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to exclude a single individual-an O'Leary for example, from the highest dignity to his profession, in consequence of the unjust prejudices of government.' I answer, that the benefit of the pastor must be subservient to that of his flock; and that the inconveniency in question exists in every Christian country, and that an O'Leary himself would not be recommended to the Apostolical See for episcopal powers, nor, if he were recommended, would he obtain them at the present moment, were it clearly understood that he was a man obnoxious to government. Of so great consequence is it for the benefit of the faithful, that their pastor should be duly protected and respected by the civil power. This, Sir, is not lightly said, and I have the most convincing document now before me, asserting it.

"To conclude, as disunion and dissentions have been the chief causes of the suffering of Irish Catholics, so it is evident their common concern can never prosper until they are, at least to a certain degree, united. I have the best grounds for believing that the Catholic prelates are and will continue to be perfectly united in sentiment and co-operation, notwithstanding the pains which have been taken to sow dissentions among them. This affords the pleasing confidence that unity will at least be preserved where it is most of all necessary. But why these unnatural animosities; why these bitter reproaches; why these violent threats, among the lay Catholics of different classes, and of different parts of Ireland, to the exultation of the new privy counsellor and the laugh of hell?' For what can the Catholic religion itself avail us, if it be not to save our souls?

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"J. MILNER.

With respect to the Royal Veto, we shall subjoin the act of 16th Richard II. 1392, which is referred to and confirmed by 5th Elizabeth. It fully proves the supremacy of the Crown of England over the clergy for time immemorial, and also at that time, (both in England and Ireland) and prohibits the introduction of the Pope's bulls, as defeating and making void the statutes of the realm, disinheriting the King, and destroying his law, and violating the interests of his kingdom. On this curious act we shall here only observe, that if the arguments on which it is founded were valid before the reformation, and if the Kings of England, like those of France, felt it necessary, for the security and independence of their kingdoms, to exercise the authority of nominating bishops, how much more necessary must such authority be at the present crisis. If the Roman Catholics, indeed, were sincere in their respect to the British throne, they could not object to receive from it, as well as from the see of Rome, a congé d'elire, which is permissive, but not mandatory.

"Præmunire for purchasing of Bulls from Rome. The Crown of England subject to none.

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ITEM, Whereas the Commons of the Realin in this present Parliament have shewed to our redoubted Lord the King, grievously complaining, that whereas the said our Lord the King and all his liege APPENDIX ANTIJAC. REV. Vol. 32. 2 K

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people out of right, and of old time were wont to sue in the King's Court, to recover their presentments to Churches, Prebends, and other benefices of holy Church, to the which they had right to present, the conisance of plea of which presentment belongeth only to the King's Court of the old right of his Crown used and approved in the time of all his progenitors, Kings of England; and when judgment shall be given in the same Court upon such a plea and presentment, the Archbishops, Bishops, and other spiritual persons which have institution of such benefices within their jurisdiction, be bound, and have made execution of such judgments by the King's commandments of all the time aforesaid, without interruption, (for another Lay person cannot make such execution,) and also be bound of right to make execution of many other of the King's commandments, of which right the Crown of England hath been peaceably seized, as well in the time of our said Lord the King that now is, as in the time of all his progenitors till this day. But now of late divers processes be made by the Bishop of Rome, and censures of excommunication upon certain Bishops of England, because they have made execution of such commandments, to the open disherison of the said Crown, and destruction of our said Lord the King, his Law, and all his Realm, if remedy be not provided. And also it is said, and a common clamour is made, that the said Bishop of Rome hath ordained and purposed to translate some Prelates of the same Realm, some out of the Realm, and some from one Bishoprick into another within the same Realm, without the King's assent and knowledge, and without the assent of the Prelates, which so shall be translated, which Prelates be much profitable and necessary to our said Lord the King, and to all his Realm: by which translations (if they should be suffered, the Statutes of the Realm should be defeated and made void; and his said liege sages of his Counsel, without his assent, and against his will, carried away, and gotten out of his Realm, and the substance and treasure of the Realm shall be carried away, and so the Realm destitute as well of Counsel as of substance, to the final destruction of the same Realm. And so the Crown of England, which hath been so free at all times, that it hath been in no earthly subjection, but immediately subject to God in all things touching the Regality of the same Crown, and to none other, should be submitted to the Pope, and the Laws and Statutes of the Realm by him defeated and avoided at his will, in perpetual destruction of the Sovereignty of the King our Lord, his Crown, his Regality, and of all his Realm, which God defend.

