's children into the bur were not afraid of the furnace for God ; and he (Mr. Baylce) had no doubt _ many servants of God in the present day who were of it either. (Hear, and applause.) . . fiery fur sake of the Una here v 3t afrai the world. " Then Nehuchadn, be the God of Shadrach, Alesbach, and Abedr, v sent his angel, and delivered his servants that t st, nd have changed the King's word, and yielded their bodies .zzar snake and said, Blessed fisted in him ' i C that they tnig i not serve nor worshi 3wn God." - He (Mr. nay.,,, buchadnezzar might, by the instruction, 4 er, or of some other Scripture reader, b .fishing the same decree. (Chee...: and answer was, the words of the resolution whic ,e honour to move :—" That a monthly lecture lied in one of our churches, with a view to awi of his Scripture the means o fis (Mr. Baylee's) le had e inquiry amongst Romanists ; and tt ry funds be obtained, four Scripture r( present) be appointed under the c mittee, each reader under the direction of an individual ck. gyman, to visit the Romanists in this town." (Cheers In conclusion, he hoped that these Scripture readers, in ti language of a pious servant of God who had lately v —that they, the clergy, and all who engaged in this • be enabled to go to our Roman Catholi versy, r in the s pick of that love which our blessed Saviour had when (Loud cheers.) The Rev. HUGH STow - ELL, of Christ Church, Salford, Manchester, on being called upon to second the resolution, was greeted with long continued bursts of applause. The v. gentleman who spoke with 1 rapidity and rnerg Mr. Chairman a my elle would have induced me to come to t I to remain so long to nay say) a feeling of holy jealousy on behalf of m: clergymen of the Church of England. (Hear.) I engaged in with the common enemy of our common faith rid of our common church, is car od there are Engli Its (cheers) thin them to carry it on also— (renewed cheering)—and I calm( brethren, however much I may respect and love them—•and I respect and love them for nothing more than that they have somewhat provoked a holy emulation and jealousy in this controversy—to wreath around their brows all the laurels of Protestant fidelity. (Hear.) We will seek to share it with them, and we will wear it also. (Cheers.) And Sir. if Hibernian meetir or it a cewarm and languid protestauts have come ' to to-day prepared to ask what is there new?— f thillft Who have not condes should e ded to honour us should with their present:, be disposed to reply, referring to the langua passioned orator of Athens of old, who said, down in the midst of dangers and evils, —What is new ! Shall any thing be snore new," said he in '-nantly, " than that Philip, a savage barbarian, is threat- Athens, is invading our colonies, is thundering at 1 u not this news ?") (Cries of " Hear, hear.") - and reverend What is new ?" ge of the im " Ye go up and king whoa is new ? I may add, in reference to what our dea M'Ghee has so clearly, demonstrably, and incontrovertably advanced this day, what can be more new than that the despot of Rome, him whom we looked upon as a annuated anile old woman—(cheers)--that now, in this enlightened arc as it is emptiat these days of liberalism and infidelity, when we bear it said mere dreaming to suppose that Popery would ever re cover power—that he actually publishes afresh, circulates throughout our Protestant land, the darkest dogmas of the darkest ages of papal despotism, that he is furbishing his weapons and preparing them for the impending and ap proaching struggle, and that we have the medals cast to com loody murder of St. Bartholomew cast over to be circulated up and dowt through the Popish dorninio nint of Rome In order ley may thus have them as a - kind of watchword v Barth°lom perp3trate further S ~upon the shores of Englanc My friends, all I dare say, will pass with many as idle fear and declamation; but let those who think so, have the honesty and manliness to grapple with the facts which Mr. M'Gliee has this day brought forward. (Cheers.) It is easy said, " all this is mere assertion and assumption ;" but what will Dr. Murray and John of Tuana—l will not call them bishops,for:they are not bishops at all—say to them? (Cheers.) I believe, in dee.3, that in this controvers n far too I _ . ground. (Hear.) If Popery be anti:Christianity, and if the Council of Trent, and the creed of Pope Pius the Fourth, consummate the apostacrof the Church of Rome, and if the Church o ome from that period became, therefore, cut off from the Church of Christ, why should we mince matters; why should we call Babylon a part of the spiritual Jeru salem, or anti-Christ a part of Christ? (Cheers.) Sir, our church does not do so. Our homilies, unaccustomed to the silken phraseology of modern charity, and breathing the true phraseology of that love and charity which denounces the crime whilst it compassionates the criminal, hesitates not to call the Church of Rome anti-Christ, and the pope of Rome the anti-Christian personification of the Apostaey. (Cheers.) Therefore 1, as a humble clergyman of the Church of England, am not afraid of saying Amen and Amen to the expression of it. (Cheers.) Will it be said, " But your church !s involved in a dilemma ; fur she admits the ord of Rome, whilst she denounces the rites of Rome as ar Christian ?" I do not find, i❑ any authorized document our church, that she does recognize the orders of the Church of Rome (hear, hear) ; but, if it is found that any practical error has crept into the administration of our church, the sooner our clergy send memorials to our archbishops and bishops to ascertain upon what foundation it is that we admit the orders of Rome ; and petition them, if they find no pro vision in our church, to re-ordain;the priests of Rome, as Rome re-ordains our clergy when they