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MISCELLANIES. 


VOL. 1. 





MISCELLANIES 


PLLLAARY AND. RELIGIOUS 


BY 


CHR. WORDSWORTH, D.D. 


BISHOP OF LINCOLN 


IN THREE VOLUMES 


VOL. I 


RIVINGTONS 
London, @Oyfory, anv Cambrivge 


MDCCCLXXIX, 


τς 


a 


᾿ 
| 
t 
§ 
᾿ 





PREFACE. 


THE materials of which these three Volumes consist are 
derived for the most part from works published at intervals, 
from time to time, during a long period of years, which, as 
far as the Author is concerned, are, humanly speaking, now 
drawing to a close. He has employed the comparative 
leisure of a summer vacation in putting them together, with | 
the hope, that, if they are of any value and are worth being 
preserved, they may thus perhaps acquire a permanence, 
which, in their separate form, they could hardly hope to 
obtain. 

Τὴ reviewing those portions of these Volumes, which refer 
to the religious and political condition and prospects of some 
foreign Countries,—especially France, Italy, and Germany,— 
the Author has recognized, not without feelings of regret, that 
the apprehensions he entertained when he wrote what is here 
published, have been too fully verified by events; and 
that providential opportunities then offered to those Countries 
of rearing up and consolidating the fabrics of National 
Institutions on the basis of Scriptural, Primitive, and truly 
Catholic Christianity, have almost passed away ; it may be 
hoped, not irrecoverably. He also trusts that the warnings 
may not be lost upon England, which are presented by | 
those Countries, of dangers,—domestic, social, moral, and 
political as well as religious,—with which they are now 
menaced from Infidelity and Anarchy on the one side, and 
from Superstition and spiritual Despotism on the other, 
claiming divine prerogatives, and usurping universal do- 
minion, in defiance of Reason, Scripture, and History, and, 
which, it is deeply to be deplored, by strange doctrines, 


6 Preface. 


fraudulent delusions, and haughty pretensions, put forth in 
the sacred name of Religion, have driven men and Nations 
from Christianity into Unbelief, and thus have strengthened 
the cause of Socialism and Communism, which cannot be 
resisted and restrained by penal statutes and civil coercion ; 
and can only be controlled by the moral influence of 
Christianity, inculcating a belief in the Divine Omni- 
presence, and in future rewards and punishments, and 
ministering spiritual grace to perform the social duties | 
which it enjoins. 

He would also cherish a hope, that the contributions he 
has here endeavoured to offer to the maintenance of the 
Authority of Holy Scripture, and to its right Interpretation, 
and in support of the Doctrine and Discipline of the Primitive — 
Church, and of the Church of England, and for the strength- 

,ening of the religious foundations of Education in our 
Schools, Colleges, and Universities, may in some degree 
be ministerial to the preservation of those National Institu- 
tions, which, with the divine blessing, have made England 
to be what she is, and what, he fervently prays, she may long 
continue to be; and may perhaps be helpful to some in 
dealing with important questions now under discussion, 
and in meeting some difficulties which seem to await us. 

The portions of these Volumes which relate to Ethics 
and Physics, to Literature, Ancient and Modern, and to Art 
and Archeology, may perhaps afford refreshment to some, 
who believe that a right cultivation of the studies to which 
they refer has a religious and moral influence, and tends 
to maintain the dignity and grace, and to promote the 
healthfulness and happiness, of human Society. 

With regard to questions of Theological doctrine, the 
Author has scarcely entered upon them in the present 
publication, having dealt with them, as well as he was able, 
in his Commentary on the Old and New Testaments. But 
he has admitted some essays on Prophecy, bearing on 
subjects of practical importance at the present time. 


_TO THE 
CLERGY AND LAITY OF THE DIOCESE OF LINCOLN 
THESE VOLUMES ARE ety co 
IN THANKFUL REMEMBRANCE OF HIS CONNEXION WITH THEM 
DURING TEN YEARS, 
BY THEIR FAITHFUL FRIEND AND BROTHER, 


THE AUTHOR. 


CONTENTS OF VOL. I. 


POMPEIAN INSCRIPTIONS. 
PAGE 
The Graffiti (or wall-writings) at Pompeii hardly noticed before the 


Author’s visit in 1832. 

Testimonies to that effect—of Pade. Garruei ar M. Le πω, 4, 

Dr. Karl Zangemeister ; δι 4 : 

The Author’s Letter on the γνάθος. 

A line of Virgil . oy 

Lines of Roman Picks tntecentes ea : ; 

Two lines of Ovid : P : 

Two lines of Propertius . 

Germanicus . : 3 

Pilicrepi . SM ae eae ine 

Statesman-like letter of a slave ‘ cae As) 

Cardinal York Ἑ . ae 

Zetema . : : : ᾿ ae 

Two more lines of Propertius . rat 

Two other lines of a Roman Poet oe 

Another Hexameter . ww 

Another Distich 20 

Iambics . ; Ἐν τ 

Two other Elegiacs . 23 

An Advertisement . 24 

Amphore . 28 
30 


Other Grafilti, why not inserted? Infetences from. 
Tertullian on the destruction of ΓΝ Zangemeister'sv various 


31 
A proposed correction of a pasage in Cornelius Nepos, concerning 
Epaminondas .. 32 
NOTES IN GREECE. 
Tour of the Author . ‘ ; . 88 
Providential escape from brigands ‘ θ΄ 


Ὁ οὐ οὐ “ID ὁ οὐ τὸ μα 





Contents. 


Aphidne. 
The Abbé Barthélemy and Professor Kruse 


How deceived by a false reading in Dicearchus ; its ptibecdibas ; 


Marathon . 

Descriptions of its site «πὰ battle 

Athens . ‘ ; i 

The Acropolis . : 

The Propylea . ‘ ; } 

The Parthenon 

Impressions of shields 

Its name. — 

View from 

The Areopagus ‘ 

St. Paul preaching ate. 

Raffaelle’s Cartoon . 

Eschylus : 

Temple οἵ Eumenides 
“Salamis . 

Correction of an erroneous 5 patie in i Rloipkoon 

Battle of Salamis 

Throne of Xerxes 

Grotto on Mount ‘Momeitas 3 ; θυ δ᾽ Tneceintiots ite 
Reflexions on . 3 


61—65 


Plato in this ictis-—Relarenceé to the Author’ 5 déakiiphion of other 


parts of Greece in his larger Volume bearing that title 


NOTES IN FRANCE. 


Conditions and prospects of France in 1844, ὲ ᾿ 
National Education and the Church. Grand Concours . 
M. Villemain . : 

Struggle between the State and the Church 

Forebodings . : 

The Abbé Migne’s teants Imprimerie 

His courage ‘ 3 

Anglican teat ‘ : 

The Abbé Migne’ s Patrologie . 

A Passage in S, Cyprian : 

Sermon at St. Roch on the festival of the Assumption 
Worship of the Blessed Virgin 

Bibliothéque du Roi : 

Theocritus ‘ 

Classical Studies 

Fréres Gaume 

The Abbé κανοῦ: ἐξ Histary af Society ” 


66 





1 In the note there read λόφον for λόχον. 


x Contents. 


Present relations of Church and State © 
Gallicanism absorbed by Ultramontanism : 
The French Church changed from Catholic to Papal . 
Civil consequences and political prospects 


Ultramontanism cannot be resisted by Scophichinn anil Soculatiomn 86, 87 


Indignant Appeal of the French Church to the State 88 
Downfall of Louis Philippe’s dynasty : 89 
His visit to Westminster Abbey . - . 89 
Dom Pitra (now Cardinal Pitra) intercourse with ἐ 90 
The Autun Inscription, its doctrinal value . x. 90—94 
NOTES AT PARIS. 
Occasion of visit in 1853 . . 9 
Protestant Pastor . 95, 96 
Change of position of French συν under Louis Napoleon . a 
Not less critical than its state under Louis Philippe 97, 98 
Seurs de la Charité ; 8. Vincent de Paul - 98 
Indulgences to prayers for the extirpation of heresies - 99 
Moral State of French Colleges . 100 
Abbé Migne’s Imprimerie - 100 
His Patrologie . 101 
A Protestant Pastor 102, 103 
Prospects of Protestantism 103—105 
Prospects of French Society . 106 
Disunion of religious orders. 106 
Hazardous policy of French Chureh: oF a gee . 107 
Legitimate claims of the Church of England . .  . . 108 
Who is the Head of the Church ? ᾿ : ; 108, 109 
Dr. Newman and Development . 110 
Prayers to St. Anne ; : o eee 
Prayers to her daughter, the Blessed Virgix . oad 
The Lord’s Day in Paris . ; ; . 112 
Excellent Sermon at St. Roch . 112—115 
Interview with the Preacher 115—117 
Open Churches : . 118 
Ornaments of Churches . 118, 119 
Changes in pictorial representations ‘of the Blessed Virgin . 119 
Religious Service at Notre Dame des Victoires. «120. 
Hymns, Chants, and Sermons . ; : 120, 121 
The recently discovered <target of 8. Hippy tus 122, 123, 230 
French Breviaries . ᾿ : . 123 
The Roman Breviary . 124 
Political bias of . ᾿ 124, 125 
Revival of Medizvalism i in France . . 126 
Tendencies of Romanism in France . . 127 


What is the remedy ? 





Contents. ΧΙ 


PAGE 
Another Protestant Pastor . : ; : : . . 128 
Warnings to England. : : : : : ; . 128 
A memorable event at Amiens Σ : ; : ᾿ . 129 
Its strange history . A . 129, 130 


Great gathering there of Cardinels and Arolibiships at a magnificent 
religious festival in honour of a supposed Saint—Theudosia . 131 


Historical narrative of this event . : . 132 
Homage paid by the Emperor Louis Napoloon and ‘he Beivieas te 
the supposed Saint . : i . 132 


The Papacy has committed itself to a ὁ tribal aid to a Gilicist ‘ 131, 133 
Practical inferences from such marvellous phenomena as these 


in the 19th century . ‘ ᾿ : . 136—138 
Correction of an error in the common eeonn of the Martyrdom 
of St. Polycarp : i ‘ : . 198 


NOTES IN ITALY (1862). 


Milan—The Ambrosian Library . 3 : ‘ ; ; . 140 
Hymns of S. Ambrose; Dom Biraghi . : : . 140—143 
Church of 8. Ambrose. : ‘ : ‘ é A 4 . 143 
Ancient Ambon . ‘ : . 146 
History of S. Ambrose an τὴν Epinsopate at Milan ; . 145, 146 
Ancient Episcopal Cathedra and chairs of his Suffragans . Pears 5 
Ancient form of Church Government as to nomination of Bishops . 148 


Conversation with a Chierico . E ἈΡΕΤῊΝ κτ το 
Contradictions in the Roman doctrine on the Holy Eucharist . 149, 150 
The Real Presence . ᾿ ; . ‘ ; ; ‘ ; . 150 
Fasting Communion : ὃ ; ; ; ᾿ ; : . 150 
The Immaculate Conception . : τ ; : ὃ ; . 151 
Papal Infallibility . : ‘ Ξ ς : é ᾿ : . 151 
Creeds of the Church ; " : : ᾿ : ὶ . 161 
We have not altered the Ze ων ‘ . ; : : j . 152 
Athanasian Creed . ‘ : ; : ‘ ᾿ ‘ : . 152 
Appeal to S. Ambrose. ‘ ‘ . ; ; . 168 
An Italian Senator on the Papal eligues Ξ ‘ : : . 153 
Rosmini and Gioberti . ‘ Ὲ Ξ ; ; ; . 166 
Mezzofanti . : ‘ ; ἃ ; F : ‘ ; . 156 
Sunday in Milan . : ‘ . 157 
Interesting scene of Catebiinng and Confarendes ὁ in the Cathedral on 
Sundays . ἱ : : : 5 ; , 158 
S. Charles Borromeo ᾿ ; : : . ; . 159 
Relics. ; : ‘ ; : ; : , : Ἶ . 160 
Pavia. 
Supposed tomb of St. Augustine ©. ‘ : : ; ; . 161 
The Certosa . ; ἢ ᾿ j i ; : ; . 162, 163 
Genoa—its beauty . ‘ ; : ὶ : . 164, 165 


Sermon on Purgatory. . ἷ ἢ : . ; : . 166 





ΧΙ Contents. 


PAGE 
Present Conflict of religious opinion τορι ὡς 
Village in the Appennines. 
A day (Ascension Day) with a learned and devout Parish Priest 168, 169 
Prospects of [taly—Conflict of the Italian Crown and Papacy . ". 170 
A Roman Catholic Advocate, and a learned Roman Catholic 
Ecclesiastic . -  172—174 


Recent important publications on the religious question ἃ . a 
Ancient protests; Dante, Guicciardini . ‘ , 178, ὰ 00 


The Remarkable Essay of Filippo Perfetti on the Clergy and Society | Be: 
and on the Reformation ot the Church , ; ; .175—178 : 
Another remarkable Essay, by Abate Rosmini. P ᾽ ‘ Page Sj dene i, 


Suppression of Monasteries . oo ee 
Comparison of Henry VIII. asa Reformer with the Supreme Power 

in Italy at the present time. . vie . 181 
What might bedone? . . : ‘ 6 wi eg πῇ -.-.. 
Conversation witha Dominican... ote et on 
Pistoia. 
Historical Sketch of Bishop Scipio de Ricci’s ae at Reformation 

in Italy—why they failed ; .  «183—187 
Practical inferences from this history at this time -  .  187—I189 
A learned Roman Catholic Priest on Church reform i nnn 
Remarks on Ricci’s acts... ° : ‘ . 4. 
Eloquent Sermon in a Church at Vice eit 60) ele 
The Preacher’s strictures on Protestantism . . . . « 192 
Interview with the Preacher—his explanation . . 2. nn 
A Christening in the Baptistery at Florence . . . . 195—197 


NOTES AT ROME. 


The Canonization of the Japanese i ἐὐν ee ye 
Its purpose ; - « ΎΒΜΒΚΚ.ᾳ.Ε 
Historical Sketch of Canonization eeeeergee 
Significance of this Canonization . -. 308 


Spectacle of the interior of St. Peter’s after the Canoniséiicn ‘ ᾿ 204, 205 
Record of the — of the i of the Immaculate Con- 


ception . ‘ . 205 
Passaglia : ts 3 | 205, 206 
Attack on the Temporal ae of the Papacy « : ; . 207, 208 
Is it a fulfilment of Prophecy ? ‘ 2 iy Πὺὺ΄͵ὃὉὃὃὃ 
“Non possumus,” Nemesis of . : ‘ . 209, 210 
<p as of an Ordination at 8. Giovanni Lotimae .  .210—214 

The English Ordinal . . Πρ 
Anniversary of the Pope’s Accession eer 
“ Adoratio Pontificis” . Ree : : ° Στ 
Sketch of his career igs le ς ΕΝ | 216, 217 
Napoleon the Third’s policy . . . , 218, 219, 267, 268 


Tarpeian Rock—Baron Bansen ce le ΝΞΟ 


Contents. 3 Xill 


PAGE 
Roman Forum ; Contrasts ; : i POSES ae : : . 221 
Colosseum. = : ‘ ξ ‘ . 222 
Ignatius. ‘ , ; ; ‘ é ὃ : . 222—224, 
S. Clement. . : ; i é : : ' . 224 
Succession of Roman Bishops’ : ; A ; : . 22ὅ 
View from Monte Mario . ὃ : β τῇ τ δε . ' . 225 
S. John Lateran . . 6 : : : : : oe BAG 
Lateran Councils. Σ : : : : ὶ : ; . 226 
Scala Santa . : é ; . 227 
The Emperor Constantine’ 8 Beptiam, Roman Legends of ; Eafexonte 
mom, : i : ; : : ‘ ‘ . 227, 228 
Lateran Museum . ε : : . 228 
Interesting Christian διωδδος from the Catabombe ‘ : ° . 229 
S. Hippolytus, Bishop of Portus, his statue. BCG ; . 229 
His recently discovered Treatise . ; : ‘ é ᾿ . 230 
Important inferences from it . i ; d ; : . 230, 231 
Cloaca Maxima ; : ς . 231, 232 
Festival of Corpus Deidai: Diséelytion of Origin of—Hymns 
at . : ; : : : ‘ ‘ : . 232—238 
Inferences ΓΕ , : . 239—241 


Sermon at Santa Maria κόμα Minerva on the Holy Wachariat 241—242 
Museum at the Collegio Romano; celebrated ancient Graffito dis- 

covered on the Palatine . ; : ‘ ; : . 242 
Practical religious inferences from it . : : : . 248---249 
Was St. Paul imprisoned near the Palatine? . : é : . 245 
Visit to Padre Vercellone ; ; : ; 7 : : . 245 
His work on the Vatican MS. of the Greek Testament, and his 

edition of the Vulgate. ‘ ὃ ; . 246 
His ingenuous avowal as to the slcbintal ny ai. ili. 15 . 246, 247 
Its relation to the Immaculate Conception ; ‘ ; . 247, 248 
His allegations against the Church of England, the Royal Supre- 


macy, &c., &e. ‘ : . 248—251 
Advantages given to Rome be some cone publistiod i in England . 252 
How Rome treats the Bible. ‘ ἢ : . 252, 253, 254, 255 

Tombs of Scipios. q : : : é ; ΐ 254 
Columbarium of family of Cunsed Ἶ : : : per, . 255 
Cremation ‘ : . 4 ; ; : ; . 256 
Catacomb of Pope Callistus Ἶ : ὶ : : ; ; . 257 
Epitaphs of early Roman Bishops . ; . : , . 257 
Early Bishops of Rome were Greeks : : ; : . 259 
Simplicity of Epitaphs . ‘ : : ; : ‘ : . 259 
Malaria . : . ; . ; : . 261 
Can Rome become a Capital? . a ; ; ὲ _ 96], 255 
The Ghetto; Hopes of the Jews. ᾿ : ; ‘ . 261—263 
Festival on St. John the Baptist’s day _ . . . 263 


Description of the Scene in the Church of St. J jie Latatan . 263—265 
A. Lottery on behalf of the Papacy . : ; . . 265 


ΧΙΥ͂ Contents. 


PAGE 

Prospects of Rome. Can a Reformation take place; and how ἢ 265—267 
The Author's “ Taree Letrers on the Conflict between the Court of 
Rome and the Kingdom of Italy,” especially on Papa Ap- 

POINTMENTS TO Episcopat SEES. . 268 eae 

Offer to him of a bribe from a Cardinal ; and whith it indicated . 268, 269 
Napoleon’s policy in France, 281 ; Unhappy consequences which have 
arisen in Italy from disregarding the facts and principles stated 

in these “‘ Three Letters.” Whatisnowtobedone? . . 283 


_ THE GREEK ARCHBISHOP OF SYROS, ALEXANDER 


LYCURGOS, 
Archbishop Alexander Lycurgus _.. : ; ; ‘ ‘ae 
His visitto England. ; : oan ; “Ὁ 
Visit to Lincoln and Nottingham ; . 285 
Hopes of friendly intercourse between the Churches ‘of the East and 
the Church of England. . : . 286 


Archbishop Wake, Archbishop Howley, Ardilddhoe τοί - aoe 
Consecration of the Bishop Suffragan of Nottingham . . . 288 


Address to Archbishop Lycurgus at howe . : . 290, 292 © 
His reply . ; ; : οὐ ΕΣ 
His letter to the Pethon of Lincoln : ᾿ ἐς : ; . 293 


Acknowledgment of gifts from the Archbishop . ᾿ ollie ΜΝ 
ἈΞΟΗΒΙΒΗΟΡ Lonetry, the ΤΠΑΜΒΕΈΤΗ ConFrerENceE (of 1867), and 

the Eastern Church . ‘ ck te : . 296 
Archbishop Longley’s Commission to the ‘Author of et fe ae 
Greek Translation of the Lambeth Encyclic, and the Archbishop’s 


commendatory letter prefixedtoit . . .  . - 297,298 
The Original of the Encyclic . . ; ; : δ eae 
Latin Translation of it . > 804, 305—308 


Archbishop Longley on the effects of the Conference and πων . 808 

Another Commission to the Author, showing — ee 8 
friendly feeling to the Eastern Church 

The Author's appointment to the See of Lincoln . . - 309, 311. 


THE VATICAN COUNCIL OF 1869. 


The Author’s Address at Cuddesdon before the Vatican Council . 313 


What do we mean by a “‘ General Council” ? F ‘ . 314—319 
Was the Vatican Council a General Council? . ; ; : . 319 
Will its decrees be received? . ; ; : . 321 
Contrast of the Churches of Rome and England | Ὁ 
What will be its results ? : ; Ἴ : ; . 313 


Prospects of Christendom cw ee πῇ  ςΦὋ 


Contents. 


Christendom’s need of a learned Clergy 


Lamentations of Roman Catholic writers on the eeudition of thite 


own Clergy 


What is to be hoped Bots the eandensies ἐν some cas of Scenten 


_ Protestantism ἢ 


Severance of Theology from the Christian ‘Minitey. 


The Christian Priest as.a Divine 


Exhortations to. Candidates for the English Veisatiood 
The Author’s reply to the ee of =e Pius IX. with an English 


translation 
Apostolic Episcopacy 


The Apostolic and Catholic shacathes of the Chara of δι 845, 346 


Her acts ᾿ 
Contrast. between St. Paul and Pope Pus Ix. 


What the English Reformation did, and what it did not ae 


Who is the Rock of the Church ἢ 


Popes have erred, and have been resisted by good men 


What has Rome done for the Bible ? 
Rome’s variableness and errors 
Prayer for Unity in the Truth 


WHETHER THE BABYLON OF THE Bees OF Sr. JOHN IS, OR 


Is NOT, THE Ciry AND CHURCH oF RomE? 


Need of this inquiry 


Arguments for identity of the Deksalvvtic Babylon saith the City of 


Rome 


Acknowledgment of this ane by the sdiataat Rowianist divines 373—374 


The argument reduced to a narrow compass 


Is the Apocalyptic Babylon the Church of Rome @ ‘ 


Arguments for the affirmative . 
Views of Aucient Fathers 
Dante, Petrarch, and others 
Prophecy how to be ss eis 
Bossuet’s Theory 


Babylon not merely a heathen or infidel Rome : 


Bossuet’s Allegations 

Contrasts : 

Richard Hooker 

** Adoratio Pontificis ” 

Summary of the Evidence 

Answer to objections 

Spiritual use of this Prophecy . 
Cautions to be used in its application 
Certain fallacies refuted . 


Doctrinal and practical uses of the Apocalypse 


What is true Unity ? 
Is union with Rome possible ἢ 
Bishop Andrewes 


XV 

PAGE 

. 324 

. 324 

ὲ » 995 
; 325, 326 
f . 327 
. 327—329 
330-359 
. 345 

. 347 

ἱ . 849 
. 849, 350 
ἱ 961 
. 362, 353 
. 354, 355 
. 356, 357 
. 358, 359 
. 399 —438 
. 360 

. 361—372 
. 374 

ΐ . 375 
. 376—410 
é . 345 
‘ 376, 377 
3 . 379 
. 381, 388 
. 385; 387 
. 388, 392 
4 . 393 
. 397, 421 
. 405 
410—413 
414—416 
417 
.418—424, 
. 424, 

. 426—429 
. 426 

. 430, 431 
. 431 


ΧΥΪ Contents. 


' PAGE 

Principles of the Church of reget ἢ and oe in her Com- — 
munion . : : . 432, 434 
Warnings of the Apocalypse BET Ae aa eee . 435 
Patare prospects of Rome =. «0s eS 436, 437 


CONGRESS OF THE OLD CATHOLICS AT COLOGNE. 


Records of . -.  .438—481 
The Author’s Letter to Dr. Wingerath before the Congress . 441— 457 
Suggestions to Old Catholics—dangers_. ‘ : : . 452—456 
Previous private Conference at Bonn ; : ey . 457 


Suggestions as to Prayer and Confession of Faith ; ‘ . 457, 458 
Congress of Old Catholics—Archbishop of Utrecht’s Address . . 461 


The Author's Address. - «+  .462—472 
How received; the President ἫΝ Schulte : - Ξ . 472, 478 
Bishop of Ely (now of Winchester), his Address ; ; ; . 4765 
Reflections on the Old Catholic movement : : ; : . 477 
And on the condition ofGermany . ; : ; . 480 
Replies to invitations to the Congress at οὐδ : : ; . 481 
And at Freiburg ee : : ; 5 . 484—486 
Erasmus and the ΟΡ Carnottes ; : A Seca : . 487 
Use of the Latin Language . ee ; να ὃ ὃΞἝθῬΘθΥὌΠΛῪὀΠὀΑΞ 
Erasmus and Luther compared ον : Ὁ ep” . 491 


Present prospects οὗ Christendom . . . . . . 492, 408 





POMPEIAN INSCRIPTIONS. 





Tux following pages represent the work of several days spent 
at Pompeii in the summer of the year 1882, in deciphering 
inscriptions traced by a sharp stylus, more than 1700 years 
ago, on the hard cement of the walls of houses and public 
buildings of that city, which were buried by the shower 
of ashes poured forth upon it from the neighbouring volcanic 
mountain Vesuvius on the 25th August, anno Domini 79. 
By the courtesy of the Neapolitan Government, I was per- 
mitted to copy these inscriptions at leisure. And it is 
pleasing to record here my obligations to Italian and 
French Archeologists, who were kind enough to encourage 
my labours, and to recognize them as opening a new field of 
antiquarian discovery. A young traveller is stimulated to 
further enterprises by such friendly acknowledgments, and 
I hope to be pardoned for referring, as I do with sentiments 
of heartfelt gratitude, to words—perhaps too flattering— 
which afforded ample reward for the pains bestowed upon 
those interesting relics, more than forty years ago. 

The learned Jesuit, Pere Raffaelle Garrucci, thus wrote in 
his work entitled Inscriptions gravées aw trait sur les Murs 
de Pompét (Bruxelles: De Mortier, 1854, p. 12) :— 

“‘T’étude des inscriptions cursives, parait avoir été peu 
suivie jusqu’a l’apparition de l’ouvrage de M. Wordsworth, 
Cet heureux voyageur apercgut le premier sur le mur 
extérieur de la basilique de Pompéi des inscriptions mé- 
triques gravées a la pointe. 1] les recueillit avec soin et 
les publia en Angleterre, avec des notes plutdt littéraires 
qu’archéologiques. Son petit recueil parut sous ce titre: 


VOL. I. B 
¢4 


2  Miscellanies. 


Inscriptiones Pompeiane ; or, Specimens and Fac-similes of 
Ancient Inscriptions discovered on the Walls of Buildings at 
Pompeii. London, 1837. Lorsque l’élégant volume envoyé 
par auteur a l’Académie d’Herculanum parvint a Naples, 
la surprise et l’admiration furent grandes. J’ignore si 
notre illustre Avellino avait connaissance de ces monuments, 
lui qui, dés 1831, avait montré combien il appréciait des 
inscriptions au stylet beaucoup moins importantes. Ce qu’il 
y a de siir, c’est que, dans son zéle infatigable pour la gloire 


de son pays, il fit alors détacher de la basilique les inscrip- - 


tions illustrées par Wordsworth et les fit transporter 4 V’abri 
dans le Musée royal, ainsi que beaucoup d’autres, gravées 
sur des enduits trop exposés & Pompéi. Et dirigeant dés 
lors plus particuliérement ses études sur ce genre de monu- 
ments trop longtemps négligé, il fit paraitre dés 1840 un 
mémoire sur des inscriptions cursives jointes 4 des scénes 
de gladiateurs. Pour voir ἃ quel point les inscriptions au 
stylet intéressaient notre grand archéologue, il n’y a αὐ ἃ 
parcourir les six volumes du Bulletin Archéologique, ot il a 
pris la peine avec un soin jaloux de communiquer aux savants 


périodiquement tout ce qui se découvrait en ce genre & 


Pompéi. Il en est résulté une série précieuse que la mort 
seule a pu interrompre en 1847, _ 

“J’ai maintenant ἃ examiner plus en détail l’ouvrage de 
M. Wordsworth. II renferme trente inscriptions, la plupart 
en vers. Le commentateur en fait connaitre les auteurs et 
jette du jour sur les textes par d’heureux rapprochements. 
Sa lecture est ordinairement excellente, et je n’aurai guére 
qu’a la confirmer.” 

The celebrated French Archeologist, M. Frangois Lenor- 
mant, was pleased to express himself as follows, in his review 
of Pére Garrucci’s work (Paris: Douniol, 1854) :— 

“On voit que cette mine si riche était restée inex- 
ploitée, lorsqu’en 1837 ...... un savant anglais plein 
d’esprit et d’érudition, M. le docteur Wordsworth, reve- 
nant de Naples, fit paraitre ἃ Londres une brochure 
intitulée Inscriptiones Pompeiane. Ce curieux volume 
était un choix de trente inscriptions presque toutes mé- 
triques et d’un intérét capital, que Vhabile voyageur 


some enti 


Pompeian Inscriptions. 3 


anglais, en explorant les ruines de Pompéi, avait découvertes 
sur les parvis de monuments bien des fois vus, revus et 
étudiés par les savants de Naples et du reste de |’Hurope, 
particuliérement sur celles de la Basilique, ᾿ 

“ Torsque Vélégant volume envoyé par Vauteur ἃ V Académie 
PHerculanum parvint ἃ Naples, dit le P.Garrucci, la surprise 
et Vadmiration furent grandes. C’était, il faut en convenir, 
une lecon assez dure pour les antiquaires napolitains. I] 
était humiliant pour eux de voir un étranger découvrir, sur 
les murs de monuments dont ils étaient disposés a considérer 
P’étude comme leur apanage exclusif, des textes d’une haute 
importance, dont ils n’avaient seulement pas soupgonné 
Vexistence. L’éveil avait été donné a l’Hurope par M. 
Wordsworth, les Allemands s’empressérent de profiter des 
nouveaux renseignements que fournissait son travail, et, dés 
1840, M. Massmann, dans son ouvrage sur l’écriture cursive 
latine, publia un grand nombre de jfac-simile de graffitti que 
lui avait envoyés de Naples un de ses amis, le docteur 
Boekl.” 

I will speak, at the close of this paper, of the elaborate 
work of Karl Zangemeister. The results of my researches 
were contained in the following Letter written by me in 
1837, to a brother-fellow of Trinity College, Cambridge, with 
whom I had the pleasure of travelling in Italy in 1832 :— 





My DEAR x 

You will remember that when we visited Pompeii to- 
gether in the summer of 1832, you chose to indulge yourself 
in some pleasant humour on the attention which I paid to the 
ancient inscriptions which are scrawled on the walls of the 
buildings and streets of that place. I intend now to revenge 
myself on you for it by sending to you, as a fellow-traveller, 
some of these same inscriptions, with a few observations 
upon them :— 


Et quota pars hee sunt rerum quas vidimus ambo, 
Te mihi jucundas efficiente vias P 

Seu rate ceeruleas picté sulcavimus undas, 
Esseda nos agili sive tulere rot&. 

Szepe brevis nobis vicibus via visa loquendi, 
-Pluraque si numeras verba fuere gradu. 


B 2 


4 Miscellantes. 


Szpe dies sermone minor fuit ; inque logquendum 
Tarda per wstivos defuit hora dies. 

Est aliquid casus pariter timuisse marinos :— 

Et modo res egisse simul; modo rursus ab illis 
Quorum non pudeat posse referre jocos— ' 


which is an additional reason why I now address myself to 
you. : 
I should indeed have abstained from this undertaking as 
unnecessary, had any notice whatever been taken of these 
fragments to which I now invite your attention, by any of 
the writers who have described the antiquities of Pompeii. 
The Neapolitan antiquaries and topographers have alto- 
gether passed them by; and in the numerous guide-books 
written by others, there is scarcely any allusion to their 
existence. As they seem to me to possess some interest, 
and as the communication of them to others has, at least, the 
merit of novelty, I have thought it worth while to put them 
here upon record. 

Lucian tells us that it was a common practice for idle 
people to scribble their thoughts on the town walls in his 
day; and from him it appears that at Athens the sides of 
the Dipylum,—the great western gate of that city,—were 
much used in this way. He ἡ has preserved one of these in- 
scriptions. We know too, from Aristophanes, that this was 
also the case in his age. The greatest compliment which the 
Thracian king could pay to the Athenian city, was to daub 
on the streets of his northern capital the words AOHNAIOI 
KAAOI!* Athenians for ever! In later days too, in the 
city of Rome, the eloquence of walls was powerful. It 
produced, according to Plutarch*®, the Agrarian Laws of 
Tiberius Gracchus, who was excited to propose those demo- 


1 Ovid. Pont. ii. 10. 


2 I except one article in the Bulletino dell’ Instituto of Rome, and a very 
few scattered hints on the subject in Sir W. Gell’s Pompeii. 

8. Lucian, tom. iii. p. 287, Comp. Callim. Ep. Ixx. 

* Aristophanes, Achar. 144. Cf. Bergler’s note, and Creuzer, prof. Plotin. 


XXv. 
5 Plut. in T. Gracch. c.8. Cf. Martial, Ep. i. 118 :— 
Scriptis postibus hinc et inde totis. 


Pompetan Inscriptions. 5 


cratical measures by the popular expressions which he read 
on the walls and porticos of the Hternal City. 

You will remember the house of the accomplished author 
(now, alas! no more) of the “Pursuits of Literature,’’ on the 
Pizzofalcone at Naples. I mustconfess that its antique interior, 
in a classic country, gave me much pleasure. I liked it the 
better for the hospitable S ALV E inscribed on thethreshold of 
the door; norwas the momentary shock which was produced by 
the sight of that grim artificial dog which crouched like another 
Cerberus near it, with the huge uncials CAVE, CANEM 
staring you in the face from the wall above him, ill compen- 
sated by the pleasant associations of antique scenes and 
manners connected with these illusions; and the household 
morality of the pithy apophthegms FESTINA LENTHE, 
and NE QVID NIMIS, and SVSTINH ETABSTINH, 
engraved on the stucco walls of the saloon and library, was, 
I hold, a species of decoration neither useless nor unpleasing. 
You liked it, I am sure, quite as well as mural arabesques of 

Japanese jugglery, or riddling hieroglyphics. 

_ Let us then, my dear P——, ascend once more, in fancy 
at least, our Neapolitan carratella, and drive off to Pompeii ; 
and if you will put yourself under my guidance, we will go 
again through the particular streets in which the inscriptions 
I shall specify are to be found. _ 

It should be premised that these inscriptions are, as you 
will see, for the most part scratched with a pointed stylus 
on the hard red stucco with which those buildings are covered. 
It is owing to the exceeding solidity of this material, that 
the words carelessly traced upon it by hands which have now 
withered and crumbled in the dust for more than seventeen 
hundred years, are still, in many cases, as legible as these 
printed characters which are now before you. 

You will allow me first of all, in due courtesy to yourself, 
to introduce you to a line of your favourite Latin poet, 
Virgil. It is written on the outside of the north wall of the 
Chalcidicum of Eumachia,® thus :— 


δ The position of which you will easily find by reference to the Plan of 


Pompeii, No. 29, in the Atlas of the Society for Diffusing Useful Know- 
ledge. : 


6 Miscellanies. 


AK IWIAy 
CICe 5 oGLS 
peed Ὁ 


ἀξ 


Here you recognize ἃ line from Virgil. It is in the eighth 
Eclogue (v. 70)— 


Carminibus Circe socios mutavit Olyxis— 


perhaps inscribed in this spot by the hand of one of Virgil’s 
own friends, who enjoyed his intimacy while he lived and 
sung in this neighbourhood— 


— Virgilium quo tempore dulcis alebat 
Parthenope,— 


on the shores of whose bay,—the vicina Vesevo Ora jugo,’— 
he once dwelt, and now lies buried, as his epitaph records : 


Mantua me genuit ; Calabri rapuere ; tenet nunc 
Parthenope; cecini pascua, rura, duces. 


Some grammatical observations might be here made on 
the form Olyzxis, which will not be neglected by the future 
editors of Virgil.’ Heyne’s reading, Ulixi, which is against 
all the MSS., is not a fortunate one. The word 


FUN Νν 


(Ulyxe) appears engraved on an ancient gem mentioned by 
Lanzi,’ and may be compared with the form in this inscrip- 
tion, which, like the population of Pompeii, contains a ΕΝ 
of Greek mixed with Latin. 


* Virg. Georg. ii. 224. 

5. Compare Bentley, Hor. Od. i. vi. 7; Ramshorn’s Gr. Lat. Gram. § 29, 
p- 55. 

® Saggio di Lingua Etrusca, i. p. 168. 


: Pompevan Inscriptions. 7 


It is rather surprising that Horace, as far as our evidence 
goes, does not seem to have been a favourite author at 
Pompeii. Of all the Latin poets who flourished before its 
destruction by the volcano in its neighbourhood, he would 
appear most likely to have been popular here. He was pro- 
bably known in person to many of the Pompeians. He 
once frequented the tepid waters and myrtle groves of Baia, 
and had no doubt enjoyed the breezes of Sorrento, and 
explored the other delightful retreats of this beautiful coast : 
but while, as you will see, several of his contemporaries are 
more fortunate in this respect, not a syllable, as far as I 
_ know, from the writings of Horace survives on the walls of 
Pompeii. Perhaps the very novelty of his metres, which he 
considered as his own peculiar merit, was the cause of this. 

We hear much of the diffusion of literary tastes among 
all classes of people in our own age and country; and 
comparisons, injurious to other nations and times, are 
founded on this assumption. This is hardly fair. I should 
- much question whether all the walls of all the country towns 
in England, would, if Milton were lost, help us to a single 
line of the Paradise Lost. Owr Pompeiis do not yet exhibit 
the words of our Virgils, nor does it seem probable that they 
soon will. The leisure thoughts and stray musings of our 
provincials do not wander much in 1 such directions :—but to 
return to Pompeii. 

If we walk down the street which lies to the north of the 
Chalcidicum of Eumachia, we shall enter what was once the 
Forum of Pompei. Crossing the Forum, and keeping a 
little to the left, you approach the Basilica or Law Court of 
the town. This place will, no doubt, call together in your 
mind some agreeable professional associations ; we will pause 
_ then a little here. 

In Westminster Hall, Shakspeare, Milton, and Dryden, 
are remembered by the lawyers who plead there; but I 
doubt whether the mixed audience who listen to the plead- 
ings, would, if left to themselves, beguile their leisure 
moments by references to the writings of these poets. This 
seems to have been otherwise in the small pecvaal t town 
of Pompeii. 


