So that he can indirectly coerce and compel the civil power to do what he requires.

Now observe the power he uses in states.

Bellarmine says—

"The ecclesiastical commonwealth must be perfect and self-sufficient, in order to its own end, for such are all well regulated commonwealths; therefore it must have every power necessary to effect its proper end. But it is necessary, for the spiritual end, to have the power of using and disposing of temporal things, because, otherwise, bad princes might with impunity cherish heretics and overturn religion; and therefore it has this power."

Again, Bellarmine adds,

"Also every commonwealth, because it must be perfect and self-sufficient, may command another commonwealth not subject to it, and compel it to change its administration; nay, even to depose its prince and set up another, when it cannot otherwise defend itself from his acts of violence; therefore much more may the spiritual commonwealth command the temporal, which is subject to it, and compel it to change its administration and depose its princes, and set up others, when it cannot otherwise defend its own spiritual good."

This is plain language-here is no mistake; but he confirms his principle by canon law: he quotes the authority of the bull "Unan Sanctam"-that is, a bull declaring that the Pope has both the temporal power and the spiritual power-that he holds both swords: the words of it are,—

"Both swords, therefore, are in the power of the church,-viz., the spiritual sword and the material sword; but the one is to be exercised for the church, the other by the church;" (that is the property of the priest in the hand of kings and soldiers, but at the nod and sufferance of the priest ;) for it behoves that one sword be subject to the other, and that the temporal authority be subject to the spiritual power."

The bull concludes,

"Moreover, we declare, affirm, define, and pronounce, that it is altogether a matter of necessity of salvation for every human creature to be subject to the Roman Pontiff."--Extrav. Com., lib. i. tit. viii. cap. 1.

But this Bellarmine, you may say, is an old author-he wrote a great many years ago; but here is the Pope's own book, in which he says, p. 69, "I might find innumerable excellent apologists who have lent to the pontifical prerogatives the succour of their vigorous eloquence." And who is the very first he quotes? Who is the chief author whom he selects as having principles identified with his own? Bellarmine. Nor is this all. Look at this copy that I hold in my hand. What will you think when you learn that this very book is now in the press at Rome? This is the first volume of a set now being published there under the authority of the Pope. It comes over here in numbers; it is not yet finished. Here is the last number that I have, and this last is dated "Rome, 1842." The advertisement of it, which I got in Germany, runs thus:-"The Controversies of the Christian Faith, of Bellarmine, against the Heretics of this present day." I cannot detain you too long with extracts, but in this book he declares that heretical princes are not to be tolerated, and he declares that heretics are to be put to death. He anticipates eighteen reasons which they may plead why they should not be put to death, and he answers them all, and asserts that they are to be put to death VOL. V.-June, 1843.

whenever the Pope has the power of doing it with safety. Here are his words:

"If, indeed, it can be done, they are undoubtedly to be extirpated. But if they cannot, either because they are not sufficiently known, and there is danger lest the innocent should suffer with the guilty; or if they are stronger than we are, and there is danger if we attack them in war, that more of us would fall than of them, then we are to keep quiet."

Here are the principles set up, authorized, published this day, by the present Pope of Rome; but I must quote one more passage, though pressed for time, which seems the climax of iniquity. Bellarmine, speaking of the infallibility of the Pope, asserts, in the 5th chapter of his 4th book, that "not only he cannot err in decrees of faith, but that he cannot err in the precepts of morals which he prescribes to the whole church, and which concern either things necessary to salvation, or things good or bad in themselves." And now I entreat the attention of the meeting to the doctrine which the Pope is now sending forth from the press at Rome on this subject. He says

"The Catholic faith teaches that every virtue is good, and every vice is evil. But if the Pope should fall into error by commanding vices or prohibiting virtues, then the church would be bound to believe that vices were good and virtues evil -[expressions of horror and disgust]-unless she wished to sin against conscience-[Oh, oh!]-for the church is bound, in doubtful things, to acquiesce in the judgment of the Pope, to do what he commands, and not to do what he prohibits; and, lest by chance she should sin against conscience, she is bound to believe good what he commands, and bad what he prohibits."

Here are the principles of the Papacy in government and in morals. I come now, Sir, to inquire whether, when we see the principles of the Pope as to the temporal power which he claims over nations, it can be proved that he has put forth the arm of his compulsory jurisdiction over any class of the subjects of our gracious sovereign the Queen of England? To this I answer, that it is proved to demonstration. He has set up the authority of the Papal see, as we have seen, by one bull, and he has put its power into operation by another— indeed, by several-but I will only now particularize one. Here, in this book of canon law, published as a supplement to Dens, is a bull, cited and briefed, which is demonstration on the case. Here, in page 74, we find, under this head, "EXECUTION OF THE PROVISIONS OF THE COURT OF ROME"

"In the bull Pastoralis Regiminis, Bullarium, t. 50, n. 47, those who hinder the execution of the mandates, citations, and other provisions of the court of Rome, are smitten with excommunication reserved to the Roman Pontiff, as are they also who afford aid, counsel, or favour to those who hinder them. Regulars and ecclesiastics incur, ipso facto, suspension from the exercise of their orders and their offices, both which censures are reserved to the Roman Pontiff. But notaries or scribes refusing to frame public instruments of their provisions and executions at the instance of the party, are to be deprived of their office of notary, and declared infamous."

