name they are called. Is that excommunication confined to any particular country, or does it extend to those heretics wherever they are found?"

"It extends to those heretics wherever they are found, in the sense I have explained the Bull; provided the Bull is received and published in those countries where they think it necessary to receive and publish a Bull, in order that it should have force. In Italy, for example, it is considered sufficient that it be published at Rome, in order that it should have its effect: it is not so in other countries. But in the sense in which I have explained the Bull, and in those countries in which the Bull would be received and published, it would affect them, but in no other

sense."

"Although the Bull might not have validity in a country in which it had not been published, is it not sufficient to shew what is the doctrine and what are the principles of the Court of Rome upon those points?"

"Not at all; the doctrine and principles of the Court of Rome are not sufficient to establish the doctrine of the Catholic Church. We distinguish between the Court of Rome and the See of Rome; for the Court of Rome may be a scene of much intrigue and cabal, without affecting, at the same time, the authority of the Holy See, or decrees of the Catholic Church."

"By the Court of Rome, it meant the Pope.

"The Court is a political expression.

“Is not that Bull sufficient to show the principles of Benedict the Fourteenth upon those subjects?

"His Bull is sufficient to show his principles, because his Bull I consider an expression of his mind.

"Is there any definite time within which a Bull must be received in any parti cular country after it is issued?

"I am not positive as to the number of days required.

"Is there anything to prevent this Bull of 1741 being now received in Ireland, or at any future time, supposing it has not been received here already?

"There is the collision that would be supposed to result from the reception of that Bull with the established authorities of the country. This is an insurmountable objection.

*

"Have no Papal Bulls been received and published in this country, in the sense which you attach to those words?

"I do not know any lately.

"To what period does that apply?

"It may extend to a remote period; I have said lately that I might not include some ancient Bulls of historical notoriety.

"How would it be known by a Roman Catholic clergyman in this country, whether a particular Bull of the Pope was, or was not, received in Ireland? "Either from his Bishop, or the Metropolitan.

Supposing it was thought desirable to know whether a particular Bull had been published in this country or not, how could that be ascertained?

"From the Bishops.

"Is there any official or other means by which it would be possible to ascertain what Bulls have been received in Ireland during the last century?

"I cannot say; I should think Dr. Murray, or Dr. Kelly, or those Bishops who are old in the ministry, would be able to furnish information upon that subject; but as far as my information extends, none have been received."

Mr. Mc Ghee says on this,

Now, let any man, whatever be his creed, who has common sense and common honesty, compare the statements of these men with the facts of this case.

Dr. Doyle swears that "this Bull is not in force, and never was in force, in Ireland."

He swears it "has been rejected from nearly all the Christian countries of Europe."

He swears that "if it were in force, there is scarcely anything would be at rest amongst the Catholic states of Europe, and that they have been as solemn and as earnest in protesting against it, as they have been at any period in England or in Ireland."

He swears they had never received it in Ireland, and assuredly never will." Dr. M'Hale swears it" probably was never published in this country, and, therefore, we have nothing to do with its contents."

He admits it extends to all heretics, wherever they are found, provided it be received and published in the country. But,

He swears that "the collision that would be supposed to result from the reception of this Bull with the established authorities of the country, is an insurmountable objection" to its publication.

He swears that it is from the Bishops, or the Metropolitan, the Priests are to know whether a Bull be received in Ireland, and he names Dr. Murray and Dr. Kelly as the best authorities on the subject.

Now, what is the fact in opposition to the oaths of these two men?

In that very college in which Dr. M'Hale was then a Professor, and where for a period, I think, of twelve years, he was forming the minds and principles of the generation of priests for Ireland (and indeed they do honour to their Preceptor). In that very college, one of their highest standards of canon law speaks thus of that Bull.

Reiffenstuel-Lib. V. Dec. Tit. 7, de Hæreticis.

No. 80-Nay, in conversation we may sometimes hear, and (which is to be especially lamented) even secular ecclesiastics and regulars, who dare to say that the Bulla Cœnæ is not absolutely received, and, consequently, has no obligation in those places; which doctrine, as it is not only unsound, but even extremely prejudicial to the clerical order, and to the immunity and jurisdiction of the church (of which the chiefest, the firmest, and, as if almost the only pillar, is the Bulla Cœnæ) we have thought useful and necessary, especially to refute it.

