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

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 pope, proved by the text of St. Matthew,
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
the 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
subordinate to the consent of the universal church. He is
independent in the exercise of the right of representing the
church," 1 turn from this, then, to the article of " the
from
He says, " The stability of the church is derived
'Mtn its intimate union with the foundation, which is Peter."
iaYou will observe, that Peter throughout here represents the
°Pe.) " This stability depends upon the stability of Peter.
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
the
authority of the church is the motive by which an act of
.„1:101 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',(le, catholic faith. The Gallican church does not profess to
pieve in the personal infallibility of the Pope, or that the
aPiciiisitaitbyove councils; but the ultra-Montane church insists
it,;t
Pon the personal infallibility of the Pope, and that personal
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 Professes to 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
yi me fathers, and of writers not suspected as innovators.
Dives to the Pope an irresponsible authority. I turn, now,
4re.,
.vor 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 hY to the plan of government established by Jesus Christ,
se .55e 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,
ticale'ore, of which Peter has need as the head
"itY an authority efficacious and active, independent

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,vwere
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 does not accept his 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 agos—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, Protestants, who, when they are always in
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.