with thanksgiving. For we decree that whosoever contravene, if they be singular persons, both the givers and receivers incur, ipso facto, an excommunication; if they be chapters or convents, a suspension; from which they cannot, excepting in articulo mortis, be absolved without the special licence of Apostolic See. But we, from solicitude for their salvation, grant unto all persons of both sexes already infected with this plague that they be this one time only absolved through the ordinary of their respective places from that crime and infamy thereby contracted, after he imposed penance both salutary and suitable to their condition. Moreover we, from anxiety to uphold the character of the persons notoriously guilty in the foregoing matter, do concede, that if the articles received by them be already applied to the common use of said places or monasteries, the same articles be canonically retained for that use. But if they had been converted to the private use of the abbot, or abbess, prior or prioress, or any singular person they shall come into the common stock.' Urban III. An. 1187.

CON. TRID. Sec. 25, c. 16, De Regularibus. 'But before profession, let not any part of the novice's property be delivered under any pretext whatever, by his parents, guardians, or relatives to the monastery; excepting the food and raiment of that time of his, or her novitiate; lest he should not have power to retire because the monastery possess the whole, or the greater part, of his substance, and because he could not easily, should he retire, recover it. But rather the Holy Synod commands, under the pain of anathema, the givers and receivers not to do this by any means ; and that all the goods that were their own, be restored to those retiring before the profession; which thing, that it be duly per formed, let the Bishop, if necessary, compel, even under an ecclesiastical censure.'

Remark, that the end and aim of the Council of Tours, Bulls of Alexander III. and Urban III. and of the General Council of Lateran, is to save the Convents or religious Communities of men of men and women, from the infection of Simony; that for the attainment of that object they decree that neither money, goods, feasts, nor bribes of any sort, can be exacted or demanded either prior, or subsequent to the profession from persons professing or

entering a religious Order; that it cannot be exacted or demanded under any pretence whatever-not even by reason of the Convent's poverty; nor by virtue of any law or custom whatever, which should be called an abuse. That if any thing be given or accepted for either the superiors, brotherhood, or servants of the Community, the givers and receivers become guilty of simony, and fall, if they be singular persons, into an ipso facto excommunication: but if superiors, they fall moreover into a suspension from office; and that they be besides translated for doing perpetual penance into some other house of stricter observance. Whatever articles the religious liberally, freely, and without any coercion whatever, offer at their entrance into the Convent, these, but nothing besides may be with thanksgivings accepted. The aforesaid four Canons, that are strong and express against exactions for the religious profession, are totally silent regarding the novitiate, or time of probation.

But the Holy Council of Trent, tending to secure full and free liberty for the novices, decrees that no part of their property, save for food and raiment during the novitiate, be delivered to, or deposited, under any pretext whatever, in the monastery; and commands under pain of anathema, that, should any part of their substance be deposited there, it be restored to the religious person, in case he, or she return before profession to the world.

To pay, or demand price for collating Benefices, inducting Bishops, Priests, or other Ecclesiastical persons, into the Sees, or Churches; or for ministering the Sacraments; or for the sepulture, or obsequies of the dead, is Simony.

Whereas all things

DECRET. GREG., Lib. 5. Tit. 3. c. 9. ought to be done from charity in the body of the Church, and what is received gratis, ought to be given gratis, it is extremely horrible, that in some Churches venality is represented to have gone so far, that for investing Bishops or Abbots, or any other Ecclesiastical persons in the See, or for inducting Priests into the Church, also for the interment and obsequies of the dead, and for the benedictions of matrimony, or for other sacraments, something is required. But most persons imagine that this is lawful, be

cause they think that the penal law is, from the long contrary custom, grown out of use; not minding that the more grievous are sins, the longer they hold the unhappy soul in chains. Therefore we strictly forbid that these things be done in future; that any thing be exacted either for inducting Ecclesiastical persons into the See, or for installing priests, or for burying the dead, or for imparting nuptial benedictions, or for other sacraments ministered, or to be ministered. But if any person act contrary to this, let him know that he shall have portion with Giezi:' Con. Later, under Alex. III, An. 1179.

To pay, or demand price for seats, or room in the Church during the time of worship, seems to be Simony.

When you sell the corporeal, without which the incorporeal, or spirtual thing could not subsist, you do, in fact, sell the spiritual thing itself. Whereas neither mass, sermon, nor any other sacred function could, without a seat or place, be attended or performed in the Church, to charge price for seats for places during the august Solemnities, what is it but to charge it for the privilege of hearing mass-of adoring God on the altar. All persons agree that it is terrific Simony to pay or exact rent or price for the liberty of discharging the Clerical functions in the Church, or elsewhere. Why should it not, then, be Simony to pay or exact price for seats or places in the Church during the same functions? If Clergy prostrate for the sake of pew-rent, the laws of their own Church, and run through all her censures, the Laity should leave the sin and gain to themselves; and never become collectors of toll or pew-rents; keeping in mind the anathema decreed in the year 451, by the General Council of Chalcedon against all co-operators in Simony.