No. 81-Wherefore, as to the objection already mentioned, and as to that of Layman and Becanus, and their simple assertion, it is answered by absolutely denying their whole supposition, that the Bulla Coenæ can be justly not received in any province whatsoever, or in any place, and, consequently, also denying that any where it is not so received, that it does not fully impose an obligation upon all, according to all its full sense.

No. 82-The foundation of our answer, we take from the title of the constitutions or the laws, aud from the nature and qualities of the Bulla Cœnæ itself. From the title of the constitutions, we have, that according to the more common and true opinion, the acceptation of a just law on the part of the subject, is by no means required for the obligation of the same, as we have proved at large, Lib, 1, Tit. 2, de Constitut, 6. But the Bulla Coenæ is a most just law, as all concede. Therefore, no acceptation of it is required for its obligation, consequently it cannot be concluded by reason of the non-acceptance of this Bull that it does not impose an obligation.

No. 85-From which we thus argue; for no place, kingdom, or province, is there given, or can there be assigned any just and reasonable cause of not accepting the most just and most holy law comprehended in the Bulla Cœnæ, therefore it is not possible that it is not accepted, consequently, all persons everywhere, always, and continually sin, if they do not accept it. The antecedent is plain, as well, because none of the doctors to this day, as far as it appears to us, have dared to allege in writing any reason or cause in appearance, and to say this is a just and reasonable cause in this or in that place of not receiving the Bulla Conæ; as well because the whole Bull, in every part, and in respect of all, is most just and equitable, as being that which, besides the excommunication of all heretics (which indeed is most just) principally consists in this, that under the the heaviest excommunication reserved for the Pope, it prohibits all acts, from which heresy, or the danger of heresy, could follow, or be introduced, or being already introduced, could be cherished and more widely spread; such acts as are those to cherish and defend heretics, to read, retain, print, or defend their books; also, those acts which are opposed and prejudicial to the most holy liberty, immunity, or jurisdiction of the Church, or to the laws of the Roman Church, or to the power, authority, and jurisdiction of the Pope, the Vicar of Christ on earth, all which prohibitions are most just from every part of the evidence; so that no one can seem to be able to have any just or reasonable cause of not accepting them, especially when reasons, perhaps imaginary, and the interests of private individuals, ought always to be postponed to the common good, especially to that of the

Universal Church of God, on account of which the aforesaid prohibitions were made."

The Canonist then goes on to anticipate an objection :

No. 89-That supposing there were no just cause for not accepting this Bull, that still it might be abrogated by practice, and contrary custom legitimately prescribing against it, since any human law, as this Bull, might be abrogated by the legitimate prescription of custom against it."

To this he answers, and the answer is worth recording, as it tends to throw progressive light on the evidence of these Romish Bishops.

No. 90-To this objection (which we may frequently hear from some who are badly grounded in the law) we answer again by denying the supposition-namely, that any rational or lawful custom can be either introduced, or afford any legitimate prescription against the Bulla Cœnæ, as well because any custom even for time immemorial was always illegal and invalid against ecclesiastical liberty and immunity, as we have proved at large from both civil and ecclesiastical law (ex utroque jure). Lib. 1, Tit. 4, de Cons: but any custom against the Bulla Cœnæ is most especially opposed to ecclesiastical liberty and immunity, as being that for which it was principally published, and of which it was in fact the most prime, and as it were the only pillar; as also, and indeed chiefly, because this oft-mentioned Bulla Cœnæ continually revokes and annuls all and singular customs, even though immemorial, and prescribing from the remotest times, and also all other imaginable evasions, by this most salutary and most worthy clause, which runs thus."

"Non obstantibus privilegiis," &c. See Bull, Sec. 25.

The Canonist then reasons on this, and answers other objections, and then goes on to say,

No. 92-From these it manifestly appears, that all practices and customs, whether actually existing in Germany, or in other proviuces, are by no means legitimate, lawful, and valid customs, but mere abuses and corruptions, not in the least excusing from crime and censure, notwithstanding that the ordinaries of places for the most part do not proceed against transgressors, nor declare them excommunicated, because these (Bishops) while, to avert greater evits, and for other just causes, they necessarily dissemble similar even open violations of the Bull, they by no means approve them, but leave them to God to be punished, before whom, since no one is free from sin, uuder the empty pretext of the Bull not being accepted or abrogated by custom, or of any similar futile reasons, so no one shall escape punishment here or hereafter; which, I wish certain politicians would more consider, both secret and even open enemies, scoffers, and contemners of ecclesiastical jurisdiction and immunity, and of the Pope's authority also, degraders of their own ecclesiastical state, lukewarm defenders, or neglectors of the same.