Now, let this be compared with the Pope's own assertions about the power and indissoluble chain of this excommunication. Remember, he asserts that "no foreign power can break the indissoluble chain of pontifical excommunication." Again, he says

"It is not the same with the excommunications of the Pope (as with those of bishops), which have an absolute vigour, even before the formal consent of the

church, and which consequently, are always valid, even when they have for their object a doctrine which has not yet been defined.'

Now, you will mark the exhibition of this absolute despotic power over the subjects of these realms. The Pope asserts that his power is to be necessarily exercised, that it may be known; its exercise is to be manifested in enforcing obedience to his laws. This obedience is to be enforced by excommunication; and here you have a Papal bull, published in the British isles, denouncing with excommunication, which can only be relaxed by himself, any one who dares to disobey a single order issued from the court of Rome, and turning the priests, ipso facto, both out of their offices, and stripping them of their orders, if they dare to disobey, or to countenance any who do. It is utterly impossible that a more absolute system of temporal despotism could be set up over a nation or over the mind of man on earth.

Let me ask, now, Has the Pope openly and directly interfered with any government out of his own states? This is a very important question.

In the year 1841, the Pope pronounced an allocution—that is, an address, in his secret Consistory-on the affairs of Spain. In the year 1842, he commanded a jubilee through all Ireland, accompanied with various spiritual indulgences and privileges, to compel the Roman Catholics to pray for Spain. The Papal bishops addressed on this occasion pastoral letters to their dioceses; and here is a pastoral letter on the subject, addressed to the Roman Catholics of the diocese of Ossory, by William Kinsella, the papal bishop of Ossory-one of the four papal bishops who set up Dens in 1831 as the Conference book for the province of Leinster. He announces the blessings that are to be derived from the jubilee, and says

"These privileges have been granted by the Holy See, for the purpose of rendering more easy the conversion of all sinners, in order that all being made holy in the sight of the Lord,' they may unite their prayers with the suffrages of that universal church, which ruling, like its Head, from sea to sea, and from the river even to the ends of the earth,' is now called upon by the successor of Saint Peter, to approach with confidence to the throne of grace,' and to implore the divine aid and protection for the afflicted church of Spain.”

In the allocution the Pope complains of the disasters of Spain, and says―

Brethren, we again lift up our apostolical voice in this assembly, and, taking heaven and earth to witness, we complain of all that has taken and is now taking place in Spain, contrary to the rights of the church. Above all, we complain that lay persons have constituted themselves judges in matters relating to the doctrine of the faith, which, by the command of Jesus Christ, the King of kings and Lord of lords, has been preached in Spain from the time of the Apostles, and which, in spite of the resistance of the temporal power, has been propagated by the holy pastors, under the authority and direction of this Apostolic see, and preserved unaltered and unchanged amidst political revolutions even in our day. We complain that the property of the church has been invaded, as if this property were subject to national authority, and as if the immaculate spouse of Christ had not the right of receiving and possessing earthly property, and as if our predecessors were to be treated as usurpers for having held this property under pagan princes themselves, and so legitimate was their right considered, that when one or the other of the pagan emperors took possession of it, their successors hastened to sell it as property illegally detained. We complain of the decrees and other acts of the government violating the immunities of the

church, and of ecclesiastical persons established by the command of God, and of the holy canons; of the decrees, which, with unheard of boldness, attack the power the church has received from her divine Founder, and which she has preserved in all its force and integrity, in spite of the opposition of secular rulers."

Here is the Pope's allocution, giving his judgment, ex cathedrá, as to the rights of the property of the church in Spain, those rights are, of course, the same in every part of the world, and therefore, when the Papacy obtained political power, the Papal hierarchy set up the bull on this subject in these kingdoms, and so the law for the restitution of all the forfeited estates in Ireland, and all the ecclesiastical property in Ireland, declares that all property taken by heretics in an unjust war is nothing but rapine, and to be restored to the church. The Pope continues in this allocution, and after stating the laws enacted by the Spanish government, he proceeds :

"We therefore condemn, by our apostolical authority, and in virtue of the protection which we owe to all the churches, all the aforesaid acts, all that the government of Madrid has done or attempted to do, by itself or its subalterns, against the church; declaring by our authority all these acts to be null and void, either in the past or the future, and of no effect in the consequence which may result from them. We implore and conjure, in the name of our Lord, those among the authors of these resolutions who still glory in the names of sons of the church, at length to open their eyes to behold the wounds they have inflicted on their tender mother, and to reflect on the censures and spiritual punishments they incur, ipso facto, and which the apostolical constitution and the decrees of the œcumenical councils pronounce against those who attack the rights of the church: let them take pity on their own souls, bound in invisible chains."