8  Miscellantes. 


Two lines, familiar to us from our childhood, are found — 
twice inscribed on the right-hand wall, near the principal 


entrance of the Basilica. They served, perhaps, as the con- 
solation of a weary client while listening to the prosecution 
of his tedious suit. There is in their orthography a little 
admixture of Greek, and a little ignorance of Latin, which 
was probably common enough in the dialect of the Greek 
colonists of this part of Italy, who had a national claim to 
write and converse Canusini more bilinguis. The lines are 
as follows:— 


mo rao COTE a ops foo soa ἐξα CAUTQA TOMOLLN SUNN 
TIMEN MOLA! SAXFAGY AN TY 


You have here the popular distich of Ovid,’ though the 
words are parcé distorta :— 


Quid pote tam durum saxso, aut quid mollius undé ? 
Dura tamen molli saxsa cavantur aqua. 


The variation of Quid pote tam from the poet’s Quid magis 
est, is a curious Greecism ; and in the case of the word sawso 
an English tiro will proudly correct the false Latinity of an 
Italian scribe who wrote in the Augustan age ! 

At a little distance from this point, we have four lines 
from two different poets :— 


Pocaraecnan yen Ce Rup AMaN 


Sd NES IRE ὟΝΝ 


You see here two lines of Ovid, followed by two of his 
friend Propertius. The poets are here united as formerly 
when one of them said :— 


Seepe suos solitns recitare Propertius ignes, : 
Jure sodalitio qui mihi junctus erat? 


The first two of the above four lines are, as you will see: 


Ovid. A. A. i. 476. ? Ovid. Trist. iv. 10, 44, 53. 


Pompewan Luscriptions. 9 


Surda sit oranti tua janua, laxa ferenti : 
Audiat exclusi verba receptus amans, 


which will be found in our editions of Ovid, Amor. 1. viii. 
77: the two latter— 


Janitor ad dantis vigilet, si pulsat inanis 
Surdus in obductam somniet usque seram ---- 


are still extant in Propertius (iv. v. 47), where the printed 
copies have pulset: the orthography of the accusative dantis 
in the third line of inscription is a conclusive evidence of the 
practice of the best ages of Latinity in that particular respect, 
and may serve to confirm the assertions of Bentley and Heyne 
in their respective prefaces to Horace and Virgil * upon it. 

We pass from Ovid to the patron of his Fasti, Germanicus. 
The following date, scratched on*the stucco of the wall 
before us, carries us back in imagination from the present 
year, A.D. 1837, to a.p. 18. You there read :— 


Ti CAE SARE TERTIO GERMANCO 
CAESAR: ITER® Cos 


This was a critical period in the history of the noble 
Germanicus.” It was the year which intervened between 
his splendid triumph, gained by his German conquests, and 
his melancholy death at the Syrian Antioch. 

This inscription remained visible for sixty years after it 
was here first written; it was then buried for seventeen 


3 Cp. Plaut. Asin. i. iii. 89 :— 

Si affers, tum patent ; si non est quod des, edes non patent. 

4 P.xli. Cf. Gell. N. A. xiii. 20. 

5 At this mention of Tiberius, I may observe that on one of the columns 
in what is called the Quartiere dei Soldati, at Pompeii, are inscribed the 
words CANIDIA NER Whether they contain an allusion to 
Nero as bearing any resemblance in character to Canidia, both of whose 
poisonings and incantations, as well as those of Folia, were probably noto- 
rious to the otiosa Neapolis, et omne vicinum oppid wm (Hor. Epod. v. 43), 
I do not attempt todetermine. For the sobriquets of Tiberius, see Sueton. 
Tib. 38, 42 ; of Vespasian, Vesp. 19. That pasquinades on Nero were written 
on colwmns in his lifetime, appears from Sueton. Ner. 45, adscriptum et 
columnis &c. Canidia seems to have been a general term for a venefica ; 


Heindorf, Hor. p. 242. 





10 Miscellantes. 


hundred by the ashes of Vesuvius, and promises to survive 
as many more. It is, I apprehend, the oldest Latin MS. in 
existence. 

You will observe that the writer has determined the con- 
troversy which Cicero was unable to decide. Cicero, being 
τ in doubt between Tertium and Tertio, discreetly recom- 
mended to Pompey, who had applied to him as arbiter on 
the subject, to compromise the matter, and write TERT. 
Our scribe is a bolder man, and writes at full length THR- 
TIO. 

“ Vizere fortes ante Agamemnona,” but no record remains 
of their courage. See the fickleness of fortune! for while 
great battles have been fought, and splendid victories won, 
without leaving a trace behind them of their splendour or 
greatness, you will find on the wall before you an advertise- 
ment of a game of rackets, which was to be played here seven 
hundred years before the conquestof England. As the poet 
says, ‘‘ Enimvero Di nos quasi pilas homines habent.”? You 
see there traced on the cement the following words :— 


AMIANTH VS E ee LVDANT 
CMAN EDY SIC IVCVNDYVS NOLANVS Pp ETAT 
VVMERET OtVS ET STACVS AWWANTHYS 


i.e., as I conceive, 


Amianthus, Epaphra, Tertius, ludant cum Hedysio, Jucundus Nola- 
nus petat, numeret Citus et Stacus Amianthus— 


Some of the persons here mentioned—they are either slaves 
or freedmen—appear in a marble fragment of an inscription 
preserved in the Studii at Naples, which came from Pompeii. 
It is this :— 


TERTIVS 
EPAPHRA 
HABER 
CITVS 
ISTACIDIAE 1, Ε΄ MIN: AVG 
EX Ὁ’ D- 


® Aul. Gell. x. 1. 


Pompewan Inscriptions. II 


Here you recognize the names of Tertius, Epaphra (both 
appellations familiar to us from avery different source, 
namely, the Hpistles of St. Paul),’ and Citus, all of which 
appear in the former inscription. 

The name Epaphra is an instance of the rule so well illus- 
trated: by Bentley * in his letter to Mill, which prescribed that 
the appellatives of slaves, which in Greek terminated in as, 
were to be Latinized into a, which was not the case with 
free Greek names of the same termination. Thus the slave 
carried the badge of slavery in his very name, till the happy 
moment when he 


momento turbinis exit 
Marcus Dama? 





"Ezradpas, the slave in Greek, became in Latin Epaphra 
(and so perhaps the name ought to stand in our Bibles), 
while Anaxagoras the philosopher retained his original termi- 
nation in as. 


Id quod Anaxagoras sibi sumit. 
Tnucret. i. 876. 


To return to our game. The best commentary on it is a 
sentence in one of Seneca’s’ letters to his friend Lucilius (the 
one which precedes his curious description of the Grotto of 
Pausilypo, through which we passed the other day), where 
he congratulates himself on being able to prosecute his 
studies to a certain extent even while sitting over a noisy 
bath-room,’ where games at rackets were going on. “ Hece,” 
says the philosopher, “ varius clamor me circumsonat: supra 
ipsum balneum habito; si vero pilicrepus supervenerit, et 
numerare cceperit pilas, actum est.” The pilicrepus is ex- 
plained to mean the person qui pild ludit,in a gloss of 


7 See Rom. xvi. 22; Coloss.i. 7, iv. 12; Philipp. v.23. Grotius (ad 
Luc. init.) considers him to be the same person as Epaphroditus. 

8 ii. p. 347. Dyce’s edition. 

9 Persius, v. 78. 

1 Epistola lvi. 

2 Quippe (says Bentley on Hor. Sat. i. 6. 126, fugio campum lusumque 
trigonem) a pile lusu balnea semper adibant, aut, &c. 


12 | Miscellanies. 


Isidorus ;* the etymology of the word is ascertained from the 
lines of Statius* which describe the bath of Ca 
Etruscus :— 


“ Quid nunc strata solo referam tabulata crepantes 
’ Auditura pilas, ubi languidus ignis inerrat 
Edibus, et tenuem volvunt hypocausta vaporem.” > 


I find that this same word occurs in another inscription on 
this wall, and connected with this same Hpaphra, who was 
probably distinguished for his skill in this game. 


ΟΣ ‘chs rauiaaads 


that is, 
Epaphra, pilicrepus non es ; 


a line of erasure has been drawn through the words Τὸ 
some one who did not approve of their jealous detraction 
from the professional merits of Epaphra. There seems to 
have been a company of Pilicrepi at Pompeii, if we may 
judge from an electioneering inscription once visible on 
a wall in this town, and now preserved in the collection 
at Naples, and in the work of the Herculanensian Society.° 


AVET TY MARMVM 


AED‘0:V FDR: P-O-VFPILICREA-FAGTE 
that is,’ 


3. See Lipsius on the passage of Seneca, and particularly Turneb. Adver. 
vii. 4, 

* Sylva, 1. v. 57. 

δ Compare especially, the very curious metrical inscription in Orellii 
Inser. Lat. i. p. 453, Gruter, 637, where the word occurs twice. 

5 Herculanensia, Dissert. Isagog. p. 66. Tavole, p. 1, Τὰν. x. 

7 This inscription and others similar to it, have been generally considered 
as invocations of favour from the Adile or other officer specified in them, 
and not as solicitations of votes for him before his election. That the latter 


Pompevan Luscriptions. 13 


A, Vettium Firmum 
Aidilem Oro Vos Facite, Dignum Republica, 
Oro Vos Facite ; PrnicrErt facite. 


This is an appeal to the Pilicrepi to vote FoR Firuus at the 
next election of municipal officers; perhaps for the same 
reasons as the lovers of a more modern game, that of 
cricket, might have been called upon, a few years ago, to 
support its parliamentary patron, Mr. Wm. Ward, M.P. 
for London. There is another allusion to Epaphra still 
visible here :— : 


EPANHR 
RAR ate 


Epaphra, glaber es ; 


that is, 


which requires no other explanation than is given by the 
directions of the cook in Plautus* to his lacquey while 
dressing the dinner :— 


Tu istum gallum, si sapis, 
Glabriorem reddes mihi quam volsus Ludiw’ st. v. 


Can you discover the meaning of the following words? 


LISTAUDIAE QVIUMV(ENO 
ARBARVS IVLE MIHV EST. 


They seem to refer to the lady mentioned in the inscrip- 
tion from the Neapolitan Studii®; and may express her 


is the true interpretation may be gathered from the inscriptions in Tav. xi. 
of the Diss. Isag. and other documents of the same nature. 

8 Aulul. ii. 9. 7, where see the note of Turnebus. Ludii adolescentes 
erant tuniculas induti insignes galeati et ensiferi peltatique, qui omnibus 
circensibus et theatralibus pompis in versum incedebant, Saliis similes. Si 
qui eorum essent grandiusculi, vellebantur et g/abri reddebantur. Compare 
Orell. Inser. Lat. i. p. 172. 

9. Her name is inscribed on the podium of the Amphitheatre here. Ibid. 
Ῥ. 444 : and see below at the end of this paper. 


14  Miscellanies. 


sentiments to be, that whoever did not ask her to supper 
(literally, whomsoever she did not sup upon) was to her as 
bad as a Barbarian. 


Listacidia (i.e. γνώμη) Quem non cano, barbarus ille mihi est. 


Catullus laughs at the vicious pronunciation of his friend 


Arrius,’ but bad spelling was probably too common in his” 


time to provoke his satire. We have a curious instance 
of it here. The name of the building in which we are 
is in several places inscribed on its walls; but in no in- 
stance that I can find, is it correctly spelt. It is always 
written 


BASSILICA 


As specimens of the same inaccuracy, I select from the 
same spot, | 


AMIANTMA QVOTIMAEO OROVOS 


that is, 


Amiantum quod timaeo (timeo) Oro Vos. 
In that I fear Amianthus, I implore your aid. 


SOMIVS CORNEILIO)VS PENDRE 
that is, 
Somius Corneilio (Cornelio) jus pendre (perendie ἢ 
that is, 
Somius threatens Cornelius with an action the day after to-morrow. 


These words were probably scrawled by some slave on the 
stucco while the lawyers of Pompeii were engaged in plead- 
ing here; a circumstance which suggested the above threat. 
Suggested too, by the place, seem to have been the follow- 
ing :— 


' Carm. Lxxviii. 


Pompeaan Inscriptions. 15 


RYVo) RR ETIVMLE Gi 


that is, 
Quod pretium legi ? 


which may be compared with the 


Auro pulsa fides ; auro venalia jura ; 
Aurum lex sequitur 


of Propertius ;? and the 
Quod vocis pretium ? 


in a somewhat: different sense, of Juvenal’s seventh satire. 


TVEMM ME DO(ES 
Tu enim me doces ? 


A literal translation of the od διδάσκεις ἡμῶς, in St. John’s 
Gospel :* it was, no doubt, a proverbial expression. 
We turn from the bad spelling of Pompeian slaves to 
a little of their good humour. Here you will see a letter 
from one of them to his fellow-slave: it is a very laconic 
one. You will perceive in it an attempt to parody the 
pompous style of diplomatic despatches, such as those of 
Cicero.‘ 
M: Τ' M: F- CICERO: S: Ὁ’ CN: 
POMPEHIO: CN: F: MAGNO, IMPERATORI 
Ex literis tuis quas publice misisti cepi una cum omnibus 
incredibilem voluptatem, &c.; or again this, 
M: Τ' Ο Q VALERIO Q: Ε΄ ORCAH, 
LEG PROPRAET: 5: P: Ὁ’ 
Non moleste fero eam necessitudinem que mihi tecum est, 
notam esse quam plurimis, ὅσο. 
Our slave then, scribbling on the wall, writes as fol- 
lows :— 


2 πὶ, 43, 49. 3 ix. 84, 4 Ep. Div. v. 7. 
5 Ib. xiii. 5. 


16 Miscellanies. ᾿ 


οὶ δ Δ C iz 
(MUGAE SAL 
MOLESTELENS oy od 
AV SIVETIVMORTHOM 
ITAQVE VALF 


that is, 


Pyrruvs GeTaE® 
ConLEGAE Sat. 
Molesté fero, quod 
audivi—Te mortuom. 
Ttaque VALE. 


PYRRHUS TO 
GETA HIS COL- 
LEAGUE WISHETH HEALTH. 
I take deeply to 
heart what I 
have heard— 
that you are 
dead, Therefore 
FAREWELL. 
Cicero in his Pompeian villa here could not have written 
in a more statesman-like style. 
An effusion of raillery, somewhat similar, is the follow- 


ing; it is a slave’s character :-— 


CO SMYS NZEQVITIAE ST 
MAGN YSLYMAE 


that is, 

Cosmus nequitia est magnussime. 
The new superlative magnussime, coined for the occasion, 
may remind you of the story of his Eminence Cardinal 


York, who was tenacious of his royal dignity, of the 
House of Stuart, and when asked at dinner in too familiar 


* This word is uncertain. 


Pompaan Inscriptions. τ 


style, as he thought, whether he could taste a particular 
viand: ‘‘ Non ne voglio,” he replied ; ““nerche I] Ré, mio 
padre, noo ne ha mangiato mai, e La Regina, mia madre, 


matissimo.’ 

You perhaps remember our hearing a person say to his 
friend in the Corso at Rome, ‘‘Io non sono grande, e la mia 
moglie ὁ piccola; cid non ostante, i miei figli sono proprii 
granatieri ;” and a similar intimation of conjugal infidelity, 
which is now the curse of eth 


ῥηΐδιοί τε γοναὶ τέκνα δ᾽ οὔκετ᾽ ἐοικότα πατρί, 
15 τ μια on this wall by the following :-- 


ZETEMA 


MYULIE KR FEREBATFALIVM SIMVSEM SUA 
NECMEVS ESTNECMISIMILATSEA VELEEME {SETMEVS 


ET λῦσε ERM VIMEVS ECSET 


Zetema. 
Mulier ferebat filium simulemsut ; 
Nee meus est, nec mt simulat, sed vellem esset meus, 
Et ego valebam ut meus esset. 


which requires no other explanation than the 
ἦ καλὸν, ὄκκα πέλῃ τέκνα γονεῦσιν ἴσα 
of Nossis, or the 


Laudantur simili prole puerperz 


of Horace.’ 
ΤῸ the specimens of bad spelling given a little above, I 


add one of peculiar orthography :— 
N |(MOs(STBWLLVSMS(QUAMAVIT 


that is, 


Nemo est bellus, nist qui amavit :8 





* Od. iv. 5, 21. 
8 Martial, iii. 63 :— 
Bellus, feemineas tota qui luce eathedras 
Desidet, atque aliqua semper in aure sonat. 


VOL. I. C 


i8 Miscellanies. 


where the || stands for ΕἾ, as in a metrical epitaph in the 
Vatican, of which the first line is. : 


ΤΠ LAPIS OPTIISTOR LILVITIIR SVPIIR OSSA RESIDAS. 
that is, 
Te lapis optestor, leviter super ossa residas! 
There are some other instances of this here, but not many. 


Let me now point out to you one or two poetical frag- 
ments :-— 


MISGuli AMMTORERI τίο THIDE LICE TAMBUETOR/S 
Bose OFOV TR iy RUE. VOLET 


You perceive here two lines of Propertius,’ taken from the 
elegy in which he describes his evening walk from Rome to 
Tibur. They are as follows :— 
Quisquis amator erit, Scythia licet ambulet oris, 
Nemo adeo ut feriat barbarus esse volet. 

To those who are fond of various readings each line will 
supply one: the former, Scythie for Scythicis, as it stands in 
all the MSS.; the latter, feriat for noceat, which seems the 
better reading of the two. 

This distich has experienced a fate similar to that of the 
other writings of Propertius. The earliest MS. of his poems 
was not found till the middle of the XVth century, when 
they were drawn forth from beneath some casks in a wine- 
cellar. These two lines have lain from the first century to’ 
the eighteenth, under the ashes of a Volcano. 

Perhaps you may be able to point out the author (who 
does not occur to me) of the following distich :— 


ISA (DIATAMORM 0 fTRATEVII(VAIDO 
FAuBorrmt atc uff λιν Sek ΝΥΝ | 


which seems to be, 


Seribenti mi dictat Amor, mostratque Cupido; 
Ah peream ! sine te si Deus esse velim. 


| Propert. iii, 16. 14. 





Pompetan Inscriptions. 19 


that is, 


Without thee, pretium etas altera sordet. 


The turn of the phrase resembles Virgil’s? lines to Antonius 
Musa :— 


Dispeream, si te fuerit mihi carior alter ; 
Alter enim quis te dulcior esse potest ? 


And the sentiment, in which the word Deus* is used as a 
term for expressing a state of the greatest felicity, reminds 
us of the φαίνεταί μοι κῆνος ἴσος θεοῖσιν of Sappho, and its 
version by the Latin poet; and the si quis in celuwm as- 
cendisset, naturamque mundi et pulchritudinem siderum 
perspexisset, insuavem illam admirationem ei fore, que 
jucundissima fuisset si aliquem’ cui narraret habuisset, of 
Cicero* in his De Amicitia, and more forcibly of his Ne 
vivam mi Attice, si mihi μακάρων νῆσοι tanti sunt, ut sine 
te sim. : 

You may also exercise your ingenuity in discovering the 
author and the sense of the following hexameter :— 


IGREDIENS 
RON MAGNIS ALAVDIBIC 


LA ae 


σμῥὰν digrediens magnis a , laudibus Oppi ? 


It is a remonstrance from a client to a pleader in the Law 
Court who was digressing from his main subject to a minor 
point in the cause? So the poet expostulates with him- 
self :— 


2 Catall. xiii. 4. 
3 Terent. Hecyr. v. 4, 3:— 
>. ews eam: 
Si hoc ita est. 
4 6. 23. Ep. Att. xii. 3. Compare Catull. Ixv. 
“ Nulli se mulier dicit mea nubere malle 
Quam mihi, non si se Juppiter ‘pse petat.” 


c 2 


20 τ Miscellanies. 


Sed quid ego a primo digressus carmine plura 
Commemorem ? ὃ 


This, I say, may be a remonstrance to a pleader, as the 
following distich seems to be an expression of gratitude to 
one, from some client who had gained his cause by his 
advocate’s ability, like that acknowledgment to Cicero for 
his eloquence from his grateful client Catullus,® 


Disertisseme Romuli nepotum, Fe. 


‘The two lines are 7 
DIRERATILEORIAN! SSGH-Efl Osco) VI 

NOMWENYN(AEXTH soe 4 €T 
or, 


Littera Theorianis semper dictura salutem 
Nomine nune dextri tempus in omne manet. 


The sense of which seems to be, that the littera’ capitalis © 
the initial letter of θάνατος (Death) with which the name of 
Theorianes begins, which was known before only as an 
intimation of death,—the nigrum theta of condemned * 
criminals, as the x was of condemned words,—had now, 
by the influence of its bearer, who was probably (as Horace 
calls a good pleader), an “ insigne mestis presidiwm reis,” 
become a symbol of safety instead of destruction. 

As an illustration of the meaning of this letter theta, 
I may be allowed to refer to an inscription, I believe unpub- 
lished, which is preserved in the museum at Naples. It isa 
titulus, or catalogue of a familia: it consists of five columns, 
and is entitled Φ 


LIBERTORUM ET FAMIL.... 


6 Catull. Ixiv. 116. 
® Catull. xlvi. 
7 Cp. the Littera Longa in Plaut. Aulul. I. i. 38. 
3 Persius, iv. 13. Cf. Martial, vii. 37. 
“ Ndsti mortiferum Questoris, Castiice, signum, 
Est opere pretium discere theta novum.” 


Pompewan Lnscriptions. 21 


In it occur the names of certain slaves and freedmen, with 
the © prefixed, indicating that they were dead, as 


© ALEXANDER VIL. (ie. villicus) 
© TYRANNUS MEDICUS 
© PH@BUS VIL. 


There is also in the same collection a muster-roll of 
soldiers* to which the same observation is applicable: and 
at Pompeii, on the wall of the corridor between the two 
theatres, 


© EPAPHRODIT-- 


is still legible. Near the same spot as the last inscription, 
is a memorial of one of the noblest, bravest, and most 
eloquent men of his age—one who called Cicero, Horace, 
Tibullus, and Augustus, friends—Messala. It was probably 
addressed to him when he was setting out on one of his 
campaigns, from which he returned covered with glory :— 


VALE MESALA FAC ME 
AMES 


Vale Mesala} (sic) fac me ames. 


The writer of the following iambics, legible on the same 
wall of the Basilica, seems to have been a second Ofellus, 
who, when sitting down to his ususl dinner of “ olus fumosce 
cum pede pernee”’ (as Horace says), had been surprised, and 
not very agreeably, by the arrival of an unexpected guest. 


QuoirEeRwaoccae(T Si Quima4Zapsomnmur 
NON GU ACYRMMIV G1TOLLAMAVTCACABYM, 


that is, 


® Alexander ab Alex. iii. 5. Per © defunctos in acie tribunos annotare 
prodiderunt. 

1 M. Valerius Messala Corvinus, the “fulgentissimus juvenis” of Vel- 
leius, ii, 71. 


52 . Miscellantes. 


Quoi perna cocta est, si convive adponitur, 
Non gustat pernam, lingit ollam aut caccabum.? 


“One who has only a flitch of bacon for his dinner, if it is set before a 
guest in addition to himself, has nothing to do but to lick his pot or pipkin, 
i. 6. to dine off an empty plate.” 


Here is a moral maxim, also in iambic verse :— 


MINIMMM MALVM FITCONTEM ἀπο τη ΠῚ VMVM 
QVas CREDEM{ 3 ERITMIMUS 


Minimum malum fit contemnendo maximum, 
Quod, crede mit, non contemnendo erit minus. 


Purporting that the smallest evils, by slighting them, become 
greatest; and the greatest, by not being slighted, become 
less. 

Here another of a similar character and metre,— 


Non ESTEXSILIVMEX PATRIA [λυ α. 


which seems to say, 


Non est exsiliwm ex patrid sapientibus. 


You remember the story—rendered famous by the appli- 
cation of Burke—of Diogenes and the people of Sinope. 
They said, “ we banish you from Sinope,” and “I,” he replied, 
“banish you.” And the “ Omne solum forti patria est” of 
Ovid is the subject of that noble speech of John of Gaunt 
in Shakespeare to his son Henry of Bolingbroke.‘ These 
last two inscriptions were perhaps left here by some unfor- 
tunate defendants, when they quitted the Court after an 
unfavourable sentence had been passed upon them. 

The learned author of “‘ The Introduction to the Litera- 


3 The word xdxxaBos is explained by Casaubon, Athen. i. c. 8, and iv. 
ο. 20, ed. Schefer. Olla and caccabus are the words in the Latin version 
of 1 Sam. ii. 14. 

5. So, perhaps, the hiatus may be supplied. 

4 Cf. Οἷς, Tus. Quest. v. 37, where the subject is treated at large. 


Pompevan Inscriptions. 23 


ture of Europe,’ Mr. Hallam, in tracing the continuance of 
Latin in the seventh century, cites what seems to be a 
song of a female slave in rhymed trochaics, which he con- 
siders to be as old as the destruction of the Empire, and 
which; if so, is a pleasing specimen of the poetry of that 
time. With that fragment I would compare another very 
brief one, which you may read here :— 


LARRANO WE ELLE FAUS 
SOLUM ME RELINQVUIS 
PERS τ Ὁ 


that is, 


Sarra non belle facis, 
Solum me relinquis: 
Debilis * * * 


These are, as you see, trochaics, and perhaps meant to be 
rhymed ones; they show that popular songs in the metre 
to which that writer alludes, are as old as the Augustan 
age.° 

Here is a warning against the use of calidi fontes, such 
as the neighbouring ones of Bais or Cume, to persons in 
_ peculiar circumstances. 


41g uaLamrr Qu IAYVNAB eofovrRusyt) 
NAM NEMO A LAMMIS 4 (TY SAMARE/\ OTST 


Quisquis amat, calidis non debet fontibus uti ; 
Nam nemo flammis ustus amare potest. 





ὅ Vol. i. p..31. 
6 Compare 
Ego nolo Cesar esse 
Ambulare per pruinas, &c. 
and other similar effusions in Suetonius, Cf. Santen. ad Terentian. Maur. 
p. 182. 


24 Miscellanies. 


All these inscriptions, to which I might add others, ber ee 
on the walls of the Basilica. 

In leaving this building, in the way to what is called 
the Forum Nundinarium, we pass through a street now 
termed the Strada de’ Teatri. 

On the plaster wall of the third house on the sighs as 
you descend that street, you see traced in red letters an 
advertisement concerning the loss of a wine-vessel, which 
was stolen from this shop in the time of Horace’s thieves, 
Ceelius and Birrhius. It runs thus :— 


; 
VRM νμάκια PERINTDETABERWA 
SE) EAM Q”'S5 REWLERIT 
DAB VN TY R, 


LXV. SE) ΞΕ 


γι ABDVXERIT ἃ 
ῬΑΒΙ ΡΥ 


NV 


Urna vinaria periit de tabernd, 
Sei eam quis retulerit 
Dabuntur 
ILS. LXV; Sei furem, 
qui abduzerit, 
dabitur duplum 
A Vario. 


On the use of the word periit in the sense of is lost, there 
are some learned observations in Bentley’s’ Remarks on 


* These words are doubtful. 

7 P. 275. Cf. the same use of θνήσκω in Aristoph. Ran. wt ~~ 
τὸ τρυβλίον τὸ περυσινὸν 
τέθνηκέ μοι. 


Pompetan Inscriptions. 25 


Free-thinking ; but the best illustration, not merely of this 
word, but of the whole inscription, is that agreeable Elegy 
of Propertius,* in which he advertises the loss of his 
pocket-book, and gives his own address, on the Hsquiline 
Hill, and offers a reward for its discovery. 


Ergo tam docte nobis periere tabelle, © 
Scripta quibus pariter tot periere bona. 
* ἐξ π. * ἧς 


Quas si quis mihi rettulerit, donabitur auro ; 
Quis pro divitiis ligna retenta velit ὃ 

I, puer, et citus hee aliqua propone tabella, 
Et dominum Esquiliis scribe habitare tuum. 


A similar advertisement,—a parody of course,—is pre- 
served in Petronius,’ where the notice is given viva voce 
by a crier who, instead of a bell, carries a lighted torch, 
which he shakes to attract notice. It is as follows :— 


PUER IN BALNEO ABERRAVIT 
SI QUIS EUM REDDERE 
AUT COMMONSTRARE 

VOLUERIT 
ACCIPIET NUMMOS MILLE.. 


Passing through this street, we arrive at the larger of the 
two theatres. It is on the right. On the outside of the 
stage wall, towards the Forum Nundinarium, you will see 
some ancient names inscribed. ‘They are in Greek charac- 
ters, and, as far as 1 am aware, in the only Greek characters 
which occur on the walls of Pompeii.’ Probably they 
are the names of persons connected with the theatre; and, 
if so, they lead to the inference, otherwise probable, that 
Greek plays were the favourite dramatic literature of 
Pompeii. The names are | 

§ iil. xxiii. 

* P. 169. 
The Oscan inscriptions will be found in Iorio’s Viaggio a Pompe. 


26 : Miscellantes. 


ma 
AAGNIOC 
HAIOAW νος. 


AO rENHC 


ATTOXRWA WP OC 
AITTOAONIGE 
ETA FAB OG 


Διώφαντος (sic) 

᾿Αδώνιος 

Ἡλιόδωρος 

Διογένης 

᾿Απολώδωρος (sic) 

᾿Απολόνιος (510) 

᾿Ἐπάγαθος 
They are not, as you will observe, very correctly written, 
and were probably inscribed by some theatrical amateur of 
the place. 

From the theatre of Pompeii we will pass to what now 
remains of the cellars of its former inhabitants. These are 
now under the special care of the custode of the place. 
He will unlock for us the curiosities of his cella promp- 
tuaria. Here you see the amphore which served to regale 
the Pompeians of old. To this fictile diota Horace might 
have written an ode; that may have imbibed the mellow- 
ing smoke in the consulship of Tullus: this may have 
remembered the Marsic war ; another may have been racked 
off capillato consule. To most of them indeed now 


patriam® titulumque senectus 
Delevit multA veteris fuligine teste. 








3 Juvenal, v. 34; Martial, i. 106. Exuit annosi mores nomenque 
senecté. Heindorf, Hor. p. 212. 


Pompevan Inscriptions. 27 


But still there are one or two in the collection which con- 
tained wine, whose age we still read inscribed on their 
terracotta sides, οὗ τὴν ἡλικίαν ἀναγιγνώσκομεν ἐπιγεγραμ- 
μένην τοῖς κεραμίοις.ὃ 

On one, for instance, we decipher the letters 


TVLOMASIVIO (0S 
F VN DAV 


that is, 


[Cosso Cornelio Len ]twlo 
M. Asinio (Agrippa) Consulibus 


Fundanum. 


Indicating that this vessel once held wine made in the year 
A.D. 25. at Fundi, to the excellence of whose produce 
Martial bears testimony,— 


Hee Fundana tulit felix auctumnus 4 Opimi : 
And, 


Ceecuba Fundanis generosa coquuntur Amyclis, 
Vitis et in medid nata palude viret. 


Pompeii was destroyed on the 25th of August, a.p. 79, 
so that this wine, if not yet consumed at the time of the 
city’s destruction, was then more than half a century old ; 
about eight years older than that which, born in the same 
consulship as himself, was reserved by Horace for the 
entertainment of the generous and learned Messala.° 

On a second of these anvphore we read, 


3 Galen ap. Bentl. Hor. Od. III. xxi. 5. Cf. Petron. p. 59. Amphore 
allatee quarum in cervicibus pittacia affixa cum hoc titulo, ‘ Falernum 
Opimianum annorum C.” Cf. Turneb. Advers. i. 1. 

4 xiii. 113 and 115. Cf. Harduin. Plin. N. H. xiv. 5. Cacubo gene- 
rositas celeberrima in palustribus populetis sinu Amyclano (near Fund). 
"ΚΝ Ode iii. 21. mrivar : 


28 Miscellanies. 


| | : 
M AVRELIO SOTERY 


On a third, 


DK. 
MM: CABS! 
CELERIS 


On a fourth, the tempting title, 
[| q UAME KL 
OK TIM AM 


Liquamen Optimum ! 


But, alas! for the curious connoisseur, this “ delicious 
liguor”’ (whatever it may have been, some think it was like 
anchovy sauce) has been drained fwce tenus ; and not even 
does its fragrance remain to tell of its virtue. 

Having, my dear P., thus called your attention to some 
of these vestiges of the manners and feelings of a distant age, 
I may remark, that we are furnished by these fragments 
with some curious evidénce concerning the poetical taste, 
pervading, as it seems, the lower orders of the people of the 
period to which they belong. We receive from them some 
information too, concerning the orthography and written 
characters commonly in use in this part of Italy during the 
Augustan age. We are supplied with a solution in the 
negative to the question whether a cursive character was 


Pompevan Inscriptions. 29 


employed in the writings of that period. Weare enabled to 
prove, against the theories of L. Aretino,’ Cardinal Bembo, 
Strozza, and the learned Scipio Maffei,’ that the vernacular 
language of that era did not differ, as they maintain, from 
the learned dialect; and that no dialect, as they imagine, 
similar to the modern Italian, was then familiarly in use. 
These inferences may be drawn from the specimens now 
submitted to your notice. They are selected from a larger 
number which I might have adduced. But I content my- 
self with these examples, which are, I trust, not so copious 
as to cause you much weariness, and may yet prove sufficient 
to excite the attention of others who may have ipsam 
of making additions to their number. 

There is one point more, of a more grave and serious aed, 
on which I may be pardoned for saying a few words. You 
may perhaps inquire whether there are not other specimens 
of a different character, which, from their nature, I feel it 
right to suppress. There are; and because I suppress them, 
it is due to the cause of truth, which even these trifles serve, 
not only to confess, but openly to avow this; for a more 
important inference than any of those to which I have just 
alluded may be drawn from these instances. I do not con-— 
ceal their existence; far from it: I profess gratitude to God, 
by whose terrible visitation this city was overwhelmed, for 
their very preservation during so many centuries to this day. 
Who laments the existence of such writers as Catullus, Ju- 
venal, and Martial? Who would annihilate them? Nay, 
if, in their works, the passages did not still survive which 
are similar to the instances of which I speak as found in this 
place, blended with efforts of mental vigour, of acuteness, 
and of poetical power, which those Authors exhibit, a man 


. 6 Tiraboschi, Storia, iii. 1, page 4. Leonardo Bruni soprannomato 
Y Aretino erudito e colto scrittore del XV. secolo pensd 6 lusingossi di 
dimostrare che la lingua Italiana sia antica al pari della Latina, e che 
amendue al tempo medesimo fossero usate in Roma: la prima dal rozzo 
popolo e ne’ famigliari ragionamenti; la seconda dai dotti scrivendo e 
parlando nelle pubbliche assemblee. 

7 Ibid. p. 7, who supposes that the Italian language arose “ dall’ abban- 
donare il parlar colto ed elegante, e dall’ introdursi il popolar grossolano.” 


20 Miscellanies. 


might perhaps wish that he himself had lived in an age. 
eminent for the accomplishments which Literature, Art, and 
Intellect displayed. But these passages forbid him; they 
dispel the delusion which Genius and Poetry might pro-. 
duce; they are the dead bones that whiten the isle of the 
Sirens. They remind him how much we oye to Chris- 
tianity. And so at Pompeii, surrounded as we are by the 
brilliant productions of Painting and Sculpture, beautiful 
even in decay, and by the exquisite remains of the soft re- 
finements with which its ancient inhabitants charmed their 
voluptuous hours, we might be dazzled by their fascination, — 
and almost wish that we had lived as contemporaries with 
them. But the Inscriptions to which I allude warn us 
against indulging in such a vision as that; they show us 
with what moral depravity these graceful embellishments 
were allied. ‘Therefore we neither envy them, nor are we 
prone to believe that man’s Art or Intellect will ever reform 
and regenerate the world. We no longer indulge in such a 
dream, nor question the justice of Providence which buried 
Pompeii in the dust. ‘‘Cum Deus censor esset,” says Ter- 
tullian, ‘‘ Impietas ignium meruit imbres, quo magis de mon- 

tibus suis Campania timeat erepta Pompeios.” ὃ 

Believe me, 
My dear P. 
Yours very truly, 

Cur. Worpsworts. 


The title of Professor Zangemeister’s work, to which 
reference was made above, p. 3, is “ Inscriptiones Parietaria, 
Pompeianz, Herculanenses, Stabianze, consilio et auctoritate 
Academie Litterarum Regis Borussice edidit Carolus 
Zangemeister, Berolini, apud Georgium Reimerum, 1871.” 
Tt forms the fourth Volume of the magnificent work, 
“Corpus Inscriptionum Latinorum,” published under the 
direction of the Royal Prussian Academy of Literature. 

The learned Editor (p. viii) acknowledges that the “In- 
scriptiones graphio exarate ”’ on the walls of Pompeii had 
been almost entirely neglected till the publication of some of 





* Vide Tertullian de Pallio, p. 7. 


Pompeian Inscriptions. 31 


- them in my Volume, and that after that time “hoc Inscrip- 
tionum genus minis neclegi ceeptum,” and he bears a friendly 
testimony to the researches made by me in 1832. Professor 
Zangemeister himself spent four months at Naples and Pom- 
peii in the year 1865, and examined carefully all the “ wall- 
writings,” which either had been taken from Pompeii and. 
were preserved in the Museum at Naples or still remained 
legible on the walls of Pompeii. His collection of inscrip- 
tions is large, and made with great care. It more than fully 
justifies my remarks above (p. 29) on the moral condition 
of the population of Pompeii. But with the exception of one 
or two lines of Virgil (No. 1237, 1527, 1841, 1868, 2213, 
2310, 2361) and Lucretius (3072), it does not contain much 
interesting material, with which I was not already acquainted. 
I have compared his transcripts, which were made under the 
most favourable circumstances, with my own, as far as the 
Inscriptions are concerned which are contained in the fore- 
going pages, and the results shall be inserted here. 

Page 8, line 12, for tam Zangemeister reads tan. 

Page 10, line 16 from bottom, for Hedysio Z. [i.e. Zange- 
meister] reads Hedysto (ought it not to be Hedisto ?) and 
doubts as to the last syllable of Amianthus. 

Page 12, line 12, for Non es Z. reads Non est. 

Page 13, line 13 from bottom, for Listacidiae, Z. reads 
DL. Istacidi at (i.e. ad), so that the sense would be, ‘A 
saying of lL, Istacidius (the Istacidii were a Pompeian 
family), at whose house I do not dine, he is a barbarian to 
me; and this seems to be correct. 

Page 14, line 11 from bottom, for Somius Z. reads Samius. 

For Jus pendre Z. reads Suspendere, to hang himself; 
and this seems right. 

