orders that impious persons, especially false teachers, shall be removed and cut off.”

Turn to his commentary on this passage in Corinthians, to which he refers; it is as fol lows:

:

"You will say, if we cannot judge those who are without, then the Church cannot judge and punish heretics and schismatics, for these are without, i. e. out of the Church. Answer.That those are out of the Church, because they are deprived of the advantages of the Church; yet they are within, because they are subject to its jurisdiction; for by this very fact, that they retain the character of baptism, they remain by their first profession united, bound, and subject to the Church, whence they are bound by the fasts, feasts, and other laws of the Church; and they are in the Church, as slaves are in a family, and imprisoned criminals in a city." Such is civil and religious liberty, as taught in the College of Maynooth! In Menochius, a class- Menochius. book, printed for Maynooth, in Dublin, the commentary on the same text is as follows: "Lest while we gather the tares, &c.'-Lest you injure the good, while you endeavour to eradicate the bad; add that those who are tares and bad, sometimes become good. Christ does not forbid heretics to be taken away and put to death; on which subject Maldonatus is to be consulted in this place." Here, then, is Meno- Menochius chius, the class-book, referring to Maldonatus, Maldonatus.

refers to

the standard, in which the subject is treated more at large, as the president informs us in the Report of the Commissioners.

In the Commentary of Maldonatus, on Matt. xiii. 16., is the following:

"There are some who abuse this place by trying to prove that heretics are not to be punished or put to death, which they who do, seem to me to be anxious about themselves. First, indeed, it does not refer only to heretics, but to men who are children of the devil, as opposed to the children of the kingdom, among whom heretics are the chief species, but not the only kind. Therefore they who deny that heretics are to be put to death, ought much rather to deny that thieves, much rather that murderers, ought to be put to death; for heretics are so much the more pernicious than thieves and murderers, as it is a greater crime to steal and slay the souls of men than their bodies.

"Therefore almost all the ancient authors, as Chrysostom, Jerome, and Augustine, interpret this of heretics, not because they are the only tares, but because they are most especially so. Besides, although heretics alone are understood, nevertheless the father of the family does not absolutely prohibit the tares to be rooted out, but only lest the wheat should be rooted out along with them: for then, according to his opinion and will, they are not to be rooted out when there is any danger, lest the wheat be

tares may be

plucked up with them, as the divine Augustine and the divine Thomas, that greatest of theologians, has observed." (Secunda Secundæ, qu. 10. When the art. 8. ad. 1.; et qu. 11. art. 3. ad. 3.) "When, burned. therefore, there is no danger that the wheat be rooted out along with them, but there is rather danger lest if they be not plucked up they may injure the wheat, what need is there to wait for the harvest they are quickly to be plucked up, they are quickly to be burned. Besides, why is there danger lest the wheat be rooted up with the tares?. or why does the father of the family order to wait for the harvest, unless that before the harvest they cannot be distinguished and separated from the wheat? When, therefore, they can be distinguished and separated, undoubtedly they are to be separated undoubtedly to be burned. The Lord warns us before (saith Jerome), that when there is anything doubtful we should not quickly pronounce our judgment, but reserve the end for God, as the Judge, that when the day of judgment shall have arrived he may banish from the assembly of his saints, not the suspicion of crime, but manifest guilt.

and Luther

retics.

"Who hath not known the Calvinists and Calvinists Lutherans? Who does not see that they are ans are heheretics who have revived almost every ancient heresy? Truly there never was a heretic, there never can be a heretic, if they are not heretics.

"But they are quiet.' Who were ever more

turbulent?

wars?

Who have ever excited so many Who have ever used such cruelty, or

poured out so much human blood?

"Nor do I say these things on this account, that I would not rather they should be converted than put to death; but only I warn princes, or (because princes are not likely to read those things), I warn those who ought to admonish princes, that it is not lawful for them to grant to heretics those liberties which they call of conscience*, and which are too much used in our day.

* How congenial must this be to the writers of the letter from which the following extract is given ! "The divine St. Thomas," indeed, "that greatest of theologians," was not without some sagacity recommended by the cardinal prefect of the college at Rome. He, and Pope Gregory XVI., alike approve, it seems, of that work; and between the contents of this epistle and the observations of St. Thomas there is a marvellous and an ominous congruity. When Popery is applauded in England for the liberality of her principles, let those who are truly liberal dispel that delusion by reading, among others, the "Encyclical letter of our most holy father POPE GREGORY, by Divine Providence the sixteenth of the name, addressed to all patriarchs, primates, archbishops, and bishops."

"From this polluted fountain of indifference' flows that absurd and erroneous doctrine, or rather raving in favour and in defence of liberty of conscience,' for which

most pestilential error the course is opened by that entire and wild liberty of opinion, which is every where attempting the overthrow of religious and civil institutions; and which the unblushing impudence of some has held forth

"Unless first the Church, or he who is the head of the Church, the Roman pontiff, the

as an advantage to religion. 'But what,' exclaimed St. Augustine, 'what worse death to the soul than freedom in error? for only destroy those fences which keep men within the paths of truth, leave them to the headlong sway of their natural evil propensities, and the 'bottomless pit' at once yawns before you, from which St. John saw the smoke arise, which darkened the sun, and which shed its locusts over the face of the earth. For hence arise these revolutions in the minds of men; hence this aggravated corruption of youth; hence this contempt among the people of sacred things, and of the most holy institutions and laws; hence, in one word, that pest of all others most to be dreaded in a state- unbridled liberty of opinion, licentiousness of speech, and a lust of novelty, which, according to the expe- . rience of all ages, portend the downfal of the most powerful and flourishing empires." * This epistle is dated, Rome, from St. Mary Majors, August the 15th, the festival of the Assumption of the same Blessed Virgin Mary, the year of our Lord 1832, of our Pontificate the second.

The pontiff had not far to go for the original of this picture. It is no secret, that in the source and centre of Popery, there is far less belief of its doctrines, or submission to its discipline, than at certain distances from it. Omne ignotum, pro magnifico;—sight and knowledge dissipate the illusion. Popery is flourishing and increasing in England, Scotland, Ireland, and the New World; while Italians take refuge from the palpable and revolting mockeries which they behold, in the dreary abyss of irreligion or sensuality, or both. (Note of editor of the Protestant Journal, 1833, p. 74.)

F