Now let me entreat the attention of the meeting to this document, and to compare it with the principles which you have heard from his own book and his encyclical letter.

He here uses the power which he claims, to the very utmost extent, to annihilate the acts of the Spanish government-he dissolves at once all obligation to obey it on the part of the subjects, who are such dupes as to believe in his authority. He applies the whole power of all the canons and decrees of Rome to alarm and coerce the consciences of both members of the government and subjects, who fear the sentence of excommunication which he pronounces against them -he warns them of the invisible chains in which their souls are bound by it brings all the terrors of the next world to enforce the claims of his usurped authority in this. Now, mark the use made of this document in Ireland. Here is this papal bishop's Pastoral to his diocese, on the occasion of this jubilee: observe what he says against the Protestant government, aristocracy, and clergy of the empire:"That thing called the Reformation' (as if man could reform what God had established !) is always the same in its real object, and in the means used to effect it; hence the present proceedings in Spain are so strictly analogous to what some centuries ago occurred in this empire. I need not speak of Henry VIII., that monster in human shape, whom even modern Protestants disavow. But what made his courtiers, or what made the rapacious governors of his infant son so zealous for ecclesiastical reform? The reason is obvious. It is not now denied they loved too well the rich possessions of the church-they took religion for a pretence-their purpose was plunder. Was the object different in Scotland? The history of that country, and the miserable condition even of its first reformed ministers, proclaim the purpose of its zealous reformers. They overturned the ancient church that they might enrich themselves with its spoils.

Need I speak of Ireland? whose nobles would have been paupers, had they not seized the property, freely granted by our pious ancestors, for the maintenance of the clergy and for the support of the poor. It may be fair subject of debate whether it be right or prudent so to enrich a church as to make its wealth an object of cupidity for every unprincipled tyrant; but, whether in England, Scotland, and Ireland formerly-or in Spain at the present day-there can be but one opinion amongst honest men, as to the true character of those who profess reform, and who practise robbery."

Here, now, is the language of one of the genuine doctors of Dens' Theology. Here you have the Pastoral of one of the bishops, who has set up the laws to reclaim the forfeited estates and all the church property in Ireland; here you have one of the men who drills his priests in his secret conferences, speaking openly himself in his Pastoral to all his diocese. And what does the Pope, and what do these bishops do?

In 1841, the Pope pronounces this allocution in his secret consistory. In 1842, he publishes a jubilee for all the Roman Catholics of Ireland, to make them pray for Spain; and he makes it necessarily known to them all, for the pardon of their own sins, and indulgences to deliver their souls from the pains of purgatory are identified with it. The Papal bishops pronounce here openly, as they have long done in secret by their laws, that the acts of the government of England, and the present state of Protestant property, both lay and ecclesiastical, in England, Ireland, and Scotland, and that of its possessors, is exactly the same as it is in Spain, the state of rapine and plunder, of robbers and usurpers.

In 1843, the allocution pronounced in the secret consistory at Rome is translated and published in the popish " Almanac, Registry, and Directory for Ireland," pronouncing the Pope's denunciation of the Spanish government, and his curse and excommunication against those whom the Papal bishops declare to be not one jot different from the Protestant government and laws of England, and all the possessors of property in Ireland.

But now we will come a step nearer home still. Let me ask, Has the Pope directly interfered with the queen's government? Has he dared in any way to question or to supersede its authority? In the "Directory, Almanac and Registry" for the Roman Catholics of Ireland, for the present year, 1843, there is a Letter to the Romish bishop of Gibraltar. Certain laymen there, you may recollect, had always managed some property belonging to the Roman-catholic church, but when the present bishop was sent over, (an exportation from Maynooth,) he wanted to get the property into his hands; the laymen defended their right, and the courts pronounced that they were right. The Pope denounces this; and in this letter to this bishop, he says→→

"Some laymen, who have no other authority than that given by the bishop to the ædituos of the church, have dared to rise up against your authority, and to despise the decree you had published, forbidding the receiving of money for the administration of the sacraments; and thus against the sanction of the canons, and even the will of Christ our Lord, they attempt to usurp the government of holy things.

"Having in vain solicitated against you our congregation of the propagation of the faith, they despised our authority, and were not ashamed to appeal to laics and even to heretical magistrates; and it was by their command, venerable bro