Page 15, line 2, for legi Z reads teg. 

Page 16, line 2, for Ci Z. reads Chio. 

Page 16, line 8 from bottom, the inscription Cosmus, &c., 
is represented differently but unintelligibly by Z. No. 1825. 

Page 18, line 7 from bottom, for Ah peream Z. reads 
Dispeream. : 

Page 21, line 2 from bottom, for Quoi perna Z. reads Ubi 
perna. 


32 τ  Mrscellantes. 


_ Page 22, line 9; Z. reads Menederwmenus after ai 


without any break. 
_ Page 22, line 16, for ‘‘ Non est exiliwm” &é., 7. rode 
““ Non est ex albo judex patre Aigyptio.” 

Page 23, line 7 from bottom, for flammis Z., reads 


jflammas. 
Page 24, line 12, for Vinaria Z. reads Ania, (qu. Ainea ?) 


and says that the word abduzerit does not existinthe inscrip- 


tion: part of which is corroded by time.; 


While we are on Latin Inscriptions, let me close these 
remarks by reference to an unexplained passage in Cornelius 


Nepos with regard to an inscription proposed for the Sa 
of Epaminondas. 


Cornelius Nepos, in his life of Epaminondas, is πο 


chap. vii., to the act of Epaminondas taking upon him- 
self, with noble magnanimity and generous self-sacrifice, the 
responsibility of a proceeding in which his colleagues in the 


military command had been engaged, as well as himself, and 


which exposed them, as well as him, to a public impeach- 
ment, and to consequent capital punishment. They had 


continued in office, on grounds of emergency, longer than 


the laws allowed, and they were arraigned accordingly on a 

charge of high treason. | , 
Epaminondas pleaded guilty, and declared himself ready 

to submit to the extreme penalties of the law. But in so 


doing he made one request. And what was it? The ori- 


ginal words of Cornelius Nepos are, “ unum ab iis petivit, ut 
in PERICVLO suo inscriberent,” that is, he asked that, after his 
death, they would engrave a certain inscription upon a cer- 
tain thing, called in the text periculo (what that was, we will 
inquire afterwards), to the effect that “ Epaminondas had 
been put to death by the Thebans because he had forced 
them to conquer the Lacedemonians at Leuctra, whom no 
Theban general had before dared to look in the face; and 
because in one pitched battle he had not only rescued Thebes 
from destruction, but had restored all Greece to liberty, and 
had brought maiters to such a point that the Thebans had 
become the assailants of Sparta, and that the Lacedeemonians 


Pompeian Luscriptions. : 24 


were contented if they could escape unhurt; and that he had 
not laid down his arms before he had established Messene, 
and had beleaguered Sparta with a blockade.” 

Cornelius Nepos adds that when Epaminondas—who was 
celebrated as an orator (see below, p. 46)—had made 
this speech the Court burst into laughter, and not a single 
judge ventured to vote against him, and he came off with 
flying colours from a capital trial. 

But the critical question which has arisen on this passage 
is, What is the meaning of the word pPErRicuLumM, on which 
the Inscription proposed by Epaminondas was to be engraved? 
If we turn to Alian. Var. Hist. xiii. 42, who tells the same 
story, the word there is στήλη, and the sense there is, that 
the request of Epaminondas was, that after he had been put 
to death by the State, these words should be engraved on 
his tomé. And similarly Appian also (quoted by Perizonius 
on the passage of Aillian) has εἰς τὸν τάφον, “ on his sepulchre.” 
Some word therefore similar to στήλη or τάφος seems to have 
been used by Cornelius Nepos in the paragraph before us. 
Can we elicit any such word from the present reading peri- 
culo? Some have conjectured sepulcro, but this is too far 
removed from the text. I suspect that instead of PERICVLO 
we ought to read FERCYVLO, ὃ. 6. bier. HEpaminondas was to 
suffer death ; his body was to be put ona bier, and to be 
carried to the grave; and on the bier certain words, dictated 
by himself, were to be inscribed, which were to explain the 
reason of his execution, so that all might know why the 
greatest captain whom Thebes ever produced had been con- 
demned to death by his own country. 

As to the word ferculum, used in this sense, we. may 
refer to the narrative of Suetonius in his life of Cali- 
gula (cap. 15), where it is related that the newly-created 
emperor “ carried to the mausoleum the ashes of his mother 
and brother on two rercuLa.” And Statius says, describing 
a noble funeral (‘Thebaid, vi. 126) :— 

“ Portant inferias, arsuraque FERCULA primi 
Graiorum.” 


VOL, f, D 


NOTES IN GREECE. 





From Italy we may pass over to Greece. After a tour 
in Sicily, and a return, through Scylla and Charybdis, to 
Calabria and a visit to Canne and its neighbourhood, and 
thence by Pestum to Naples, our journey was over the 
Apennines to Tarentum and Otranto, whence we embarked 
for the Ionian Islands (Corfu, Zante, St. Maura, Ithaca, 
&c.), and so, through Epirus, Thessaly, and Eubca, to 
‘Athens. 

From Athens we made an excursion to Delphi, haying 
passed through Thebes, Plates, Leuctra, Haliartus, 
Lebadeia, and Ambryssus, in our way thither; and we 
returned from Delphi through Daulis, Cheroneia, Orcho- 
menus, Lebadeia, Coroneia, Thebes, Delium, and so over 
the river Asopus, and the passes of Mount Parnes, back to 
Athens. The overflowings of the Asopus, in the plain of 
Plateeze, were then covered with ice, as at the time of the 
‘siege described by Thucydides. I have given some deserip- 
tion of those places in my larger book on “ Greece.” 

On our way back from Delphi the cold was severe: it was 
like one of Hesiod’s Boeotian winters. On Mount Parnassus 
we were detained by a snow-storm. The snow was drifting 
with incessant violence as we passed the Triodos (where 
(idipus encountered his father) in our way to the city of 
Daulis. The hill on which the citadel of Daulis stands 
was covered with a deep snow: the cold was too intense to 
allow of standing still to make a transcript of some ancient 
inscriptions which are to be seen in a ruined church on its 
summit. We entered Thebes in a snow-storm which kept 


Notes in Greece. 35 


us there for a week. The same cause prevented us from 
pursuing the ordinary and shortest route from Thebes, 
that by the pass of Phyle, which was blocked up by snow. 
We were therefore compelled to follow the long and cir- 
cuitous route over the high and open plain on the north of 
the Asopus, which brought us out on the sea-coast, a little 
to the south of the Kuripus. 

Thence we followed the shore southward, passing by 
Delium, and crossing the Asopus, which was swollen to a 
formidable stream; and then mounting the acclivities of 
Mount Parnes. Here, however, the snow befriended us. 
For in passing over these heights, at a distance of a few 
miles to the north-east of Deceleia, we were waylaid and 
attacked by two detachments of an armed troop of brigands 
who then infested this country. I was wounded by one of 
them, on the shoulder. Providentially we escaped deten- 
tion in their mountain-haunts—by which other travellers 
have suffered, for the sake of a ransom—through the 
inclemency of the season, which rendered access to those 
mountainous abodes difficult, and residence in them almost 
impossible. We went from Oropus (now called Oropd) by 
Rhamnus and Marathon to Athens. 





APHIDNZ. 


Tue Abbé Barthélémy, whose imaginative ‘‘ Voyage du 
Jeune Anacharsis” is a pleasant companion in Greece, pro- 
mised us on the road from Oropus to Athens, some objects 
which we could not discover. His ideal travellers, in 
their journey from Athens to Oropus at the beginning of 
spring, found, he tells us, the road “sheltered by bay-tree 
groves.”* Before their arrival at Oropus they visited the 


1 iii. p. 235, chap. xxxiv. ‘ Nous partimes d’Athénes dans les premiers 
jours du mois Munychion. Nous arrivdmes le soir méme ἃ Orope, par 
un chemin assez rude, mais ombragé en quelques endroit de bois de 
lauriers.” 


D 2 


46 Miscellanies. 


temple of Amphiaraus, which was agreeably situated in the 
neighbourhood of limpid streams. 

The promise of this scenery on the way was derived by 
the learned Abbé from a supposed assurance of Aristotle’s 
scholar Diczarchus, who made a Tour in Greece, and some 
fragments of whose journal still remain. ‘‘ From Athens,” 
says Dicearchus (according to the present editions of that 
journal),’ “ eis Ὡρωπὸν διὰ AAPNIAOQON καὶ τοῦ ᾿Αμφιαράου 
Διὸς ἱεροῦ ὁδὸς ἐλευθέρῳ βαδίζοντι σχεδὸν ἡμέρας πρόσαντα,᾽ 
thus rendered by all the editors: “ From Athens to Oropus is 
an ascending road of about a day’s jowrney to an expeditious 
predestrian, which passes rough Bay-TRzx groves, and the 
Temple of Zeus Amphiaraus.” 

First, as to this Temple of Amphiaraus, its site has been 
fixed, by aid of ancient inscriptions found on the spot, at 
about three miles from Apostdélus, near a stream in a deep 
valley which we crossed in our ascent to the modern village 
of Kalamo.’ 

But with respect to the other features of the route—the 
Bay-tree groves can hardly plead as an excuse for their 
absence, that Time, which has ruined the Temple, has also 
uprooted them. There is in fact no evidence that they ever 
existed. They have been planted upon these hills by modern 
geographers,‘ out of the fertile nursery-garden of a misprint. 
The word AAPNIAON, in the text of Diczarchus, is an 
error of his transcribers; it is not Greek; and besides, it 
may well be asked, What topographer would ever haye 
described a route of about thirty miles, which is the distance 
of Athens to Oropus, by telling his readers that it passed 
through “bay-trees and a temple”? To give his descrip- 
tion any value some known place or town would have been 


2 Dicwarch. p. 11. 

5. See Colonel Leake’s valuable Memoir on the Demi of Attica, p. 201 
(in Transactions of Royal Soc. of Lit. vol. i.). The inscriptions are now 
in the British Museum, Nos. 368, 378. 

* The learned German topographer Kruse-also in his work on Greece 
(Hellas. ii. p. 283) has fallen into the same trap as the French abbé; he 
speaks of this country as being, “einer Gegend, wo der weisse lehmichte 
Boden, den schon Dice@arch bemerkte, Lorbeerbaéume auf der Hohen 
ernibrte.” 


Notes 1n Greece. 37 


specified in it. Doubtless the passage is corrupt and needs 
correction. And howis the corruption to be removed? By 
an easy transposition, changing the unintelligible expression 
AIA AA®NIAON into AI A®IANON, i.e. “through 
APHIDNA.” The Attic Borough APHIDN AL was near 
Deceleia,> and Deceleia was in the road from Athens to 
Oropus,* that is, on the road which Diczarchus is describing. 
And the verbal confusion of APIANQOQN with AADNIAOQN 
was easy for transcribers to make, and was frequently made.’ 
Deceleia was 120 stadia from Athens.* Hence assuming— 
from Herodotus compared with Diceearchus—that Aphidnee 
was near Deceleia,? whose direction and distance from 
Athens are known, we are now enable to fix the site 
of the important fortress ApnipNz; the asylum of Helen, 
the borough of the poet * Tyrteeus, and of the two illustrious 
friends,? Harmodius and Aristogeiton. Other topographical 
consequences may be deduced from this result. The two 
Attic villages of Perrhidee* and Titacidee* were connected 
by relationship and vicinity with the town of Aphidne. 
The determination of their positions hangs as a corollary 


5. Herodot. ix.73. λέγουσι τοὺς Δεκελέας κατηγήσασθαι ἐπὶ τὰς ᾿Αφίδνας. 

6 Thue. vii. 28. ἐκ τοῦ ᾿Ωρωποῦ κατὰ γῆν διὰ τῆς Δεκελείας. 

7 In the passage of Herodotus, for ΑΦΙΔΝΑΣ the Sancroft MS. has 
the same error, APNIAAS. This word has been singularly fruitful in 
this confusion. In Demosth. 238. 17. for ᾿Αφίδναν, Bekker’s MSS. 
5.0.0. u. have ᾿Αφνίδα, and F.Y. p. v. give”Aguda: again in Plutarch 
Thes. c. 32. and in Harpocrat. v. Θυργωνίδαι, ᾿Αφνιδαῖος was written for 
᾿Αφιδναῖος before the edition of Valesius. 

8 Thue. vii. 19, οὗ vii. 18. 27. vi. 93. 

9 Perhaps Callimachus in Frag. cexxxiv. refers toa summons of Tyrtzus 
from Deceleia, Ανδρέλεοι Δεκελειόθεν ἀμπρεύοντες, which may perhaps be 
corrected thus, ᾿Ανδρ᾽ ἀλαὸν κ. τ. A. 

1 Cp. Miiller’s Dorians, i. p. 172. 

* Plutarch. Sympos. i. qu. x. Whence the peculiar propriety of the 
reference to their examples in the speech of Miltiades before the battle 
of Marathon to the General Callimachus, who was an Aphidnean. Herod. 
vi. 109. 

3 Hesych. in v. Περρίδαι. 

* Steph. Byz. v. Teraxidac Cp. Herod. ix. 73, where Helen is discovered 
at Aphidne to the Tyndaride by Decelus (f. δείκω) of Deceleia, and 
Aphidnz is betrayed to them by Titacus the indigenous monarch (riraé 
βασιλεὺς, Hesych.) of the Titacide. The modern village of Zatoi may, 
perhaps, preserve in its name a vestige of this demus. 


38 Miscellanies. 


on that now ascertained, of Aphidnz, their more important 
and illustrious neighbour. 

The position of Aphidne thus found reflects light on a 
decree cited by Demosthenes * in his celebrated oration for 
the Crown. When Philip had advanced south of Thermo- 
pyle and threatened Athens with an invasion, it was 
enacted that all citizens of Attica who were within 120 
stadia of Athens should repair to the Capital, or to the 
Pireeus ; and that those who lived at a greater distance than 
120 stadia from Athens should remove themselves and their 
property to Eleusis, Phyle, Aphidne, Rhamnus, or Sunium. 
The reader will observe the position of these places, and the 
order in which they are mentioned; he will perceive that 
they were the five keys, the cinque ports (if we may use the 
expression of inland as well as maritime places) of Attica, 
lying beyond the radius specified in the decree. 

Wishing to take Raamnus and Mararnon in our way 
to Athens, we diverged from Kalamo in a south-easterly 
direction. The route lies over a mountain tract broken iuto 
frequent ravines by the torrents which fall from the higher 
summits onour right. Itascends with more or less rapidity, 
till we arrive near a spot called Gliathi, on the broad tops of 
Mount Barnaba. Here is a magnificent view, which extends 
on the west over the highest ridge of Mount Parnes (Nozia), 
and catches a glimpse of the shining waters of the Saronic 
gulf. Τὸ the south of us at a small distance were the high 
peaks of Tirlos. They are probably those of the ancient 
Brilessus.° Beneath us on our left was the strait of the 
Eubcean sea. The surface of these hills is sprinkled with 
low shrubs. But there are no timber trees. We may 
console ourselves for the dreary barrenness of the country, 
by adopting Plato’s belief, that in better days it was shaded 
by stately trees, now no more.’ 

At Glidthi, a little to the right of the road, are some well- 


5 P. 238. 17. 

6 There may indeed be some verbal connexion between Mount Barnaba 
and Parnes (Πάρνηθα accus.) on the one hand, and Tirlos or Trilos and 
Βριλησσὸς on the other. 

7 Plato. Critia. iii. c. πολλὴν ἐν τοῖς ὄρεσιν ὕλην εἶχεν. 


Notes in Greece. 39. 


preserved remains of an ancient ὃ military Tower, constructed 
with well-joined polygonal stones. It had one entrance 
looking to the west, which was defended by two doors, one 
opening inwards, the other outwards. There are also two 
loopholes in the walls. 

This building is an interesting illustration of the impor- 
tance of the line of communication over these mountains to 
Athens, the value of which was best proved by its loss. A 
little to the west of the tower is a spring of water, with the. 
remains of ancient substructions, and a bas-relief lying near 
it of very good execution, but too much mutilated to warrant. 
any conjecture on its subject. 

We proceeded for about three miles till we arrive at 
the verge of this broad mountain area. It begins to 
descend towards a plain which communicates with the field 
of Marathon, and then terminates in the sea. 





MARATHON. 


Arter a hour and a half from Rhamnus we reached the plain 
of Maratuon. It was a still afternoon, the sky lowering, 
and the plain having a dreary aspect ; it extends in length six 
miles along the shore, and rather more than two inland ; it 
looked brown and dry, and had no hedges, and few prominent 
objects of any kind: here and there was a stunted wild pear- 
tree, there were some low pines by the sea-shore ; and one 
or two small solitary chapels in ruins rising out of the plain. 
There was no house visible except on the inland skirts of 
the plain; and a few peasants ploughing on it at a distance 
with slow teams of small oxen were the only living creatures 
to be seen. 

In this solitary expanse the eye is arrested by one object, 
rising above the surface of the plain more conspicuously 
than anything else. This is the Tumulus which covers the 


8 The dimensions are: Tower 24. ft. square; greatest height about 
30 ft. The width of the door at bottom 5 ft. 3 in.; at top 4 ft. 2 in. 
Windows 2 ft. broad at top. The lintel of the door 8 ft. in length. 


40. Miscellanies. 


bodies of those Athenians who fell in the battle of Marathon. 
It was wise to bury these Athenian warriors together under 
such a tomb in the place on which they fell. Every one 
who finds himself alone with such an object as this, must feel 
a sense of awe; he may almost realize the power of that 
solemn adjuration which, in the mouth of Demosthenes, pro- 
duced an electric thrill in the hearts of the Athenian audience, 
Ma Τοὺς ἐν Μαραθῶνι. Here also stood the trophy of Mil- 
tiades, which haunted Themistocles, and would not suffer him 
to sleep,’ and had no small effect on the fortunes of Greece 
at Salamis. 

The plain is hemmed in near the sea by a marsh’ on each 
side. It was fortunate for Athens that the battle was not 
fought in the summer, but in the autumn; particularly if 
that autumn was a rainy one. Pressed in on both sides by 
these morasses, which then would have been inundated, the 
Persian force had not free scope to bring its vast multitude 
to bear. Here they were embarrassed by their own num- 
bers: hence it was, that at these morasses the greatest 
slaughter of the Persians took place. Hence too these 
Marshes were honoured with a place in the Athenian pictures 
of the battle of Marathon; the figures of Minerva and Her- 
cules were exhibited in the frescoes on the walls of the 
Peecilé at Athens in the front of the fight,* and the water of 
these Marshes was seen gleaming in the back-ground of the 
picture. 

The time of the day, as well as the season of the year in 
which the battle was fought, deserves notice. It is men- 


® Cic. Tusce. Disp. iv. 19. 

1 Callimach. ap. Suid. v. Μαραθών. Callimachus called it ἐννότιον 
Μαραθῶνα . . . tovreari δίυγρον. . . Schol. Plat.p.140. Μαραθὼν... 
τραχὺς δυσίππαστος, ἔχων ἐν ἑαυτῷ πηλοὺς, τενάγη, λίμνας. (Some of 
these scholia evince a personal acquaintance with Attic topography: see 
p- 105. on διὰ μέσου τεῖχος) Herod. vi. 102. seems to speak in rather too 
unqualified terms, when he calls Marathon ἐπιτηδεώτατον χωρίον τῆς 
᾿Αττικῆς ἐνιππεῦσαι. It is singular that he does not mention the marshes 
of Marathon. 

2 Pausan. i. 32. 7. λίμνη Addns . . . τοῖς βαρβάροις τὸν φόνον τὸν πολὺν 
ἐπὶ τούτῳ συμβῆναι λέγουσι. 

3 Pausan. i. 15. 


Notes in Greece. AI 


tioned incidentally by Aristophanes—and the expression 
seems to be one of traditional gratitude, that the crisis of 
the victory was in the evening, 

ἢ ἀλλ; ὅμως σφ᾽ ἀπεωσάμεσθα, ξὺν θεοῖς, πρὸς ἑσπέρᾳ." 
Heav’n be thanked ! we routed them, when first the day began to wane. 

That evening was introduced into the scenery of the 
Athenian recollections of Marathon, just as Aurora and Hes- 
perus, sculptured on the column of Trajan in his Forum at 
Rome, entered into the representations of his victories, being 
the symbols of times of day in which those victories were 
achieved. The hour of the day, combined with the local 
bearings of the plain of Marathon, may have conduced much 
to the success of the Athenians. ‘The sun would then have 
streamed in full and dazzling radiance, so remarkable in the 
sunsets of Greece, on the faces of their adversaries, and 
against it the conical tiara of the Persians would have offered 
little protection. 

The ancient topography of the plain has been well illus- 
trated, especially by Colonel Leake. The northern marsh’® 
(Apaxovepa) is fed mainly by a source anciently called Ma- 
caria, from the daughter of Hercules,‘ who devoted herself 
to death in behalf of the Heracleidez, before the victory 
which they gained over the Argive Eurystheus on this plain. 
Near this fountain was the marshy? village of Tricorythus, 
- one of the members of the Marathonian tetrapolis. It seems 
to have stood on the forked hills above the hamlet of Kato- 
Suli. It was probably so called from the triple peak* on 
which its citadel was built. 


4 Aristoph. Vesp. 1080. I have translated the line into an English 
trochaic; so in other translations, in the present paper, I have adopted 
ancient metres. 

5 From its extraordinary abundance called Apaxovepd. Δράκο is in 
Romaic a common expression for anything marvellous. 

6 Strabo, viii. p.377. Hercules was the hero of Marathon. The foun- 
tain was thus the daughter of the plain: and the mythological story of 
Macaria probably means nothing more than that this flowing stream 
rendered a similar service in battle to the Heracleidz, which the marshes 
did subsequently to the Athenians in the engagement with the Persians. 

7 Hence Aristoph. Lys. 1032. ἐμπὶς Τρικορυσία. 

δ The term Κόρυθος (from κόρυς a crest) is preserved in the Latin 


42 Miscellanies. 


Skirting westward the inland margin of the plain from its 
N.W. angle, under the mountain of Stauro-koréki, we came 
to a stream which flows from a valley on our right; on its 
right bank are two Albanian villages; on its left rather 
higher up, is the modern hamlet of Marathéna. This is 
probably the site of the ancient village of Marathon. The 
coincidence of the name is a strong argument. There is 
also a hill above it, part of Stauro-kordki, which on the spot 
we heard called δΔῆλιε; and which may suggest a question 
whether it does not preserve a record of the Temple’ at. 
Marathon, called Δήλιον, at which sacrifices were offered, 
before sacred processions embarked for the island of Delos, 
Further up the same valley is (ποῦ, still known by its 
ancient name. . 

Returning down the valley, and following the roots of the 
hills, Kotr6éni and Argaliki,' the former of which is the 
southern boundary of the valley of Marathdéna, the latter of 
the plain of Marathon, we ended our circuit at the south- 
east angle of the plain. 

This marsh is now called βάλτος" and βρεξίσι ; terms both 
indicative of the humidity of the soil. A herdsman lere 
informed us, that the water of the marsh is salt at its eastern 
extremity, and the salt-water fish come up the stream there 
in the winter: the upper bank of it afforded pasturage for his 
own cattle. Pausanias* heard nearly the same account of it 
when he was here. 

Probalinthus, the fourth village of the Marathonian tetra- 
polis, was in this immediate neighbourhood. It is the first of 
the four mentioned by Strabo in his voyage northward. It 


Corythus, the old name of the city Cortona in Etruria: it is another form 
of the word Κόρινθος, which city Cortona resembles in its lofty peaked 
acropolis. 
9. Schol. Soph. Cid. Col. 1047. Elmsl. 
1 Which is the mountain of Παραίλεως ; ὅρος ἐν τῷ Μαραθῶνι ὃ 
(Hesych.) 
3 From As, as βέλη from An, &e. βρεξίσι is from βρέχω. 
5. Pausan. i. 32. pei ποταμὸς ἐκ τῆς λίμνης, τὰ μὲν πρὸς αὐτῇ τῇ λίμνῃ 
ὕδωρ βοσκήμασιν ἐπιτήδειον παρεχόμενος, κατὰ δὲ τὴν ἐκβολὴν ἐς τὸ 
πέλαγος ἰχθύων θαλασσίων πλήρης. 


Notes in Greece. a 


is also in a different tribe from the other three; and that 
tribe seem to have originally comprised a district to the 
south of Marathon. Much stress cannot indeed be laid on 
this circumstance; but perhaps more topographical * in- 
ferences might be drawn from the arrangement of the Demi 
in their respective tribes than have yet been attempted. 


Ocr. 13. 

‘The husband of our Albanian hostess at Zephiri, where 
we passed the night, was carried off a few nights ago by the 
klefts into the mountains, and they demanded for his 
ransom a thousand Turkish piastres, which were to be paid 
within a stated number of days. Such was then the state to 
which the inhabitants of the Marathonian plain were reduced. 
It was impossible, without incurring great risk, to pass over 
Mount Pentelicus by the usual road from Marathon to 
Athens. On this account, after visiting the plain a second 
time this morning, we proceeded along the lower grounds, 
near the sea. ‘This was said to be the safer road.’ 

Our way lay along a plain covered with arbutus, pines, 
and lentisk. We passed a stream, and arrived at the village of 
Hpikerdta, in about an hour, from Marathon. Further on is 
the village of Kpa8ara, where, in the church of the Madonna 
(Παναγία), are some sepulchral inscriptions :— 


4 Probalinthus is a δῆμος of the Pandionis φυλή: in which were 
Myrrhinus, Prasiz, Steiria, all locally near to, and south of Probalinthus : 
Marathon, (ποῦ, and Tricorythus are all in the tribe Avantis, which con- 
tained also Rhamnus, Aphidne, Perrhide, Titacidz, and Psaphide, all in 
the same and more northern district. On the original classification of the 
demi, from local considerations, see the Dissertation in vol. i. p. 652, of 
Dr. Arnold’s Thucydides and Valck. Herod. 111. ὅ8. Siebel, Paus. i. 1. 3. 
Thirlwall’s Greece, ii. pp. 74, 392. Demi were sometimes removed from 
one tribe into another. Harpocrat. v. Θυργωνίδαι. Niebuhr, R. H. i. p. 
407. Miller (Art. Attika in Ersch. and Gruber Encycl. p. 227) observes, 
“Da nun die Kleisthenischen Phylen chorographisch waren, wie in 
Griechenland eben auch die Eleischen (Pausan. 5. 9) die Ephesischen 
(Steph. Bévva) die der Laconischen Periéken (Orchomenos, p. 314), so 
miissen die Demen einer Phyle wie Ortschaften eines Kreises zusammen 
gelegen haben.” : 

> A Greek who left Marathon the same morning as we did, but crossed 
Mount Pentelicus, was stopped by klefts, and plundered, as he informed 
us the morning after our arrival at Athens. 


44 Miscellantes. 


NIKQN 
TEQNOZ 
FAPFHTTIO£ 


Nicon the Son of Teon, of Gargettus. 





TEQN 
NIKQNOZ 
ΓΑΡΓΗΤΤΙΟΣ 





ΦΑΝΟΣΤΡΑΤΟΣ 


These are the only villages on the road. After a ride of 
eight hours and a half, we arrived in the dark at the eastern 
gate of Athens. 





ATHENS—THE ACROPOLIS. 


A prcuLiaR interest belongs to the door of St. Peter’s 
Church at Rome, which is opened by the hand of the Pope 
to admit into the church the crowds of the periodic Jubilee, 
and at all other times remains shut. What a deep and 
strong tide of feeling has flowed through that entrance! 
Here we stand before the Propryima of the Athenian 
Acropolis. Through the central door of this building moved 
the periodic processions of the Panathenaic Jubilee. The 
marks of their chariot wheels are still visible on the stone 
floor of its entrance; and in the narrow space between 
those two deep lines in the pavement, the feet of the noblest 
Athenians, since the age of Pericles, have trod. 

Here, above all places at Athens, the mind of the tra- 
veller enjoys exquisite delight. It seems as if this portal had 
been spared, in order that the Imagination mightsend through 
it, as through a triumphal arch, all the glories of Athenian 
Antiquity in visible parade. In our visions of that spectacle 
we may unroll the long Panathenaic frieze of Phidias, trans- 


A ee hy ce ey 


Notes in Greece. — A5 


ferring the procession of sculptural figures from their place 
on the marble walls of the cella of the Parthenon, in order 
that, endued with real life, they may move through this 
splendid avenue. , ͵ 

The erection of the Propylea was commenced at the most 
brilliant period of Athenian history. The year itself, the 
archonship of Euthymenes, Β.0. 437, in which the enterprise 
was undertaken, seems to have been proverbial for sumptuous 
conceptions.® The Propyleea, constructed of Pentelic marble, 
after the design of Mnesicles, were completed in five years : 
' and, henceforth, were always appealed to as the proudest 
ornaments of the Athenian city. 

The day in which it should be their lot to guide their 
festal Carin the sacred procession through this doorway 
into the Citadel? was held out to their aspiring sons by 
fond mothers as one of the most glorious in their future 
career. Even national enemies paid homage to the magni- 
ficence of the fabric: and when in the Theban assembly, the 
noble Epaminondas intended to convey to his audience that 
they must struggle to transfer the glory of Athens to 
Thebes, he thus eloquently expressed that sentiment: “O 
men of Thebes, you must uproot the Propylea of the 
Athenian Acropolis,’ and plant them in front of the Theban 


6 For it-seems probable that this character for its profuse expenditure, 
as well as the distance of the epoch, recommended the year of Huthymenes 
to the choice of Aristophanes in Acharn. 67. 
ἐπέμψαθ᾽ ἡμᾶς ὡς βασιλέα τὸν μέγαν 
μισθὸν φέροντας δύο δραχμὰς τῆς ἡμέρας 
ἐπ᾿ Ἐὐθυμένους ἄρχοντος. . . - 

i.e. in the most lavish times. 

_ 7 Arist. Nub. 69. 
ὅταν σὺ μέγας Sv ἅρμ᾽ ἐλαύνῃς πρὸς Πόλιν, 
When you grow up a man, and drive your car 
Up to the Citadel. 

8 Mschines. π. 7. 29. Compare the catalogue of the mirabilia of Athens 
in Phenic. Athenzi 652. e. whence it may be inferred that the Propylea 
were sometimes simply termed Πύλαι, as the old entrance was by Herod. 
viii. 52, and that this was the case in the times of Alexis (Ath. 336. 6). 

τί ταῦτα ληρεῖς φληναφῶν ἄνω κάτω 
Λυκεῖον, ᾿Ακαδήμειαν, QO δεῖον, Πύλας, 
λήρους σοφιστῶν; οὐδὲ ἕν τούτων καλόν. 


The Propylaa could hardly have been omitted here. The pediment of the 


4 


46 ' Miscellanies. 


Citadel.” How much is it to be regretted that we have no 
remains of the orations of one who spoke thus! ἢ 

The Propylea stood like a splendid frontispiece, a 
τηλαυγὲς πρόσωπον, of the Athenian Citadel. If we might 
compare the whole Acropolis to one of our own Christian 
Minsters planted on a hill, the Propyleea were its West 
Door. It was this particular point at Athens which was 
most admired by Athenians, nor is this surprising. Let 
us conceive such a restoration of this fabric as its surviving 
fragments suggest ; let us imagine it renewed in its pristine 
beauty ; let it rise once more in the full dignity of its youth- 
ful stature, let all its architectural decorations be fresh 
and perfect, let their mouldings be again brilliant with 
glowing tints of red and blue, let the coffers of its soffits 
be again spangled with stars, and the white marble ante be 
fringed over, as they were once, with delicate embroidery of 
ivy leaf, let it be in such a lovely day as the present day of 
November—and then let the bronze valves of these five 
gates of the Propylea be suddenly flung open, and all the 
splendours of the interior of the Acropolis burst suddenly 
upon the view,— 


ὄψεσθε δέ" καὶ yap ἀνοιγνυμένων Wodos ἤδη τῶν Προπυλαίων, 
GN ὀλολύξατε φαινομέναισιν ταῖς ἀρχαίαισιν ᾿Αθήναις, 
καὶ θαυμασταῖς καὶ πολυύμνοις, ἵν᾿ ὁ κλεινὸς Δῆμος ἐνοικεῖ. ἢ 


But ye shall see! for the opening doors I hear of the Propylea, 

Shout, shout aloud ! at the view which appears of the old time-honour’d 
Athena, 

Wondrous in sight, and famous in song, where the noble Demvus abideth. 


But let us return to what still exists. 


Propylea seems to have attracted especial admiration. See Bekker’s 
Anecd. p. 202, 20, and 348, 3. in ἀετὸς προπύλαιος. See also the remark- 
able passage in Cie. de Repub. iii. 32. Num aut vetus gloria (Athenarum) 
aut species preelara Oppidi, aut Theatrum, Gymnasia, Porticus, aut Pro- 
pylwa nobilia, aut Arx, aut admiranda opera Phidiw, aut Pirewus ille 
magnificus Rempublicam efficiebant ? 

9 Nepos, Vit. Epaminon. v. says of Epaminondas, Fuit disertus, ut nemo 
Thebanus ei par esset eloquentid. See above, p. 32, for another specimen. 

1 Aristoph, Equites, 1326. 


Notes in Greece. 47 


- On the ῬΑΒΤΗΕΝΟΝ we may not venture to say much. 
Even were it possible, it would be needless to do so. 
The Essay upon it written by the architect Ictinus who 
erected this fabric under Pericles, Β.0. 438, would probably 
add but little to our architectural knowledge of the 
Parthenon. In this respect material works constructed by 
regular laws and canons have an advantage over the freer 
productions of the intellect. The methodical organization 
of architectural structure gives them an element of per- 
manence. From the parts of the Parthenon still standing, 
from its fragments scattered on the ground, from the tints 
with which its marble mouldings are still faintly veined, the 
skilful Architect by his inductive ingenuity may restore 
the Temple to its original beauty of symmetry and 
colour. Even an inexpert observer may form some conjec- 
ture as to its original form and character from the same data. 
The meander which he descries winding beneath the cornice, - 
the honey-suckle ornament sprouting below the pediment, 
the shattered plate-band of a triglyph which he lights upon 
tinted with azure, and the guttze of the same hue,’—looking 
like real rain-drops—the bronze nails under the triglyphs on 
the south side, on which festoons (ἔγκαρτοι) were hung on 
days of festive solemnity ; these and some other vestiges of 
a similar kind, may furnish him with sufficient data where- 
with to construct in his mind a Parthenon of his own ;— 


Quale te dicet tamen 
Antehac fuisse, tales cum sint reliquie! 


But how shall he describe 
Thy Perfectness, when such Thy Ruins are ! 


Some of the sculptured parts however of this building will 
bafile all his processes of restoration. The attempt to infer 
the treatment and details of the alto-rilievo group which once 


* On this application of Painting to Architecture, as exemplified in the 
Parthenon, see Kugler iiber die Polychromie der Griechen, p. 87, of the 
translation by Mr. W. R. Hamilton, inserted in the Transactions of British 
Architects, 1835; and Steiglitz, Baukunst, p. 295. The Parthenon has 
been described with minute accuracy by Mr. Penrose. A valuable con- 
tribution has been also made by Mr. Pennethorne. 


48 Wiscelianies. 


occupied the eastern pediment, from the portions of it that 
remain,—and which represented the birth of Minerva from 
the head of Jupiter—would be as futile an attempt as that 
to reconstruct an Athenian Tragedy from a few fragmentary 
lines. The group of the western pediment has been more 
fortunate. From the parts of it which survive, its subject— 
the contest of Minerva with Neptune for the dominion of 
Athens—and the manner in which that subject was treated, 
have been fully developed. . 

One of the vestiges in the fabtic of the Parthenon, though 
of a very different and less obtrusive kind, possesses ἃ pecu- 
liar interest. At’ Pompeii, the impression of the ancient 
cyathus that is at this day visible on the marble slab of the 
shop in one of the streets, is one of those incidents,—touch- 
ing perhaps more sensibly because its touch is so slight— 
which makes the spectator feel toward the old inhabitants of 
that place as toward acquaintances who have just left him. 
This, feeling, and more than this, arises in the mind, when 
we look on the eastern front of the Parthenon, and see be- 
neath its metopes the impressions left there by the round 
shields once attached to that part of its marble face. Beneath 
them are visible the traces of the inscriptions which recorded 
the names of those by whom those shields in battle had been 
worn, and by whom they had been won. Let us not pretend 
to the ingenuity which has recovered a long sentence on the 
portico of the Maison Carrée at Nismes from the holes left 
by the bronze nails with which the letters of that sentence 
were attached to the temple, however much we should wish 
to be informed who, in the present case, the persons com- 
memorated were. 

There is reason to think that these shields, of which we 
now see the impressions, had caught the eye of Euripides, 
and that they suggested the beautiful expressions, by the 


3 By Miiller, de Parthenonis Fastigio, in his Comment de Phidia Vita, 
p. 75. sqq. with a sketch of a proposed restoration. See also Col. Leake’s 
Memoir on the Disputed Positions in Athens, p. 40. Topography, p. 
536, and Welcker in Classical 8 ea ii. 367 ; vi. 279, and Mr. Lloyd, 
ibid. v. 396. 


Notes in Greece. 49 


mouth of his chorus, of a wish* for repose and tranquillity 
which, as might be expected in a long war, he deeply felt ;— 


κείσθω δόρυ μοι μίτον ἀμφιπλέκειν 
ἀράχναις, μετὰ δ᾽ ἡσυχίας πολιῷ 

γήρᾳ ξυνοικοίην " 

ya ‘ ’ , 

ἀείδοιμι δὲ στεφάνοις κάρα 

πολιὸν στεφανώσας, 

Θρηϊκίαν πέλταν πρὸς ᾿Αθάνας 
περικίοσιν ἀγκρεμάσας θαλάμοις. 


May my spear idle lie, and spiders spin 
Their webs ubout it! May I, oh may I, pass 
My hoary age in peace !— 

Then let me chant my melodies, and crown 
My grey hairs with a chaplet ; 

And hang my spoils, a Thracian target, high 
Above the columns of Minerva’s fane ! 


The chorus which sang these lines as it danced in the or- 
chestra beneath us, perhaps pointed to this Temple and to 
these shields from the Theatre, which is below the eastern 
front of the Parthenon on which they were hung. The Par- 
thenon was the only Temple of Minerva (will the reader 
kindly pardon my use of the name Minerva instead of 
Athené?) at Athens to which the attribute of a peristyle 
(περικίονες θάλαμοι) could be ascribed, as here, by Euripides. 