Decretal. GRATIAN, 1, Quest. 3, Chap. 7. If any man object that the consecration is not bought, but the very things that spring out of the consecration, he appears to be entirely out of his reason. For, as a corporeal Church, or Bishop, or Abbot, or any such thing, is useful in no one respect, without corporeal things, as the soul lives not corporeally without the body, so whosoevever sells one of the things, without which the other subsists not, he

leaves neither of them unsold. Therefore, let no man buy a Church, or a prebend, or an Ecclesiastical thing; let him pay for things of this sort in future, neither pension nor board (pastellum).' Pope Paschal, An. 820.

Chap. 8. 'Our Saviour foretold in the Gospel, MATT. xxiv. 5. that false teachers and false prophets will, about the end of the world, rise up, and that they will seduce many, and that bis faithful will have many conflicts in the world, but that the gates of hell shall not, however, prevail against his Church. Moreover, as the Apostle says, 1 COR. xi, 19. It is necessary that heretics be, in order that they who are proved be made manifest, it behoves us to stand opposite, as the Prophet EZECH. xiii, 5. says, and to oppose a wall for the house of Israel. You have proposed to us the question whether it be Simony to sell an Ecclesiastical thing? That this is Simony is clearly collected from the words of Peter to Simon Magus, May thy money go with thyself into perdition, because thou hast imagined that the gifts of God could be possessed for money: AcTs viii. 20. Whosoever would for gain sake buy or sell Church-things, which are the gifts of God, imagines, with Simon Magus, that the gifts of God could be possessed for mo

Moreover, why does the Council of Chalcedon, consisting of 613 Bishops, so far forbid that the procurator, or Church advocate, or any other person subject to the rule, be created for money, that she anathematizes even the co-operators of the sin, unless she deems them Simoniacks? Besides, our holy predecessor, Pope Paschal affirms that whosoever sells one of the things without which the other could not subsist, leaves neither of them unsold: Pope Urban, An. 1089.

Who could introduce buying and selling in the temple; or set up chairs and tables for money-changers in God's house? Who could think of dividing God's house, like the theatre, into pit, box, and gallery-the floor for the poor, the pew for the rich, and gallery for the middle classes? It is really abhorrent that the spacious pew be locked up, brushed, and furnished with cushions of all sorts, for the rich nabobs, who are perhaps fonder of the theatre than of the Church of the toilet than of the confessional; of the cards than of the prayer book, whilst the poor, God's special favor

ites, are jammed together on the naked flags about the cold door of the temple.

6

:

Respect of persons is unchristian, even in the world. Respect not the person of the poor, nor honor the countenance of the mighty; but judge thy neighbor according to justice :' LEVIT. XIX. 15. Thou shalt not accept person`nor gifts: for gifts blind the eyes of the wise and change the words of the just: DEUT. xvi. 19. Will then a crime so disgraceful and sinful in the world be tolerated in the house of God? My Brethren, hold not in respect of persons the faith of our Lord Jesus Christ of glory for if a person come into your assembly having a gold ring, in fine apparel; and a poor man also come in mean attire; and you cast your eyes on him that is clothed in fine apparel, and say to him, Sit thou here in a good place; and say to the poor man, Stand thou there, or sit under my foot-stool, do you not judge within yourselves, and are become judges of unjust thoughts? Hearken, my dearest Brethren, hath not God chosen the poor of this world, rich in faith and heirs of the kingdom, which God hath promised to them that love him? JAMES ii. 1. Bribery and venality, respect for the rich, contempt for the poor, if once tolerated in the house of worship, will be a dreadful obstacle to the conversion of sinners. Will the poor Publican, when he would go up to the temple to make peace with his God, be told by the sexton at the door, that he must not enter without the toll or ticket? No history mentions that the Apostles took price for seats, pews, or entrance into the temple of Jerusalem; nor that, when the faithful originally built the sacred edifice, they retained shares or proprietorships therein. “O Lord our God,' says David, all this store that we have prepared to build thee a house for thy holy name, is from thy hand; all things are thine. I know, my God, that thou provest hearts and lovest simplicity. Wherefore I also in the simplicity of my heart have joyfully offered thee all these things; and have seen with great joy thy people which are here present, offer thee their offerings. O Lord God of Abraham, and of Isaac, and of Jacob, our father, keep for ever this will of their hearts, and let this mind remain always for the worship of thee.'

1 Paral. xxix. 16.

Pious souls! They looked upon their store as come from the