to anticipate it; but I confess I see no possible link that can be added to the chain of evidence, and I therefore confidently submit, through the chair, to this meeting, the following resolution :—

<< Resolved-That it appears to the satisfaction of this meeting, that Dens's Complete Body of Theology has been adopted by the Roman Catholic bishops of Ireland, as containing those principles which they approve for the guidance of the Roman Catholic priesthood, since the year 1808, and set up for the conferences of the priests in the province of Leinster, since the year 1831."

The Rev. Dr. CooKE seconded the resolution.

Lord KENYON then said, the meeting have heard the resolution proposed by the Rev. Mr. M'Ghee, and seconded by Dr. Cooke, and it is for them to express their sentiments upon it. Before I put the resolution, I shall take this opportunity of calling publicly on Mr. O'Connell, and apprising him if he be present, that although he has given no notice of his intention to take any part in the discussion, it is open for him now to address the meeting on the subject under immediate consideration, as it will be during the future progress of these proceedings. The noble Chairman then read the resolution, and put it to the meeting.

Some interruption arose here from an individual endeavouring to address the assembly, without having qualified himself by a compliance with the rules laid down. In reply to Lord Kenyon, who asked him who and what he was, he stated that he was an Irishman and a Roman Catholic. His Lordship then read the rules aloud, and inquired whether the person was deputed by any of the Irish Roman Catholic bishops or clergy? to which he replied that he certainly was

not.

Lord KENYON then said, that independent of the rules which had been laid down, an express communication had been made to Mr. O'Connell, as the Rev. Gentleman had just stated. It was no prejudice or imputation upon Mr. O'Connell that he had not presented himself there, in consequence of that communication; but that which was a special invitation to him could not be considered an invitation to

any one else.

The resolution was then carried, it may be said unanimously, not more than half a dozen hands in the vast assembly being held up against it.

The same person who had caused the former interruption again endeavoured to address the meeting.

Lord KENYON again declared that he could not be heard. If an exception were made with respect to one individual, it might be expected that it should be made with respect to one thousand.

The Rev. Mr. MGHEE again rose and said-I congratulate the meeting upon the resolution which they have unanimously adopted. You have this day decided upon a question which has baffled all the talents of all the statesmen and all the theologians of the empire from time immemorial. You have decided upon a question for which Mr. Pitt appealed in vain to the foreign universities. You have decided a point which your senators argued and re-argued during all the time that the Roman Catholic question was discussed in parliament. You have this day determined what is the nature of the principles really adopted by the Roman Catholic hierarchy of Ireland. The importance of that resolution cannot be calculated at this day. I firmly believe that the resolution you have adopted this day will be carried down in the page of your country's history; and of the nature of it you can only be aware now, by considering the character of the book which has been proved to be so unanimously and authoritatively adopted by the Roman Catholic prelacy of Ireland; and I am sorry that it is now my painful duty to state that the principles contained in that book are as bad-as full not only of error, but of intolerance and persecution-as ever the enemies, even the worst enemies of the Roman Catholic Church have ever charged its members with maintaining from their ancient councils. I will first state a few propositions which are to be

deduced from it.

In the first place, it will appear from it that the Roman Catholic Church accounts Protestants of all denominations, whatever they may be, heretics.

Secondly, They assert that by baptism (for they allow heretical baptism to be valid) we are brought under the power-the domination of the Church of Rome.

Thirdly, So far from granting us toleration, they hold, that it is their duty to exterminate the rites of our worship.

Fourthly, That it is the duty of the Church of Rome, to compel heretics by corporal punishments to return to the faith of Popery. And, Fifthly, That the punishments so denounced are confiscation of property, exile, imprisonment, and death.

I have made some extracts from the documents on this subject, and I have given in parallel columns the Latin and the English, in a small pamphlet of forty or fifty pages, which is published by Seeley, to satisfy the public curiosity at the present moment. As I am suffering much pain in the organ of voice, perhaps you will permit me to avail myself of your kind indulgence by requesting my Rev. friend Mr. Tottenham, to read some of those extracts, proving consecutively the points I have mentioned.