Let us here notice one other expression of the same poet, 
which receives similar illustration from the remaining archi- 
tectural members of this temple. Agavé, in his Bacche,° 
bearing the head of Pentheus, calls, in her fit of phrensy, for 
Pentheus, in order, as she says,— 


ὡς πασσαλεύσῃ κρᾶτα τριγλύφοις τόδε 
/ é , 6 , > > , ys 
A€ovtos, ὃν πάρειμι θηράσασ᾽ ἐγώ. 


That on the triglyphs I may plant 
Here this grim Lion’s head, my spoil to-day. 


The marble lion-head antefixa, which terminate the north- 


* See this longing expressed in his Supplices, v. 487. 

5 Eurip. Erechth. ap. Stob. ii. p. 403. Gaisford. 

6 Kurip. Bacch. 1206. 

7 Vitruv. ili. In cymis capita Leonina sunt scalpenda. 
VOL. 1, E 


50 Miscellanies. 


ern angles of the western pediments of the Parthenon, and 
are usual ornaments in other parts of such a building, indicate 
that Euripides has not neglected one of the most pathetic 
features of madness—its partial saneness and sense of 
propriety. 

With respect to the name of the Parthenon, it seems to 
have originated from two causes: first, for the sake of 
distinction, and next as recording the peculiar grounds on 
which this temple was dedicated. The Minerva of this temple 
was to be distinguished from the Minerva Polias, her imme- 
diate neighbour; and the title of Parthenos or Virgin*® was 
assigned to the Minerva who occupied this temple, in order 
to designate her invincibility, an attribute which this temple 
was designed to declare. Hence the portion of it in which 
the statue of Minerva Parthenos, executed in gold and ivory 
by Phidias, was enshrined, was more especially termed the 
Parthenon, as being the more intimate abode of her presence. 
As such this adytum or lesser Parthenon is contrasted with 
the Hecatompedon,’ which is properly the eastern division 
of the cella of the temple, and of which this lesser Parthenon 
is only a part ; just as the Hecatompedon is contrasted with 
the whole temple or Parthenon, of which it is a part likewise. 
Hence also, the Opisthodomus or western division of the cella, 
in which division the treasure of the city was kept, is de- 
scribed as being behind the goddess herself (ὀπίσω τῆς θεοῦ) 
because it was immediately behind her statue. There was, 


8. When the Parthenon was converted into a Christian Church, as it 
appears to have been, in the fifth or sixth century, it was dedicated to 
the Blessed Virgin. It was changed into a mosque by the Turks who 
conquered Athens in June, 1456. 

9. Boeck, Inscr. p. 177. Hence the whole temple was sometimes called 
Παρθενὼν éxardpredos. Plutarch v. Cat. ii. p. 555. Pericl. i. p. 619. 
and the remarkable passage de Glor. Athen. vii. p. 377, where Plutarch is 
summing up the splendid results of Athenian conquests, which are ὅλαι 
πόλεις, καὶ νῆσοι, Kal ἤπειροι καὶ νηχοτάλαντοι, καὶ λάφυρα, ὧν ἀγάλ- 
ματα καὶ σύμβολα, παρθενῶνες ἑκατόμπεδοι, νότια τείχη, νεώσοικοι, 
Προπύλαια. Let me take this opportunity of suggesting ἤπειροι κανα- 
χοτάλαντοι in lieu of the unintelligible words in the text; χρυσοῦ 
καναχὴ is an expression well known from Soph. Antig. 130. whence ἤπειρος 
καναχοτάλαντος would be a country, “auro que plurima fluzit.” See 
Blomf. Gloss. Choeph. 146, and Apollon. Argonaut. iii. 71. 





Vii Pee 


Te Pg ee ed nt ee gee ἐς ἌΓ ee we Le ae cy ne 


Notes in Greece. 51 


no doubt, design in this arrangement. For thus the 
Athenian goddess stood as a sentinel at the door of the 
Athenian Treasury. The external columns of the posticum 
were united by a bronze railing. ι 
The question has been asked, whether the Parthenon was 

hypethral, or open to the air? This is an architectural 
point on which professional judges must decide.’ There 
seems to be no doubt that the peristyle was covered with a 
marble roof; and it would seem that the beautiful objects 
which it contained would be thought to be entitled to more 
light than could be admitted by the door, without, however, 
being exposed to the rain. We may offer as a conjecture, 
that the cella was not roofed but protected by an extended 
awning or velarium, worked with embroidery. This suppo- 
sition is suggested by a passage in the Ion of Huripides? 
which seems to allude to the structure of the Parthenon. In 
the building there erected, which is a copy of the Parthenon, 
we have this provision made for the roof, 

λαβὼν ὑφάσμαθ᾽ ἱερὰ θησαυρῶν mapa’ 

κατεσκίαζε, θαύματ᾽ ἀνθρώποις ὁρᾷν" 

ἐνῆν δ᾽ ὑφανταὶ γράμμασιν τοιαίδ᾽ bai’ 

He brought the hangings from the Temple’s store, 


And spread them over-head, a wondrous sight, 
In which were woven these embroideries. 


The site of the Parthenon is the highest point of the city. 
It is also the centre of the Acropolis, as the Acropolis was of 
Athens. Northward from it, the City itself, and beyond 
it the plain of Athens, formed into a great peninsula by 
mountains, lay before the view of the ancient Athenians. 
The eye having been sated with the splendour of the objects 
in the city below it, might raise itself gradually, and passing 
northward over corn-fields and vineyards, farms and villages, 
such as Colonus or Acharnz, might repose upon some object: 
lurking in the distant hills, upon the dark pass of Phylé, 


1 See the works of Hermann, Ross, and Botticher on this subject, quoted 
in a valuable article in Dr. Smith’s Dictionary of Greek and Roman 
Geography, i. p. 274. 

* V. 1143. 

E 2 


52 Miscellanies. - 


or the solitary towers of Deceleia. Then also there were 
appropriate living objects to enliven the scene. There would 
be rural sights, such as Aristophanes describes, of husband- 
men issuing forth from their homesteads with their wains 
and cattle into the fields, with their implements of agrical- 
ture shining in the sun, at the conclusion of a long war:* 
perhaps a festal procession might be disappearing in a dis- 
tant sacred grove. ΑἹ] this has vanished, and now from 
this point, here and there a solitary Albanian peasant is seen 
following * his mule laden with faggots along the road into the 
town; and the most cheerful sight in the plain before us, is 
that of the thick wood of olives still growing on the site of 
the Academy toward the left, and looking like a silver sea 
rippling in the autumnal breeze.° 





THE AREOPAGUS AT ATHENS. 


SrxTzEn stone steps cut in the rock, at its south-east angle, 
lead up to the hill of the Arzopraaus from the valley of the 
Agora, which lies between it and the Pnyx. This angle 
seems to be the point of the hill on which the Council of the 
Areopagus sat. Immediately above the steps, on the level 
of the hill, is a bench of stone excavated in the lime-stone 
rock, forming three sides of a quadrangle, like a triclinium : 
it faces the south ; on its east and west side is a raised block; 
the former may perhaps haye been the tribunal, the two 
latter the rude stones which Pausanias saw here, and which 


3 As in the Peace of Aristophanes, 555. 

4 This was forty-six years ago. 

5 The prospect (ἄποψις) which the Parthenon commands, has called 
forth much admiration. Aristides well describes this view, especially the 
πεδίων κάλλη Kal χάριτας πρὸ τῆς πόλεως εὐθὺς ἀπὸ τοῦ τείχους, μᾶλλον δὲ 
ἀπὸ τῆς ἀκροπόλεως κεχυμένων. It will serve to restore the right reading 
to Dicwarchus, ᾿Αθηνᾶς ἱερὸν πολυτελὲς, ἀπόβιον, ἄξιον θέας, ὁ καλούμενος 


Παρθενὼν, ὑπερκείμενος τοῦ θεάτρου. The corrupt word ἀπόβιον should — 


probably be changed into ἀπόψιον. 





ST eh ee ey δ aL Geen eRe ye ee ye een ee ee a ae 


Notes tn Greece. 53 


are described by Euripides’ as assigned, the one to the 
accuser, the other to the criminal, in the causes tried in this 
Court. There the Areopagites, distinguished by their charac- 
ter, rank, and official dignity, sat as judges, on a rocky hill 
in the open air.’ ; | 

On the Areopagus are ruins of a small church dedicated 
to S. Dionysius the Areopagite, and commemorating his con- 
version here by S. Paul® who once stood in the centre of this 
platform. The Apostle was brought, perhaps up these 
steps of rock which are the natural access to the summit, 
from the Agora below, in which he had been conversing, to 
give an account of the doctrines which he preached, on the 
Areopagus, probably so chosen as an open space where 
many might listen at their ease, and also as being the tribunal 
for trying capital offences, especially in matters of religion.® 
Here, placed as he was, he might well describe the city of 
Athens as he did. With its buildings at his feet, and its 
statues and temples around him, he might well say from 
ocular demonstration, that the city was κατείδωλος, crowded 
with idols, and devoted to them.’ 

The temple of the Eumenides was immediately below him; 


6 Pausan. i. 28, 5. _ Eurip. Iph. T. 962. Orestes says,— 

ὡς eis ΓΑρειον ὄχθον ἧκον, és δίκην δ᾽ 

ἔστην, ἐγὼ μὲν θάτερον λαβὼν βάθρον, 

τὸ δ᾽ ἄλλο πρέσβειρ᾽ ἥπερ ἦν ᾽᾿Ἐρινύων. 
When we had mounted to the hill of Ares, 
We scaled two adverse steps; I took the one, 
The eldest of the Furies trod the other. 

7 J. Pollux. viii. 10, ὑπαίθριοι ἐδίκαζον. 

8 Act. Apost. xvil, 34, 

9 Διὰ τί εἰς ΓΆρειον πάγον αὐτὸν εἷλκον; ὡς καταπλήξοντες, ἔνθα τὰς 
φονικὰς δίκας ἐδίκαζον. S. Chrysostom ad Act. Apostol. 1. ὁ. 

1 Athens was emphatically a city of Gods, πόλις θεῶν. In the animated 
description of Hegesias quoted by Strabo (396, b.) ἐκεῖνο Λεωκόριον; τοῦτο 
Θησεῖον, . . . ov δύναμαι δηλῶσαι καθ᾽ ἕν ἕκαστον" ἡ yap Αττικὴ OEQN ἐστὶ 
κτίσμα καὶ προγόνων ἡρώων. A passage, it may be observed, which throws 
light upon the very similar expressions of Strabo which follow it (p. 396, 
d.): ἐπ᾽ ἄλλων πλειόνων ἐστὶν ἱστορεῖν πολλὰ, καὶ els τὸ Λεωκόριον καὶ τὸ 
Θησεῖον" ΟΥ̓Σ ἔχει καὶ τὸ Λύκειον καὶ τὸ ᾿Ολυμπιεῖον,----Π6γ6 instead of 
the present reading OY3, the word ΘῪΣ (i.e. θεοὺ ς) seems to be required 
in the text. Concerning this confusion, see Bentley on Free-thinking, 
p. 118, and Bast. Paleog. p. 812. 


54 Miscellanies. 


the Parthenon of Minerva faced him from above. Their 
presence seemed to challenge his assertion ὅτε οὐκ ἐν yetpo- 
ποιήτοις ναοῖς κατοικεῖ ὁ Θεύς, that in TempLes made by hands 
the Deity does not dwell. In front of him, towering over the 
city from its pedestal on the rock of the Acropolis (as the 
Borromean Colossus, which at this day with outstretched hand 
gives its benediction to the low village of Arona, or as the 
brazeh statue of the armed Angel, which, from the summit 
of the Castel S. Angelo, spreads its wings over the city of 
Rome), was the bronze Colossus of Minerva, armed with 
spear, shield and helmet, the Champion of Athens. Stand- 
ing almost beneath its shade, the courageous Apostle pro- 
claimed aloud, that the Deity is not to be likened to that 
work of Phidias, or to other forms in “ gold, silver, or stone, — 
graven by art and man’s device,’ which peopled the scene 
before him. 

The remark therefore which has been made? on the skilful 
adaptation of 8. Paul’s oration to the audience which he was 
addressing, is equally applicable to its congruity with the place 


in which he was addressing them. Nothing could present 


a grander, and if we may so speak, a more pictwresque 
- illustration of his subject than the temples, statues, altars, and - 
other objects by which he was surrounded. ‘The scenery of 
Raffaelle’s cartoon® of S. Paul preaching at Athens, noble in 
some respects as it is, is very unworthy of the original. 

On the eastern extremity of the Areopagus the Persians ἡ 
encamped under the command of Xerxes before the Acro- 
polis, which was most accessible from this quarter. It is pro- 
bable, that this fact induced the Athenian poet and warrior 
Aaschylus to place the besieging Amazons in the same spot. 
The History of Athens appears to have thrown its shadow 
backward on Athenian Mythology, as its Mythology has pro- 
jected its own shadow over Athenian History. The conflicts 
of Amazons with Athenians described on the stage, and 


* By Bentley, Sermon ii., and Hemsterhus. Orat. de Paulo Apostolo, 
p. 24. 

3 Raffaelle’s cartoon is unhappily filled with buildings in Roman style 
—showing how little was then known in Italy of Greek architecture. 

4 Herod. viii. 52. 


ἃ 


Notes in Greece. 55 


painted® by Micon and others in frescoes, and sculptured with 
such profusion on the friezes of temples at Athens, were not 
thus treated merely on account of their interest or beauty, but 
were intended to allude, with the indirect delicacy characteris- 
tic of Athenian art, to Athenian® struggles with the Persians, 
to whom in costume, habit, and extraction, as well as in their 
object and its result, the Amazons were conceived to bear a 
near resemblance. And if so, the reason is evident, why, 
above all persons,’ Aischylus, to whom his share in the 
battle of Marathon * against the Persians appeared more 
glorious than his dramatic triumphs, has preferred the par- 
ticular etymology by which he has explained the name of 
the Areopagus. 

‘The decrees of the Roman Senate derived some of their 
authority from being passed in a consecrated building, And 
at Athens it was an ingenious device of policy to connect 
the Council and Court of the Areopagus with the religious 
worship of the Humznipzs. ‘The devotional awe, with which 
the latter were regarded, was thus extended to the former. 
It was consecrated by this union. The design of blending 
the interests and safety of the Tribunal, with the awfulness 


5 See Arrian, Exped. Alex. vii. p. 470. Blancard. γέγραπται 7 
᾿Αθηναίων καὶ ᾿Αμαζόνων μάχη πρὸς Κίμωνος, where we ought to read by 
transposition of two letters, Μίκωνος. The reference is to the sculptor 
Micon : see Aristoph. Lys. 678. τὰς ᾿Αμάζονας σκόπει, ἃς Μίκων ἔγραψ᾽ 
ed ἵππων. 

6 Thus the figure of Paris in the Mginetan pediment was a copy of a 
Persian archer. See Miiller, Phid. Vit. p. 58, and a further analogy i in a 
monument illustrated by Millingen (Uned. Mon. ii. p. 15). 

7 Eumenid. 655. 

πάγον δ᾽ "Apetoy τόνδ᾽, ᾿Αμαζόνων ἕδραν, 
when they besieged the Acropolis, 

"Ape δ᾽ ἔθυον ἔνθεν ἐστ᾽ ἐπώνυμος 

πέτρα πάγος τ᾽ “Apetos .... 
Putting this passage of Adschylus together with that of Cleidemus in 
Plutarch, Vit. Thes. exxvii., we may be led to think that the Amazoneum 
of which the latter speaks was on the Areopagus. Here stood the left 
wing of the Amazons: their right was on the Pnyx: the Athenians op- 
posed them from the Museum: the dead fell near the Peiraic Gate: this, 
therefore, was between the Museum and Pnyx, and there it should 
be placed in the map. 

8 Pausan. i. 14, δ. 


56 Miscellanies. 


of the temple, is seen in the position of both. Some wise 
well-wisher to the Areopagus placed the shrine of the Eu- 
menides immediately at the foot of this hill.° 

The exact position of this temple, if temple it may be 
called, is at the N.E. angle of the Areopagus, at its base. 
There is a wide, long chasm there formed by split rocks, 
through which we enter a gloomy recess. Here is a foun- 
tain of very dark water. A female peasant, whom I met 
here with her pitcher in the very adytum of the Eumenides 
said that the source flows during the summer (τρέχει τὸ καλο- 
xaipt), and that it is esteemed for its medicinal virtues: it 
is known by the name Karasou, which signifies (in Turkish), 
I was informed, black water. 

It is unnecessary to repeat the proofs' that have been 
given by others that this is the site of the temple of the 
Semnai or Eumenides. That this dark recess and fountain 
formed, with a few artificial additions, the very temple 
itself seems to be equally certain. The character of the tem- 
ple is described by ancient authors with the same clearness 
as its position, and the spot in which we are corresponds — 
with these descriptions. Here is the chasm of the earth; 
here the subterranean chamber; here the source of water,?— 
which were its characteristics.® 7 

This perhaps is the scene of that solemn and affecting 
narrative in the (idipus Colonéus of Sophocles which de- 
scribes the last moments, the death and burial, of @dipus.* 

The place was well adapted to the awful character of 
the deities to whom it was consecrated; the torches with 
which the Humenides* were afterwards furnished as a 

® It has been attributed to Epimenides: but a temple of the Furies 
stood here before his visit to Athens. Compare Thuc. i. 126. Plut. 
Sol. 12. 

* See Dobree, Adversar. i. p. 47. Miiller, Eumenid. p. 179, and in his 
Appendix to Leake, p. 454. 

* Perhaps alluded to Soph. Cid. Col. 157. 

3 Eur. Elect. 1272. πάγον παρ᾽ αὐτὸν χάσμα dicovra xbovis. sch. 
Eumen. 908. θάλαμοι " " "" κατὰ γῆς. 

4 The tomb of (Edipus was between the Acropolis and Areopagus. Valer. 
Max. 3. Sophocles appears to have blended the scenery of the Temple of 


the Eumenides at Colonus with that of their Temple at Athens. 
5 Aristoph, Plut. 424. Cicero de Leg. i. 14. 





Notes in Greece. 57 


poetic attribute, perhaps owed their origin to the darkness 
of this Athenian temple in which those goddesses were 
enshrined. Aischylus® imagined the procession which 
escorted the Humenides to this Temple, as descending the 
rocky steps above described from the platform of the 
Areopagus, then winding round the eastern angle of that 
hill, and conducting them with the sound of music and the 
glare of torches along this rocky ravine to this dark enclo- 
sure. In his time the contrast of the silence and gloom of 
this sacred place with the noise and splendour of the City, 
in the heart of which it was, must have been inexpressibly 
solemn. When I was there in'1832, the temple and its 
neighbourhood were both desolate and still. 





THE STRAITS OF SALAMIS. 


ALcIPHRON,’ in one of those imaginary letters which he has 
written in the names of illustrious correspondents, while 
addressing himself, in the person of Menander, to Glycera, 
informs her that he has just declined a pressing invitation 
which he had received from King Ptolemy to visit Egypt, 
and he tells Glycera the reasons which had induced him to 
do so, she being supposed to be at Athens, while the poet is 
writing from the Peireeus. 

Nothing, he says, in Egypt would ὀδαβοῖο him for the 
loss of those objects which, by going thither, he would leave 
behind him at Athens. He derives an argument for his 
reluctance to leave home, from the spot where he is writing. 
There were before his eyes local objects of powerful interest, 
which he loved to contemplate—scenes of beauty and glory 
such as no other country could equal; ποῦ γὰρ ἐν Αἰγύπτῳ, 
—according to the present editions of Alciphron he is re- 


6 Kum. 908. 
πρὸς φῶς ἱερὸν τῶνδε προπομπῶν 
κατὰ γῆς σύμεναι. 


7 Lib. ii. ep. 3; and in Menander, p. 342, ed. Meineke. 


58 Miscellanies. 


presented as saying, “for where in Aigypt, shall I see 
such objects as I see here (near Athens)? Where else shall I 
behold τὰ μυστήρια, τὴν γειτνιῶσαν Σαλαμῖνα, τὰ ΣΤΗ͂ΝΑ, 
τὴν Ψυττάλειαν. . . ὅλην ἐν ταῖς ᾿Αθήναις τὴν ᾿ Ἑλλάδα ; the 
ΕἸοιιδύνυίαν, Mysteries, the neighbouring Salamis * * * * the 
island of Psyttaleia ... in a word, the whole of Greece 
in Athens ?”? : 

This passage of Alciphron suggests itself for notice, 
partly as exhibiting to our view the same objects as meet 
the eye of the spectator on the shores of the Peirzeus, and 
also as throwing some light on the circumstances of the 
battle of Salamis, which took place in sight of these shores. 

But before we can employ it to illustrate the circum- 
stances of that event, or the topography of this region, the 
passage itself requires some illustration. The words τὰ 
ZTHNA are corrupt and require correction, and several 
emendations have been proposed for them,® but not with 
much success. The true reading is τὰ ZTENA. The 
place in which the battle of Salamis was fought could not 
be more properly designated than by this simple name, Ta 
Στενὰ, the Srrairs. 

It was called peculiarly the Straits, as the noblest scene 
of Athenian valour; and it was their straitness, to which 
the Athenians were indebted for an opportunity of display- 
ing that-valour against a hostile force which (as at Marathon) 
was there embarrassed by its magnitude.° 

Hence it was that when the Athenians expressed their 
grateful acknowledgments to Themistocles, through whose 
ingenuity and courage the splendid result of the battle of 
Salamis was realized, they did so because, in the language of 
Thucydides, αἰτιώτατος ἐν Τῷ ΣΤΈΝΩ] ' ναυμαχῆσαι ἐγένετο, 


8 στήνια is suggested, as a correction, by Dorville, Chariton. p. 449; 
and Σιλήνια by Meineke, Menand. p. 346. 

9 ©. Nepos, V. Themist. 4. Barbarus adeo aneusto mari conflixit 
(Mschyl. Pers. 412. πλῆθος ἐν στενῷ νεῶν ἤθροιστο) ut ejus multitudo 
navium explicari non potuerit. 

‘ Thue. i. 74. Comp. Themistocl, Apophtheg. H. St. 98, μὴ πείθων ὁ 
Θεμιστοκλῆς τὸν Εὐρυβιάδην ἐν ΤΟΙΣ STENOIS ναυμαχῆσαι κρύφα πρὸς 
τὸν βάρβαρον ἔπεμψε. Plutarch, Vit. Themist. p. 463. βαρέως φέρων ὁ 
Θεμιστοκλῆς εἰ τὴν ἀπὸ τοῦ τόπου καὶ TON ΣΤΈΝΩΝ προέμενοι βοήθειαν, 


Notes in Greece. 59 


ὅπερ σαφέστατα ἔσωσε τὰ πράγματα... it was mainly 
owing to his contrivance that the naval conflict had taken place 
in THE STRAITS ; a curcwmstance which clearly saved the cause 
of Greece. 

We passed the night in a small boat in the bay, having 

spent the afternoon on the shore in exploring the ruins of the 
town of Satamis, which are seen at Ampelakia (vineyards), 
the modern village on the western side of the Strait. 
- The southern outlet of the Strait is faced by the small 
island of Psyrratzra. It was on account of this its position 
that this island was chosen as the post of a detachment of 
the noblest and bravest of the Persians, who were com- 
manded to intercept the flight of the Greeks from their 
station in the bay. Here, when instead of pursuing, they 
were themselves pursued by their antagonists, the principal 
carnage of the Persians took place. 

Psyttaleia is a low and barren islet. Its present name is 
Lipsokoutali. This is perhaps a corruption of the older 
name, which, in the mouth of a Greek, would be pronounced 
Psyttélia. The attempt to give the word some meaning in 
the modern language? produced the present modification of 
the old name. 

It was the spectacle of the slaughter inde by the Greeks 
here which struck the mind of the Persian * monarch with 


Vit. Aristid. p. 498. viv σὲ πυνθάνομαι μόνον ἅπτεσθαι τῶν ἀρίστων 
λογισμῶν κελεύοντα διαναυμαχεῖν ἐν ΤΟΙΣ STENOIS. 

* In which κΚουτάλι signifies a spoon, and, as applied to this small flat 
island, expresses nearly the same idea as the ancient name did, which 
seems to bea corruption of Ψῆττα λεία (a smooth flat fish).. Coulouri, the 
modern name of Salamis, is in the same way expressive of its circular 
form. Κουλοῦρι is interpreted by ὄφις in Eustath. ad Dionys. Perieget., 
and is the same word as the Latin coluber and colwrus ; hence it means a 
circular cake (κόλλυρα, Aristoph. Pac. 122), which is its signification in 
Greece now; and hence the iron which encircles the pole of a plough is 
now called κολλοῦρα.. 

3 Aischl. Pers. 465.—the rhythm of the first line here is very expres- 
sive— 

Ξέρξης ἀνῴμωξεν κακῶν ὁρῶν βάθος" 
ἕδραν γὰρ εἶχε παντὸς εὐαυγῆ στρατοῦ, 
ὑψηλὸν ὄχθον ἄγχι πελαγίας ἁλὸς, 
ῥήξας δὲ πέπλους κἀνακωκύσας λιγὺ 
ἤϊξ᾽ ἀκόσμῳ ξὺν φυγῇ. 


60 M, iscellanics. 


so much horror and dismay, that he sprang from his silver- 
footed throne on the hill-side, uttering a loud cry of lamenta- 
tion, and tearing his garments in an agony of despair. ᾿ 

A little to the east of this hill is a harbour on the main- 
land, which retires with a deep inland recess: we saw a 
small Greek vessel issuing from this harbour, rendered 
more conspicuous by the dark-red colour of its sails, strongly 
contrasted with the gloominess of the shady creek. This 
was the only object then moving on the Bay of Salamis. 





GROTTO ON MOUNT HYMETTUS. 


Dec. 27, 1832. 
Tuis evening we spent some time in a grotto on Mount 


Hymettus. It is about twelve miles south of Athens, on 
the way to Sunium, and near the village of Bari, the ancient — 


Anagyrus. 

It is a natural subterranean cave, entered by a descent of 
a few stone steps, from which access the interior is dimly 
lighted : it is vaulted with fretted stone, and the rocky roof 
is gracefully hung with stalactites. 

There are some ancient inscriptions engraved on the rock 
near the entrance, From one of these we learn that the 
grotto was sacred to the Nymphs. Another inscription 
admits the sylvan Pan, and the rural Graces, to a share 
in the same residence. The pastoral Apollo is likewise 
united with them in another sentence of the same kind. 

The Attic shepherd to whose labour the cave was indebted 
for its simple furniture, is also mentioned in other inscrip- 
tions here. His figure, dressed in the short shepherd’s tunic 


The throne of Xerxes seems to have been on the southern side of the hill 
now called Κερατόπυργο, and formerly Aigaleos. Schol. Aristid. p. 183. 
Dindorf. Ξέρξης καθῆστο ἐπὶ τῆς ἠπείρου εἰς τὸ ᾿ΑΥΓΑΓΛΕΟΝ (read τὸν 
A’ITA’AEQN) ὅρος καταντικρὺ Σαλαμῖνος. Cp. Harpocrat. v. ἀργυρόπους 
δίφρος, and Plutarch, V. Themist. p. 464, where the throne is ofgold. In 
Callim. Frag. cclxvi, ἣ ὑπὲρ ΑὝΣΤΑΛΕΟΝ, χαρίτων λόχον, perhaps we 
should read A’ITA’AEQN, 





er ΤΥ ate ies ol a Siu Ae la ifs 
ST NE gee PSs Tee ΠῚ ey 


Spares 
Oe aan: 


ec part Seat ne on aes 





ΤΟΝ LR ee OS ea) en ΣΎ Το 





7a. SE ee 


Notes in Greece. 61 


(Saira), and with a hammer and chisel in his hands, with 
which he is chipping the side of the cave, is rudely sculp- 
tured on its rocky wall. 

To the traveller who comes here from the magnificent 
fabrics of Athenian worship now lying in ruins in the city 
of Athens, this simple grotto—a natural temple on a solitary 
mountain dedicated to natural deities—will be an object of 
much interest. Here are no ruins. Time has exerted no 
power here. The integrity of the grotto has scarcely been 
impaired by lapse of years. When left alone in the faint 
light of this cavern, and looking on these inscriptions which 
declare the former. sanctity of the place, and on the basins. 
scooped in the rock from which the sacred libations were 
made, and the limpid well in the cave’s recess from which 
water was supplied for those libations to the rural deities— 
and with no other objects about us to disturb the impression 
which these produce—we might almost imagine that some 
shepherd of Attica had just left the spot, and that he would 
return before evening from his neighbouring sheep-fold on 
Hymettus, with an offering to Pan from his flock, or with 
the spoils of the mountain-chase, or with the first flowers 
which at this season of the year have just peeped forth in 
the rural gardens.* And if we might pursue this fancy 
further, we might imagine him coming here with pastoral 
pipe and crook in his hand, pouring forth his feelings in a 
simple strain, such as the following :— 


Σπήλυγγες ὅ Νυμφῶν εὐπίδακες, ai τόσον ὕδωρ 
εἴβουσαι σκολιοῦ τοῦδε κατὰ πρέονος, 
Πανός τ᾽ ἠχήεσσα πιτυστέπτοιο καλιὴ, 
A ¢ 4 , ‘ ΄ 4 
τὴν ὑπὸ βησσαίης ποσσὶ λέλογχε πέτρης, 





4 The offerings with which the sides of this cave were once hung, are 
thus rurally described in a picture of a pastoral grotto, similar to the 
present: (by Longus, Pastoral, i. p. 5. Villoison), dvéxewro δὲ γαυλοὶ καὶ 
αὐλοὶ πλάγιοι καὶ σύριγγες Kal κάλαμοι, πρεσβυτέρων ποιμένων avaby- 
para; where I would suggest that γαυλοὶ should be altered into αὐλοὶ. 
Compare Theocritus, xx. 29. 

κἢν αὐλῷ λαλέω, κἢν δώνακι, κἣν πλαγιαύλῳ. 

Liquids were offered in γαυλοὶ (Theoc. v. 58), but the γαυλοὶ them- 
selves were not hung up as ἀναθήματα. 

ὅ Crinagor. Anthol. i. p. 269. Jacobs. 


62 Miscellantes. 


αὐταί θ᾽ ἱλήκοιτε καὶ εὐθήροιο δέχεσθε 
Σωσάνδρου ταχινῆς σκῦλ᾽ ἐλαφοσσοΐης. . . 


Grot of the Nymphs, where from the rocky brow 

Refreshing streams of liquid erystal flow, 

Thou echoing Crypt, where pine-crown'd Pan podtdde 

Within the vaulted valley's hollow sides ; -' 
Hail, and reward Sosander’s rural toil, 

His chase assist, who gives you of his spoil. 


The Inscriptions engraved on the sides of the grotto, still 
deserve some notice.’ The cave is of a horse-shoe form, of 
which the concave part is the most distant from the entrance, 
On entering the right-hand arm of this curve, the spectator 
perceives the following words on his right hand: they are 
cut on the planed face of the rock there: and the letters are 
arranged in rank and file erovyndov,—as follows :— 


APXEAHMOZO® 
HPAIOZONyMo 
ΟΛΗΠΤΟΣ PAA 
AIZINVM®ONT 
ΑΝΤΡΟΝΕΞΗΡΓ 
ΑΙΞΙΑΤΟ. 


Archedemus of Phere, the Nympholept, 
By counsel of the Nymphs, this Grotto formed, 


It may be observed, that though in this inscription the 
long ὅ is introduced, the long ὃ is not: and that, since the 
conclusion forms an iambic verse, the last word must be 
read (not ἐξηργάσατο, but) ἐξηργάξατο, as the vestiges of the 
inscriptions themselves suggest, a dialectic’ licence, which is 
to be accounted for by the Thessalian origin of Archedemus, 


6 Even after that which they have received from Boeck, C. Ins. Gr. 
456. 
7 Compare Elmsl. Med. 31. not. u. Matthiae. Eur. Iph. A. 406. Cp. 
évuBpiéns in an inscription, Pashley’s Crete, i. 140. We have two other 
~ dialectic forms, κᾶπον and ᾿Αρχέδαμος, in another inscription found in this 
cave :— 
: [᾿Αρχεῆδαμος ὁ Φερ--- 
[αἴος} κᾶπον Νύμ[ φ] 


as ἐφύτευσεν. 


Notes in Greece. 63 


by whose hands or in whose. honour the inscription was 
engraved, and who, it appears from one of the inscriptions, 
had migrated from Phere in Thessaly to Attica, where he 
was enrolled in the demus of the Chollidae, who probably 
dwelt near this grotto. 

The inconsistency in the orthography of the first syllable 
of the word Pheree , the native place of Archedemus, which 
is observed in comparing this inscription with another in 
older characters, near the exit of the grotto, where he is 
described as ὁ Φεραῖος, seems attributable, not to the differ- 
ence of date in the two inscriptions—for on this supposition, 
_ νυμφῶν would not have been written, as it is, for νυμφῶν---Ὀυῦ 
to another cause. The commencement of the inscription is 
intended to be poetry, and not prose, as well as the end: 
and, it being so intended, the form ®npatos was employed, 
and not the other, in order to suit the verse. The sentence 
then may be thus exhibited as a distich from the ὀρὸν a 
in a moment of nympholepsy.® 

᾿Αρχέδημος ὁ Φηραῖος 6 νυμφόληπτος 
φραδαῖσι Νυμφῶν τἄντρον ἐξηργάξατο. 


Archedemus of Phere, in a nympholepsy, 
By counsel of the Nymphs this cave did execute. 





8 The metre of the first line is Choriambie. » 


Ἀρχέδημος ὁ oy | paios ὅ von  ὄληπτος.. 
Cp. Terentian. Maur. iv. 1873, 1893. Mar. Victor, p.117, ed. Gaisford. 
This conjecture that this inscription is intended to be metrical is con- 
firmed by the character of the other two, which were found here, and of 
which only the latter now remains on the spot. They are both anapestic 


(1) Apyédn]|uos ὅ Φηρ' αἴος | καὶ Χολλείδης | ταῖς Νύμ | pais ᾧ | κοδόμη σεν: 
which is an Aristophanic anapzstic tetrameter, with a trisyllabic base : 
and (2) Apxédnpos|| 


¥ ~ ae - oa = 
ὁ Bepat os κᾶϊπον 


Νύμφαις ἐφύτευσεν; of which the two latter lines are 
hypercatalectic anapestic monometers. It was perhaps designed, in these 
metrical prolusions, that the syllables Apye—, Apyedn—, Apyednpos, 
should thus stand successively as a base extra metrum. It may be ob- 
served that the word Νύμφαις occurs with the article ταῖς in one of these 
inscriptions and not in the other; which is another confirmation of the 
above conjecture. 


64 | Miscellanies. 


On the left hand at the entrance is the word XAPITO 
(that is, Χαρίτων, dedicated to the Graces, and not χάριτος) 
similarly inscribed: and a stone basin beneath it to supply 
water for libations to the Graces. 


Proceeding to the interior, we meet on the right side 


with another inscription, of which the sense is less intel- 
ligible, as the rock in which it is cut is more corroded by 
time. 


TANTEA 
TOKVV— 
KAITO 
OONiI 


Having turned to the left round the corner into the other 
arm of the cave, we see on the left side a horizontal ledge 
chiselled in the rock, in which two basins, now filled with 
clear water, are excavated. Here, as in the Nymphéum of 
Homer. 


9 ἐν δὲ κρητῆρές Te καὶ ἀμφιφορῆες ἔασιν 
Adivot. 


Are basins hewn and amphoras of stone. 


On a perpendicular margin beneath these two basins, two 
- words are inscribed, one under each :— 


APOAAQNOZ : EPZO 


the former of which words enjoins that libations should be 
made to Apollo, the pastoral or Nomian Apollo, who was 
here an appropriate deity. Perhaps too his connexion with 
Phere, the native place of Archedemus, the adorner of this 
grotto, gave him a stronger claim to a place here. It was 
in the plains of Pherw that Apollo consented to become a 
shepherd, and there he fed the flocks of Admetus the Phe- 
rean King.’ 

Θῆσσαν τράπεζαν αἰνέσας, Θεός περ dy. 

With menial fare contented, though a God. 


The name of the second deity is not of so common occur- 


® Odyss. xiii. 105. * Eur. Alc. init. 





Notes tn Greece. — 65 


rence. Still the characters are so distinct, and the etymo- 
logy of the word so significant, that they overcome the 
doubts arising from the rarity of the word. The second 
basin was, then I believe, the property of Hrsus (EPZOY). 
He appears to have been venerated here, as the beneficent 
power ἢ to whose influence—shed like dew (ἔρση) upon the 
earth,—all rural produce in its infant state, the tender blade, 
the opening blossom, and the young firstling, were indebted 
for their preservation and increase. 

The mention of this deity furnishes us, I think, with a 
clue to the interpretation of the former inscription, which 
from its corroded state seemed too mutilated to warrant 
such an attempt. 

In the first inscription then of all, the word τἄντρον occurs: 
_ it seems to prepare the mind for an abbreviation, occurring 
as it appears, in this mutilated inscription, which would 
hardly otherwise have beenadmissible. The first four letters 
in this subsequent inscription may perhaps be an abridg- 
ment * of τἄντρον : and as it borrows this word from the first, 
so may the name of Ersus be supplied from the last. This 
mutilated inscription may perhaps, on these grounds, be 
restored as follows :— 


révt[ pov] [Ep] 
σου κλύ[ er} 
καὶ τῶν [χ---} 


θονί[ ων] 


This cave belongs to Ersus and the subterranéan Deities. 


The deities of the earth (θεοὶ χθόνιοι) might fitly be 
honoured in this subterranean crypt, by the peasant who 


2 Weicker, Aischyl. Tril. p. 240, considers Ἔρσος as ἃ form of Ἔρος, 
"Epos, the principle of increase, and adds, p. 286, Man statt des Regens den 
Thau setzt, 

Vos date perpetuos teneris sementibus auctus (ἔρσας), 
die dann der Pallas zum Dank in der Hrsephorien dargebracht werden. 
Cp. Buttmann, Lexilog. ii. p. 170. 

3 See an instance of abbreviation in the Elean Inscription, Boeck, 
p- 29. If the abbreviation is not admissible, perhaps the true reading 
may be ταῦτ᾽ "Epoov κλύει. 