"II. And moreover the Commons aforesaid say, that the said things so attempted be clearly against the King's Crown and his Regality, used and approved of the time of all his Progenitors: Wherefore they and all the liege Commons of the same Realm will stand with our said Lord the King, and his said Crown, and his Regality in the cases aforesaid, and in all other cases attempted against him, his Crown, and his Regality in all points, to live and to die. And moreover they pray the King, and him require by way of justice, that he would examine all the Lords in the Parliament, as well spiritual as temporal,

severally, and all the States of the Parliament, how they think of the cases aforesaid which be so openly against the King's Crown, and in derogation of his Regality, and how they will stand in the same cases with our Lord the King, in upholding the rights of the said Crown and Regality. Whereupon the Lords temporal so demanded, have answered every one by himself, that the cases aforesaid be clearly in derogation of the King's Crown, and of his Regality, as it is well known, and hath been of a long time known, and that they will be with the same Crown and Regalty in these cases specially, and in all other cases which shall be attempted against the same Crown and Regality in all points with all their power. And moreover it was demanded of the Lords spiritual there being, and the procurators of others being absent, their advice and will in all these cases: (which Lords, that is to say, the Archbishops, Bishops, and other Prelates being in the said Parliament severally examined, making protestations, that it is not their mind to deny nor affirm that the Bishop of Rome may not excommunicate Bishops, nor that he may make translations of Prelates after the Law of holy Church, answered and said, That if any executions of pro ́cesses made in the King's Court (as before) be made by any, and censures of excommunication to be made against any Bishops of England, or any other of the King's liege people, for that they have made execution of such commandments; And that if any executions of such translations be made of any Prelates of the same Realm, which Prelates be very profitable and necessary to our said Lord the King, and to his said Realm, or that the sage people of his Counsel, without his assent and against his will, be removed and carried out of the Realm, so that the substance and treasure of the Realm may be consumed, that the same is against the King and his Crown, as it is contained in the petition before-named. And likewise the same Procurators every one by himself examined upon the said matters, have answered and said in the name, and for their Lords, as the said Bishops have said and answered, and that the said Lords spiritual will and ought to be with the King in these cases in lawfully maintaining of his Crown, and in all other causes touching his Crown and his Regality, as they be bound by their liegeance. Whereupon our said Lord the King, by the assent aforesaid, and at the request of his said Commons, hath ordained and established, that if any purchase or pursue, or cause to be purchased or pursued in the Court of Rome, or elsewhere, by any such Translations, Processes, and sentences of Excommunications, Bulls, Instruments, or any other things whatsoever which touch the King, against him, his Crown, and his Regality, or his Realm, as is aforesaid, and they which bring within the Realm, or them receive, or make thereof notification, or any other execution whatsoever within the same Realm or without, that they, their notaries, procurators, maintainers, abettors, fautors, and Counsellors, shall be put out of the King's protection, and their lands and tenements, goods and chattels, forfeit to our Lord the King: and that they be attached by their bodies, if they may be found, and brought before the King and his Council, there to an swer to the cases aforesaid, or that process be made against them by

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Præmunire facias, in manner as it is ordained in other Statutes of provisors and other which do sue in any other Court in derogation of the Regality of our Lord the King."

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PUBLIC EDUCATION.

Accipe quid contra Juvenis responderit.

-HORACE.