unhappily apostatize from her, the sooner will they be clearing away from our church an apparent discrepancy and inconsistency which does not really belong to her. (Cheers.) If it be said, " What do you do, then, but destroy the integrity and apostolicity of your own orders," I deny it. (Cheers.) The orders that we possess through the corrupt channel of Rome were hap pily separated from Rome before Rome consummated her apostacy in the Council of Trent, and in the creed of Pope Pius the Fourth. (Hear.) The orders of the Church of England, as they were anterior to the invasion of England by Romish superstition, were separated from Romish super stition before Romish superstition was consummated into anti-Christ. (Hear, hear, and cheers.) Thank God we have genuine orders, as we have Gospel truth, in the Church of England. (Hear, hear, and great cheering.) Whilst we maintain gospel truth supreme, I will go along with every high churchman in the world in contending for the im portance of apostolical orders, for the golden candlestick— but above all I will contend for the candle that is to illumine the candlestick, and to illumine all the world. (Cheers.) " Anything new does any liberal man ask ?" Is in not pas sing new, as it was said by my rev. brother, that there should be men within the Church of England itself that ar e beginning to talk of the Church of Rome as a " dear sister," as a "venerable another"—that they "love to hear her soothing voice," and " wish again to grasp her maternal hands ?" (Hear.) Alt, sir, they arc deluded by the silvery sound of her dulcet voice—(bear, hear)—but I say, though the voice may be the voice of Jacob, the hands are the hands of Esau still. (Cheers.) What can be more new than to find publications, professedly the organs of important bodies in the Church of England, actually and gravely saying they must unprotestantize the Church of England?' (Hear, hear.) Is it not high time that my friend and brother, M'Ghee, and my beloved brother, M'Neile, should try to re-protestantize the members of the Church of England? (Loud cheers.) When they begin to talk of unprotestant izing the Church of England, is it not high time for us to Protes t a ntize them? (Cheers.) Heve they no t l ost t h e spirit of our martyred reformers ? Are they not unfaithful to those thirty-nine articles tabich, twist them, ie in pervert, beat a. them, niys . tify „. tirm, ,, parntliem as you tnay, in t guage or the Diauupv. US applied t o th e Ch urc h o f Rome. maintain their protest against Popery " unchanged, unmitigated, unqualified"—(cheers) —and there they stand the thirty-nine towers of our venerable Church of England. (Cheers.) And however traitors within, or however open assailants from without, may beset and beleager the Church of England , while we stand firmly to those thirty-nine toss ers, and defend them against every attempt to carry them, I believe God will defend us, because we are the guardians of the truth as it is in Jesus Christ. (Cheers.) I will not tres pass longer upon your time, but there is one point u pon which I cannot re f use myself the opportunity o f offering a few remarks. W e fi nd ourselves, upon this occas ion, if lam not mistaken, b ere f t of the presence and countena nce of " of , s , , ‘ 7l o e of our leadi ng C onservative friends. ( L ou d cries no," from Mr. Sand. Holme and several voices.) truly thankful that it is not the case, for I w • as told that it Pool, as in many other places, were were some who upon us as a political body, and joined us under that ina ,.ion but who have subsequently drawn back and said, We pray you have us excused." We will gladly excuse lem, because we are not a political body. (Hear, hear.) tie are a religious body that has a political bearing, but with mere politics, as such, we have no concern whatever. (Loud cheers.) Surely it is high time that our reverend brethren who had been prevented from uniting themselves with us in the apprehension that we were a politi this holy warfare by cal body, now at least to be convinced of the integrit y and the honesty with which we disavow any such chara c t er , because now, do you-suppose the mere political Conserva tives wish us success? (Hear, hear.) Do you not suppose they would much rather we dissolved ourselves altogether; or, at least , d o not many of them say is not y o ur purpose answ ered, is not your object accomplished , is not the ark protestant truth safe in the hands of the Peel administration (H ear .) Sir, it is safe in no hands but in the ha n d s of the great God—(cheers) —and we have no right to expect He will protect it with His mighty arm except we, ourselves, do our duty ! (Tremendous cheering.) Sir, 0 i f the distinguished the broad ocean, in t n ler sons should do fighting Nels on surd the that battles Englando of their expected land, tuhp their duty—(hear)—how much mo tha t England's f a ith, and England's church, and England's Bible, and England's protestantism—(cheers)—expectetzery man—not merely Peel and Wellington, and our gre a t a n duty—but every man, do wn t o the poormighty men, to do their or the poor blacksmith over his anvil, to weaver d o his over duty his n i o s o u m p porting their common faith , a n d . . . of the Gospel of Cl:lslitd. 4(0,1, (Long-continued i n maintaining the integrity love, cordially c a h s ee w r e s.) ma N y l w uc is h h , sir, as we may love age t of o ur s in iorit ;11 I lich )ese 1 1 PO fined n i of i 1 t he f the the !Ito' id el l s re' d ee. state stta' w ieti ;ip lea 1 th e and lee of )per t, te cd der e d ore, ar' 'reig°' lutb ° ' li th o reiP' ) 1. on' vor°l. e tro t. ' ,e 13 1„ - f ors - tg6od s t he 9 and lot ,104 ' biel 3 vc ari a ~o t o 0 , rov'„a fou". I ,those Pet ;, tr ues ca l " ' l a tiovj r1613° go r - i" neso pop : e 1. leg .PS 5 1 7 - ,