VOL. I. " 


66 Miscellanies. 


lived on the earth’s produce, and was reminded by the poet 
of agriculture to invoke their blessings on his labours,— 


εὔχεσθαί τε Ati χθονίῳ Δημήτερι θ᾽ ἁγνῇ," 
And pray to Jove Terrene, and pure Demeter : 


and another poet might have suggested language to be ad- 
dressed to them and to their associate Pan, in this grotto: 
ὃ αἰγιβάτῃ τόδε Πανὶ καὶ εὐκάρπῳ Διονύσῳ 
καὶ Δηοῖ χ θονίῃ ξυνὸν ἔθηκα γέρας, 
airéopat δ᾽ αὐτοὺς καλὰ πώεα καὶ καλὸν οἶνον, 


καὶ καλὸν ἀμῆσαι καρπὸν an’ ἀσταχύων, 
1 


To goat-legged Pan, to Bacchus, and the shrine 
Of Ceres the Terrene, this gift I bear ; 

O! grant me fleeces white, and mellow wine, 
And corn-fields waving with the loaded ear. 


The name of Pan is twice carved in rude letters f AN O 
on the rock near the exit of the cave. 


Νυμφῶν τινων ἱερὸν ἀπὸ τῶν κορῶν τε Kal ἀγαλμάτων ἔοικεν 
εἶναι---Ῥγοην the images and votive offerings, it appears to be 
consecrated to some Nymphs, is a notice which Plato® has 
left us of another spot, and might well have been applied to 
this grotto; and what is more, it might perhaps have been 
applied to this spot by Plato himself from his own ac- 
quaintance with the place. 

In early youth, Plato, as we are told by one of his bio- 
graphers,’ was carried by his parents up the slopes of Mount 
Hymettus, and conducted by them to a place which was dedi- 
cated TO PAN, THE NYMPHS and THE PASTORAL APOLLO; and 
offerings were there made by them in his behalf to the tute- 
lary deities of the place. 

We may, then, be allowed to indulge a conjecture, that 


4 Hesiod O. and D. 457. 

5 Incert. Anthol. i. p. 195. (Jacobs.) 

6 Plat. Phedr. 230. c. Compare his description of the allegorical Cave, 
Repub. vii. init. 

7 Olympiodor. v. Plat. p. 1. τὸν Πλάτωνα λαβόντες οἱ γονεῖς τεθείκασιν 
ἐν τῷ Ὑμηττῷ, βουλόμενοι ὑπὲρ αὐτοῦ τοῖς ἐκεῖ Θεοῖς Πανὶ καὶ ᾿Απόλλωνι 
νομίῳ καὶ Νύμφαις θῦσαι. 





Notes tn Greece. 67 


the grotto in which we now are, situated on Mount Hymet- 
tus, and dedicated, as these inscriptions carved on its rocky 
sides evince, TO PAN, APOLLO, and the NYMPHS, was witness 
of that scene, and that we ourselves are here permitted to 
look on the same objects as arrested the eye, and perhaps 
inspired the devotion, of the youthful Plato. 


NOTES IN FRANCE. 


 (1844—1853.) 





In the Summer of 1844, when Louis Philippe was on the 
Imperial throne of France, the author visited that country, 
partly for the purpose of collating the MSS. of Theocritus 
(on an Edition of which he was engaged) which are preserved 
in the Royal Library, but more especially with a view of 
studying the condition and prospects of the Church and 
Education in their relation to the State in that country; and 
of endeavouring to ascertain what might be the probable 
results of those relations; and of considering also what 
practical inferences might be derived from them in reference 
to the Church and Education in England. 

Separation and Antagonism between Church and State ; 
removal of Religion from National Education in Schools 
and Colleges—these were the phenomena of the times. 
The author’s impressions and prognostications on this subject 
were published in 1845 in his “ Diary in France.” 

The apprehensions there expressed of coming calamities 
(although Louis Philippe appeared to have secured his throne 
by material safeguards, especially by the military fortifica- 
tions around Paris), were too fully realized, in less than three 
years from that time. 

Some elements then working in France are now in opera- 
tion in England, and what the results may be, unless they 
are neutralized, cannot be contemplated without alarm and 
melancholy forebodings for our own country. 


The following paragraphs may be found in that work. 
Ihave found the opinion entertained by many persons on _ 
France, which is expressed somewhere very strongly by De © 


Notes in France. 69 


Maistre, that the Civil Power, by depressing the French 
Church and depriving it of its legitimate rights, is.throwing 
the French clergy at the feet of the Pope as his devoted 
slaves and vassals; and that thus the spirit of Republicanism 
is fighting the battle of the Papacy with greater vigour and 
success than that with which it ever contended against it. 
De Maistre adds, that the republicanized Monarchies of 
Hurope, having thus thrown away their means of maintaining 
orderand obedience, and having evoked a spirit of anarchy, 
which they will not be able to suppress, will be fain to make 
humble supplication to the Bishop of Rome to exorcise the 
unquiet spirit which they have aroused, and to take their 
kingdoms under his own protection. 

Tuesday, Aug. 13.—By the kindness of two friends we ob- 
tained tickets of admission to the grand concours of the Col- 
leges of Paris and Versailles at the Sorbonne, for to-day, 

The design of the concours is as follows: the colleges or 
great schools of Paris and Versailles, containing altogether 
at present, above 6000 students, are brought into competi- 
tion with one another annually, by means of the University, 
of which they are constituent parts... In. the departments 
there are other academies, as they are called, twenty-seven 
in number, each consisting of groups of colleges, and these 
academies are clustered together.into the “ Unwwersity of 
France ;” and thus there is one system of National Education, 
which is commensurate with the extent of France. The 
chef-leu, or centre of this great system, is the Sorbonne, a 
large building of the bad Italian style of the age of Cardinal 
Richelieu, who laid the first stone ; and occupying the place 
of the old venerable fabrics of that name, which dated from 
the thirteenth century, but which have now disappeared. 

The result of the competition of the Parisian colleges is 
announced at the concours with great ceremony and display.. 
The proceedings of the day took place in a large saloon αὖ. 
the Sorbonne, in which the seats were arranged for the stu- 
dents after the manner of an ancient theatre, i.e. with con- 
centric benches rising up in an inclined plane one above 
another, thus forming cunei, with vice converging downwards 
to what would be called the orchestra in a Greek ‘Theatre. 


70 Miscellanies. 


Above these seats to the right and left at each end of the 
room are tribunes, as they are termed, or galleries (two on — 
each side), which were filled with spectators. The stage, as 
it would be termed, of this theatre was occupied in the centre 
by a chair of state, which was to be filled by M. Villemain, 
the Minister of Instruction, Grand Master of the University, 
Peer of France, &c.; with crimson velvet and. gilt benches 
on each side, to be occupied by members of the Council of 
Instruction and other dignitaries. Immediately behind M. 
Villemain’s chair was a portrait of King Louis Philippe, 
flanked by tri-coloured flags, beyond which, one on each 
side, in niches, are statues of Fénélon and Bossuet, obsolete 
remnants of the ancien régime. 

After the admission of the company, about eleven o’clock 
a.m., the students poured in by crowds, and took their places 
in the centre or body of the hall. At the same time came 
in the members of the Ecole Normale, i.e. of the school for 
training masters; then marched in the professors, in black 
gowns, bands, and long orange-coloured silk badges, over 
the left shoulder: together with them came the Doctors in 
the faculties of Law and Medicine, in scarlet cloth gowns, 
and other professors in crimson satin and orange silk gowns 
—a brilliant show. These took their places where the sena- 
tors would have sat in a Roman theatre, i.e. the lowest in 
front nearest the stage. The front rows of the galleries were 
occupied by distinguished personages, among whom were 
some members of the Institute in dress coats covered with 
bright-green embroidery and withswords. A military band 
occupied one corner near the north gallery, where we sat. 

After the students had taken their places, and one or two 
pieces of music had been played, a great uproar arose, the 
young prize-men and their comrades demanding the revolu- 
tionary air of la Marseillaise, which, after a short delay, was 
played by the band, and received by the students with great 
applause; it was soon called for again, and again played, 
and received with equal éclat. 

At twelve o’clock precisely appeared M. Villemain (dressed 
in a plain court-dress, embroidered collared coat, white waist- 
coat, and sword), preceded by two gold maces who took their 


Notes tn France. γι 


station behind his chair; the assembly stood up, and M. 
Villemain desired them to be seated. Some gentlemen, 
splendidly robed in violet velvet and ermine with white 
gloves, followed him and took their seats on the side benches ; 
after which, on each side, the stage was guarded by a com- 
pany of soldiers, who stood all the time. M. Cousin, dressed 
as member of the Institute, sat at the end of the left bench. 
The proceedings were opened by a Latin address read by one 
of the professors, Mons. Demogeot, of the College of St. Louis. 
The English pronunciation of Latin is not very good, to be 
sure; but Cicero himself could not have been eloquent in 
French. M. Villemain next rose and drew out of his pocket 
a paper, from which he proceeded to read his address in a 
very good and audible voice, and in a very dignified manner. 
The speech had excited great expectation on account of the 
present condition of affairs connected with National Educa- 
tion, and was listened to with profound attention. It com- 
menced with the usual salutation, “ Jewnes Hléves,”’ and 
reminded them that on no previous occasion was so much 
interest attached to the proceedings and the career of the 
rising generation of France as at the present day; that they 
had, therefore, much to rejoice in, and much to hope for. 
He spoke of the dignity of the University whose character 
was in their hands.; he referred to its foundation by the hand 
of the great hero of France (Napoleon), by that same hand 
as had reared again her fallen altars, had signed the Con- 
cordat of 1801, and had brought (attira) the sovereign Pon- 
tiff to Paris (not a word about his sending him to Fontaine- 
bleau and to Savona). He enlarged upon the advantages 
which they enjoyed, as having not only all the learning and 
genius of Antiquity open to them, but also possessing it | 
elevated by Christianity, illustrated by the science of modern 
times, and purified by the morality of its rational and intel- 
ligent philosophy; and he exhorted them, by religious and 
moral conduct, by loyalty and patriotism, by discharging the 
duties which they owed to their colleges, to their families, 
and to society at large, to maintain the character of the Uni- 
versity, to vindicate it from the aspersions of its enemies, to 
be the apology of their masters (l’apologie de lewrs maitres), 


72 Miscellanies. 


and the joy and pride of their families. He reminded them 
_ that their time for mixing in the politics of the world would 
soon arrive, but that it was not yet come; when it did arrive, 
they would then show that they were true sons of the Uni- 
versity of France, and would follow the glorious examples of 
their former comrades the young sons of their King (Louis 
Philippe), who were advancing its glory in the colony of 
Constantine, and on the perilous coasts of Morocco. 

After this address, which was received with much applause, 
the distribution of the prizes ensued; the names of the more 
eminent successful candidates being proclaimed by M. Cousin, 
M. Poinsot, and M. St. Mare Girardin, members of the 
council of instruction ; the rest by the inspectewr des études, 
M. Bourdon; M. Cousin announcing the philosophy prize, 
M. Poinsot that for mathematics, M. St. M. Girardin for 
rhetoric. The prizemen, as their names were called over, 
descended from their places and approached M. Villemain, 
who placed a green wreath of ivy on their heads, and kissed 
them on the temples. The prizes consisted of sets of hand- 
somely bound books, the music playing at the announcement 
of each prize. 

At this concours neither the Archbishop nor any one of the 
eighty Bishops of France was present, and only very few of 
the Clergy, scattered here and there among the spectators. 
There was no notice of any prize for religious knowledge in 
the long list of honours which were conferred. I had a 
neighbour sitting next me at the concowrs, who seemed to be 
in little sympathy with the principles of the proceedings of 
the day. He was a young man, and had a book with him 
to read in the interval of waiting, before the commencement 
of the ceremony. He appeared to think that the spirit of 
the Jeunes Lléves was anything but favourable to the main- 
tenance of the powers that be; and their demand for the 
music of the Revolution elicited from him many expressions 
of regret at the democratic temper which prevails in the 
University. He appeared to think that the Monarchy was 
losing strength with the rise of the new generation. He 
asserted that the King would not venture to make his ap- 
pearance in such a popular assembly as the present, from 


Notes in France. 73 


apprehension of personal danger. He asked me whether I 
was in Paris at the anniversary of the glorious “three days 
of July, 1830;”’ if I had been, he said, I should have seen 
that when the King appeared at the window, no one in the 
crowd cried, “ Vive le Roi!” Certain it is that the contrast 
is very great between the public exhibitions of loyalty at 
Paris twelve years ago, and the total indifference and almost 
oblivion into which the national mind seems now to have 
fallen with respect to the person of the Monarch, and the 
claims of the Monarchy. At that time, as I remember, 
the print-shops were crowded with portraits of the new 
king, Louis Philippe. I have now been in almost every 
part of the capital, and I have not seen any portrait of him, 
except that just mentioned in this hall of the grand con- 
cours at the Sorbonne. There seems to be a natural dis- 
position in the French to be soon weary of their toys, and 
this spirit of restlessness and discontent shows itself in the 
destruction of their history, their geography, their systems 
of weights and measures, their literature, and their religion, 
and all that ought to be most permanent. How often have 
the divisions of their country changed their names! How 
frequently have the streets of Paris received new appella- 
tions! How puzzled their public buildings must be to know 
their own purposes and designations! Witness the Pan, 
theon with its various phases of metamorphosis: look at the 
Madeleine, destined first to be a Temple of the Legion of 
Honour, and now a Christian Church; turn to the Are de 
Triomphe with its shifting titles; notice again the Place de 
la Concorde with its discordant nomenclature, which has 
effaced the recollection of two kings; observe the complete 
remodelling, in the present century, of the boundaries of all 
the dioceses of France ; contemplate the total revolution in 
the system of National Instruction which has taken place in 
the same period ; and mark the change of feeling with respect 
to Religion which is now rapidly diffusing itself both among 
the Clergy and Laity, and view the altered position which, 
by the virtual destruction of the Gallican Church as a 
National Establishment, and by its almost unanimous renun- 
ciation (on the part at least of the clergy) of those very 


74 Miscellanies. 


“Gallican Liberties” for which it contended so zealously 
under Bossuet in 1682, the Clergy of France now occupy 
with respect both to the Government and to Rome; and the 
only cause for surprise is, that in this Euripus of civil and 
ecclesiastical affairs the existing dynasty of Louis Philippe 
should have been permitted to remain at anchor for so long 
as fourteen years. It would almost seem that the pro- 
spect of further continuance is lessened by the duration 
which has been already allowed to the existing government 
by the People, who, notwithstanding Parisian fortifica- 
tions and national guards, are its masters, as they were its 
authors. 

Wednesday, Aug. 14.—Walked to the grande Imprimerie of 
the Abbé Migne to the south of the Luxembourg gardens 
and the Observatory, and a few hundred yards beyond the 
Barriére d’Enfer. This is a vast establishment directed en- 
tirely by the Abbé himself. It contains all the processes 
necessary for printing, as type-founding, stereotype, satin- 
age, brochure, et reliwre, with the exception of paper-making. 
It is indeed a very wonderful institution, especially con- 
sidered as created and governed by a single clergyman, 
whose previous studies could not have been very favourable 
to such an enterprise. It was stated to me that there were 
200 workmen employed on the premises. 

The Abbé received us very obligingly, giving us an ac- 
count of his designs, and carrying us through every part of 
his establishment. He is evidently born with a genius for 
command. His principal aim is to give to the world a com- 
plete collection, in a very portable form, and ata very econo- 
mical rate, of all the Greek and Latin fathers of the Church.’ 
He said that he had long had this plan in his mind, and had 
never rested till he had begun to put it into execution. 
“ And with what means did you begin?” + “ With nothing,” 
he replied, “ but la bonne volonté ; a man, sir, could build a 
church like your Westminster Abbey or St. Paul’s, if he had 
but a good will to do 1. “ But you had friends to support 


1 Aussi qu’un cours trés-complet sur chaque branche de la science 
ecclésiastique. (MS. note by M. l’Abbé Migne, who read my notes in 
MS.) 


Notes in France. ῷ 


you?” “No, I had many opponents and enemies.” “ But 
the Bishops of your Church?” “ They, sir, at first, were all 
against me; but seeing that I was in earnest, they have now 
come round and support me. I have just received a letter 
from one of them, who writes to me thus :—‘ Now, my good 
friend, draw me out a prospectus of your plan for publishing 
the Fathers; in the plan which you draw, speak you en 
Hvéque for me; I will adopt it and signit, and send it round 
to all my clergy as a recommendation of your enterprise ; 
and mind, send me your edition of St. Chrysostom ; not the 
Greek but the Latin, for at my age one does not study 
Greek.’— And, sir,’”’ added the Abbé Migne,—as a letter from 
another prelate was here very ἃ propos put into his hands— 
‘* Here is a despatch from one of my former opponents, who 
is now become one of my principal supporters, and he sends 
me enclosed a preface, written in his own hand, to be prefixed 
to a great work by the late Cardinal Luzerne, of which he 
has very handsomely presented me with the MS., and which 
will soon appear from my press here—it is a treatise on the 
subject of the Catholic Hierarchy.” ‘Thus saying, the Abbé 
put the preface into my hands: it was written on a large. 
quarto sheet, of which it filled, I thik, three sides; I was 
much interested by reading in this same preface, an acknow- 
ledgment from the episcopal author of it, in his own hand, 
of the validity of Anglican ordinations, and of the apostoli- 
city of the Anglican episcopate: a truth which, it is well 
known, Romanist writers, especially in the English colonies, 
have lately begun zealously to controvert (the Abbé himself 
has recently reprinted, in the twenty-fifth volume of his 
course of theology, the work of Kenrick, the Roman Catholic 
coadjutor of Philadelphia, against the validity of the Anglican 
orders),.thus reviving the exploded tale, abandoned in shame 
by their ancestors, and unabashed by the honest confessions 
of Bossuet, Courayer, Colbert, 'and Lingard. The episcopal 
prefacer’s words are, “ Parmi .les communions Protestantes, 
PLiglise Anglicane fut la seule qui conserva son Episcopat.? 
It ought to be mentioned, as a reason which I have heard 
assigned for the prelate’s reluctance in the first instance to 
give his formal sanction to M. Migne’s bold undertaking, 


76 Miscellantes. 


that some other French ecclesiastics had formerly engaged 
in literary enterprises in which they had failed, and that he 
was apprehensive that the Abbé might add to the number 
of unsuccessful ecclesiastical speculators. 

As yet the works of Tertullian, Cyprian, Arnobius, &c., 
and a part of St. Jerome and St. Augustine, are all that have 
appeared of the Latin collection. The price of each volume, 
containing about 1200 pages at least, of very large octavo 
closely printed, does not exceed seven or eight frances; the 
number of the copies of this collection will not be more than 
2200. The Tertullian, Minutius Felix, and St. Cyprian, have 
been superintended by two of the most learned men in 
France, both Benedictines, Dom Guéranger and Dom Pitra. 

If the undertaking should prove successful,’ it will tend, 
perhaps, more than any design of the present day to fami- 
liarize the mind of the literary public with the great writings 
of Christian antiquity, and will supply a popular library 
of patristic theology for the use of parochial divines, as well 
as academic students: and thus it cannot fail to render 
signal service to the cause of Christianity. 

When M. Migne spoke of the aid which he hoped to 
afford thereby to the Church of Rome, I ventured to assure 
him that no one would welcome his publications with greater 
satisfaction than the Bishops and Clergy of England, who 
were, I believed, generally speaking, quite as conversant 
with the works of the fathers as their brethren of France ; 
and accordingly I took eleven copies of his patrologie (he 
allows eleven copies as ten), being convinced that I should 
find candidates for them among my literary friends. 

Since this visit I have been looking at his St. Cyprian, 
and in it, at the famous passage quoted by Romanists, as 
from the De Unitate Kcclesie, cap. iv. The passage is there 
boldly inserted in the text, where one reads, Qui Cathedram 
Petri, swper quem fundata est Ecclesia, deserit, in Ecclesia se 
esse confidit ? These few words have exercised a wonderful 
influence over the fortunes of the world. Believed to be 
genuine by the Gallican Bishops in 1682, and quoted by 


2 It has proved marvellously successful. 





Notes in France. 77 


them emphatically and alone, in support of their opinions in 
their circular letter to their colleagues the] Archbishops 
and Bishops of the realm, when they promulgated the 
Gallican articles, these words, I say, appear to have then 
retained the Church of France in her union with Rome, and 
to have induced it to proclaim the necessity of that union as 
an essential condition of the Catholicity of a Church. Again, 
in our own times, these words were put in a prominent 
place by Pope Gregory XVI. in his Encyclic letter to all 
Patriarchs, Primates, &c., in 1832. ‘“ Maximum,” says he, 
“fidei in Sanctam hanc Sedem studium inculcate inclamantes 
cum §. Cypriano, falso confidere sé esse in LHeclesia, qui 
Cathedram Petri deserat super quam fundata est Ecclesia.” 
Here, by the way, the Pope inserts falso, and neither he nor 
the Gallican Bishops let their readers into a secret, which 
the Abbé Migne discloses in a note on the above passage, 
Heee verba non habentur in antiquis editionibus, neque in 
nostris libris antiquis. True it is that they are found in 
some other MSS., but we must say that the chair of St. 
Peter is tenui tibicine fulta in its claims to be the centre of 
Unity, when it props them up on a passage que non habetur 
in antiquis editionibus, neque in libris nostris antiquis, by the 
confession of a Gallican Abbe.® 

Thursday, August 15th.—To-day being the féte de l’As- 
somption, we went to the church of St. Roch, where we 
found the Abbé Grandmoulin just about to ascend the 
pulpit to preach. His sermon, as was to be expected, was 
entirely devoted to the honour of the Blessed Virgin, first 
as an example, and secondly as an object of devotion. He 
did not, indeed, neglect Scripture authority with respect to 
the life of the Virgin, but he built a good deal of his 
discourse upon the details given by ancient authors whom 
he did not cite by name. He stated some of the objections 


3 “T/Abbé Migne. est ultramontain. 1] a promis d’envoyer ses ob- 
servations sur la note en question et les conséquences que l’on en tire.” 
(MS. note from M. PAbbé Migne.) I must beg the Abbé’s pardon for 
calling him a Gallican, but I did not use that term in an ecclesiastical, 
but in a national sense. Those who wish to see more evidence of the 
spuriousness of the passage in the text, may consult Bishop Taylor, 
x. 501. and Dr. James, on the Corruption of the Fathers, p. 307. 


78 Miscellantes. 


that had been made to the adoration of the Virgin, who, he 
said, was not to be regarded as a mediator between God the 
Father and man, but between man and Jesus Christ, and 
that the faithful ought to pray to her, that she might desire 
her Son to pray for them. He met objections by alleging 
the authority of the Church, and by asserting that the 
practice of praying to the Virgin had prevailed from the 
earliest times, that it had been sanctioned by the greatest 
Fathers and Doctors, and by the Church herself; in proof of 
which he quoted the Litanies used in France to the Virgin, 
where she is invoked as Regina Angelorum, Regina Patriar- 
charum, Regina Sanctorum omnium, Janua Celi, Salus in- 
jirmorum, Refugium peccatorum. Remembering these and 
other similar unfounded assertions which were boldly pro- 
pounded to the congregation as if they possessed the 
authority of Divine inspiration, I cannot help recording my 
testimony, that a day thus kept is, in one of the very worst 
senses of the word, a day of assumption. I pass over one 
or two points in this sermon, which tended so directly to 
disparage the One great sacrifice for sin, and to encroach on 
the undivided unity of the Blessed Trinity, that a notice of 
them in such a narrative as this would seem scarcely reverent. 
How deeply to be deplored is it that the author of evil, who 
employed woman in paradise as an instrument of misery to 
man, should now be aided by Christian preachers in using 
the Blessed Virgin (the antithesis and antidote of Eve) 
as a subtle and efficacious poison for beguiling the human 
race from the simplicity of the Christian faith! Not, 
however, to be hasty in our conclusions on this subject, we 
went from St. Roch to the Church of La Madeleine, where 
another sermon was delivered at three o’clock. In plan 
and expression it was very similar to what we had just 
heard. There was a very large and attentive congregation. 
Speaking of the influence of the blessed Virgin, who was 
asserted by the preacher, on authority wholly apocryphal, 
to have fallen asleep, and to have been carried up into 
heaven, and now, after her assumption, to reign over 
cherubim and seraphim and over all the saints and spirits 
there, he exclaimed, “ La puissance de la Sainte Vierge est 


Notes tn France. 79 


illimitée! there is nothing which she cannot desire her Son 
to do, and nothing which at her request He will refuse to 
perform: she is a Médiatrice ; not, however, of power, but 
of grace.” There was still more gratuitous assertion in this 
discourse than in the former. Both these Sermons were 
delivered in an impressive manner, but appeared to me very 
defective in anything like systematic arrangement, logical 
argument, or genuine eloquence. The duration of each was 
a full hour. | 

Friday, August 16.—At the Bibliotheque du Roi from ten 
to three, which are the hours for study there. Nothing can 
be more gratifying to a stranger, or more honourable to a 
great literary institution, than the courtesy with which every 
facility is here given for exploring the treasures of learning 
deposited in this magnificent establishment, which is probably 
without a rival, as far as MSS. are concerned, in any metro- 
polis in the world. 

In the afternoon, spent some Eas. in a bookseller’s shop 
in the Palais Royal, looking at a volume just published, De 
VUltramontanisme et des Jésuites, being Lectures. by M, 
Quinet, delivered by him in his character of Professor of 
Kuropean Languages and Literature, at the Collége de France. 
It may be here mentioned, that the Professors of the Collége 
‘ de France differ from those of the Sorbonne, in being a self- 
elected body, and not appointed directly by the Government. 
M. Quinet belongs to the same class of writers as his col- 
league, M. Michelet, Professor of History and Morality, and, 
like him, contends very vigorously against the Jesuits and 
against the Church, because it takes a Romanist direction in 
opposition to a national one. Unhappily, though he brings 
a great deal of just reasoning, together with abundance of 
talent, against his opponents, he seems to have no sound 
principles to substitute in the place of what he destroys, and 
there are several passages in his work of a sceptical and anti- 
Christian character which have strengthened the cause of 
his adversaries. I have since fallen in with a volume entitled 
Manuel du Droit Public Heclésiastique Frangats, Paris, 1844, 
by the celebrated Lawyer and Député, Dupin, which maintains 
the principle of a National Church with much learning; he 


80 _  Miscellantes. 


follows the line of argument traced by the great writers of — 3 


the Gallican Church, Bossuet, Fleury, and Dupin, and endea- 
vours to recover their principles from the neglect and con- 
tempt into which they have now fallen from the scepticism 
and Erastianism of French statesmen and politicians on the 
one hand, and from the violent Ultramontanism of the clergy 
on the other. Still one cannot help being struck with the 
incongruity of his system: he begins with professing pro- 
found reverence for the Pope, as supreme and universal 
Governor of the Church, and then he proceeds to strip him 
one by one of all the powers and privileges which he claims 
in that capacity; making the Pope an Epicurean Deity, with 
nothing to do, and with no power to do anything ; just as 
the Roman Poet Lucretius begins his poem, De Rerum 
Natura, with an invocation to a goddess, Venus, and then 
shows that gods and goddesses are nonsense. 

Saturday, Aug. 17.—To-day went again to the Bibliotheque 
du Roi, to collate MSS. of Theocritus. M. Hase, conservator 
of MSS., was conversing earnestly on a topic which now en- 
grosses universal attention, viz. the sudden dismissal of the 
whole of the Polytechnic School, consisting of 300 students. 
I will not enter into the arguments pro and con concerning 
this summary act of ministerial authority, or rather of royal 
power, on the representation of the minister of war, Marshal 
Soult ; but the event is one of the numerous unhappy symp- 
toms of the fact, that the present dynasty (that of Louis 
Philippe), having exhausted its popular resources, and out- 
lived the préstige of the republican enthusiasm which created 
it, is now placed in the critical posture of transition from a 
democratical character to one of military rule. But it is much 
to be feared, that having been raised on the popular prin- 
ciple, and having been impelled to encourage that principle 
in all the great institutions of the country, and especially in 
those of Education, and to act in a republican spirit in its 
relations to the rising generation,—witness, for instance, the 
adulatory language which Louis Philippe employed to this 
same Ecole Polytechnique (which he has now disbanded) in 
his ordonnance of 1830, on account of its services in defend- 
ing Paris, that is, in ejecting the King Charles X. and over- 








Notes in Francé. 81 


turning the Monarchy ;—it is, I say, to be feared that the 
present Government will hardly have strength, with all its 
prudence and power, to stem the revolutionary torrent which 
it has let forth; and that it will feel the force of retributive 
justice from those powers which it has used for its own 
aggrandizement, if not in its own person, yet in that of its 
immediate successors. 

The National Education of the country appears to be ad- 
ministered on principles quite as unfavourable to Loyalty, as 
to Religion and Morality. 

At the Bibliothéque, to return from this digression, one of 
the keepers of the MSS., who has been very obliging to me, 
described to me the present condition of classical learning in 
France. A great deal of stress being laid upon the ancient 
languages in the school education of this country (and there 
are very strong passages in the recent Rapport of M. Thiers 
and his commission to the Chamber of Deputies, on the 
necessity of maintaining and advancing these studies in what 
is called secondary education), a considerable proficiency is 
made in them in the earlier stages of instruction; but in 
consequence of the variety of studies which distract the stu- 
dents in the higher classes, and especially from the hetero- 
geneous character of the examination for the degree of 
Bachelor of Letters, and from the separation of the Clergy, 
the learned or should-be-learned class of the community, 
from the University and the schools of France, the amount of 
solid classical learning is extremely small. My friend, M. E. 
Miller, says that M. Hase and M. Boissonnade are the only two 
existing savans who are qualified to write on critical subjects 
in Latin. He might have added himself (he has presented 
me with two critical works which show his ability as a scholar), 
and also M. Duebner, well known as the editor of several 
volumes of Didot’s Bibliotheca, who is deservedly esteemed 
for his learning. | 

Much jealousy seems to prevail between the privileged 
aristocrats of learning, viz. the members of the Institut, the 
Rédacteurs of the Journal des Savans, &c., and the laborious 
but less renowned students, who do not belong to the liveried 
and salaried literary corporations of the country. A gentle- 

VOL. I. 6 


82 Miscellanies. 


man mentioned to me that the faculties at the University 
had lately abandoned the habit of debating their theses, &c., 
in Latin. On the other hand, however, there seems to be 
some hope for these studies, from the increased interest now 
felt in France concerning the writings of the Fathers of the 
Church, and the literary monuments of Christian antiquity. 
At the recent distribution of prizes at the celebrated College 
of Juilly, which I hope to visit, the Abbé Goschler, one of 
the professors, made some excellent observations on the uses 
of classical studies in education. 

Aug. 29th.—Went to-day to the Fréres Gaume, the pub- 
lishers, in Rue Cassette. Messrs. Gaume have deserved well 
of Christendom by their recent publications of St. Augus- 
tine and St. Chrysostom, St. Basil and St. Bernard; and the 
more so because the outlay necessary for these works was 
very great, and the prospect of reimbursement uncertain. I 
was very sorry to hear from M. Gaume, that the result of 
these undertakings had not been such as to encourage them 
to proceed further; they had, he told me, originally intended 
to publish St. Jerome, but had been obliged to abandon the 
project. It was very gratifying to hear from his mouth, for the 
theological and literary honour of England, that the principal 
market for these Patristic works had been in that country. 
This fact ought to have some weight, and probably will have, 
in favour of England, in this and other Roman Catholic 
countries, where the Church of England is commonly re- 
garded as fearing, or contemning, the authority of Christian 
Antiquity. 

I asked M. Gaume for a book lately published by his 
brother, the Abbé Gaume, Histoire de la Société Domestique, 
to which is prefixed a long and interesting discourse con- 
cerning the signs of the times, especially as seen in France, 
which, in his opinion, indicate the manifestation of the 
Antichristian sway, and the nearness of the Latter Days. 

The Abbé’s exhibition of the Antichristian phenomena of 
France, now fearfully apparent, is interesting and awful. He 
places the national renunciation of Christianity in France 
among the works of the Antichristian principle, and supplies 
abundant reason, by an exhibition in detail of its practical 


Notes in France. 83 


consequences, fur serious reflection and apprehension to all 
who are so rash and shortsighted as to imagine that religion 
will gain in efficiency, and the Church in liberty, by the com- 
plete separation of the spiritual from the secular power of a 
nation. He shows that the result of this separation in France 
has been the disorganization of the State, and so far from 
being the emancipation of the Church, has been, in fact, its 
subjection to the most abject and galling bondage ; and this 
too, it must be observed, in the case of a Church which has 
a very powerful extrinsic support in its favour, that of the 
Roman See, to which the State of France is compelled by 
circumstances to pay a political reverence. 

Here again, while on this important subject of the present 
relations of Church and State in France, it is worthy of 
remark that the Charte of 1830, the consummation of the last 
Revolution, and founded on principles purely secular and 
irreligious, has proved, in its working, one of the most 
favourable acts to the Papacy ever done in France. 

The siath article of this Charte declares that the “ Minis- 
ters of the Roman Catholic Religion, professed by the 
majority of the French nation, and also those of other 
Christian denominations, shall receive salaries from the 
national exchequer.” 

France thus ceased to have a Religious Establishment. The 
Roman Catholic priesthood was detached from the Monarchy 
and the State. Their State salary is no bond of union be- 
tween them and the civil power, because a similar State 
salary is given to ministers of other denominations of Chris- 
tians, by the article of the Charte just cited; and not a year 
elapsed after the ratification of the Charte, before this 
salary was extended even to the Jewish Rabbis (Ministres 
du culte Israélite) : who, by the law of February 8, 1831, 
began to receive an annual salary from the national treasury 
(du trésor public), dating from the 1st January, 1831. 

Thus, then, all religions (I speak of the theory, for Jews 
being endowed, there is no ground for objection to the endow- 
ment of any religion) are endowed by the State in France. 
But the practical result of this universal endowment is (as 
might have been anticipated), that by endowing all religions 

α 2 


84 Miscellantes. 


the State virtually endows none. By supporting all alike it 
gratifies none; and it receives no support from any. The 
State is indifferent to all Creeds, and all Creeds in return are 
indifferent to it. Indeed, they are more than indifferent to 
it; for, being Creeds, and therefore having certain positive 
principles of religion, they look with religious antipathy on 
that very power which pays them, because, while it pays them, 
it shows that it has no religious regard for any one of them, 
by paying all other religions alike. 

This feeling .of religious hostility to the State has, from 
various causes, been brought out more powerfully in the 
Roman Catholic Clergy than in any other religious body. 
Their position was changed by the Charte of 1830. Under 
the Government of the Restoration they were the Ministers 
of la Religion de Etat, according to the language of the 
Charte of 1814; and even under the Empire their condition 
was very different from what it is now. The Emperor was 
the State. He was a Roman Catholic: and a special provi- 
sion was made in the Concordat of 1801 (art. 17), that, “in 
the event of the Head of the Nation not being a Catholic, 
then a new Convention should be made, putting the regula- 
tions for nomination to Bishoprics, &c., on a different foot- 
ing.” But now, since 1830, the Monarch, as such, is of no 
religion ; and, besides this, his responsibility is resolved into 
that of his Ministers, who, as such, are of no religion also; and 
thus Religion is severed from the State. It therefore looks 
on the State as an alien and—I fear we must add—as an 
apostate; and especially that peculiar form of religion— 
Roman Catholicism—which had been hitherto allied with the 
State, now feels no sympathy with it, either on religious or 
on personal grounds—but is opposed to it on both. 

It must be remembered also, that in addition to this 
repulsion from the national Monarchical centre, the religion 
of Roman Catholicism is at all times acted on by a strong 
attractive force to a foreign and anti-monarchical one. The 
Church of France had floated for many centuries in a sort of 
intermediate moorage, like a sacred Delos bound by chains, 
between the Myconos of the Monarchy on the one side and 
the Gyaros of the Papacy on the other. But the Oharte 


Notes in France. 85 


came in in 1830 and cut the monarchical cable, and the Delos 
of the Church was seen immediately drifting off to the 
Romish Gyaros; and the Pontifical fisherman of that island 
lost no time in seizing hold of both the cables, and has now 
tied the Gallican Delos to himself, 


“Tmmotamque coli dedit, et contemnere ventos.” 4 


The Crown has suffered irreparable injury from this anni- 
hilation of the Church as an Hstablishment. The Church being 
left to itself has become extra-national, and indeed anti- 
national; it declares in a bold and somewhat menacing 
tone, that the Crown having now become wnchristian, has 
no pretence whatever to meddle in the affairs of the Church. 
The King of France, it says, was formerly Rex Christianis- 
simus ; as such he had ecclesiastical jurisdiction: but now 
he has forfeited that title; and his Regale, therefore, is 
at an end. | 

The Church of France, it may also be observed, has been 
changed from Catholic into Papal, as well as from Gallican 
into Ultramontane; that is to say, it has undergone altera- 
tion both in its religious and political character. The reli- 
gious Orders, especially the Jesuits, who (it is well known) 
are bound by a special oath of obedience to the Papacy, in 
addition to the three vows common to other orders, are 
operating a silent and gradual change on the spiritual 
character of the priesthood and of the people—both by means 
of their own Society and by other affiliated fraternities and 
sodalities—not openly Jesuitical in name and profession. 
The works of the celebrated Jesuits Péres Ravignan and 
Cahour have tended to familiarize the popular mind, and 
even to enamour it, with the Jesuitical discipline; the 
preaching of the former has fascinated the ardent devotees 
among the women and the young men of France—the reli- 
gious “ Retreats,” for which the Jesuits are famous, have 
roused and fed the spirit of pious enthusiasm—miracles and 
visions, trances and ecstasies, cures and conversions, have 
come in to fan the fire into a fanatical flame of religious 
frenzy; and the character of the secular clergy, the priest- 


4 Virg. Hn. III. 77. 


86 Miscellanies. 


hood, and even the episcopate, finds itself influenced by a 
secret and myterious power which has beguiled it of its reli- 
gious sobriety, almost without its knowledge, and perhaps 
against its will, and holds it in spiritual bondage. 

It must also be observed, that the religion of the Regulars 
—that which I call the Papal religion, as distinguished from 
the Roman Catholic—has gained much from the character 
and proceedings of its opponents. Messrs. Quinet, Michelet, 
&c., are men of great ability; but unhappily they are asso- 
ciated in the public mind with a sceptical and Antichristian 
system of teaching; and hence it is that when they attack 
the Jesuits they are believed to impugn religion: and thus, 
in popular opinion, the cause of the Jesuits has become 
identified with that. of Christianity; and when charges 
brought by them against the Jesuits are shown to be exagge- 
rated or unfounded (as they have been in many instances), 
‘their own arguments recoil upon themselves, and the cause 
of their adversaries gains strength from their attacks. The 
misfortune is—and an unspeakable calamity it is—that the 
French Monarchy has nothing to set against the Papacy (act- 
ing in the Church and by the Jesuits) but what is termed 
Philosophy—and which, —in the last resort,—is Atheism. 

