Extracts from the Statutes of the Archdiocese and Province of Dublin, which were promulged in diocesan synods, in July, 1831. From the 22d chapter,

ON PAROCHIAL CHURCHES.

THE Fathers of Trent say, (Sess. xxii.) that "all secular actions, useless and profane conversations, public walking, noise. and clamours, should be banished from the churches, in order that it may be called, and appear to be the house of prayer." As we are greatly desirous that this wholesome and salutary rule should be punctually observed, we strictly forbid any of our priests under any pretext, to grant the use of any church or chapel for public meetings of the laity, unless when those meetings are entirely held on matters pertaining to religion or charity.

We also command the clergy to prohibit by every means in their power the sale of intoxicating liquors in the vicinity of the church. Let the clergy seriously and strenuously rebuke both those who set up shops at almost the very entrance of the church, and also those who without any fear of the Lord, frequent such places even on the Sabbath day.

"The people," says St. Augustine, "meet in the churches with a chaste celebrity, and with a decorous separation between both sexes." Let the priests be anxious to have so ancient and salutary a custom strictly observed, by separating the men in the churches, from the women, as much as they can with convenience.

We also direct that where it has not been previously done, the sanctuary should be inclosed by strong railings, in order that the people may be entirely prevented from approaching the very altar. We also ordain that for the future permission shall not be given to any layman under any pretext, to remain in the sanctuary during Mass or the performance of any sacred functions. Those who serve Mass are excepted.

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NEW WORKS.

WE are glad to find that the "Perpetuity of the Faith of the Catholic Church, on the Eucharist, with the refutation of the reply to it," are about to be published in English..

The controversy upon the Real Presence of Christ in the Eucharist, is of such importance, that could Protestants be convinced that it has been revealed by Christ, it would not be difficult to remove their objections against the other articles of Catholic faith.

Amongst the many learned works which have been written by Catholic divines on the subject, "the Perpetuity of the Faith, &c."

is deservedly ranked high. The effects it has produced in France are attested by numerous bishops and doctors of the Sorbonne.An English translation has been now prepared with a hope of increasing those happy results. We trust that the strength and purity of the French, far as a translation can, will be preserved in the present copy.

The Rev. Mr. Carew, Professor of Divinity, in Maynooth College, is preparing for the press, an "Ecclesiastical History of Ireland, from the introduction of Christianity here, to the 13th century."

The main object of this work will be to show the continued communion of the Irish Church with the Apostolic See. The profound learning and laboured disquisitions of Dr. Lanigan form the ground-work; but the present writer has divested his performance of that heavy and crude matter which rendered it a toilsome task to wade through the ponderous volumes of the doctor. We think that to make this work complete the history should be continued to the present time, particularly as it would afford a gratifying proof that what was called the "Reformation," had less reason to be proud of its effects here, than perhaps in any other country, and that Ireland presents one unbroken link of succession in the chaic of Catholicity, which is not less astonishing than consoling.

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LAITY'S DIRECTORY FOR THE ENSUING WEEK.

March 2.-SUNDAY, 3d of Lent. Mass of this day in the Missal.-Purple.

March 3.-MONDAY. Mass of this feria.-Purple.

mem.

-4.-TUESDAY.

Mass of St. Casimir, confessor, com

of feria, and St. Lucius, P. and M. Ferial gospel at the end.-White.

March 5.-WEDNESDAY. Mass of this feria.-Purple.

In the diocese of Ossory, Mass of St. Kyran, B. and C. from the common of a confessor bishop, commem. of feria. Creed. Ferial gospel at the end.-White.

March 6.-THURSDAY. Mass of this feria.-Purple.

7.-FRIDAY. Mass of St. Thomas of Aquin, conf. and doctor, commem. of feria, and SS. Perpetua and Felicitas, MM. Creed. Ferial gospel at the end.— White.

March 8.-SATURDAY. the common of a confessor gospel at the end.-White.

Mass of St. Cata ldus, B. and C. from bishop, commem. of feria; and ferial

In the diocess of Limerick, Mass of St. Senan, B. and C. all as in the Mass of St. Cataldus, changing the name. White.

THE

PUBLISHED WEEKLY,

UNDER THE INSPECTION OF CATHOLIC DIVINES.

No. 4.

DUBLIN, SATURDAY, MARCH 8, 1834.

VOL. I.

THE GLORIES OF RELIGION.
[Continued from page 19.]

RELIGION, who presents us with the law and the prophets; the first patriarchs, (Gen. xii.); and the first kings, (1 Kings, viii.); the first chiefs, and the first regulators of the world, (2 Kings, xxiii.) Who showeth us the temple, (2 Chron. iii. 4,); and the altar, (Gen. viii.-Exod. xxx.); the rites and the ceremonies, (Exod. xxv. & xxviii.-3 Kings, vi.); the types and the symbols, (Exod. xxiii. & xxx.) Who showeth that the rainbow, (Gen. viii.) and the promises to Abraham, (Ibid. xii.); the manna from heaven, (Exod. xvi.) and the yearly passover, (Exod. xii.); Jacob's ladder, (Gen. xxviii.) and the resurrection of Jonas, (Jon. ii.); the pillar of fire, and the brazen serpent, (Numb. xxi.); the selling of Joseph, (Gen. xxxvii.) and the offering of Isaac (Ibid xxii.); the tables of the law. (Exod. xxv.) and the miracles of Moses, (Ib. xiv.); the tabernacle and the ark of the covenant, (Ex. xxv.), were all but so many figures of the future blessings under the Christian law; or as so many signs of God's promised redemption to man, through the world's Redeemer!