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SIR,-I could not peruse the Antijacobin of January last, without feeling some indignation at the manner in which public schools are there spoken of. I could have wished the matter to have been taken up by some one more capable of doing it justice than I am; but, rather than such an attack should go unanswered, I have, perhaps rather too rashly, presumed to offer to you a few observations; in which (as you have declared your coincidence with, the author) you will find yourself treated as a partner in the abuse, which he has so liberally bestowed on that system of education. The poem, which you so strenuously recommend, I have not perused, but from the extracts which you have laid before the public, I cannot say that I am as ready, by any means, to adopt the principles of the author, as you seem to be. To reply to you in your own words, Puritanism, either in politics or religion, cannot be too strongly censured." The latter alone is applicable to the present case; and in that opinion I perfectly agree with you; although, as well as yourself, I am far from being an advocate for ir-religion; and I trust I shall not appear as such, if, as far as lies in my feeble power, I endeavour to defend the cause of public schools, from the illiberal and unjust attack which has appeared against them. But, sir, how will you defend yourself from the charge of Puritanism, when you bring forward such absurd and frivolous objections to public schools, as some that you have named? Among the most serious of which is the use of the Pagan classics, and the singing of that highly indecorous song, "Miss Bailey." "Unfortunate Miss Bailey!" what has she done to offend you? If such, sir, are the chief accusations, that you are able to bring against public schools, believe me, you will find few who will participate with you in the abuse of them. That there are evils arising from a public mode of education, I am willing to allow; but that the evils are greater than the benefits arising from it, I deny. Nor do I think, with you and the author, that the cultivation of the Pagan classics is totally incompatible with the principles of morality. Will the author deny that there are many incitements held out to youth, in the classics of ancient Greece and Rome, to follow the path of virtue, in preference to that of vice? Has Xenophon— has Cicero given us any lessons of immorality?

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Virtus, virtus, inquam, C. Fanni, & tu Q. Muci, at conciliat amicitias, & conservat; in eâ est enim convenientia rerum, in eâ stabilitas, in eâ Constantia.CICERO.

Does this look like vice? Or, if still unconvinced, let him peruse

the works of Isocrates or Plato. How numerous, how admirable are the precepts there contained! Will he object to the cultivation of these in public schools? He may perhaps reply:---This is not a case in point: these do not contain the immoralities to which I allude. But why, then, blame all the Pagan classics, for the partial faults of a few? Though an enemy to them, the author still seems to follow the classical idea of " pars pro toto." But, says he, I do not mean to insinuate, that the classics ought to be banished from our schools; (for even he has owned that" a boy cannot acquire taste from writings, which possess not classic beauty;") but I would erase froin them all corupting ideas." Bravo! most sapient author! you have given most excellent advice! But are you sure that this is not already the case? Will you assert that every satire of Horace is read in public schools? Will you assert that the objectionable passages, not only in that, but in all other books, are not omitted, or the immorality of them censured? When you can assert this, when you can prove it to be the case, (which I most strenuously deny) you may accuse, unanswered, the carelessness, or rather the total negligence, with regard to morality and decency, in public schools. Since, then, you blame the attention paid to the classics, what would you recommend? Would you confine the youthful studies entirely to the perusal of English authors? In the best of these you will find objectionable passages; among the multitude of whom, even our immortal Pope has, now and then, suffered himself to run into a strain approaching to indecency. If every thing which bears an immodest aspect, must be omitted, shall we blot out from the Holy Scriptures (the most pure of all writings) those passages which the modest ear cannot listen to with satisfaction? These are introduced to deter us from following the vices which are there depicted. May not, in the like manner, the loose writings of the classics, instead of taking any serious hold of the mind, rather exhibit the licentiousness of their day, and, by holding forth so disgusting an example, excite our aversion rather than admiration? But, sir, I would not have you suppose, that the Pagan writers monopolize the sole attention of a public school. Reflect but for a moment ;---Are not the works of Grotius and Burnet as capable of inculcating religious principles, as any you can recommend? And, sir, when you consider that these are not the only religious writings, which are attended to at a public school, you will hardly persevere in your opinion, that " no pains are there taken to teach the rudiments of christian knowledge." I am far from asserting, that the morals of a public school are perfectly free from objection, but

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I say

Nor do I pretend that a boy's religious principles can be there so well attended to as when tied to his mamma's apron-string. religious principles alone; for as to the principles of honour, and the conduct of a gentleman, they are no where so strongly impressed

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