Louis Philippe has no force to bring into the field against 
the Pope, but the Professors of the Oollége de France and 
of the Sorbonne: and he cannot contend with any prospect 
of success against such a power,—which has now the Epis- 
copate and the secular and regular Clergy of France as its 
allies,—with such weapons as these. He may indeed keep 
it at bay: he may control it; but, in the meantime, in the 
persons of his own auwiliaries, he is encouraging and deve- 
loping other principles no less dangerous to the Monarchy 
than those of the Papacy—the principles of Infidelity, 
Anarchy, Socialism, Communism, and Demoralization. : 

The Crown has been jealous of the Church, and has kept 
_ the doors of the schools of the State closed against her; 
but it now finds that in so doing it has shut out Christianity ; 
and that it has to deal at present with a generation which 
has been educated without any sense of religious obligation, 
or of moral and civil duty, and which has no more regard 


Notes in France. 87 


for the Throne, or for the Sovereign upon it, than it has for 
Christianity and the Church. 

What would not Louis Philippe now give for a National 
Church, founded on the solid basis of evangelical truth and 
apostolic discipline, devoted to the Monarchy, and untram- 
melled by Rome? And why should he not endeavour to 
restore to France the Church of his forefathers? Why 
should he not attempt to revive the Church of St. Hilary 
and St. Irenzeus? If he could effect this, he would have 
nothing to fear from the Jesuits; he would have his eighty 
Bishops devoted to the throne; and he would have no need 
of the aid of the Antichristian Philosophy of sceptical Pro- 
fessors of the College of France, to encounter the Antichristian 
policy of the Court of Rome. 

But to return to M. Gaume. 

Among other marks of Antichristianism in France, none 
perhaps are publicly more apparent than those which are 
presented by a view of national Education. M. Gaume cites 
particularly those demonstrations which have recently taken 
place in one of the first, if not the very first, Academical 
institutions of the country, the Collége de France at Paris. 
There, Professors appointed and salaried by the State have ~ 
had the blasphemous audacity to announce publicly ex 
cathedré to their hearers, that the Christian dispensation is 
but one link in the chain of Divine revelations to man, that 
it has now served its purpose, and is soon to be superseded 
by a new publication of the Divine will, of which every man 
may be the recipient by his own independent act. 

Other Professors of the Collége de France have as publicly 
declared to their young scholars, that they have seen with 
their own eyes a new prophet, whom God has sent into the 
world to regenerate it. And these Professors have appealed 
to their hearers whether they, too, had not seen this prophet ; 
and above sixty of them ata time have replied, in a public 
lecture-room, “ Out, nous le jwrons, Yes, we swear that we 
have seen him!” and this fearful blasphemy has been 
allowed by the Minister of Instruction and his Council to be 
broached by national teachers, in the great college of the 
capital, without any interference or remonstrance. 


88 Miscellantes. 


Other public predications of false prophets are referred to — 
by the Abbé Gaume; and my friend M. Bonnetty has put 
into my hands a number of his “ Annales de Philosophie 
Ohrétienne,” published in April of this year, 1844, in which 
there is a full account of their proceedings. 

The Church of France now strengthens herself against 
the State by identifying herself with the Papacy; she taunts 
the State with the separation which has taken place between 
it and herself. ‘‘ You,” it says to the State, “ have been 
the cause of the severance, and you must take the conse- 
quences. You have broken the treaty of alliance; and yet 
you still claim to exercise control over me: but I protest 
against such tyrannical usurpation. As long as you were 
Christian and Catholic, it was reasonable enough for me to 
allow you to mix yourself up with my affairs; but now that 
you have become Jew and Jansenist in your codes, and Deist 
and Pantheist in your colleges, I renounce all your juris- 
diction. Gallican Articles of 1682, Concordat of 1801, 
- Organic Laws of. 1802, Ordonnances concerning ‘ Appels 
comme d’abus,’ these, and all other ecclesiastical statutes, 
are ipso facto abrogated and null, as though they had never 
been, by the unchristian, heretical, and infidel character, 
which you, in your political wisdom, have thought fit to 
assume. What pretence have you now to meddle with my 
affairs? Res tibi twas habe ; take care of your own concerns, 
and let me manage mine. I interdict you from all commerce 
with me. I denounce your touch as profane. What! shall 
an heretical government take cognizance of the affairs of a 
Christian Church? Shall Catholic Bishops give an account 
of their proceedings, not to the successor of St. Peter, but 
to a multifidian Privy Council? Shall the cause of religious 
congregations of holy men and women, of saintly Jesuits 
and yenerable Carmelites—who unite together for the pur- 
poses of mutual Christian edification—be brought before a 
State Tribunal which represents almost as many religions as 
it has members? Heaven forbid! this is an injury and an 
iniquity which I will never suffer to be perpetrated. I must 
listen to the voice of inspiration: ‘Be ye not unequally 
yoked with unbelievers ; what communion hath light with 





Notes in France. 89 


darkness; wherefore, come out from among them, and be 
ye separate, saith the Lord, and I will receive you.’*> What- 
ever, then, may be the consequences to you and to myself, I 
repudiate your claim to exercise any jurisdiction whatever in 
ecclesiastical matters; I affirm, that I have reason and 
religion on my side; I have also the constitution of our 
country in my favour; I invoke the Charte which declares, 
that ‘all Frenchmen are equal in the eye of the law; that 
every one shall profess his own religion with an equal liberty, 
and enjoy for it the same protection,’ and which guarantees 
liberty of teaching to all: I have a great and growing power 
on my side; therefore, I bid you to beware, and to give me 
that which I now ask as a suppliant, but for which I shall 
soon contend as a combatant, that for which we will sacrifice 
our lives, and which we are resolved to win at any cost— 
Liberty, complete, inalienable Liszrry.” 

Such is the language of the Church of France to the State 
at this time. During the last three years, since the breaking 
out of the war between the Bishops and the University, and 
the censure, on the part of the Government, of the Bishop 
of Chalons (8th Nov., 18438), and of the Archbishop of Paris 
(8th March, 1844), on account of the part taken by them 
against the University, the strife has been waxing warmer 
and warmer; and the question of the rights of the Regule 
on one side, and of the Pope’s Supremacy on the other, mooted 
by M. Dupin in his Manual ; and, thirdly, that of the juris- 
diction of the State over Leligious Orders, have all served to 
add fresh fuel to the flame of discord between the civil and 
ecclesiastical powers, which will not, I fear, be extinguished 
for many years, and will probably extend itself with rapidity 
and violence, into almost every country of Europe. © 


Within four years after these words were written, Louis 
Philippe’s dynasty fell. May I be allowed to add a personal 
reminiscence here ? 

While the banished king was in England, he was conducted 
one day with his queen, by Her Majesty the Queen Dowager, 
Queen Adelaide, to Westminster Abbey for evening prayer. 


5 2 Cor. vi. 14—17. - 


90 Miscellanies. 


Being then Canon in residence, I had the honour of receiving 
them, and King Louis Philippe occupied one of the Canons’ 
_ Stalls next to mine, and joined reverently in the service. 
After it he went to Henry VIIth’s Chapel, and visited 
the grave there of his brother, the Duke of Montpensier, 
buried there beneath a monument erected by Louis Philippe 
himself. He graciously bade me farewell at the west door 
of the Abbey and said in a benignant tone, “ Sir, I have 
had much pleasure in attending Divine Service here with 
your good queen Adelaide.” 


On the occasion of my visit to Paris in 1844 I had the 
pleasure of making the acquaintance of the learned Bene- 
dictine, Dom J. B. Pitra (now Cardinal Pitra), and of after- 
wards renewing my friendship with him at Westminster, 
and of accompanying him to Cambridge on the invitation of 
the Master of Trinity College, Dr. Whewell, whose great 
predecessor, Dr. Bentley, had maintained a literary inter- 
course with the celebrated Benedictines of the 18th cen- 
tury, Montfaucon, Mabillon, and others, as may be seen in 
Dr. Bentley’s correspondence, edited by me. 

Dom Pitra had been Director of an Ecclesiastical Semi- 
nary at Autun, the ancient Augustodunum, the capital of 
Gallia Aiduensis, not far from Lyons; and on June 24th, in 
the year 1839, he, in company with the Bishop of Autun, 
Monseigneur d’Héricourt, and a learned antiquarian, M. 
Devoucaux, discovered there six fragments of an ancient in- 
scription in making excavations in the Cemetery of St. Peter 
in via stratd. This “ Autun Inscription,” as it is called 
(which is probably of the 5th century, but in rather barbarous 
Greek), has become famous in the ecclesiastical and literary 
world. 

He did me the honour of communicating ἃ copy of it to 
me, and of asking for an opinion upon it, which was ex- 
pressed by me in a letter to him, of which a part was pub- 
lished by him in his learned work entitled “ Spicilegium 
Solesmense,” Paris, 1852, p. 562. 

The Inscription has since been commented upon by various 
critics besides Cardinal Pitra himself, Padre Secchi, J. Franz, 


Autun [uscription. Ql 


C. Lenormant, M. Rossignol, Padre Garrucci, D. Windisch- 
mann, Β', Diibner, Kirchoff, and finally by the late learned 
and accomplished English scholar and divine, Wharton B. 
Marriott (‘‘ Testimony of the Catacombs,” pp. 120—157, pp. 
214—223). 

Mr. Marriott allowed me an opportunity of reviewing what 
I bad written on the subject to Dom Pitra, and of stating 
to him (with one subsequent correction) my present opinion 
as follows. The words, or parts of words, in brackets, thus 
[ ], are supplied by me from conjecture :— 


Dear Mr. Marriott, 

I am much obliged to you for your photo- 
graphic facsimile of the very interesting ancient Christian 
Inscription at Autun. 

You are quite right in thinking, that, after the sight of 
your accurate copy of it, there are several particulars in which 
I should wish to modify the remarks that I made on this 
Inscription, at the request of Cardinal Pitra, twenty-five 
years ago, before anything had been written upon it by 
others, as far as I was aware. 

The Inscription, as you well know, is a sepulchral one, 
in memory of a certain Pectorius, a son of Aschandeius. It 
seems to have been placed in a Cemetery near the Baptistery 
of a church, and to have been designed to be an invitation 
first to receive the Sacrament of Baptism, and to use it aright ; 
and next to partake, with earnest desire and devout reverence, 
of the Holy Communion. 

The connexion of this invitation with the sepulchral cha- 
racter of the Inscription is probably to be traced to the belief 
of the Christian Church, that these two Sacraments are the 
appointed means for communicating to the faithful the bene- 
fits of the Incarnation of the Son of God; and are pledges 
and earnests to them of a blessed Resurrection from the 
dead, and of a glorious Immortality, by virtue of their mys- 
tical union with Him Who is “ the Resurrection and Life.” 

I now venture to submit to you what seems to me to be 
the reading and meaning of the Inscription :— 

ἸΙχθύος of ὑρανίου Oynr lov γένος, ἥτορι σεμνῷ 
Χρῆσε, λαβὼ[ν πηγὴ |v ἄμβροτον ἐν Bporéors 


92 Miscellanies. 


Θεσπεσίων ὑδάτων τὴν σὴν, φίλε, θάλπεο ψυχ[ὴν] 
Ὕδασιν ἀενάοις πλουτοδότου σοφίης. 

Σωτῆρος δ᾽ ἄγ᾽ ἰὼν μελιηδέα λάμβανϊε βρῶσιν *] 
Ἔσθιε, πῖνε, σέβων ἰχθὺν ἔχων παλάμαις. 


The best comment on the Inscription is to be seen in 
the figures engraved on your margin (which were not in- 
serted in Cardinal Pitra’s copy), namely, that of the Priest 
holding the chalice (referred to in the Greek word πῖνε in the 
Inscription), and that of the man swimming by the aid of 
the fish (a symbol of the support given to the Christian 
carried safely through the deep waters of death by com- 
munion with Christ) ; and by the fish in the basket, com- 
memorative of our Lord’s miraculous feeding of the multi- 
tude, when the fragments of the fishes were taken up ‘in the 
Apostolic baskets (Matt. xiv. 20; Mark vi. 48; Luke ix. 
17; John vi. 13): all of which representations have their 
groundwork in the Name of Christ, the Divine IXOTS, i.e. 
Ἰησοῦς, Χριστὸς, Θεοῦ Twos, Σωτήρ (see Optatus, iii. c. 2; 
Bishop Pearson on the Creed, Art. xi. note, p. 105), and 
declare that all the spiritual Life of all Christians, who were 
called from Him ἐχθύες, and who are born anew in the Water 
of Baptism, is derived from the Divine IXOT, Jesus Christ, 
the Son of God, the Saviour of the world; according to 
the saying of Tertullian, “ Nos pisciculi, secundum ᾿Ιχθὺν 
nostrum, Jesum Christum, in aqué nascimur.” (De Bap- 
tismo, c. i.) 

The Inscription, as I would propose to read it, may be 
translated as follows :— 

“ Othou mortal offspring of the heavenly Fish (Christ), 
use, with a reverent heart, when thou hast received the im- 
mortal fountain of divine waters among mortals.” Thatis to 
say, When thou hast received baptismal grace, use that grace 
well, with a reverent heart. Thy daily life is among mortals, 
therefore be on thy guard: but thou hast an immortal gift 
of grace within thee, which thou didst receive in thy bap- 
tism; use it, therefore, with a heart full of reverence for the 
gift and for the Giver. ) 

This is explained further by what follows:—‘O my 
friend” (who hast been baptized), “ cherish thy soul with the 


Autun Inscription. 93 


ever-flowing waters of wealth-giving wisdom.” © Thou hast 
been baptized once for all; but there are everflowing waters 
of wisdom which will give thee eternal wealth: these are the 
living waters of the Holy Spirit, flowing to thee in the other 
means of grace, especially in the Word of God, in Prayer, 
and in Holy Communion. Remember, now that thou hast 
been baptized, ever to refresh thy soul with these perennial 
streams of divine wisdom. Neglect not the grace that is in 
thee, but cherish it continually; and then more grace will 
be given thee. 

Observe now what Sllewe + “Come and receive the 
food, sweet as honey, of thy Saviour” (in the Holy Eucharist). 
“ Hat, drink, reverently holding the Fish” (ὁ. 6. the Body and 
Blood of Christ) “in thy hands.” 

In the second line we have χρῆσε for the imperative aorist 
χρῆσαιν (use thou), just as we have in line 8, λιτάξομε for 
λιτάζομαι (I pray). This barbarism is to be explained from 
the similarity of the sounds of az and ε, a similarity as old, at 
least, as the times of Callimachus, who makes ἔχει to echo 
to vaiys (Epigr. xxx.), and continued to this day in Greece; 
and also from metrical convenience, the short ε being sub- 
stituted for the long syllable a. 

Now follows the answer to the above invitation. 

This part of the Inscription is in a fragmentary state, 
and it is with much diffidence that I venture to suggest a 
conjectural reading of it; following, as nearly as I am able, 
the traces of the letters :— 


Ἰχθῦι χαῖρε" σοῦ dpa λιλαίω, Δέσποτα, Σῶτερ, 
Σῦθ᾽ [ἐμοὶ ἡγη τὴρ, σὲ λιτάζομε, φῶς τὸ θανόντων" 


a. 8. “ Hail to the Fish” (χαῖρε being used, as in the angelic 
salutation, Luke, 1. 28); ‘I earnestly long for Thee, O Master 
and Saviour.”” (AvAaiw, I desire, is used for λιλαίομαι, fol- 
lowed by a genitive, Hom. Od. i. 315, and passim.) The 
Holy Eucharist was called ‘ Desiderata,’ or ‘longed for, by 
the ancient Christians. (See Casaubon, Exerc. Baronian. 
xvi. No. xlv. pp. 500-2.) 

“Haste to me as my leader, I pray Thee” (λυιτάξομε for 
λιτάξομαι, as χρῆσε for χρῆσαι, in v. 2), “ O Thou light of the 


94 Miscellanies. 


dead.”” Here, we may observe, is a testimony to the primi- 
tive usage of the Church addressing prayers and hymns to 
Christ as God, “ Christo ut Deo,” as Pliny relates (x. 97) ; 
and as is represented in the interesting ancient Grafito 
recently discovered at Rome, and described by me in “ Tour 
in Italy,” ii. 148-8. Cf. Euseb. H. E. ν. 28. 

The rest of the Inscription consists of words supposed 
to be spoken by the buried son, Pectorius, to his surviving 
father Aschandeius, and friends :— 

᾿Ασχανδεῖε [πάτ]ερ, TO’ μῷ κεχαρισμένε θυμῷ, 

Σὺν [μητρὶ γλυκερῇ καὶ ἀδελφει]οῖσιν ἐμοῖσιν, 

Ἰ[χθὺν ἰδὼν, υἱοῦ] μνήσεο Πεκτορίου" 
i.e. “O my father Aschandeius, dear to my soul, with my 
dear mother and my brethren, when thou seest the Fish” 
(engraved on the margin of this epitaph), “remember thy 
son Pectorius.” 

Believe me to be, 
My dear Marriott, 
Yours sincerely, 
C. Lincoiy. 


The Rev. Wharton B. Marriott. 


NOTES AT PARIS. 





In the autumn of 1853, the author made a visit to Paris, 
with the view of examining the recently discovered Greek 
Manuscript which had been brought from Mount Athos, 
under the auspices of M. Villemain, and which contained 
among other interesting material, a sketch of the ancient 
history of the Church of Rome. He had reproduced a 
portion of the ninth book of that manuscript under the 
title of “St. Hippolytus and the Church of Rome in the 
earlier part of the 3rd Century.” ‘The MS. is lettered 
“ Histoire des Hérésies,” and is indicated as No. 464 in the 
Supplement of the Catalogue in the Royal Library. 

I was also desirous of examining the condition and 
prospects of Religion and the Church in France at that time, 
and of Education; and a brief account of my impression 
was published anonymously under the title of “ Notes αὐ 
Paris,”’ London, 1854. Let me be permitted to insert some 
paragraphs from it :— 

Thursday, Sept. 1, 1853.—Went to call on one of the Pro- 
testant Pasteurs of the Evangelical or Reformed Church at 
Paris. He was not at home, but I found his Remplagant 
an agreeable and intelligent person, who gave me a kind 
reception. He described the Protestants in France as a 
“trés petite minorité, affaiblie par la grande majorité Catho- 
lique;” and the Evangelical Protestants were divided into 
two parties: the one represented by the “ Iven,” a journal, 
speaking the sentiments of the celebrated Athanase Coquerel, 
the leader of the “ Unitaires,” the other having its organ in 
the “ Espérance,” a Journal conducted by M. le Pasteur 


oo Miscellantes. 


Grand-Pierre, one of the principal persons among those who 
are called “ Orthodox.” | 

My friend had been in various parts of France, and his 
impression was—a melancholy one—that among the middle 
and lower classes “on ne croit pas.” There was some 
religion left in the south, but in the north of France it had 
almost disappeared. In the “ grandes Villes” there is some 
show of religion; but he thought the reason of this in too 
many cases is, that there the Churches offer more attraction, 
from decoration and music, &c., which is of such an operatic 
*character that M. le Ministre des Cultes had been recently 
constrained to address a circular to the Archbishops and 
Bishops, expressing his regret at the decline of Church 
music in France, and announcing the foundation of a school 
for the “amélioration du Chant religieux,” and the endow- 
ment of the same from the public purse. “In France,” 
said he, “le peuple est trés-spectaculeux: they will go to 
Church as they go to a theatrical melodrame,—for the 
music, display, and excitement. You must not, therefore, 
judge of our religious condition by the numbers in the 
Churches at their great religious ceremonies. You must not 
imagine that because they are crowded then, there is, there- 
fore, a deep feeling of religion in the heart of the people, or 
that they are strongly attached to the Church.” He 
thought that the most brilliant displays of religious cere- 
monial, such, for instance, as the recent Coronation of the 
Image of the Blessed Virgin at Nétre Dame des Victoires, 
were rather “ signes de décadence.” He thought that many 
of the Romanist Laity, and some of the Clergy, were 
“ dégofités ”’ with the violence and extravagance of Ultra- 
montanism, and he mentioned a Newspaper called “ La 
Presse religieuse,” printed at Orleans, and published at 
Paris, as the organ of the Moderate Party. “‘ But what,” 
I asked, “is the state of your own Churches? Do you make 
much progress?” ‘Yes, we make some; but the circum- 
stance I mentioned is one of our hindrances. The people 
love ‘ spectacle’ in religion, and we have little of that to offer 
in our Churches; hence, I candidly own,” said he, “ that 
Protestantism in our form is not suited for France as she 


Notes at Paris. 97 


is now. Τὸ is too dry, too cold. There are other things 
against us. The name of Protestant in France is regarded 
as synonymous with that of ‘rebelle ;’ it excites ‘souvenirs 
de la guerre.” Then our divisions tell against us. Still 
there is a considerable demand in the Communes of France 
for Protestant Instructors. I was Pasteur in a certain Com- 
mune, where I had five Institutewrs under me; our instruc- 
tion was preferred to that of the Roman Catholic Schools. 
But the Government is now opposed to us, and we have 
great difficulties thrown in our way by the Civil and Eccle- 
siastical Powers. All the weight of the authority of the 
country is now cast into the scale of Rome.’ “ But do you 
not think,” I asked, “‘ that this State patronage may prove 
- injurious in the end to the Roman Catholic Clergy and to 
the French Church? Will not the people identify them 
with the Government? and if there should be another 
revolutionary outbreak in France against the Government, 
will it not be directed against the Clergy and Church, as 
having been used by the Government as instruments for 
the oppression of the people? will it not be of an anti- 
hierarchical, and perhaps of an anti-Christian character ?”’ 
“The Clergy and Church of France,” he replied, “ have 
some reason to apprehend a reaction in such an emergency 
as that.”” 

It would appear that at the present critical period a large 
class of the French people imagines that the national religion 
—the Roman Catholic Creed—is not fostered by the higher 
Powers because they believe in it as a revelation from 
heaven, and therefore true, and necessary to be received 
and propagated, but is worn by them as a mask, and used 
as an instrument of Government—an ingenious and effective 
machine of Machiavellian Policy. They suspect the Civil 
and Kecclesiastical Powers of acting a political part, in order 
to serve their own ends. Thus the moral influence of the 
State and Church may perhaps be silently declining, even 
at a time when, by their combination, they seem to be 
strong. And there may be reason to think that the time 
may not be distant, when the people may rise against those 

* This was under the régime of Louis Napoleon. 

VOL. I. H 


οϑ Miscellanies. 


who, as they suppose, have conspired together to delude 
and oppose them. 

The Papal element in the French Church makes it very 

difficult for the civil power to deal with it. The late ruler 
of France, Louis Philippe, feared and persecuted the Church 
as an enemy, as attached to the exiled dynasty, and in order 
to disarm and cripple it, patronized liberal measures and 
developed liberal powers, which eventually became too 
strong for his own government; and so Louis Philippe pre- 
cipitated his own fall. Napoleon III. pursues a different 
policy; he favours the Hierarchy and the Church, and 
encourages it to develope its own principles. But is it not 
to be apprehended that the same Papal Element which made 
Louis Philippe jealous of the Church, will now, being che- 
rished by the State, render the Government of Napoleon 
III. obnoxious to the Nation, and, by its extravagances and 
impostures, provoke and strengthen the cause of Infidelity 
and Revolution, and prepare the way for the downfall of his 
dynasty also? Until the Ultramontane Element is elimi- 
nated from the Church of France, the Church can never be 
a source of strength to the Throne ; it will rather be a cause 
of peril to it. But if that were done, then the Church and 
Throne might aid each other, and flourish together. 

Visited the establishment of Sceurs de la Charité, 140, 
Rue du Bac, founded by 8. Vincent de Paul. The buildings 
very spacious and handsome, not in ecclesiastical style. 
There are about 500 sisters and 400 novices. Their services 
to the sick and at the hospitals are gratuitous ; and what- 
ever offering is made in return, is applied to the general 
purposes of the house. The chapel is a neat, large, cheerful 
building, arranged with open seats and galleries; with the 
following words inscribed over the altar (from Canticles i. 
4); ‘Trahe me post Te; curremus in odorem unguentorum 
Tuorum.” 

This Institution suggests interesting reflections. Here is 
a great work, a charitable and religious one, which has now 
stood the test of more than two centuries. Contrast with it 
and its inmates the professional Nurses for Hospitals, and 
for the sick generally, in England. Doubtless from the 


Notes at Paris. 99 


dislocated condition of French society, such an Institution 
as this has better prospects of flourishing in this country ; 
it may more readily command personal co-operation in 
France than in England. It is easier to find women here 
who would embrace such a vocation as that of its inmates. 
Besides, some of the doctrines of the Church of Rome lend 
a powerful assistance in fillimg the vacant places in the 
noviciate with zealous aspirants. Perhaps, also, from a 
healthier condition of domestic society, the mothers and 
wives and daughters of England are more disposed to take 
upon themselves the duties of nursing, than is commonly the 
case in France. However, the spirit which animated 
S. Vincent de Paul, and produced this noble Institution, 
might find ample exercise for itself in elevating the cha- 
racter and in sanctifying the office of our nurses. 

Went to the church of S. Sulpice, which also speaks of 
S. Vincent de Paul. In the frescoes which adorn the side 
chapels he is seen in attendance at the death-bed of Louis 
XIII., and as addressing the “ Dames de Charité en faveur 
des enfans trouvés.” ‘There is a life of Vincent by Collet in 
four volumes, which is well worth reading. 

Read in this church the following notice: “ Indulgence 
pléniére ἃ tout fidéle qui s’étant confessé et ayant communié 
visitera l’église ot le St. Sacrement est exposé, et y priera pour 
un certain temps pour la concorde entre les Princes Chrétiens, 
et Vextirpation des hérésies, et pour l’exaltation de Notre 
Sainte Mere (Eglise.’ And this assurance we find now 
offered publicly by the command of the Archbishop of Paris 
to all persons who will visit any one of the churches appointed 
for the perpetual adoration of the holy sacrament, and perform 
the requisite conditions in them.’ If this promise is credited, 
what a holy and meritorious work it must be to wage war 
against Protestanism, and to labour for the exaltation of 
Rome! 

Called on a R. C. Parish Priest, a serious, earnest-looking 
person. He spoke of the vicious results of the training in 


® See the Lettre Pastorale de Mgr. l’Archevéque de Paris ἃ Voccasion 
du Premier Anniversaire de |’établissement de l’adoration perpétuelle du 
Trés-saint-sacrement. 
H 2 


ἜΝ 


100 Miscellanies. 


the French Schools, and of the bad effects produced by the 
University generally throughout France. He thought that 
there was now a work of sifting and separation going on in 
this country. Evil and good were exhibiting themselves in 
greater force and intensity. Men were either “ Incrédules, 
ou bons Catholiques.” The great majority of the people 
knew little and cared little, he thought, for the differences of 
Gallicanism and Ultramontanism, and looked on the dis- 
putes between them as mere party questions of clerical war- 
fare. It could not be doubted that Gallicanism was almost 
_extinct, and had but few advocates of any note, except, per- 
haps, the Bishop of Chartres and the Journal des Débats. 
Religion had made great progress in late years, and many 
“Ames égarées ” had returned to the bosom of the Church, 
and were leading devout lives. Still a wild and almost 
fiendish spirit was prevalent, and, in the event of a revolu- 
tionary explosion, a fierce conflict might be expected, which 
would endeavour to exterminate religion. 

Went in the afternoon to the Abbé Migne’s “ Impri- 
merie Catholique,” Rue d’Amboise, au Petit Mont Rouge, 
near the Barriére d’Enfer, which I had visited in 1844. This 
noble establishment is a striking example of what may be 
effected by the energy, ability, and perseverance of one man. 
We were delighted to find the Abbé in good health and 
spirits. The Abbé commenced his operations about fifteen 
years ago with little means of any kind, and now he has 330 
workmen on these premises, where he can print a large 
octavo volume in double columns, and very close type, in a 
couple of days, on an average price of six shillings. He has 
now arrived at the 150th volume of his “ Patrologia, or Series 
of the Writings of the Fathers of the Church,” and his other 
Publications have advanced with almost equal rapidity. The 
accuracy of the typography of some of his Editions has been 
questioned ; but in diffusing a knowledge of the Patristic 
Literature of the Western Church he has done great service. 
One of his publications, ‘On Miracles and Prophecies,” 
has lately been noticed with some animadversions by 
the Archbishop of Paris; and some other differences have 


arisen between him and his ecclesiastical superiors in conse- — 


Notes at Paris. IOI 


quence of which he was inhibited, for some time, in saying 
Mass. It is said that, on a certain occasion, the Archbishop, 
being very desirous of having a MS. printed with despatch, 
sent one of his officials with it to M. Migne’s Grande Impri- 
merie, to see what could be done for it. M. Migne took the 
MS., looked at it, invited the bearer to dine with him. The 
invitation was accepted, the time passed very agreeably in 
M. Migne’s company, and when they had finished their 
coffee, one of the men employed in the printing-house 
entered the room with the sheets of the MS. set up in type, 
to the astonishment of the Archiepiscopal officer, who carried 
them in haste to his chief, who was so much delighted and 
surprised by the rapidity with which his. wishes had been 
executed, that he revoked the Interdict, and restored the 
Abbé to his professional functions. Heard this anecdote 
from M. D : 

We expressed our pleasure at finding him in so much 
vigour of body and mind, in the midst of his labours, con- 
tinued. without interruption for so many years. This elicited 
some intimations of desire on his part for a different mode of 
life. Perhaps he has sometimes felt that in some of the old 
authors printed by himself, there are divers decrees and 
canons of Church Councils prohibiting persons in Holy Orders 
from engaging in trade. He was anxious to retire, he said, 
from his present employment to a more spiritual life. His 
present existence, he added, was a “vie toute matérielle, 
méme une vie d’abrutissement,” and that he had many diffi- 
culties and even persecutions to encounter. Took the liberty 
of reminding him of the example of Origen, who, in the 
midst of trials and conflicts, had endeavoured to do with his 
own hand, and with the hands of his copyists, something of 
the same work that he, the Abbé, was doing with his presses 
and steam-engine; and that he was rendering great service 
to the world by his labours. “ Yes,’’ said he, “and I have 
been supported in a marvellous manner by Divine Provi- 
dence in the midst of my toils and trials: I could never have 
done what I have been enabled to do, unless I had been 
blessed with a santé trés-ferme,® et la bonne volonté, and 





3 We went round the Imprimerie with one of his workmen, who said, 


102 Miscellanies. 


unless I had been guided and strengthened by the good proyi- 
dence of God, who, I believe, called me to the work.”” He would 
have, I observed, the good wishes of all who loved learning, 
in all countries ; and though we might not all be of one mind 
in many important points of faith and practice, yet I hoped 
we should love what was good wherever we found it, and be 
ready to promote it and profit by it. ‘ As to such differences,” 
he replied, collecting himself and speaking with much clear- 
ness and emphasis, “ whenever a person believes what he 
finds to be proved by sound argument, and whenever he 
practises that which is dictated by faith,—then voici une 
bonne préparation devant Dieu ; et ce ne sont pas les hommes 
que nous doivent juger,” adding that, in his “ Patrologia ” he 
had put it “ a la portée de tout le monde de voir que ce que 
VEglise croit, et ce qu’elle enseigne, et ce qu’elle pratique 
aujourd’ hui, elle a toujours cru, enseigné et pratiqué.” I said 
there might, perhaps, be two opinions on that subject—in 
his sense of the word Eglise, and we parted; and his fare- 
well words were “ Macte animo.” 

Sept. 3.—This morning called on another Pastor of the 
Evangelical Church. The Pastors of this Church give public 
notice that they “receive,” at certain hours, on certain days 
of the week; so that they are very accessible to visitors. 
The entrance-hall was filled with trunks, &c., not unpacked. 
He was sitting with a large quarto book in his hand; not 
alone, but with some of the family with him. They had re- 
turned yesterday evening from America after an absence 
of some months. I apologized for calling at such an un- 
seasonable hour; he said that they were then engaged in 
reading a portion of Holy Scripture—the Psalms—as a part 
of their morning devotion. I requested permission to be 
associated with them, which was readily granted. The Psalm 
read (in French) was the 103rd: “ Praise the Lord, O my 
soul, and all that is within me praise His holy name.” When 
he had ended the Psalm, he knelt down and commenced a 


““M. l’Abbé est toujours le méme, never discomposed; he is the first to — 
rise in the morning and the last to go to bed; and sometimes he passes a 
whole day directing us, and superintending the works in this vast building, 
without tasting any food.” 


Notes at Paris. 103 


short prayer, ὃ devotional comment on the Psalm just read. 
As it affords a pleasing specimen of that charity and piety 
which animate the minds and sanctify the lives of many 
among the Protestant clergy and laity in France, and reflects 
~ honour on a class of persons whom some, perhaps, among 
ourselves, are more ready to disparage for their deficiencies 
than to aid in supplying them, I trust it may not be con- 
sidered a breach of confidence, or be regarded otherwise 
than as a mark of respect for this excellent person, if I set 
down a very brief and inadequate abstract of it. It was 
somewhat as follows: “That Psalm is always a seasonable 
expression of thanks for mercies received from Thee, O Lord, 
but now the words of the Royal Prophet are specially appro- 
priate to ourselves. For now we are returned to our own 
~ home in safety, after a long absence; and we therefore owe 
the homage of our praise to Thee who hast preserved and 
guided us by sea and land, and hast brought us back to our 
own home in peace. And now that we are about to recom- 
mence the labours of our calling, we come before Thee to 
invoke Thy blessing upon them, and to dedicate ourselves 
anew to Thee. Bless us and the congregation committed to 
our charge, that we may be like vessels purified to bear the 
sacred treasure of Thy Holy Word. Bless all other Churches — 
and Christian Ministers; and here we commend to Thy pro- 
tection our brother although unknown to us, who has this 
day entered within our doors. Let Thy benediction be upon 
him and upon his doings, and keep us all in Thy fear and 
love to our lives’ end, through Jesus Christ our Lord. 
Amen.” 

When he had concluded the prayer, he was good enough 
to say, “ You have been brought here, Sir, this morning 
by the hand of Providence;” and he expressed a kindly 
feeling of interest and regard when he heard that I had 
come to Paris with a desire of informing myself on the pre- 
sent state and prospects of religion in France. “As to 
that,” said he, “we Protestants, you know, are only a 
‘petite minorité, and as to the prospects of the ‘Eglise 
Catholique’ ” (for so he called the Romish Church), and he 
always called the Romanists “les Catholiques” (and this is 


104 Miscellanies. 


the common language of Protestants in this country),* “le 
Peuple ne croit rien.” He expressed great apprehensions 
as to the probable effects of a revolutionary movement, 
which he thought would be animated by a sanguinary and 
vindictive spirit against “the Catholics,” the Church, and 
Clergy. Took the liberty of observing on the use he made 
of the word “Catholique,” as distinguished from, and op- 
posed to, Protestant. ‘ Permit me very respectfully to say 


such a use of the word Catholic, Sir, appears to be a sacrifice: 


of principle, in which your adversaries must rejoice, and 
which they must welcome as tantamount to an avowal, on 
your part, that you yourselves are not Catholics, and there- 
fore heretics.” He did not deny but that there was some 
force in the remark; but the use is inveterate, and it would 
be difficult to reform it. But it deserves to be noted as a 
warning, and as reflecting light on the present condition of 
religion in this country. ‘As for ourselves,” he said, “ we 
make progress ; we are engaged in various ecclesiastical and 
liturgical improvements, especially with regard to ‘le Chant 
Kcclésiastique’ and ‘la musique religieuse.’” “ But,” said 
I, “et la Liturgie?” and taking out an English Prayer 
Book, ventured to say, “Voila, Monsieur, ce qui a sauvé 
’Eglise Anglicane ; and how can you hope to make a per- 
manent impression on the people, and to preserve their 
faith, and foster their piety, except by means of a Liturgy ?” 
“1 know,” he said, “ your Book of Common Prayer; and 
one of my English friends who has circulated the French 
translation of it in this country, tells me, ‘Vous finirez, 
Monsieur, par étre Anglican.’ ” 

Evidently the temptation to extemporize prayer, and the 
habit of doing so, must operate as an impediment to the 
reception of a set form of prayer on the part of many of the 
French Protestant Pastors; and a Liturgy would probably 


* Not only in conversation but in print. The following is from a 
published Address by M. le Pasteur Vermeil concerning the Protestant 
Deaconesses (Rapport, 1852, p. 24): “ Devant les attaques incessantes 
dont l’ceuvre a été l'objet, au milieu des accusations de tendances au 
Catholicisme,” &c. 





Notes at Paris. 105 


seem to many Protestants in France as something too cold 
and dry and formal for spiritual use and edification. 

“But,” said I, “ Sir, for the maintenance of sound faith 
in a Church, is not a Liturgy of inestimable benefit? and 
may I be permitted to inquire what is the case with your 
own Communion?” He replied, “It was too true they 
were torn asunder by divisions. On one side are the 
Orthodox, on the other the Unitarians. There are also two 
opposite Journals; one on one side, and one on the other. 
In America,’ he added, “the different forms of Protes- 
tantism have distinct Churches; but here we (that is the 
members of the Reformed Church, not the Lutherans) are 
‘mélés ensemble dans la méme Eglise’ the Oratoire.” 
** But,” said I, “ Monsieur, si l’on préche de l’hérésie chez 
vous, qu’est-ce qu’on fait?”’? “Rien.’’ “ Mais, Monsieur, 
le consistoire—, est-ce qu’il n’exerce aucune discipline ?” 
“ Mais, Monsieur,” he replied, “ comment voulez-vous qu’il 
exerce de la discipline? le consistoire est divisé. D’un 
cété voila M. , qui est Orthodoxe, et de Vautre cédté 
voila M. , qui est Unitaire.” “But,” said I, “have 
you no Confession of Faith? Are not your preachers bound 
by any Articles of Religion?” “No. Autrefois tout le 
monde souscrivait 4 la confession de la Rochelle; mais 
aujourd’hui on ne souscrit ἃ rien ; alors on peut précher tout 
ce qu’on veut.” “ Ouest donc, Monsieur, votre espérance ? ”” 
said I. “Dans la bonne Providence de Dieu,” was the 
answer. 