The Rev. Mr. TOTTENHAM then came forward and said-Mr. M'Ghee's first proposition is

"That Protestants of all denominations are accounted heretics by the Church of Rome, and worse than Jews and Pagans."

This is proved by the following extracts

"What is heresy?

"Answer. It is the unbelief of those who profess indeed that Christ has come, but reject his doctrine as to any part as proposed by the Church, such as Lutherans, Calvinists," &c.-Dens, vol. ii. p. 78.

In this it is established that the Church of Rome accounts all persons heretics who reject any part of the doctrine given by Christ, and of course they reckon their own doctrine as being identical with that of Christ. Again

"What kind of infidelity is the greatest sin?

"We answer with St. Thomas, quest. 10, art. 6, by distinguishing. If the infidelity is considered objectively, or in reference to the subject matter of it, then Paganism is worse than Judaism, and Judaism is worse than heresy-because the Pagan errs in more particulars than the Jew, and the Jew in more than the heretic. But if it is considered subjectively, or in reference to the pertinacity of the will and the resistance to the faith, then heresy is the worst, and Judaism generally worse than Paganism-because heretics are wont to have a greater knowledge of the truth of the faith than Jews, and Jews than Pagans; and so, generally, heresy is the greater crime.-Dens, vol. ii.

P.

78.

Here we have two things established-first, that the Church of Rome accounts Protestants as heretics; and secondly, as such, reckons them worse than Jews or Pagans.

The second proposition of Mr. McGhee is

"That all are by baptism placed under the power of the domination of the Church of Rome."

I shall read the following extracts in confirmation of this statement "Are all who have been baptised in the church?

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

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

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

Again, in the chapter of "Infidels and Heretics being subject to the law," we meet the following passage :—

"Heretics, schismatics, apostates, and all similar persons who have been baptised, are bound by the laws of the church which concern them, nor are they more released from her laws than subjects rebelling against their lawful prince are released from the laws of that prince. "Objection. Heretics are not in the church; therefore they are not subject to the church.

"We answer by distinguishing the antecedent. If it means that heretics are not in the church, as far as relates to the union of charity and communion of the saints, we grant it; but if it means that they are not in the church as to subjection, we deny it; for they are made by baptism, subject to the church, and they remain personally subject to the church, wheresoever they may be."-Dens, vol. ii. p. 289.

Thus, the second proposition is established, that the Church of Rome considers Protestants, as being by baptism, subject to its jurisdiction; and the only point remaining to be considered on this part of the subject is, whether that church considers the baptism of heretics valid. Now the Council of Trent utters an anathema against those who should doubt the validity of such baptism :

"It is not required that a minister should explicitly intend to do that which the Roman Church does, but it is sufficient that he should simply and generally intend to do that which Christ instituted, or that

C

which the true church does, whatsoever his opinion of that church may be, as the practice of the church declares, which holds the baptism of heretics to be valid.

"But what if he should have two conflicting intentions, as for example the heretic baptises, intending to do that which Christ instituted, or what his own church does, but not what the Roman Church does ?

"We answer-Such a man, morally speaking, baptises in a valid manner."-Dens, vol. v., p. 133.

I now pass to the third proposition, and in doing so we are ascending to the climax-that so far from granting toleration, "it is the duty of the Roman Catholic Church to exterminate the rites of our religion." In Dens' Theology are the following questions:-

"Is it lawful to tolerate the rites of unbelievers ?

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

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It is said, with a certain degree of moderation,' because if there be any danger that the Jews, by their rites, prove a scandal to Christians, the church can and ought to moderate, or even to prevent it, as may be expedient. Hence, it has been decreed, in the fifth Book of Decretals, 6th chap. 3 and 7, that it may not be lawful for the Jews to have many synagogues in one state, nor to build new ones in many places.

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

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

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

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