Religion, who telleth us of the first confusion of tongues, and the first divisions of men, (Gen. xi.) that we may see the folly of the one, and the misery of the other; who records the fall of Sodom, and the destruction of Gomorrah, (Ibid xix.) as warnings of divine wrath on sinful nations. Who shows the punishment of Abimelech, (Ibid xx.) and the fate of Esau, (Ibid xxv.) as proofs of God's judgment on adultery and folly.

Religion, who shows us the wonders of God in the wilderness, and his punishment on impenitence; the delivery of Moses from Pharoah; and the appointment of that great man to be the leader of God's people, (Exod. iv.) Who layeth before our mind the plagues of Egypt, (Ibid viii.) and the passage through the Red Sea, (Ibid xiv.); the water from the rock, (Ibid xvii.) the ark of the covenant, (Ibid xxv.) and the show-bread, (Ibid); the stoning of the blasphemers, (Lev. xxiv.) and the destruction of the schismatics, (Numb. xvi.) the transmigration of Babylon, and the succession of the ministry, (Ibid xxvii); the priesthood of Aaron, and the appointment of Eleazar, (Ibid xx.); the wickedness of Jeroboam, and the sanctity of Eze

chias, (4 Kings, xviii.); the victory of David, and the overthrow of Goliah, (1 Kings, xvii.); the infamy of Achaz, and the piety of Joathem, (4 Ibid); the virtues of Esther, and the triumph of Mardochai, (Esth. iv. 15); the fate of Belthazzar, and the condemnation of Nabuchodonozor, (Dan. iv.) the death of Ochozias, (2 Paralipom. xxii.) and the horrid end of Jezabel, (4 Kings, ix.); the courage of Judith, and the death of Holefernes, (Judith); the chastity of Susanna, and the infamy of her accusers, (Dan. iii. and xiii.); the punishment of the Benjamites, and the defeat of the Philistines, (Judges, xx.); the delivery of Daniel, (Dan.) and the destruction of Antiochus, (2 Mac. ix.); the glorious martyrdom of the Maccabees, and the incomparable virtue of their mother, (Mac. vii.)

Thus, Religion points out the terrors of God's judgment, and the treasures of his wisdom; the perfection of the law; and the introduction of the gospel; the glories of revelation, and the glad tidings of redemption. She showeth us how mercy overcometh justice-how severity was swallowed up in benignity, or how, in the language of the royal psalmist

"Justice and truth me t together;

Grace and truth kissed each other."

Religion, who in the Old Testament presents us with the Redeemer as coming; and in the New as already come! Who there shows him under veils and figures; but here as really living and animating his people. Who in the one speaks to us by Moses and the prophets; but in the other by "the eternal well-beloved Son of the Father, in whom he is well pleased." (Luke iii. 22, Heb. i.)

Religion, who in the former covenant exacted severe obedience, but in the latter enters into an alliance of grace and love. Who in the first gave temporal blessings to its children; but in the second promises eternal rewards to the observers of its laws. Who in the past presented God as the Lord of battles and of armies ; but in the present shows Him to us as the God of peace and mercy. Then, in the dread majesty of Sinai's burning mount; now, in the mild character of a loving father, on Thabor's summit!

Religion, who, on account of men's hearts, made the first law one of rigour, instead of love, the people's rule, but not their strength; their light, but not their justice; their guide but not their way; their monitor that pointeth out the crime, but not the Saviour who sanctified it.

Thus, Religion, in the Old Testament gave the law, clouded; but in the New manifests it. Hence, the New opens the Old, and the Old bears evidence to the New: The one shows us glory under a cloud, the other presents us with the brightening sun of the world's Redeemer.

[To be continued.]

MEDITATIONS FOR EVERY DAY IN THE YEAR, [Translated from the French,]

FOR THE CATHOLIC PENNY MAGAZINE. BY A CATHOLIC PRIEST.

MARCH 9.-On the Personal Application of the Gospel Maxims. I. 'We admire these maxims, but do not reduce them to practice. It is impossible to reflect on those great precepts; of the love of God superior to every other love, of the love of our neighbour, which is equal to that which we have for ourselves; of the renunciation of all the pretensions of self-love, which raises man above the earth, and above all, human interests, without admiring them. Who is there that would not be charmed by maxims so pure, so sublime, and so reasonable? But what is the fruit of this admiration? It does not render us more attentive to our duties, nor wean our hearts from the goods of this life

II. Cause of this disorder.

This is in a great degree the cause, that whilst we admire the precepts and maxims of the gospel, we give ourselves no trouble to make a personal application of them; that is, we do not apply them to our state, our inclinations, our faults, or our particular circumstances. We can say very well that nothing is more estimable than a true Christian; but we rarely say-"Am I a true Christian? and what ought I do to become one?" Hence, it comes to pass that we are Christians in speculation but not in practice.

MARCH 10.-On the Science of Salvation.

I. It is called in Scripture, the science or knowledge of God. Because it teaches us to know God, that is, to know the most perfect and most complete of all beings-him in whom are concentrated all imaginable perfections, in the most eminent degree; perfections which far transcend all our ideas. If the knowledge of his smallest works appears worthy of occupying our minds, what should we not think of the knowledge of himself? O men! you believe yourselves accomplished when you have even an imperfect knowledge of a part of God's works, and you are ignorant of the science of salvation! You renounce the knowledge of this supreme and sovereign Being, who comprises in his divine essence, every thing that could attract and satisfy your admiration. II. This knowledge is called in Scripture, the science of the saints.

Because it teaches us the knowledge of our duties, and consequently the knowledge of piety, charity, and justice, which are the image of God. This knowledge of our duties is the peculiar act of conforming all our actions to the nature and will of God, and of imitating his divine perfections as far as human infirmity will permit. What can be more worthy of occupying all the at tention of our spirit, and all the motions of our heart?