He spoke of their Schools and Churches as showing fresh 
vigour and energy,—and if they had but unity they might 
do anything. 

I left him with earnest hope and prayer that, in God’s 
good time, and in His wise counsels, something of a more 
perfect organization and spirit of union might be imparted 
to that religious life and fervour which is now manifesting 
itself with new energy among the Protestants of France ; 
and that, if it so pleased Him, the Church of England might 
be permitted to be instrumental in the promotion of this 
blessed work. If Protestantism in France could become more 
Catholic, in the true sense of the term catholic,—if it would 








106 Miscellanies. 


not only protest against the novelties and corruptions of 
Rome to which it is opposed, but also against those danger- 
ous errors which are cherished and propagated by some in 
its own communion ;—if it could provide sound and health- 
ful food and refreshment for the imaginations and affections 
of the people, by reverent decency and holy dignity, and 
modest beauty in the public offices of religion; embodying 
the great verities of Christianity in those venerable Symbols 
of the Faith consecrated by the general use of Christendom ; 
if it could divest itself of the character of a ‘new and rebel” 
Religion (I use the epithets applied to it by its adversaries), 
and could present itself in the august form and lineaments 
of the Primitive Church, and with its divine spirit and 
power, then it might be hoped that many of the sober- 
minded and pious of the Roman Catholic Communion would 
approximate to the Protestants of France, and they would 
be mutually attracted to each other, and coalesce in a 
National Church that would win the hearts of the people, 
and rescue the French Nation from the abyss now opening 
before them, into which they seem to be driven by two 
different forces, that of a shameless Superstition on the one 
side, and of an insolent Infidelity on the other. 

Went in the afternoon to call on a R. C. friend, a member 
of a religious order,—a learned, zealous, and agreeable 
person. He is engaged in writing the Life of one of the 
Superiors of another religious congregation—a difficult and 
delicate task; for he will have to speak of other religious 
congregations; and some of them, I apprehend, were not 
very friendly in their dealings with each other. Indeed, 
the religious Orders of Rome, though united in her cause 


against an external foe, are by no means united among 


themselves. A remarkable specimen of this intestine dis- 
cord may be seen in the work of a learned Benedictine, Pére 
Pitra, on the Bollandists (the Jesuits of that name who 
compiled the “Acta Sanctorum”), who were at war for 
many years with many other fraternities. I recollect that 
one of the most eminent Benedictines, in a letter to Dr. 
Bentley, complains of the influence exercised by the Jesuits 
in his day over the Parisian Press. 








Notes at Paris. 107 


My friend here began the conversation with remonstrating 
in strong terms on the language used in some Anglican Pub- 
lications concerning the Church of Rome. But what (I asked) 
had been their language with respect to us? They had treated 
us as if we were no better than Saracens, and as if we had not 
a particle—méme une étincelle de la foi. ‘ Well,” said he, 
“and what is the fact? Is not our language true? You 
are bound hand and foot; you are subject in all matters of 
doctrine to the civil power; you derive your Creed from the 
State. Your Church is like a vessel tossed on the sea ‘sans 
boussole,’ and you must ‘ faire naufrage.’” 

If this be so, since a tree is known by its fruits, I re- 
quested him to compare the relative position and prospects 
of Religion in France and England. ‘ Doubtless,” I added, 
“there is much to regret in the moral and religious con- 
dition of England, but it seems to me that, wherever the 
Church of England has had fair play, she has a strong 
hold on the hearts of the people. But in France, I fear, 
wherever the Church is most dominant, there by the de- 
lusions, and superstitions, and false miracles which she 
cherishes, encourages, and displays, she has revolted the 
minds of a large mass of the people, who say to her in their 
hearts, 


“ Quodcunque ostendis mihi sic, incredulus odi,’ 


and they are goaded thereby into unbelief. Having de- 
tected the Church, as they think, in many falsehoods, they 
cease to trust her; knowing that she teaches much that is 
false, they will not believe her even when she teaches what 
is true. Hence, as it seems to me, there is great reason to 
_ apprehend a social and religious convulsion in France which 
may shake the nation to its foundations, and overwhelm the 
Church in ruin.” | 

“Well,” said he, “but we wait the issue without dis- 
quietude. Nous serons inébranlables. Do not imagine that 
the Church of France consists in her fabrics and tem- 
poralities. No; she lives in her works of piety and charity; 
she lives in her religious congregations of holy men and 
holy women ; she lives in the Martyrdoms of her Mission- 


108 Miscellanies. 


aries, which are the seed of the Church. And, therefore, 
she cannot be extinguished.” 

“Doubtless,” said I, “she has much that is admirable, 
and which, it may be hoped, if cleared from the corruptions 
with which it is overlaid, will bring down a blessing upon 
her; but still there are the tendencies to which I have 
adverted, and which, it seems to me, will, if not neutralized, 
lead to those results I have stated. And permit me to say, 
that the Church of England has now, we trust, evident 
tokens of spiritual life and of the divine favour upon her. 
Look at the number of new churches that have risen in 


England in the last five years. Besides, the Church of — 


England is giving many proofs of vitality in our Colonies by 
the extension of her Episcopate and the foundation of new 
Sees.” 

« And what right,” said he, “has the Church of England 
to erect Episcopal Sees ὃ ἢ 

“ A right derived from the Apostles and from Christ.” 

“No,” he said, “she does it only by authority of the 
Crown, from which all your Episcopal jurisdiction flows.” 

“No; the authority of the Crown does indeed intervene 
in the assignment of the territorial limits within which the 
Episcopal jurisdiction is to be exercised ; but the Jurisdiction 
itself, as far as it is spiritual, and not im foro civili, is derived 
from consecration ; that is, it comes from Christ, the Divine 
Head of the Church. And let me ask,” said I, “are not 
your own Bishops in France nominated by the Civil Power, 
even when that Power has no definite Creed? But, after 
all, the controversy resolves itself into one question, that 
is,—Did our Blessed Lord, or did He not, institute such an 
authority as is now claimed by the Bishop of Rome as of 
Divine Right? This is the point at issue. We say, He did 
not. If He did, it must be capable of proof. But we affirm 
that it cannot be proved from Holy Scripture, as interpreted 
by sound reason, and by the practice of the Primitive 
Church. Even those ancient Authors, whom you cite as 
most favourable to your cause, viz. S. Irenewus and §, 
Cyprian, are in fact against you, as their own conduct 
shows. If our Lord had instituted such an authority as 


Notes at Paris. 109 


that now claimed by the Pope, those ancient writers must 
have known the fact of its institution. If the Bishop of 
Rome is Christ’s Vicar on earth, if Christ’s authority resides 
in him, how can you imagine that S. Irenzus would have 
ventured to remonstrate as he did with Pope Victor, or S. 
Cyprian have ventured to rise in opposition as he did to 
Pope Stephen? Would they have ever dared to act thus to 
Christ? Assuredly not. And yet you say, that in resisting 
the Pope, we resist Christ’s Vicar, His Supreme and In- 
fallible representative on earth,—we resist Christ.” 

“‘ But,” said he, “ you allow that the Church is a Body, 
which has been always visible.” 

“ Yes,—from the time οὗ Abel.”’ 

“But how can you have a visible Body without a visible 
Head ?” 

_“ How, do you ask? and where was the Visible Head of 
the Church from the time of Abel and in the days of the 
Patriarchs ἢ 7} 

“ But then ‘PEglise n’était pas constituée; c’était une 
Eglise des familles, pas du monde entier.’”” 

“Tt was the Church of God, and if it was limited to a 
small space at that time, it was so much the more easy for 
it to have one Visible Head. But it had none; and now 
that it is diffused throughout the world, a Visible Head is, 
ἃ priori, less to be looked for, on account of that universal — 
diffusion ; and, ἃ posterior, we do not find that Christ has 
appointed one Visible Spiritual Head of the Church, any 
more than He has appointed one Visible Temporal Head of 
the world. And we see many warnings in Scripture against — 
such an assumption of Supremacy, and we see also many 
great evils resulting from it. Cannot we be saved by the 
faith which saved the Apostles? But according to the 
theory of Development which Rome has now adopted, and on 
which she acts, as, for instance, in the disposition now shown 
by her to make the Immaculate Conception into an article 
of Faith, and in the assertion of her own competency to do 
so, and to enforce that article on the conscience of the 
world, it is evident that, according to her, new doctrines may 
be added by herself even in the present day—the nineteenth 


110Ὸ Miscellantes. 


century—to the faith taught by the Apostles, and which 
saved them. Does not such an assumption as this recoil on 
her who makes it? Does it not place her in a position of 
antagonism to the Apostles and the Apostolic Churches, and 
to Christ himself, and to the Holy Spirit, Who was sent by 
Christ to the Apostles ‘ to lead them into all truth’? And 
is it not therefore manifest that such an assumption is 
contrary to the Divine Law, and that she who makes it, and 
they who are willingly deceived by it, are exposed to the 
Divine judgments ?” 

He declined to accept ‘‘the Doctrine of Development,” 
and said that they were not bound by any theories of Dr. 
Newman; and that his own affirmation was consonant to 
that of 8. Vincent of Lerins, that the Church taught “non 
nova, sed nove.” 

“But the Church of Rome,” said I, “ teaches nova as well 
as nove; she evidently claims this power in various par- 
ticulars, especially in her recent conduct with regard to the 
Immaculate Conception.” 

Such conversations as these leave many impressions of 
painful interest on the mind. That persons, who have much 
in common, and are prompted by many considerations to 
entertain the kindliest feelings for each other, should differ, 
and differ widely, on matters of vast importance, may well 
be a subject for regret. But this may be alleviated in some 
degree by reflections derived from differences of circum- 
stances over which they had no control, such as birth, 
country, and education. And we may be allowed to hope 


that, in the estimate made by the Divine Searcher of hearts, — 
these circumstances will not be forgotten, and that allow- 


ance will be made for the infirmities of human nature which 
enfeeble and obscure the intellect of even the wisest among 
us. But there is one feeling of sadness which rises in the 
mind on such occasions as this, for which there is no such 
consolation. It is, that a Church should exist, which claims 
to be the only true form of Christianity, and which yet, if 
she acts up to her own principles, and executes her own 
laws, and repeats her own practices, would separate the 
dearest friends and relatives who may differ from each other 


ΠΝ 


Notes at Paris. 111 


on these questions; and that she would require the one, 
being her own adherent, to betray the other into the hands 
of the Inquisition, to be delivered (if he did not recant) to 
the torture and the flames; and would honour and reward 
the informer for zeal to God and the Church, because he 
resisted the natural dictates of his heart, and denounced his 
friend or parent, and gave them up for certain destruc- 
tion.” 

Went and visited some other Churches,—S. Etienne des 
Monts and S. Germain des Prés. In the way my com- 
panion informed me that the Order of Jesuits was recovering 
its hold on education in France, and now possesses establish- 
ments very numerously attended. In ὅ. Germain des Prés 
I copied the following prayer, addressed to 8. Anne, the 
mother of the Blessed Virgin Mary :— 


“ Anna, redde propitium, 
Per Natam, Natum Filium. 
Ste. Anne, par l’entremise de votre Fille, 
Rendez-nous propice le Fils qui est né d’Elle.” 


This Prayer was printed and pasted on the wall of the 
Church, and a little boy was praying before it. Here was a 
prayer to 8. Anne that she would entreat her Daughter, the 
Virgin Mary, to ask her,Son Christ to be propitious to the 
suppliant. Where is to be the end of such mediatorship ? 
If the Virgin can command Christ, because she is His 
Mother (“jure Matris impera filio”), may not S. Anne com- 
mand the Virgin for a like reason? And may not S. Anne’s 
Mother, the Virgin’s Grandmother, by parity of reasoning, 
command them both? And if the Virgin is to be regarded 
as “concue sans péché,” must not her Mother also ? 


5 Camillus Campegius, who held the office of Inquisitor-general at 
Ferrara, thus writes (in his additions to the treatise of Zanchinus Ugolinus 
de hereticis), c. 13. d.; “ Hace wnwmquemque fidelem et Catholicum aded 
exstimulare deberent, ut absque judicio monitione citatione aut poena pro 
communi Christiane religionis bono ad accusandum seu denunciandum et 
testificandum omnes accurrerent. Quod etsi in causis omnibus servari 
deberet, in hoc tamen fidei Catholics negotio ardentius id peragendum 
esset, ubi incomparabilia premia Dei Maximi liberalitate et sancte ejus 
Ecclesie benignitate conseqaimur.” 


112 τ  Miscellantes. 


Sept. 4, Sunday morning.—About one shop in three shut ; 
more in the afternoon. Where so many shops are open, those 
tradesmen who close them appear to be deserving of respect, 
as making a sacrifice for religion. Perhaps, however, there is 
more of appearance here than reality. There is, I understand, 
a great difference at present between the manner in which 
Sunday is spent by the bourgeoisie of Paris, and that in which 
it is employed by the classe owvriére. The bourgeoisie shut 
their shops, but the reason is, because Sunday is the day 
specially chosen for excursion trains (“trains de plaisir’) 
and for fétes in the environs of Paris. They close their shops 
and take themselves and their families to the Bois de Boulogne, 
St. Cloud, Versailles, Montmorency, or 8. Germain. But 
the classe owvriére, the masons and carpenters, act in a dif- 
ferent way: they work hard on Sunday ; but on the following 
day, Monday, they refuse to work at all, and give them- 
selves up to the pleasures of the cabaret. Instances have 
occurred in which a contractor has offered to pay his men 
for Sunday, though no work should be done on that day, on 
condition that they should work hard on Monday. But the 
offer has been declined. Here is a warning to England as 
to the consequences which may arise if a precedent is estab- 
lished for making Sunday a day of amusement, by opening 
the Crystal Palace, &c., &c. on that day. 

Went to the English Chapel at Rue d’Aguesseau. The 
Holy Communion administered ; a very good congregation. 

About 2 p.m. went into the Madeleine Church. Some 
Priests sitting in the choir, and a few boys in red scull-caps ; 
and chanting the office with the accompaniment of some 
trombones. The congregation appeared to be paying little 
attention to the service. The Sermon was not to be till 
three o’clock, so I walked to another Church (5. Roch), where 
I found the Preacher just “ monté en chaire.”” His subject 
was “’usage qu’on doit faire de ’Evangile.” Man, he said, 
is composed of body and soul; and soul is endued with “ in- 
telligence et amour.” Almighty God has provided bread for 
the body; and for the soul He has given “1’Evangile et ’Eu- 
charistie,” both necessary. And in the course of the Sermon 
he stated that the Evangile is even more necessary to be 





Notes at Parts. 113 


received than the “ Eucharistie.”” For there might be circum- 
stances under which it might be impossible to communicate 
in the Saints-Mystéres, but no case could be imagined in 
which we were not bound to use the Evangile. After kneel- 
ing down and reciting the Ave Maria, he said that his sub- 
ject would divide itself into four parts, our duty to the Gospel 
being fourfold :— 

1. Posséder. 

2. Lire. 

3. Méditer. 

4. Pratiquer. 

1. Posséder. Let me ask, mes fréres, combien des per- 
sonnes parmi yous possédent l’Evangile ? Very few, I fear. 
But you are Christians ; and the Gospel is the rule of your 
profession. The Gospel, therefore, ought to hold a place— 
the chief place—in your houses. If you enter the house of 
an architect or a physician you recognize immediately his 
profession by the books on his shelves. Yow are Christians ; 
your profession ought to appear by the place you give to the 
Gospel in your house. And here, my brethren, those per- 
sons who belong to a different religion may serve to you as 
an example. What honour is paid by the Jews to the Books 
of Moses! How is the Koran revered by Mussulmans ! 
And “les dissidents” also—the Protestants—what honour 
do they give to the Scriptures, which are not theirs; to the 
Scriptures, I say, “ qu’ils nous ont volées. Considérez, mes 
fréres, qu’est-ce que c’est ’Evangile? C’est Vhistoire de 
Jésus Christ. C’est Son portrait: Oh! si nous possédions 
Sa véritable image,—les linéaments de Son Corps!” But 
it has not pleased Almighty God that this should be so.‘ 
But here, dans ’Evangile, nous avons l’image de Son Ame. 
And if you are glad to have the pictures of your ancestors 
in your houses, if you look on them with honourable pride, 
how much more ought you to possess and venerate the por- 
trait of your adorable Saviour, whose likeness is traced in 
the Gospel by an inspired pencil guided by the hand of God ! 
But more; the Gospel is not only His Portrait, it is His 


® It would seem therefore that the preacher did not accept the legend 
of S. Veronica, and of the “ Sainte-Face” preserved in S. Peter’s at Rome. 
VOL. Foye I 


114 Miscellanies. 


Testament, sealed with His Blood, in which He has left you 
“ légataires universels” of inestimable graces and everlasting 
joys. How eager are you to pore over some human will in 
which you think that some temporal benefit is devised to 
you; how much more anxiously and joyfully ought you to 
be to possess and study that Testament in which you are 
made heirs of heaven! And as for its study; you cannot always 
come here to hear us preach, nor can we always be preaching 
to you. And sometimes you think us tedious when we preach, 


and you are weary, and fall asleep. But the Evangile is 


always open; God is always preaching there, there you can 
always hear Him. And when you are afflicted, when you 
are exhausted by daily toil, there you will find comfort and 
refreshment. L’Evangile est “remedium animorum”—the 
balm of the soul. There God vouchsafes to write to us. 
Remember what §. Anthony said when a letter was brought 
to him from the Emperor Constantine, and some person con- 
gratulated him on the honour of receiving an Epistle from 
so great a Sovereign. Oh, said he, but how much greater 
honour is it to receive letters from the King of kings! 
And such epistles we have in the Scriptures. Remember also 
the great Council of Nica, at which 325 Bishops were pre- 
sent; then the same Emperor Constantine sat on a lower 
seat than the Bishops, and in the midst of the Council was a 
glorious Throne glittering with gold and jewels: and for 
whom think you was that throne set? For some mighty 
king? No; it was for the Gospel. And that no one may 
be discouraged from studying the Gospel, recollect the ex- 
ample of Didymus of Alexandria, called “ L’Aveugle,” who 
had lost his sight, but yet had the Scriptures by heart, and 
with such exactitude, that when a Priest or a Bishop was 
preaching, and quoted or interpreted a text of Scripture 
amiss, he used to rise up in the Church and correct him. 
Remember the admirable advice concerning the study of 


Scripture given by 8. Jerome in his excellent Treatise “ Ad_ 


Nepotianum ;” and the language of S. Cyprian when he sent 
some extracts from Scripture to-a friend. I send you, he 
said, some wool from the Divine Lamb, without blemish and 
without spot; that you may make therewith a tissue—a 


aa 
SS a ὦ ον κοΐ τ = : 
δὶ ty ete ke re en nn, Sea re δ γνοὺς 


Notes at Paris. 115 


garment to cover, and warm, and defend you. Remember 
the words heard by 8. Augustine from heaven, when he was 
in perplexity of mind before his conversion, “ Tolle, lege,’— 
take the Scriptures and read them. So say I to you all: 
*€ Tolle, lege ;” and meditate upon them in your hearts with 
prayer ; and practise them in your lives. 

This is a brief abstract of the discourse, which lasted more 
than an hour. After its conclusion, I inquired the name of 
the preacher. He was one of the Vicaires of the parish. I 
went to the Sacristy to inquire for him. He was “rentré au 
choeur,”’ was the reply at first ; but, however, this did not 
prove to be the case; he was “rentré chez lui.””? This being 
so, 1 went in quest of him, apologizing for the visit, espe- 
cially when he was probably weary by the exertion of preach- 
ing. Received by him very courteously. He said he was 
rather hoarse with preaching, but begged me to stay. 
Having described the cause of my coming to Paris, and 
why I came to call upon him, I could not forbear expressing 
the great pleasure with which I had listened to his Sermon. 
_ And, “ Monsieur |’Abbé, si tout lemonde en France préchait 
comme ¢a, alors nos divisions et disputes seraient bientdt 
terminées.”’ 

“Well,” said he, “but as you are, I believe, a Ministre 
Anglican, there was one expression in my sermon which I 
regretted almost as soon as I uttered it, and for which I 
ought to ask your pardon.” 

“That expression, I suppose, was the one in which you 
spoke of us dissidents as having ‘volé’ the Scriptures from 
you.” 

“ Précisément,” he replied; “I ought not to have used 
that phrase: but you know, when one is ‘emporté par la 
chaleur de son adresse,’ some expressions may escape which 
ought not to be uttered.” 

“Yes, certainly; and you are aware that we dissidents 
maintain that we derive our Canon of Scripture,—that at 
least of the Old Testament, which does not correspond with 
yours, and cannot therefore come from you—we suppose that 
we derive our Canon of the Old Testament from our Blessed 
Lord and Saviour, Who received the same Books as we 

12 


116 Miscellantes. 


receive, and no other. But this question ‘ tirerait 4 une 
longue controverse,’ perhaps; and I came, Sir, not to argue, 
but to thank you.. And as you have adverted to one expres- 
sion in your discourse, may I take the liberty of observing 
that, if I heard correctly, you stated in your Sermon that 
the number of Bishops at the Nicene Council was 325?” 

Lhe OMe 

“ But, if I recollect right, they were 318.” 

He turned to his shelves, and took down his Fleury. 
“Thank you for the remark; I believe I confounded the 
number of the Bishops with the date of the year in which 
the Council was held.” 

“You may remember that the number of the Nicene 
Bishops is remarkable, and was observed as such in ancient 
times, as identical with the number of Abraham’s household 
servants” (Gen. xiv. 14).’ 

“ Je n’avais pas fait ce rapprochement. Thank you for 
it. 3? 

[This is here noted to show that biesdion from book, as 
is the practice in England, is not without some advantage in 
regard to precision, and as securing the preacher from the 
utterance of language in the pulpit, in the heat of a discourse, 
which he may afterwards regret in his calmer moments. This 
excellent Ecclesiastic was, I am sure, very sorry for accusing 
us of theft. ] 

“Yet,” said he, “you must allow that all you possess of 
good is derived ‘ de notre sainte mére I’Eglise.’ ” 

“Tt comes all to us from the Divine Head of the Church, 
by the agency of the Holy Spirit, derived to us through the 
Church Catholic, but not through your Church alone. But, 
Sir, I abstain from entering on these topics at present, espe- 
cially after your fatigues of the day; only allow me to 
assure you of the great pleasure it gives us of the English 
Church to find persons with whom we have much in common, 


7 The reader may also remember that in Greek numerals 318 is repre- 
sented by TI H, and that some of the early Fathers took pleasure in 
remarking that T is the symbol of the Cross, and I H the first letters of 
Ἰησοῦς. It is observable, also, that the letters in σταυρὸς makes 700, and 
in Ἰησοῦς (as Irenwus observes) 888. 


— 


wet ὅτ ας ᾿ ar τὰ "π aes 
Ke ete ak tact A a Ni aa ἐξ τὰ iat 


Notes at Paris. 117 


especially in the sentiments uttered by you in your sermon 
to-day.” 

He thanked me for coming to see him, and I took my 
leave. 

Monday, Sept. 5th—Made some calls, but the persons 
were out. Passing by a book-shop, near the Place des Vic- 
toires, saw in the window a piéce de thédtre, which has now 
avery great run at Paris. It has just attained its 105th 
time of representation, and bears the ominous title, ‘ Le 
Ciel et ’Enfer.” It is played at the Ambigu Comique. A 
most profane performance. ‘The Evil Spirit is here repre- 
sented as a fripon and buffoon, and made the subject of jest ! 
What a spectacle for men, women, and children to gaze at 
and laugh at! Could the Evil Spirit himself devise any more 
effective means for familiarizing them with himself and his 
_ associates, and his actions and abode, and for divesting them 
of their terrific awfulness, and even alluring the spectators 
to sport and sing with him as a playfellow! A priest was 
stariding at the shop, so I asked him, was this the intellec- 
tual food of the people? It was astonishing, he said, but so 
it was. He turned the conversation, and said, “ Btes-vous 
Catholique, Monsieur?” ‘ Oui,—mais je suis aussi Protes- 
tant.” ‘‘ Vous étes Anglican ?”’ 

ce Yes.” 

“‘T have been in England,” he replied, “and at West- 
minster; and was much pleased with the ‘Chant des 
Pseaumes’ there, which seemed to me ‘ trés-religieux.’ ἢ 

“41 am glad to hear it, and hope we may find more points 
of agreement when the two nations come to know one 
another better.” 

“Oh, oui, Monsieur, il est ἃ espérer que moyennant les 
chemins de fer il se fasse quelque fusion. But my omnibus 
is coming by, and I must go ; so bon jour.” 

Certainly, whatever may be thought of a fusion by means 
of railroads, both countries may learn something from each 
other; and railroads may not be without their use in pro- 
moting true Catholicity. 

Went into a fine large Church close by, S. Eustache. 

It must be a great blessing to the people to find the 


118 Miscellantes. 


Churches always open, especially in this great restless city. — 


The influence of the quiet of the Church on their minds, 
when harassed and distracted by cares and business, and 
even on their bodies when exhausted by fatigue, must be 
salutary, soothing, and refreshing. The Churches, in such 
@ case, are like spiritual ports and havens, stretching out 
their arms to rescue them from the storm; or like wells 
of water in a wilderness. Could not we imitate them in 
this ? 

True, the decorated altars, the images, the pictures, the 
perpetual masses said at once in various chapels in the same 
Church in the forenoon, supply objects to them which we 
could not wish to provide. And a R. C. Church even, 
when no service is going on, has a liturgical character of its 
own in its walls, altars, and ornaments. And, doubtless, as 
matters are now, there is great evil in this; for the religion 
which depends so much on such external objects, and the 
devotion which is so much directed to those objects, is in 
danger of becoming external, and of declining into supersti- 
tion. You see two images of a Madonna in one and the same 
Church: the one image wholly neglected, the other adorned 
with gilded chaplets, and honoured with lighted candles, and 
thronged with worshippers, book in hand, kneeling before 
it. Is not this creature-worship? Is it not idolatry? I 
know it is said that images are channels of grace, that they 
are ‘‘illustrées par les graces de Dieu,” and that it pleases 
Almighty God to vouchsafe graces by means of one image 
rather than by another. If so, it would seem that we ought 
always to be at work making images, in hope that they may 
be adopted by the Almighty as media of grace to us; and 
that our graces would increase in proportion to the multitude 
of our images. And it is said that in kneeling before an 
image, and offering prayers, the object of adoration is Al- 
mighty God, who uses the image as a medium of grace. 
But is this true? and if it were, is it the popular idea? 
These poor women who kneel before the image of the 
Madonna, recently crowned by the Pope with so much pomp 
and splendour, do they address their prayers to the Almighty 
alone? Do they honour Him? Do they look on the 


ἔχις ia Ao 


φ Ἐ r : i si 

ete wf i 

Sea) er ee Pe 

ΒΥ We Feet ee 


Notes at Paris. 119 


Madonna and her image only as instruments—viaducts of 
grace? Is not their homage paid to them? The golden 
crown, sent from Rome to this image, the honour of a coro- 
nation volunteered to it, and not granted to the Hmperor of 
the French; the galaxy of candles blazing before it ; the vast 
sums of money lavished upon it, as distinguished from all other 
images,—these acts of honour must tend to concentrate the 
eyes and rivet the minds of the people, especially the poor, 
on this image, and direct their adoration to it. 

Let me here observe, that the manner in which our 
Blessed Lord is almost always represented by statues and 
pictures here, in regard to His human Mother, tends to con- 
found the people’s ideas with respect to them individually 
and relatively. Our Lord is represented as an infant in the 
arms of His mother. If He wears a crown, she wears a 
crown also; but her crown is twice as fair as His crown.® 
Thus, in His case, the idea of the humanity is brought pro- 
minently forward; and that idea is the idea of a humanity 
inferior to that of another,—the humanity of a Child in 
relation to that of a Mother. This is the idea presented to 
the eyes of the people, and kept constantly before them. 
And we know what influence the eye has in forming the 
faith of a Nation, and in moulding its religions Worship. 
Τὸ has more power than the sound of a thousand sermons :— 


“ Segnius irritant animos demissa per awrem 
Quam que sunt ocwlis subjecta fidelibus.” 


Hence such expressions as these in prayers to the Virgin: 
“Jure Matris impera Filio. Monstra te esse Matrem.” 
“Vous avez sur Sa bonté la puissance d’une Mere.” .... 
How near Romanism approaches to Socinianism ! 

Sept. 8.—Went in the evening to the Church of Notre 
Dame des Victoires: this day being kept as the Festival of 
the Nativity of the Virgin Mary. The Church thronged ; 


* The early painters represented the Blessed Virgin adoring her Divine 
Son; their successors placed the Divine Son in the Blessed Virgin’s arms ; 
but now, in some cases, the Divine Son has disappeared, and the Blessed 
Virgin stands alone on the altar (as in the church of the Madeleine at 
Paris), with her arms outstretched, “comme dispensatrice de toutes les 
graces ”—to quote a French friend, who deplored this. 


120 Miscellanies. 


the greater proportion being women of the middle class. 
A great deal of time was taken in lighting the lamps, and 
the almost innumerable candles which blazed upon the Altar 
before the Image of the Virgin, crowned and adorned with 
gold and jewels by the Pope on the 10th of last July. At 
length the Priests, headed by the Curé (M. Desgenettes), 
came in from the sacristy and knelt before the Altar. Some 
hymns were sung in French to very operatic tunes. One of 
these began with the words “'Triomphez, Reine des cieux,” 
and contains these words :— 


“ Des plus heureux dons, 
C’est de la main de Marie, 
Enfans, que nous les tenons : 
Le ciel et la terre, 

Ravis, de lui plaire, 
Chantent ses appas.” 


This, with the other hymns used on these occasions, may 
be seen in a book published for the use of the Archiconfrérie, 
and affords a melancholy proof that much of the worship 
offered in this Church (and the same may be said of many 
other Churches in France) is not worship of God; and that — 
Christianity has been almost supplanted by Mariolatry. 

The hymns were followed by some chants of a graver © 
tone; then came the sermon. The preacher was of the 
Order of Maristes, and his name (I think) was De Place. 
His discourse was on the Nativity of the Blessed Virgin; 
and I can only describe it as a fable of nearly an hour. He 
called the Virgin “ La source de notre salut, qui avait offert 
son Divin Fils au Pére Eternel sur l’autel de la croix,” for 
our sakes. He dilated on her love to us, and especially to 
“pauvres pécheurs;” and called upon us “ assister ἃ un 
berceau, le berceau de la trés Sainte Vierge;” and then 
came a glowing description of the Virgin as an infant, lying 
in her cradle, praying, “ses petites mains jointes,” for 
“‘pauyres pécheurs ;”’ and a great deal more of such rhap- 
sodies. ‘Then M. Desgenettes, the Curé, mounted the 
pulpit, and a candle was lighted for him there, and he took 
out a paper and read a catalogue of persons for whom the 
prayers of the Confrérie were desired, viz.— 





Notes at Parts. 121 


So many “jeunes personnes.” 

So many “ vieillards.” 

So many ‘‘ Protestants.” 

So many “ Juifs,” &e. 

So many “ affligés.” 

So many “ Diocéses”? and so many “ Lvéques.” 

So many “ exposés a des tentations.” 

He then said something more about the Féte of the 
Nativity of the Blessed Virgin, sitting with his pocket- 
handkerchief before him, and taking snuff; and informed the 
congregation that he had been making some researches in 
ancient historians concerning the birth of the Virgin, and 
had made some interesting discoveries thereupon, which he 
would communicate to them if they would come next 
Sunday to hear him. | 

This discourse was followed by the chanting of some 
Psalms in a very effective manner; and this part of the 
service was very striking and edifying, if it was understood 
by the people, for it was in Latin. The Psalms chanted 
were first the 109th, Dixit Dominus Domino Meo; Ps. 112, 
Laudate, Pueri, Dominum; Ps. 121, Leetatus sum in his quae 
dicta sunt mihi; Ps. 126, Nisi Dominus edificaverit 
Domum; Ps. 147, Lauda, Jerusalem, Dominum. Then 
came a Hymn to the Virgin :— 


“ Ave Maris stella, 
Dei Mater Alma, 
Atque semper Virgo, 
Felix coli Porta. 


Solve vincla reis, 
Profer lumen ceecis, 
Mala nostra pelle, 
Bona cuncta posce. 


Monstra Te esse Matrem, 
Sumat per Te preces, 

Qui pro nobis Natus 

Tulit esse Tuus.” 


&e. &e. 


Then came the Magnificat and the Litanies of the Virgin, 
in which she is called— | 


[22 Muscellantes. 


“ Refugium peccatorum, 
Salus infirmorum, 
Regina Angelorum, 
Regina sine labe concepta.” 
&e. Ke. 


The singing was general, and appeared to be very earnest ;_ 
and the service suggested many reflections. This was a 
weekday, and the Church, a large one, was crowded with 
worshippers who remained here for more than two hours, 
and took a zealous part in the devotions. How was this 
effected? The answer may perhaps be— 

1, The service was in the evening, when the persons 
present had done their work. 

2. The Church was brilliantly lighted, and was made very 
attractive by this splendid display. 

3 The hymns sung had been often repeated, and were 
very familiar to the people. Some of the. music was of a 
very popular kind. 

4, Many of those present were enrolled on the books of 
the Confraternity, and their affections were enlisted in its 
service; they had an individual concern and interest in its 
proceedings. These religious offices were like festive meet- 
ings of a guild. 

5. The services were made very attractive in a religious 
point of view. Indeed, both in the music (in some respects) 
and in the tone of doctrine which prevailed, they seemed to 
bear a strong resemblance to some developments which have 
been given by some to Methodism. They appeared: to 
proceed upon the principle, that in order to be a special 
favourite of heaven, it is almost necessary to have been a 
great sinner. A difference is, that here the Blessed Virgin 
is made to hold the place which is given in those phases of 
Methodism to her Divine Son. The Confraternity of Notre 
Dame have, in some respects, a great advantage in the 
womanhood and maternity of the Blessed Virgin, which 
they well know how to turn to the best account, as in the 
following address to her :— 


“ Montre Toi notre mére ; 
De tes enfans chéris 


Notes at Paris. 123 


Regeis l’humble priére 

Pour l’offrir ἃ ton fils ; 

Une mére peut-elle 

Essuyer un refus ἢ 

O Marie, O ma tendre Mére! 

Que de pleurs je vous ai cotités ! 
J’ai péché! Mais pourtant j’espére, 


7. 33 


J’espére tout de vos bontés. 


We could not quit this crowded Church without an 
earnest wish that a voice from heaven could have given a 
right impulse to the spirit of devotion which there mani- 
fested itself; and which (as far as zeal and alacrity are con- 
cerned) might supply matter for imitation to other religious 
communities. 

An ecclesiastical R. C. acquaintance called. Continuing 
the conversation concerning the Philosophumena, he asked 
whether it was true that the Delegates of the Oxford Press 
had changed the title of the work; and that, whereas it had 
been at first advertised by them as “ Origenis Philosophu- 
mena,” they now advertised it as “ΚΞ Origenis sive potius Hip- 
polyti Philosophumena.” I said that I believed this might 
be the case, and that they had good reasons for doing so. 
He dilated on the great benefits arising to the Church of 
. France and the World from the Papal authority, and on the 
increasing influence of that authority. As to the first, he 
said, we had, as you know, a most vexatious controversy a 
little while ago in France, concerning the use to be made of 
the ancient Classics in Education. The laity were divided 
on this subject; the Clergy were divided ; the Bishops were 
divided ; about thirty took part on one side and thirty on 
the other. “Voila le schisme,” was the general cry. But 
no. ‘Three lines arrive from Rome, the combatants lay 
down their arms, and all is peace. 

And as to the increasing influence of Rome, observe (he 
added) this other remarkable fact. ‘A few years since an 
appeal was made to the wisdom of the French Church in 
behalf of the Roman Liturgy... The benefits of Liturgical 
Uniformity were pointed out; the duty of conformity to 
Rome was insisted on. Many were astonished, some were 
indignant, few thought the proposition feasible. What! 


124 Miscellanies. 


(it was said) would you have us give up our own Gallican 
Breviaries, and sacrifice our religious nationality? How 
many pious minds would be shocked, how many prejudices 
would be armed against us! How many professional in- 
terests involved in the printing of Diocesan Breviaries 
would be sacrificed! The suggestion excited astorm. But 
a little time passed away; men’s minds became calm; they 
reflected quietly on the matter. Gradually diocese after 
diocese discarded its own peculiar use, and now, of about 
eighty dioceses in France, there are not, I think, above twelve 
in which the ‘ Breviarium Romanum’ is not received as the 
Breviary of the Diocese.” 

Let me add here some brief notes. 

The France of Napoleon the First drove the Pope from 
Rome, the France of Napoleon the Third has restored him 
to Rome, and maintains him at Rome. Constitutionally 
France tolerates various Creeds, and grants a stipend to 
their Ministers, and yet she has now dislodged Austria from 
her religious pre-eminence even in Italy, and displays her- 
self even there as the “ first Roman Catholic power of Europe 
and ,the World—the ‘ fille ainée de l’Eglise.’?” She holds 
her shield over the Roman Pontiff; she is the Champion of 
the Papacy at Rome, and would plant the tricolor flag over 
the Holy Sepulchre at Jerusalem. Thus she has constituted 
herself the ‘‘ Head of a so-called ‘ Catholic League.’” This 
appears to be the post of honour which she now claims to 
herself among the Western Nations of Europe. And though 
it is doubtless true, that a large part of the population of 
France have little love for the Papacy as such, yet, if it can 
be made for a time a “ nom de guerre,” for the consolidation 
of national power, and for the advancement of national 
glory, and for the humiliation of rival powers, is there not 
reason to think that it will be gladly and generally accepted 
as a watchword of battle, and an omen of victory? Thus 
Romanism, though it may be weak as a Religion, is strong 
as a Policy. 

No war has ever had great and permanent success which 
has not had a religious symbol; Rome wields a tremendous 
power over the conscience ; and the symbol on one side, in 


° 


Notes at Paris. ~ 325 


some future conflicts, may be the Cross of Christianity 
intersected by the Keys of Rome, and shadowed by the 
tricolor flag of France. 

It seems that the present crisis is remarkable in other 
respects. Now, in the middle of the nineteenth century, 
a large party in France, and a considerable portion of 
Europe, is falling back into the modes of thought and action 
of the Twelfth and Thirteenth Centuries as to the Papacy. 

This may be instanced in the following particulars :— 

The reproduction of the Ultramontane theory by the 
French Church, even in temporal matters, concerning the 
powers of the Papacy—its Supremacy and Infallibility. 
For example, M. l’Abbé Morel supports the claim of the 
Pope to release subjects from oaths of allegiance. 

