of Christian morals cannot, on this account, suffer mutilation. Its foundations are in the eternal law; it necessarily embraces all human actions in every variety of circumstance; none can be withdrawn from its cognizance. To write on ethics, and not treat of impure and unnatural sins, is the same as to limit the writers on materia medica, anatomy, or other branch of medicine or surgery, to such details as may not be indelicate or revolting. Away with such affectation! The moralist should narrowly and closely consider every thing that is embraced by the science; and in proportion to the diligence wherewith he has pursued his investigation into the depths of human malice, accordingly as he has studied the human heart, which no one can thoroughly fathom, and as he has become acquainted with the weakness and depravity of man, so will be his prospect of success in the skilful treatment of the moral patient. Let no one rashly judge the man who, with a view to effect a cure even in cases which seem desperate, considers crime in all its phases and all its deformity, and familiarizes himself with that which he utterly loathes and detests. "All things are clean to the clean; but to them that are defiled, and to unbelievers, nothing is clean; but both their mind and conscience are defiled." * The imagination is easily excited without any external cause; an ambiguous word, a gesture, a look, suffices to raise the tumult of the passions and dethrone reason; death enters by all our senses; but the man, who, sensible of his own weakness, relies only on divine aid, may without fear unfold the pages of Sanchez, and consider over the various actions that come under review, to determine their moral character. The purity of his intention, and the necessity of the study for the proper discharge of the office of guide, instructer, counsellor, and physician, are his safeguards; and the grace of God is sufficient to preserve him undefiled. Let those fear who court danger, who let fall the équivoque,· who indulge the dangerous glance,-who pore over the obscene tale, who in the crowded theatre, with excited minds, view at one moment the syrens in gaudy array, at another the successful intrigue invested with all the charms of happiness. They are not the persons to warn the theological student of the dangers attendant on the study of moral points in the silence and solitude of his retreat. We have some doubts whether the title of theology has * Tit. i. 15. been appropriately given to Christian ethics, as they do not immediately regard God; but we are not disposed to be overfastidious in this respect, especially as it serves to mark the sublime character of the science. Our friends of the bar are highly eloquent when they undertake to describe the excellence of the law, of which, borrowing the words of Hooker, they say, "Her seat is the bosom of God." Of the common law they speak in raptures, as most comprehensive, there being no such thing as casus non prævisus, a case for which adequate provision is not found in it. Of course we bow assent, but at the same time we assert the superior claims of the moral science. The law, technically so called, determines only the external relations of society, binds to acts of duty, enforces external rights, and punishes transgression. Its sanctions are human and earthly, and limited to time. Our science is eminently celestial in her origin, comprehensive in her application, and her sanctions are divine and eternal. The law, in whatever sense it may be said to be derived from the eternal rule of righteousness, does not always harmonize with it, or enforce its dictates. In consequence of its general character, it often fails in individual instances, and, by a tenacious adherence to. rule, it leaves wrong without redress, and right unsupported. Its application depends much on momentary influences brought to bear on the judges; and generally it cannot be effectually applied to some whose station seems privileged. Christian ethics are essentially based on right and justice, and in no case are controlled by technicalities to the prejudice of equity. The science presents general principles which admit of no deviation; but the circumstances of particular cases may cause a combination of principles which will necessarily result in the triumph of right. She literally and absolutely comprehends all cases, all the actions of men of every class from the beginning to the end of time, the rich and poor, the noble and the lowly, the learned and the ignorant, are bound by her authority. She admits no privileged caste, no individual exemption. The monarch is subject to her rule equally as the poorest slave. Where the law fails by reason of the imperfection of its language, or the secrecy of the crime, or other cause, ethics review the act, censure it, affix the penalty, and put the seal of the Sovereign Judge to the sentence. The prejudices of society and many local influences often interfere with the administration of justice, but have no control over the Christian moralist. Las Casas, in the court of Spain, condemned op pression; Soto, in her schools, repeated the eternal principles of justice, as Aquinas, ages before, had expounded them. The rule of Christian ethics is not self-interest, which corrupts the judgment, or public opinion, which establishes a superficial and false morality. No individual, however exalted, no majority of votes, however overwhelming, can change a particle of this code, which admits neither of repeal nor of modification. It survives the overthrow of dynasties; it loses nothing by revolutions; it pervades all forms of society, and claims dominion over the children of the forest, the barbarian, and the savage. Where no herald proclaims the mandates of this daughter of the Eternal, she whispers them to the conscience of the lonely wanderer; where no officer of justice enforces her laws, she punishes transgression by the sting of remorse and the anticipations of future woe. She We have, no doubt, wearied the patience and wounded the sensibilities of many of our readers; but the importance of making known the true character of Catholic morality must plead our apology. Deceive ourselves as we may, "God