ix
gin will enable the attentive reader to measure the extent of the abridged, as well as of the extracted passages. Those folia are, of course, according to the peculiar hand-writing of the different scribes, and even inequality in the same, slightly varying in the quantity contained in them.
The spiritual venality of the Roman harlot, her trade in the souls of men and in the lucrative article of their crimes, invite, and would almost oblige to, an inquiry into the depravity promoted by her penitential doctrine and discipline. In addition to the defiling rules for examination in order to confession, laid down in Dr. Challoner's Garden of the Soul[1]—a work now undergoing a clandestine, but necessary, process of purification[2]—we might have dwelt upon a passage, almost equally revolting, in another very popular and accredited manual, 6other's Instructions for Confession, appended to the Key of Heaven, &c.[3] We might have entered into details of the infamous Discussions, and particularly the Schemata of the now notorious Theology of Dens, in the Sixth and Seventh volumes.[4] We might have
- ↑ Stereotype edition by Keating and Brown, pp. 213—215, and 229, 280.
- ↑ See Prof. Journal for 1836, pp. 145—7, Review of the Birmingham amended edition 1834—the first step. In the next edition a part of the nuisance and obstacle to the progress of popery will probably be removed.
- ↑ Keating and Brown, 1834. See pp. 305, 6.
- ↑ Vide Tom. VI. pp. 347—350; Schema YIII; Tom. VII. pp. 162—9. Any one who should not be diluted with the em-