Now it appears from this book, taught in their College, that not only were there inculcated these principles in flat contradiction to the evidence of these men on this Bull, but we see an actual provision made for that evidence upon the subject, and that," when to avoid greater evils, or for other just causes, they might dissemble necessarily even open violations of this Bull, they did not approve of them." But what will be said when the fact is further stated, that while they were both swearing deliberately, that the Bull was never published, or received in Ireland, it was actually at the time not only published and received, but briefed in Dens, that standard set up eighteen years before they gave their oaths, and maintained as the standard, at the time they were giving their oaths, by all the Popish Bishops, read in all the Colleges, the general Conference Book, and the rule by which the Priests were to direct the consciences of the Roman Catholics of Ireland.

But this was not all. While this was the standard in which these men had been trained themselves as Priests, and in which they were training others, as professors and as Bishops; when they acquired the reward of this and similar evidence, and also of their oath and declaration of 1826, in being admitted to political power; what was the first act of this very Dr. Doyle, of those men who are now living, and who may disprove the facts if they are able to attempt it, Dr. Murray, the Roman Catholic Archbishop of Dublin, and his two co-provincial Bishops, Dr. Keating and Dr. Kinsella? It was to enact their code of Diocesan

Statutes, in which they set up afresh their same standard of Theology as a Conference Book for their dioceses, and to add to it the Supplemental Volume of Papal decretals never before published out of the Papal States, in which this Bull is recognized (see 8th Volume, Supplement to Dens, pp. 73, 74, 82, 84, 98, 99, 101, 164, 165) as of standing authority, and referred to, and in which are to be found all the Papal decretals briefed and cited as authorities for their respective principles of tyranny over Roman Catholics, confiscation of Protestant property, dispensation for all crimes, persecution, and torture, which be found in the Bulls here presented to the public.

This is a sufficient introduction for the Bulla Cœnæ Domini, which Dr. Doyle admits would not allow even a Popish state to be at rest, and which we have, on Dr. M'Hale's admission, is in collison with the civil authorities of the country, and on which there is no necessity for any comment.

It follows that the famous Bulla Coenæ Domini is now in full force, and constitutes an integral part of the law of the Papal Church in Ireland. It may be proper to give some extracts from this document.

BULLA CENE DOMINI.

LETTER OF PROCESS ON THE DAY OF THE SUPPER OF OUR LORD.

Paul, Bishop, servant of the servants of God, to perpetuate the memory of the thing (now decreed.)

The Pastoral vigilance and anxiety of the Roman Pontiff is, by reason of the duty of his office, not only continually employed in procuring the utmost peace and tranquillity of the Christian world, but it also most eminently shines forth in retaining and preserving the unity and integrity of the Catholic faith, without which it is impossible to please God-so that the faithful of Christ may not be as little children wavering, nor be carried about with every wind of doctrine by the crafty wickedness of men, whereby they lie in wait to deceive, but that all may come in the unity of the faith and the knowledge of the Son of God unto a perfect man, and in the society and communion of this life, may neither injure themselves, nor offend each other; but rather that, being joined together in the boud of charity, as the members of one body under Christ the head, and his Vicar upon earth, the Roman Pontiff, the successor of St. Peter, from whom the unity of the whole Church proceeds, they may be increased in edification, and thus, divine grace assisting them, may so rejoice in the tranquillity of this present life, that they may also fully enjoy the happiness of the next. For which reasons, truly, the Roman Pontiffs, our predecessors, have been accustomed, upon this day, which is the stated anniversary for the commemoration of our Lord's Supper, solemnly to exercise the spiritual sword of ecclesiastical discipline, and the salutary weapons of justice, by the Ministry of the Supreme Apostolate for the glory of God and the salvation of souls We therefore, to whom nothing is more desirable than, in the authority of God, to preserve inviolable the integrity of the faith, public peace and justice, following this ancient and solemn custom:

Section I.Excommunicate and curse on the part of God Almighty, Father, Son, and Holy Ghost, by the authority also of the blessed Apostles, Peter and Paul, and by Our Ow, all Hussites, Wicklephists, Lutherans, Zuinglians, Calvinists, Hugonots, Anabaptists, Trinitarians, and Apostates whatsoever from the Christian faith, and all and singular other Heretics, under whatsoever name they may be classed, and of whatsoever sect they may be, and those who believe, receive, or favour them, and all those who defend them in general, whosoever they be, and all those who, without Our authority, and that of the Apostolic See, knowingly read or keep, print, or in any way whatsoever, from any cause, publicly or privately, upon any pretence or colour whatsoever, defend their books, which contain heresy, or treat of religion; also, schismatics, and those who perinaciously withdraw themselves or secede from obedience to Us, and to the Roman Pontiff for the time being."