is not mocked." Christian ethics do not consist in fine phrases, addressed to ears polite, in a flowery sermon, or a popular essay; but they are plain and stern rules of conduct, derived from the eternal and divine law, and governing man in all his most secret actions and thoughts. Others may practise the art of adorning sepulchres which are full of corruption; but this science explores unsparingly the secret maladies which prey on the moral constitution, and labors for their cure. is contented with no fruits, however specious to behold, unless the core be sound. Donations for works of charity, zeal to spread the faith, religious exercises practised with assiduity, are not sufficient for her demands. Order must be established within; the eye of the intention must be purified, that the whole body may be lightsome. It is of no avail that we come up to the standard of public morals, and that our carriage in society be free from censure, and our good works elicit praise. If one vice lurk in the heart, if one passion be secretly indulged, no matter whether it be lust, avarice, or ambition, if we be selfrighteous, if our justice surpass not that of the scribes and Pharisees, we cannot enter into the kingdom of heaven. Those who are serious in the affair of their salvation will not easily complain of the minuteness or indelicacy of Catholic theologians, and will rather feel benefited when they can peruse, in their own language, the most important points of prac tical duty, such as may be found in the excellent work with an humble title, The Poor Man's Catechism. The rich will be judged by the same standard as the poor man. The voice of flatterers will at length cease to delude men into the opinion of their own innocence, merely because they shrink from scrutinizing their guilt; they will learn to judge themselves, that they may escape condemnation; and the purity, beauty, and perfection of the Christian character will appear, not in affected delicacy or ignorance, but in the deep, solid, and uniform sense of duty, displayed in the secrecy of domestic life no less than in the public walks of society. ART. II. The Shortest Way to end Disputes about Religion. In two Parts. By ROBERT MANNING. Boston: Patrick Donahoe. 1846. 12mo. pp. 296. WE welcome a new American edition of Manning's Shortest Way with much pleasure. It is a work which was originally published in the early part of the reign of George the First, but is as well adapted to the state of religious controversy now as it was then. It is written in a free and easy style, with now and then a pleasant touch of humor. It seizes and states with great truth and distinctness the real questions at issue between us and Protestants, and sustains the positions it assumes with proofs and arguments which must be conclusive to every honest and intelligent mind sincerely bent on ascertaining the one true religion. We can unreservedly commend it to our Protestant readers generally, and, if they will honestly and diligently study it, we are sure they will not fail to be convinced that our blessed Lord has in very deed founded a church with authority to teach, and that this church is the one in communion with the See of Rome. We regard it as an especial merit of this little work, that it places the controversy between Catholics and Protestants on its true ground, and confines it to the real questions open for discussion between them. The only questions really open for discussion between them are, Has our Lord actually established a church with authority to teach? and, if so, Is this church the Roman Catholic or some other church? The particular doctrines we hold we cannot discuss with Protestants; because we hold no particular doctrines as doctrines of revelation which we believe or can establish independently of the authority of the Church teaching them. That authority, if established, forecloses all debate on particular questions; for, if established, it is good authority for whatever the Church teaches. As Catholics, then, we have done all, when we have established that authority. Protestants have made no progress in refuting us, till they have set that authority aside; and they can set it aside only by maintaining either that our Lord has established no church with authority to teach, or by showing that the church he has established is not the Roman Catholic Church, but some other church. The infallibility of the Church can be no special question; for it is necessarily implied in the divine authority of the Church. The divine commission to teach necessarily carries with it the divine pledge of infallibility in teaching. It is repugnant to reason to suppose that Almighty God can authorize a church to teach, without rendering it competent to teach. But a fallible church, liable to deceive or be deceived, which may mistake or misrepresent the truth, and teach for the word of God what is not the word of God, is not competent to teach. When we say God authorizes the Church to teach, or gives it authority to teach, we only say, in other words, that he holds himself responsible for what she teaches, or will own her doctrines for his doctrines. But if she could err, mistake the truth, and give us falsehood in its place, God could become responsible for error, and authorize the teaching of falsehood; which is both impious and absurd. If the Church has authority to teach in his name, she is his representative, and we cannot reject her without rejecting him. "He that heareth you heareth me, and he who despiseth you despiseth me; and he that despiseth me despiseth him that sent me."- St. Luke x. 16. To discredit an ambassador is to discredit the govern ment he represents. We must, then, accept what the Church teaches, if she be authorized by him to teach, or be guilty of refusing to believe God himself. But, if the Church were fallible and could teach error, the case might occur in which we should be obliged to believe falsehood on pain of disbelieving God. But by no possibility can it ever be necessary, in order to believe God or to respect his authority, to believe falsehood; for he is truth itself, and cannot deceive or be deceived. If, then, he has founded a church, and authorized it to |