2.

or by contract. And it is the purpose of God here to secure suum cuique, every man in his own estate, setting a hedge and a fence about his goods, by an eternal law of commutative justice, that no man dare to break over, or rush upon, what is his, without an apparent injury and an affront done to God. This being the end, (1.) Here is commanded, 1. That every man be content with his estate, and to have moderate desires. 2. To preserve our neighbour's goods, and to suffer every man to enjoy his own quietly and fairly. 3. To give and pay every man his due, and injure no man. 4. To use justice in all our dealings, contracts, bargains. 5. To be frugal, and not to spend above our estates. 6. To use honest means to get a livelihood, viz. prayer and labour. 7. To use our goods to benefit others justly, liberally, cheerfully. 8. That we restore what is unjustly gotten or detained. (2.) Here is forbidden, 1.. Injustice, violence, oppression. Covetousness, and hoarding up all that comes in. 3. Tenacity, or the niggard's hand. 4. Contentiousness, and vexatious lawsuits. 5. Immoderate care and solicitude. 6. Deceit, fraud, circumvention in bargaining, contracts, buying, selling. 7. Picking and stealing, or secret purloinings. 8. Open robbery, violence, plundering, and rapacity. 9. False weights and measures. 10. Sacrilege to detain tithes, tribute, custom. 11. To borrow and not to pay again when they are able. 12. To detain hirelings' wages, cheat orphans and widows. 13. To embezzle other men's estates and fail a trust. 14. To receive bribes, and to set justice to sale. 15. To break their promise, and refuse to stand to their bargains. 16. To embase and adulterate coin, and pass it for good and perfect. 17. Prodigality, to waste their own estate. 18. They who make not restitution offend. 19. To live an idle life, and not to use honest labour to live.'—Bishop Nicholson on the Catechism, p. 114.

We can conceive the lofty contempt with which a disciple of S. Alfonso would look down upon the simplicity which could have dictated this teaching. 'What? not one word about pur'loining not being thieving? Nothing about extreme and quasiextreme necessity? Nothing about distressed noblemen pro'viding for themselves out of other people's goods? Nothing about robbing Turks? No reference to grave and light "matter? Nothing about mortal and venial thieving? No 'tariff laid down to steal by? No thieving-licence given to 'wives and children? No permission of pilfering to servants 'and monks? No theory of secret compensation? Secret pur'loining and the use of short weights and measures absolutely 'forbidden? Bribes not to be received by judges? Promises 'not to be broken? Such is the result of Anglican negations! 'Thanks to Heaven that we are living where Morals have been 'studied and systematized under the humane and indulgent 'supervision of the Holy Roman Church!'

John and Charles Mozley, Printers, Derby.

DEVOTIONAL THEOLOGY

OF THE CHURCH OF ROME.

S. ALFONSO DE' LIGUORI'S

'GLORIES OF MARY.'

AN ARTICLE REPRINTED FROM

'THE CHRISTIAN REMEMBRANCER' OF OCTOBER, 1855.

LONDON:

J. AND C. MOZLEY, 6, PATERNOSTER ROW; EDINBURGH: R. GRANT AND SON; DUBLIN: W. CURRY AND CO.

S. ALFONSO DE' LIGUORI'S

GLORIES OF MARY.*

To men seriously desirous of learning the exact position which other bodies of men hold in relation to that body to which they themselves belong, nothing is more satisfactory than to receive from the hands of those bodies themselves an authorized exposition of their teaching or constitution. When this has been done, the mind is at once relieved from the fear of doing unintentional wrong to the whole body, by attributing to it what may be the eccentricities of individuals, and it enjoys a sense of security from knowing that it has now the means of judging on grounds the fairness of which can be gainsaid by no one. This is the reason why we have thought the works of S. Alfonso de' Liguori so especially valuable. His works, together with every opinion in them, have been so fully approved by the Church of Rome, in the most formal manner possible, that there can be no risk and no unfairness in looking upon him as the special exponent of her morality and her doctrines in the present century. We will not repeat the proofs which show the complete identification of his teaching with her teaching. They will be found at length in the Christian Remembrancer for October, 1854. We will only add here, that these proofs might be multiplied indefinitely; for writers who have reproduced S. Alfonso's words or sentiments, such as Scavini and Gaume, naturally enough parade the amount of authority which they have at their disposal, and defy their opponents to disprove it. In vain does the Abbé Laborde writhe under the infliction. In vain does

* 1. The Glories of Mary. Translated from the Italian of S. Alphonsus de' Liguori, Founder of the Congregation of the Most Holy Redeemer. By A FATHER OF THE SAME CONGREGATION. London: Wallwork. 1852.

2. The Glories of Mary. Translated from the Italian of S. Alphonsus M. Liguori By A CATHOLIC CLERGYMAN. Dublin: Duffy. 1851.

3. The Glories of Mary.

Translated from the Italian of S. Alphonsus Liguori. First American Edition. New York: Dunigan. 1854.

4. El Mes de Maria, ó el mes de Mayo, consagrado á Maria Santisima. Sevilla.

1850