2.-"In like manner we excommunicate and curse all and singular, of whatsoever station, degree, or condition they may be, (but the Universities, Colleges, and Chapters, by whatsoever name they may be called, we interdict,) who appeal

from the ordinances or commands of Us, and of the Roman Pontiffs for the time being, to a future general council; as also those by whose aid or favour the appeal shall be made."

7.-" In like manner we excommunicate and curse all those who carry or transmit to Saraceus, Turks, and other enemies and foes of the Christian name, or to those expressly, or by name, declared heretics by our sentence, or by that of this Holy See, horses, arms, iron, wire of iron, tin, steel, and any sort of metals, and instruments of war, piles of timber, hemp, ropes, as well of hemp as of any other matter, and the matter itself, and other things of this sort, with which they fight against Christians and Catholics; as also those who, by themselves or by others, give information of things concerning the state of the Christian world, to the Turks, and to the enemies of the Christian religion, to the hurt and injury of Christians; or to heretics, to the prejudice of the Catholic religion, or, for that purpose, give them, in any way whatsoever, aid, advice, or favour: notwithstandng any privileges whatsoever, which do not expressly mention this sort of proihibition, hitherto granted by Us, and the aforesaid See to any persons whatever, Princes or Commonwealths"

13.-" In like manner we excommunicate and curse all, as well Ecclesiastics as Seculars of whatsoever dignity they be, who pretending some frivolous appeal from the grievance or future execution of apostolic letters, although in form of a brief, concerning as well mercy as justice, as also of the citations, iuhibitions, sequestrations, monitions, processes, executorials, and other decrees which have been issued, and which shall at any time be issued from us, and the aforesaid See, or from our Legates, Nuncios, Presidents, from the auditors of our Palace and Apostolic Chamber, from our Commissaries and other Apostolic judges and delegates, or who otherwise have recourse to the Secular courts, and to Lay power, and who cause appeals of this sort to be admitted by it (the Lay power) even at the instance of the Procurator or Advocate of the exchequer, also those who cause the aforesaid letters, citations, inhibitions, sequestrations, monitions, &c, to be seized and retained: or those who hinder or prohibit them to be put in execution, simply, or without their good will, consent or examination; or who impede or prohibit scriveners and notaries from making or delivering when made, to the party interested, the instruments or acts concerning the execution of letters and processes of this sort; and also those who apprehend, strike, wound, imprison, detain, banish, from cities, places, and kingdoms, plunder of their goods, frighten, harass, and threaten by themselves or by any other, or others, publicly or privately, the parties or their agents, their kindred, their connexions, their friends, notaries, the executors, or sub executors of the aforesaid letters, citations, monitions, &c., or who in any other way presume to hinder, directly or indirectly, any persons whatsoever, in general or particular, that they should not go or have recourse to the Court of Rome; or to ordain or command that they should not go, or have recourse to the Court, to prosecute their affairs of any kind whatsoever, or to obtain indulgences or letters, or hinder them from obtaining those very indulgences or letters from the said See, or from making use of them when obtained, or presume to retain the said indulgences or letters, with themselves, or with notaries or scriveners, or in any other way whatsoever."

14.-" In like manner we excommunicate and curse all and every one of those who, by themselves or by others, by their own authority, and de facto under pretext of any exemptions whatsoever, or any other indulgences, or letters apostolic take away the cognizance of causes relating to benefices and tithes, and other spiritual causes, and annexed to spiritual matters, from our auditors and commissaries, and other ecclesiastical judges; or prevent the course and hearing of them; and prevent the persons, chapters, convents, colleges, who wish to prosecute these very causes; and who interpose themselves as judges respecting the cognizance of them; or who, by a decree, or in any other way compel the parties who have instituted, or do institute the proceedings, to withdraw, or to cause to be withdrawn, the citations or inhibitions, or other letters decreed in these causes; or to cause, or consent, that those against whom such inhibitions have issued, should be absolved from the censures and punishments in them contained, or in any way prevent the execution of apostolic letters, or executorials, processes and decrees aforesaid, or for that purpose afford their favour, counsel or assent, even under the pretence of preventing violence, or of any other pretences, or even until they,