This is connected with the reception of the Roman 
Breviary in France. For together with it certain Church 
Collects and Lessons are brought in, which were formerly 
expunged, even in Spain, Naples, and Austria, as subversive 
of civil allegiance, and as tending to propagate sedition in 
the name of Religion. Such is the Office in the Roman 
Breviary for May 5th, where Pope Pius V., who published a 
Bull excommunicating and dethroning Queen Elizabeth, 
is canonized as a Saint, and lauded as an Inflexible Inqui- 
sitor, and for “ crushing the enemies of the Church;” and 
that for May 25th, where Pope Gregory VII., also canonized 
as a Saint, is commemorated with praise for having deprived 
“the Emperor Henry of his Crown, and for having absolved 
his subjects from their oath of allegiance.” 

The question, therefore, of the change of Breviary has, 
secretly and silently, a very important. political bearing. 
The reception of the Roman Breviary (as some who are the 
most anxious for that reception well know) is tantamount to 
a reception of Hildebrandine principles, and to a revival of 
Hildebrandine practices, in France. 

As to the estimate of the actions of individual Popes, we 
are now called upon by Romanist Writers in France to un- 
learn our history. Not merely (we are assured) do the 
characters of such Popes as Boniface VIII., Gregory VII., 
Innocent III., and Pius V., require no apology, but these 


126 Miscellantes. 


Pontiffs are now to be regarded as models for imitation, as 
patterns for Popes, and as objects of special veneration by 
the Clergy and Laity, for faith, saintliness, and courage. 

The documents of Roman Ecclesiastical History, which 
were rejected as spurious by such learned R. C. writers 
of the French Church as Fleury, Dupin, and Tillemont 
(who would now, I suppose, be proscribed as Jansenists), 
are not only received as genuine and true, however late may 
be their origin, and however inconsistent they may be with 
known historical facts, but they are to be made the ground- 
work of Church history; and all other documents are to be 
corrected by them and conformed to them. In illustration 
of this assertion, let me, specify the history of 8. Cecilia 
(Histoire de Ste. Cécile, Vierge Romaine et Martyre), the 
second edition of which has appeared at Paris in the pre- 
sent year. It is from the pen of a distinguished writer, 
Dom Guéranger, one of the most respectable Kcclesiastics 
of France, and in great esteem for learning. Love of truth 
constrains me to say, that this volume, which professes to 
be a work of critical research, and is doubtless generally 
received as such, can only be described as a fascinating re- 
ligious Romance; as any one may see who will carefully 
compare it with the article of Tillemont® on the history of 
S. Cecilia. 

This revival of the spirit of Medizvalism shows itself also 
in many practices as well as doctrines. For example— 

1. We see bands of Pilgrims setting out from Paris to the 
Holy Land, to worship at the Holy Places. 

2. We behold the Catacombs of Rome worked with in- 
creased activity, as if they were a spiritual California. 
Bones and skeletons are exhumed from their quiet abodes, 
and carried to the sacred mint of Reliques at Rome; thence, 
when stamped with Papal authority, they are issued through- 
out the world, and are received with pomp and homage in 
the principal cities of France, and are displayed to the de- 
votion of crowded congregations bowing before them. 

3. The worship of the Blessed Virgin, superseding the 
Religion of Christ, is too obvious to need to be insisted upon. 


9 Mémoires Ecclés. iii, 259. 689. ed. 1701. 


: a τον, pd 
Ἶ ᾿ Ἃ ἜΡΟΝ ἐς a rt mea 
epee Paar tlw nite 


Notes at Paris. 127 


4. Reports of Miracles, Apparitions, &c., are promulgated 
by the Church with great confidence and activity. In fact, 
the Apocalyptic prophecies seem to be receiving fulfilment ; 
the mysterious Power, there foreshadowed, is labouring with 
restless energy to make every one receive its mark, and with 
marvellous success. 

That this Power will not also persecute, whenever it has 
the means of doing so, let any one believe who reads what 
it has done and is doing—if he can. I cannot. Many and 
cogent proofs are now visible that it will. Already its advo- 
cates use such language as this: ‘‘ Protestants have no right 
to be intolerant, they have no right to persecute, they ought 
to allow and encourage every form of error, for they have 
no ‘certitude de la foi.” But with Rome it is far otherwise. 
She has the truth ; she alone has it; she is sure that she has 
it; therefore it is her duty to use all means in her power to 
promote it. And if she cannot do so by persuasion, she 
must do it by force.” 

The following language has been used by a distinguished 
writer, who has been received in the present year with 
marked favour by the Pope: “ Pour moi, ce que je regrette, 
je Vavoue franchement, c’est qu’on n’ait pas brulé Jean Hus 
plus ἰδέ, et qu’on n’ait pas brulé également Luther; c’est 
qu’il ne soit pas trouvé quelque prince assez pieus et assez 
politique pour mouvoir une croisade contre les Protestants !’’ 

Is there any mode of averting these evils? 

First, Prayer for the grace of God, and a sound know- 
ledge of His Holy Word. It is not any knowledge, or 
rather a shadow of knowledge, that will answer the purpose, 
such as is too often found among those Protestant Com- 
munities which have renounced the authority of the Church 
Universal, for the dictates of their own wills, and therefore 
are rent asunder by divisions. They can never resist Rome 
with any hope of success. 

And next to Divine Grace, and the Divine Word, we 
must look to sound Learning, and especially to an accurate 
study of early Church History, for the manifestation of the 
Truth, and for the exposure of the cheats and impostures now 
palmed upon an unsuspecting world under the venerable 


128 Miscellanies. 


name of Christian Antiquity. The Church of Rome has 
now many hearts and hands stirred by a spirit similar to 
that which actuated the mind, and produced the works, 
of her illustrious annalist Cardinal Baronius; and it will fare 
ill for the cause of Christianity in England, if our English 
Universities, and English Cathedrals, do not raise up a 
race of students, animated by the piety, and warmed by the 
zeal, and endowed with the erudition of such men as 
adorned them in former times. 

Tuesday, Sept. 13.—Called on the Protestant Pasteur 

It has been my wish, in this short visit, now drawing to a 
close, to hear what is said by different parties and persons. 
No one can have a just knowledge of the operation, con- 
dition, and prospects of Religion in France, who does not 
cultivate acquaintance with French Protestants, as well as 
with Roman Catholics. I have found no disposition in 
the Protestants here to magnify their own importance,— 
rather the contrary. And for this reason, as well as others, 
their view of public matters, especially religious, is entitled 
to respect and consideration. 

Besides, their present position is full of useful instruction 
and warning to England, If the Church of France could be 
reformed on such principles as would restore it to primitive 
integrity and purity in doctrine, discipline, and ritual (such 
as we believe were the principles of the English Reformation, 
however they might be affected in practice by human infirmi- 
ties), there seems good reason to believe that a moral, religi- 





ous, and social regeneration would be effected in this country. . . 


But if the Church of England is either to be Romanized 
upwards, or to be Puritanized downwards, then it is not un- 
likely that, in social and religious respects, the condition of 
England will not be less unsettled and less unhappy than 
that of France. And if any one needs to be convinced that 


Calvinism and Lutheranism, properly so called, are incompe- . 


tent to make head against Rome, let him study the history 
and present condition of Protestantism in France. 

The Pasteur lamented the formation of a “ Conseil 
Central,” by the present Government, for the Eglise Evan- 
gelique, which brought that Church under the control of a 





Notes at Amiens. 129 


few persons—a sort of commission—now nominated by the 
State, and had paralyzed the action of their Synods. “ This 
act (he said) had done much to increase party spirit among 
them, and to multiply divisions. The condition of the 
Lutheran Communion in France was still worse in this 
respect. In fact, both forms of Protestantism were now 
very much under secular control, and the State was now 
by no means well affected to the Protestant cause.” 


Soon after these paragraphs were written an event took 
place which affords a striking corroboration of some of the 
observations made above (page 126), and may be regarded 
as one of the signs of the times, and may fitly receive 
some notice here. 

An ancient Latin Inscription was discovered on April 1st, 
1842, in the Catacombs at Rome, near the Via Salaria: it is 
as follows :— 


AURELIAE THEUDOSIAE 
BENIGNISSIMAE ET 
INCOMPARABILI FEMINAE 
AURELIUs OprTaTus 
ConsuGi INNOCENTISSIMAE 
Depos. Pr. Kat. Dec. 
Nat. AMBIANA 
B. M. F. 


To Aurelia Theudosia, 
A. most benign 
And incomparable Woman, 
Aurelius Optatus, 

To his most innocent Wife, 
Buried xxxth November, 
To her well-deserving 
He placed this monument. 


I reserve the words ‘Nar. Amprana” to be noticed by and 

by. | 
This Inscription, which is engraven on a marble slab, re- 

cords the burial of a certain Theudosia. Near it were found 


ἐν 6. Bene merenti fecit. 
VOL. I. K 


130 Miscellanies. 


some bones, which were supposed to be her mortal remains. 
As she was interred in the Catacombs, she was presumed to 
be a Christian. A phial, supposed to have once contained 
blood, was found near the remains. Hence Theudosia was 
believed by some Roman Catholics, to have been a Chris- 
tian Martyr. Antiquarians are divided in opinion as to the 
nature and purport of this evidence. Some maintain that 
wherever a phial is found in the catacombs, there is the 
grave of a Martyr. Other archwologists are of opinion that 
“what in these phials is called blood is the deposit of the 
wine used in the Communion.”’” 

However this may be, these remains, supposed to be the 
relics of Aurelia Theudosia, were not allowed to remain un- 
molested in the peaceful dormitory of the dead. No heed 
was paid to the solemn language of that other Christian 
Inscription * once seen in the Catacombs at Rome :— 


Mate Perrat 
_ INSEPULTUS JACEAT 
Non RESURGAT 
Cum JuDA PARTEM HABEAT 
δι Quis SEPULCRUM HOC VIOLAVERIT. 


May that man perish miserably, 
May he lie unburied, 
May he not rise again, 
May he have his portion with Judas, 
Who violates this Grave. 


The grave was rifled of its contents. The sacred remains 
of this reputed Christian Woman—this beloved Wife—this 
supposed Christian Martyr, Theudosia, were exhumed from 
the privacy of the tomb, and were exposed to the gaze of a 
morbid curiosity. The sepulchral tablet was torn from its 
place. They were subjected to the critical scrutiny of a 
Roman Tribunal—the ‘‘ Congregation of Relics.” A posthu- 
mous Inquest was held on the body by this tribunal more 
than 1300 years after its decease, and a Verdict was pro- 


* Bunsen, Hippolytus, i. p. 227. 
3 Arringhi, Roma Subterranea, iii. c. 23, p. 436, ed. Arnhem, 1671. 


T heudosta. tI 


nounced—that the remains in question were those of Theu- 
dosia—that Theudosia was a Christian—a Saint—a Martyr 
—and a native of Amiens in France. 

The judicial sentence of the Roman Tribunal was ratified 
by the authority of the Supreme Pontiff, Pius IX. Nor was 
this all. The Pope decreed that the name of Theudosia 
should be added to the Ritual of the Church of Amiens ;‘ 
that an office should be inserted there in her honour; and 
that henceforth Masses should be said in her name in all the | 
parishes of the Diocese of Amiens, and an annual festival be 
celebrated in her memory. 

The matter did not rest here. These mortal remains, 
having been disinterred from the Catacombs of Rome, must 
now take a longer journey: they must be transported to 
Amiens in France. Accordingly to Amiens they came, where 
they were received, on the 12th Oct., 1853, with extraordi- 
nary pomp of music, and banners, and illuminations, and pro- 
cessions, and triumphal arches, and with a large concourse of 
Cardinals (one of whom was Cardinal Wiseman), Archbishops 
(among whom were the Archbishops of Sens, Cambrai,.Tuam 
(Dr. MacHale), Dublin (Dr. Cullen), Babylon (Trioche), and 
Bishops, Twenty-eight in number; and they were carried 
ina magnificent car of triumph to the Cathedral Church 
of Amiens, and sermons’ were there preached to immense 


4 «Tie Souverain-Pontife a fait plus encore notre sainte Amienoise,” 
M. l’Abbé Gerbet, Vicar-General of Amiens thus writes ; “il a voulu que 
son office fit inséré dans notre liturgie, qu’on célébrat la messe en son 
honneur dans toutes les paroisses, qu’on lui consacrat une féte annuelle 
qui prit place parmi nos solennités les plus saintes. Lassistance divine, 
qui dirige le Saint-Siége dans les prescriptions du culte si étroitement 
lié ἃ la foi, vient sceller en quelque sorte les autres garanties, appuyées 
sur les précautions les plus scrupuleuses que la prudence humaine puisse 
inspirer.” 

And the Bishop of Amiens has published the following words: ‘‘ Sainte 
Theodosie est pour nous la premiére-née peut-dtre de cette Eglise, gui 
paya notre rangon, gui mérita le don de la fot apporté bientdt aprés elle 
& nos aieux par Saint Firmin. Nous sommes nés de son sang: elle nous 
enfanta par sa mort & Vimmortalité.” 

ὅ The first was preached by Cardinal Wiseman, and in the published 
report of his Discourse are the following words: “Elle porte donc avec 
elle le flambeau de la foi primitive pour éclairer et pour fortifier la nétre ; 


K 2 


132 3 Miscellanies. 


congregations, congratulating the inhabitants of that city 
on the acquisition of the body of a Saint and Martyr born 
within their walls, and assuring them that these relics might 
be regarded by them as a pledge of the Divine favour and 
protection to the city, and exhorting them to imitate Theu- 
dosia in their lives, and to invoke Thendosia in their prayers. 
In addition to this, the newly canonized Saint of Amiens 
received the homage of the Imperial dynasty of France. 

Thefirst anniversary of the festival (Thursday, Oct. 12,1854), 
was honoured by the presence of the Emperor Napoleon ΠΠ,, 
and of the Empress Eugénie, attended by M. Fortoul, Minis- 
ter of Public Instruction, and by Monsignor Sacconi, the 
Papal Nuncio in France, and by Monsignor Gillies, “ Arch- 
bishop of Edinburgh,” who preached the sermon in honour > 
of the supposed Martyr and Saint of Amiens. 

A Chapel also was erected to her honour, in the Cathedral 
of Amiens, and a Latin Inscription was there placed, which 
records that, on the 28th day of Oct. 1853, “ the Emperor 
Napoleon III., and the Empress Eugénie, came thither on a 


que cette lumiére céleste pénétre dans les cours non moins que dans l’intel- 
ligence des fidéles. Oui, Theudosie, vous l’avez déja fait. Vos ossements 
humiliés pour Jésus Christ ont tressailli aujourd’hui de joie, Hrultabunt 
ossa humiliata, et nous ont communiqué leurs transports d’allégresse. 
Et cette joie, cette féte auront des résultats durables, elles jettent pour 
l’avenir les fondements d’une plus solide et plus ferme piété. Ce qu’est 
Incie pour Syracuse, Agathe pour Catane, Genevieve pour Paris, Agnes 
pour Rome, Theudosie \e sera, lest déji pour Amiens. Elle deviendra 
l'objet d’une dévotion chaque jour plus tendre, ἃ laquelle cette vénération 
profonde qu’inspire la mémoire des saints pontifes et martyrs des premiers 
temps donne un caractére particulier. Et si jusqu’é présent, inconnue 
des vétres, vous avez cependant prié pour eux, combien plus désormais 
invoquée par eux, avec ferveur et confiance, ne redoublerez-vous pas vos 
puissantes intercessions auprés du Dieu des martyrs? Commencez done 
dés aujourd’hui ἃ bénir votre ville et votre peuple, au milieu desquels 
vous allez reposer jusqu’a votre glorieuse résurrection.” 

By a remarkable coincidence, the féte at Amiens, for the translation of 
Theudosia, in which the Roman Ecclesiastic, who assumed the title of 
Archbishop of Westminster, took so prominent a part, occurred on the 
eve of the anniversary of the translation of King Edward the Confessor, 
the day on which some who acknowledge the Cardinal as their Arch- 
bishop presented themselves at Westminster Abbey in order to worship at 
the shrine of Edward the Confessor. The scene at Amiens is a rehearsal 
of what would be enacted in England, if their will were complied with. 


Notes at Amvens. 133 


pilgrimage (‘pid peregrinatione’), and gave a contribution 
to the adornment of the said Chapel.” 

Such were the results of the discovery. 

Having been brought to this conclusion, let us now pause 
a moment, and review the process of evidence by which we 
have been conducted thither. 

What is the basis of demonstration on which this grand 
superstructure rests? Is anything known of Theudosia? 
Absolutely nothing. No record has been cited to show that 
she was a Christian, none that she was a Martyr. The be- 
hef that she was so, rests solely on the nature of the place in 
which she was found, and on the phial discovered near the 
remains. None has been adduced that she was a native of 
Amiens. | 

Herhistory is confined to the Latin Inscription quoted above. 
It has, indeed, been argued by Roman Antiquarians, it has 
been resolved by the Roman Congregation of Relics, and by 
the Supreme Pontiff himself, that this Inscription is suffi- 
cient to evince that Theudosia was a native of Amiens. And, 
relying on their authority, the Vicar-General of Amiens, M. 
Abbé Gerbet (now nominated to the Episcopal See of Per- 
pignan), has written a Treatise in honour of Theudosia, as a 
Patron Saint of Amiens;° and the Bishop of Amiens has 
received her as such in the Cathedral of that city, and a 
large number of Bishops, Clergy, and people flocked to 
Amiens to welcome her on the 12th of October; and her 
name has been added to the Calendar of Saints, and isto be 
venerated year after year on a solemn Anniversary of the 
Church. ᾿ 

All this is true. And here is a sad and striking example 
(may it prove a salutary warning!) of the unbounded confi- 
dence and reckless audacity with which the Church of Rome 
now speculates on the credulity of Hurope, and dictates acts 
of Worship and articles of Faith. Is it not also an evidence 
of her infatuation, and, perhaps, an omen of her fall ? 

Let the candid reader examine the inscription in question. 
There he will see the words Nat. Amprana. The Antiqua- 


6 The title of the work is “Le Livre de Sainte Theudosie, Amiens,” 
1854, with plates. It consists of 222 pages in quarto. 


1.2... Miscellanies. 


rians of Rome translate them thus, “ Born at Ambianum, or 
Amiens.” And they apply them to Theudosia. And the 
Roman Pontiff sanctions this translation; he authorizes this 
application; and the Bishop of Amiens, and many of his 
colleagues, and Clergy, and people act uponit. It has force 
to modify their Liturgy, and is made the groundwork of 
their prayers. But is it a correct translation? In the 
solemn work of Religious Worship wise men will proceed 
warily. And is this translation so manifestly true that a 
reasonable inquirer can be satisfied with it? And, much 
more (on the supposition that the adoration of Saints is in 
in any case not unlawful), is this translation so certain, is it 
so incontrovertible, that the Church and Diocese of Amiens, 
and the whole Christian world may safely accept it as a suffi- 
cient warrant for acts of religious veneration to Theudosia, — 
as a Saint born at Amiens, and as a patron of that city? 

Assuredly not. It is by no means clear that the words 
Nat. Ampiana refer to Theudosia at all. Indeed the laws of 
grammatical construction would seem to forbid such an 
application. Whatever may be the powers of the Papacy, 
spiritual or temporal, it cannot cancel the canons of eriti- 
cism. Whatever it may do for the unity of the Church, it 
cannot destroy the concords of Grammar. It cannot convert 
Ambiana into a dative case and make it agree with Theudosiae. 
It cannot force Ambiana to follow the word “ fecit.” A 
' grammarian of old said toa Roman Emperor, “ Your Majesty 
may give the freedom of city to men, but not to words.” 
The same may be said of the Pope. 

But suppose that Nar. Amprana does refer to Theudosia. 
What follows? Rome would gain nothing from that con- 
cession. She can never prove thereby that Theudosia was 
born in the city of Amiens. She can never justify herself in 
propounding Theudosia as a Saint of Amiens, to be vene- 
rated as such in the offices of religion, with the homage of 
its inhabitants. 

It is, indeed, strange that any who have breathed the air 
of Italy and Rome should ever have translated the words 
“Nat. Amprana” born at Amiens. A native of France, 
tempted by the specious analogies of language, might, per- 


7) heudosta. 135 


haps, be betrayed into the error of rendering them “née 
Amienoise.” And this the Bishop of Amiens has done: 
this the Vicar-General of Amiens has done.’ Let them be 
pardoned forit. But that a “ Roman Congregation of Relics” 
should do this; that a Bishop of Rome, calling himself in- 
fallible, should do it—this would surpass belief, if we did 
not know by experience into what illusions men are betrayed, 
when they have wrought themselves up to the presumptuous 
imagination that they cannot err ; 


“ Nihil est quod credere de se 
Non possit, quum laudatur Dis equa potestas.” 


But what would Pope Gregory the First have said, if some 
Anglo-Saxon converts, seeing the words Nar. Romana in a 
Latin Inscription, had rendered them “ born at Rome ” ? 

The fact is, that in this Inscription the word Nat. is 
not an abreviation for Nata, but for Natio or for Natione. 
And marvellous it is, that the “ Congregation of Relics,” 
and the Roman Archeologists, and the Bishop of Rome, 
should have forgotten this, when they had before them several 


7 M. l’Abbé Gerbet, in his recent publication on SaintE THEUDOSIE, 
translates the Inscription above quoted as follows (p. 127) :— 
A Aurélie Theudosie 
Trés bénigne et 
Incomparable Femme, 
Aurelius Optatus 
A Son Epouse trés innocente, 
Déposée la veille des Kalendes de Decembre, 
Née Amienoise, | 
71 a fait (cette epitaphe ἃ elle) bien méritante. 

Thus making “ Ambiana” agree with “Theudosia;” and rendering 
“ Nat. Ambiana” “ Née Amienoise.” 

The Abbé frankly allows that this Inscription is the only extant docu- 
ment concerning Theudosia. ‘“ Nous n’avons aucun monument historique 
qui renferme quelques détails sur Sainte Theudosie. Les anciens Mar- 
tyrologes romains et gallicans n’ont pas recueilli son nom.” He states 
as the general opinion of the present Antiquarians of Rome that she was 
martyred between A.D. 253 and a.D. 275. 

The Bishop of Amiens, in the “ Avertissement” he has published on 
the subject, writes thus, “Nous ne nous arréterons & prouver que Sainte 
Theudosie est une fille d’Amiens. C’est son{mari, Aurelius Optatus, qui 
nous l’atteste ‘Nar. Amprana,’ Wée Amienoise.” 


136 Miscellanies. 


examples of the same abbreviation in old Latin Inscriptions, 
collected even in such common books as those of Gerrard, 
Ursatus, and others. Nar. Amprana does not signify “ born 
at Amiens” (a miserable solecism), but it signifies either “‘ the 
Ambian Nation,” in which case it is the nominative to fecit, 
or it means “an Ambian by Nation;” just as “ Nar. Pan.” 
signifies ‘a Pannonian by Nation,” and “ Nar. Datm.” sig- 
nifies “a Dalmatian by Nation.”’® 

Besides, if Theudosia was a Saint and a Martyr (as the 
Roman Antiquaries imagine), it may easily be shown from 
other considerations that Nar. Amprana could not mean born - 
at Ambianum or Amiens. For the age of Martyrs had ~ 
passed away before Amiens received the name of Ambianum. 
In the age of Martyrs it was called Samanobria, Samanobriva, 
or Samarobriva (the name by which Cicero calls it), and was 
not called Ambianum till late in the fourth century,’ pro- 
bably not so soon. , 

Let it then be granted for argument’s sake, that the words 
Nat. Ambiana do refer to Theudosia, then all that can rea- 
sonably be inferred from them is this, that she was an Am- 
bian by Nation. Now, the Amprani inhabited a wide tract 
of country (as the readers of Ceesar and Strabo will remember), 
and it would be as absurd to infer that a man was born at 
York, because he was born in Yorkshire, as to conclude that 
ἕν woman was born at Ambianum (or Amiens), because she 
was an Ambian by nation. ‘Indeed, there is nothing what- 
ever to show that Theudosia might not have been born of 
Ambian parents at Rome, where she was buried, and where, 
if the Church of Rome had not been blinded by a spirit of 
delusion, and if she had not desired to blind others, the mortal 
remains of Theudosia would still be resting in peace. 

The fact that such scenes as this which has now been de- 
scribed should be enacted in a large mercantile city like 


" Cp. Ursati Explan. Notarum, Paris, 1723, p. 162. 

® Sigebert, ad a.p. 382. Civitatem quam Antoninus Samanobriam (sive 
Sumanobrivam) ab adjacente flumine appellavit Gratianus mutato nomine 
Ambianis fecit vocari. 

It appears, therefore, that the name of Amiens, which had been Sama- 
nobria or Samanobriva till the time of Gratian, circ. a.p. 382, was then 
changed to Ambianis, and that Ambianum is still a later name. 





Notes at Amiens. 137 


Amiens, in the middle of the nineteenth century, and in the 
presence, and with the co-operation, of nearly thirty of the 
most distinguished members of the Roman Hierarchy, Car- 
dinals, Archbishops, and Bishops, and with a vast concourse 
and applause of numberless spectators, and with the express 
sanction of the Pope himself, and that no voice should have 
- been lifted up as yet to reveal its true character, and that 
some expressions of desire should have been uttered in 
England that such scenes should be imitated here, is one 
which may indeed well suggest sober, serious, and solemn 
reflections. | | 

The present age boasts itself an age of Intellectual Ilumi- 
nation. It vaunts its own shrewdness and sagacity. It 
seems to suppose that by means of mechanical skill, and 
scientific attainments, and commercial activity, and diffusion 
of secular knowledge, it may laugh to scorn the attempts of 
Superstition. Vain-glorious imagination! Such an assur- 
ance is refuted by the recent féte of Amiens, and by other 
similar phenomena, which would almost seem to indicate 
that, instead of making true progress, Kurope is relapsing 
into the ignorance and barbarism of the Dark Ages. May 
it not be feared, that, as a punishment for our own intellec- 
tual arrogance, presumption, and pride, Almighty God is 
blinding the eyes of those who think they see most clearly, 
that the spiritual vision of Hurope is becoming dimmer and 
darker, so that it cannot behold the things which belong to 
its peace ? 

In the meantime, however, it is certain that sooner or later 
such delusions as these will be exposed to the eyes of the 
world. Then what a triumph will have been given by them 
to Scepticism and Infidelity! And what a retribution will 
then ensue! The joys of the recent féte at Amiens, and of 
other festivals like them, will be turned to shame and sorrow. 
The Infidel will point to them and say, with a sneer of savage © 
scorn, You have endeavoured—you Teachers of Religion— 
you Cardinals, Archbishops, Bishops, and Priests of the 
- Roman Church—to palm a fraud upon us in the name of 
Christianity! Talk not to us of Christianity. If preached 
by you, it isfalse. You have deluded us enough. Now we 


128 Miscellanies. 


arefree. The Bishop of Rome, who has given an authori- 
tative sanction to this shameless fraud, asserts himself to be 
infallible, and anathematizes all who do not acknowledge 
him as such, and requires all men to accept as true and 
necessary to salvation what he propounds as such. And 
now ve victis ! Look to yourselves. 

What a powerful force of reaction may thus recoil on_ 
Religion! What a sudden shock to the Faith of the world 
from such superstitions as these! .... May the God of 
Truth and Peace avert their consequences! He only can. 
-Icannot close these remarks without an expression of 
sorrowful surprise, that any persons should fall away to 
Rome; and should commit the eternal interests of their souls 
to the guidance of a Church which sanctions by its authority 
such delusions and impostures, as that which has lately been 
palmed by her upon the Emperor, Empress, and People of 
France at Amiens. . 





MARTYRDOM OF 8. POLYCARP. 


From an examination of the apocryphal and legendary 
narrative of the martyrdom of Theudosia, let us pass to an 
authentic record of the death of 3. Polycarp, the disciple of 
St. John, Bishop of Smyrna and Martyr. 

The history of his martyrdom is related in the contem- 
porary Epistle of the Church of Smyrna, which was tran- 
scribed by Caius, supposed by some (e.g. by Ussher) to be 
Caius the Roman Presbyter, from the copy of S. Irenus 
who had conversed with S. Polycarp. (See Eccl. Smyrn. 
Epistola de S. Polycarpi Martyrio in Patr. Apostol. Coteler. 
ii. p. 204, Amstel. 1724, or Patr. Apostol. ed. Jacobson ii. 
p- 595, ed. 1838.) 

In that interesting narrative of 8. Polycarp’s Martyrdom 
it is related (cap. 16), that the body of the venerable Bishop 
not being consumed by the fire which was kindled by the 
heathen officers, in order that he might be burnt therein, 


S. Polycarp’s Martyrdom. 139 


orders were given to the executioner to pierce him with a 
short sword. The original words of the Letter are as follows, 
πέρας οὖν ἰδόντες οἱ ἄνομοι οὐ δυνάμενον αὐτοῦ τὸ σῶμα ὑπὸ TOD 
πυρὸς δαπανηθῆναι, ἐκέλευσαν προσελθόντα αὐτῷ κομφέκτορα 
παραβῦσαι ξιφίδιον. The Letter then proceeds to say,— 
according to the common reading of the passage,—xat τοῦτο 
ποιήσαντος, ἐξῆλθε ΠΕΡΙΣΤΈΕΈΡΑ KAI πλῆθος αἵματος ὥστε 
κατασβέσαι τὸ πῦρ, i.e. and when he had done this “a ΟΥῈ 
came forth, and a stream of blood, so as to quench the fire.” 

The old Latin version is as follows: “ Quumque hoc ita 
fuisset effectum, ecce subito, fluente sanguinis copia, CoLUMBA 
processit de corpore, statim sopitum cruore cessit incendium.” 
And in the modern accounts of 8. Polycarp’s Martyrdom in 
Church histories, the Dove has a prominent place in the 
picture. 

But the Dove, which is so strangely combined in this pas- 
sage with the stream of blood, appears to owe its origin to 
an erroneous reading im our present copies of the Epistle. 
The Church historian, Eusebius, does not appear to have had 
it in his copy. He has transcribed the Epistle of the Church 
of Smyrna nearly verbatim into his History, and writes thus 
(Euseb. iv. 15), ἐκέλευσαν κομφέκτορα παραβῦσαι ξίφος, καὶ 
τοῦτο ποιήσαντος ἐξῆλθε πλῆθος αἵματος. And the Kcclesias- 
᾿ς tical Historian Nicephorus makes no mention of the Dove in 
his account of 8. Polycarp’s Martyrdom. His words are 
(iii.35) ἐκέλευόν τινα νύξαι ξίφει τὸν ἅγιον ἔξωθεν" οὗ δὴ γενομέ- 
νου πλῆθος αἵματος efep pum, ὡς ἱκανῶς ἔχειν καταμαραίνειν 
τὴν ἀκμὴν τοῦ πυρός. 

Ifthe Dove had been mentioned in the Epistle, as read by 
Eusebius and Nicephorus, it is not at all likely that they 
would have omitted to notice such a remarkable incident. 

In short, the words IIEPIZTEPA* KAI appear to be cor- 
rupt, and I would suggest that they should be corrected into 
ΠΕΡῚ =TY’PAKA, i.e. “about the πα. The sense then 
would be, “No sooner did the executioner pierce the body 
with his steel, than a stream of blood flowed upon the haft 
of the short sword, so as to quench the fire.” The word 
ΣΤΥΡΑΞΞ signifies ξύλον τοῦ ἀκοντίου (Ammon. Valckenaer, 
p. 188), and the handle of a small sword or dagger,—as here 


NOTES: IN - TTALY. 





MILAN. 


May 23rd, 1862.—Visited the Ambrosian Library. Found 
one of the Prefetti of the Library there, Dom. Giovanni 
Dozio, who has published some-valuable treatises on the 
peculiarities of the Ambrosian Ritual __ 

His “ Cerimoniale Ambrosiano,” printed at Milan in 1853, 
is a learned and interesting work, and full of information con- 
cerning the history of that Ritual. 

He had some volumes of Muratori and Mabillon before 
him, together with some ancient MSS., and informed me 
that he was engaged in collating and verifying the cartularies 
and other documents cited by those Authors. I asked him 
whether S. Carlo Borromeo, who revised the Ambrosian 
Ritual, had not made some modifications in it, as was done 
by Leo X., Paul V., and especially Urban VIII., in the Roman 
Breviary ; and by the Archbishops of Paris in the Parisian 
Breviary in the eighteenth century with a view of giving 
them a more classical tone and character, with the aid of 
Santeul, Charles Coffin, and others, whose Hymns have been 
adopted by some in our own days as Hymns of the primitive 
Church. He said that something of that kind had been done 
in the Ambrosian Liturgy; and put into my hands a volume 
published at Milan in the present year by one of his brother 
Prefetti of the Ambrosian Library, Dom. Biraghi, which is 
entitled “ Inni Sinceri di Sant’ Ambrogio;” and in it the 
learned editor has endeavoured to restore the Hymns of that 
great Milanese Bishop to their primitive form. I procured 


Notes in Ltaly. 141 


a copy of this work at the Library, and have been much 
gratified by it. 

The Hymns of 8. Ambrose have exercised a powerful in- 
fluence on Christendom. ‘They were designed by him to be 
ὃ preventive against the errors of Arianism, and to confirm 
the profession of the true faith in the doctrine of the Trinity, 
and the Divinity of Christ. Hence their doctrinal character. 
In a letter’ to his sister Marcellina, S. Ambrose says that 
the Arians complained that he had bewitched the people 
of Milan by his poetry; and he speaks of the effects pro- 
duced by it in recovering the people from heresy to the true 
faith. §S. Augustine testifies to the potent effect of those 
᾿ hymns upon his own mind after his baptism ;? and says that 
he was melted to tears by them in the Church at Milan. S. 
Celestine, the friend of Augustine, replied to the Nestorians 
by quotations from the Hymns of 8. Ambrose. Isidore of 
Seville, and Bede in England, bore testimony to their in- 
fluence in their age and country: very many of them have 
found a permanent place in the liturgies of the Western 
Church.’ 

On account of the celebrity of S. Ambrose, many 
Hymns have been attributed to him which are not his. And 
on the other hand, some critics have gone into the opposite 
extreme, and have deprived him of his property. In the 
Benedictine edition of his works. only twelve Hymns are 
admitted, aud Dom. Biraghi shows reason for believing that 
only seven of these are genuine. This learned Milanese 
theologian has therefore had a difficult task to perform, and 
he seems to have done it well. He has examined all the 
Hymns which are called “Ambrosian,” and he states the 
grounds on which a hymn has been admitted or rejected by 
himself. Does it correspond in matter and style to the 
genuine hymns of 8. Ambrose? Does it offend against the 
rules of prosody, which, for the most part, were carefully 
observed by S. Ambrose? Does it neglect metre, and adopt 
rhyme, which was never used by him? Does it find a place 


" Ambros. Epist. xx. 
2 8. Aug. Conf. ix. ὁ. vi. c. vii. 
3 See Biraghi’s preface to the Inni Sinceri di Sant? Ambrogio, p. 4. 


142 Miscellanies. 


in the ancient liturgical service-books of the Church of 8. 
Ambrose, the Church of Milan? Has it been ascribed to 8. 
Ambrose by authors contemporary with him, or who lived 
soon after him ? 

The application of these criteria to the Hymns commonly 
called Ambrosian, has resulted in the adoption of eighteen 
Hymns and four Poems as the genuine offspring of the great _ 
Milanese Bishop: these are Hymns for Christmas Eve, 
Epiphany (where he specifies Christ’s three Manifestations, 
viz. to the Wise men, at His Baptism, and at Cana), Paschal- 
tide; these three are admirable specimens—St. John the 
Evangelist’s Day; on St. Peter and St. Paul, in which he 
asserts St. Paul’s equality to St. Peter;* for Martyrs; at 
Oock-crow ; at Daybreak—a grand hymn, full of love and 
reverence for Christ the true Day-spring ;° at the third hour 
on Sundays ; at the third hour on other days; at the siwth 
hour ; at the ninth hour ; at Evening. On the Martyrdom of 
S. Agnes (a beautiful hymn) ; of SS. Victor, Nabor, and Felia, 
martyred at Milan; of SS. Protasius and Gervasius ; of 8. 
Laurence, Archdeacon of Rome. Hymn to be sung by 
Virgins ; Verses on the Baptistery ; Epitaph on his brother 
Satyrus; on the Basilica Romana at Milan ; Couplets on the 
paintings from the Bible, in the Basilica Ambrosiana. 

The learned Editor favours his readers with a well-drawn 
character of the genuine Hymns of 8. Ambrose, which, in 
those days when so much is written on Hymnology, may be 
interesting to many :— 

* “Primus Petrus Apostolus, 
Nec Paulus impar gratia, 
Electionis vas sacre 
Petri adzequavit fidem ;” 
and so in his treatise on the Holy Spirit, lib. ii. ad fin. “Nec Paulus 
inferior Petro.” 
6 “Splendor Paterne gloria, 
De luce lucem proferens, 
Lux lucis, et fons luminis, 
Diem Dies illuminans, 
Verusque Sol, illabere, 
Micans nitore perpeti, 
Jubarque Sancti Spiritis 
Infunde nostris sensibus.”’ 
What noble lines ! 


Notes at Milan. 143 


“Ὁ, Ambrose has a style peculiar to himself, clear, sweet, 
and yet vigorous, grand, and noble: wonderful closeness of 
thoughts ; singular brevity of expression. In his Hymns he 
never allows himself to be led away by poetical prettiness, 
but loves sublime doctrinal verities; he soars aloft with a 
bold flight to the contemplation of the Ever-Blessed Trinity, 
the mysteries of Heaven, the divine morality of the Gospel ; 
and prefers the vivid and homely language of Scripture to a 
flowery and fascinating style. 

«There are no glittering flashes; but his hymns beam 
brightly with a calm, severe, and spiritual enthusiasm ; there 
is not much of tender sentiment, but there is the courage of 
the Cross, the power of Faith, the Victory of the Gospel 
over the World. This being so, we cannot assign to him 
certain Hymns, which have indeed a religious sentiment, but 
are without vigour , without clear dogmatic views, without 
elevated thoughts. He wrote his Hymns, not because he 
was excited by poetical fire, nor as an innocent solace and 
refreshment to himself, but in order to supply instruction, 
and minister wholesome spiritual food to the flock committed 
to his care. And he reaped the fruit of his labours, beyond 
his most sanguine expectations, as he himself testifies, and 
his biographer Paulinus records. The people of Milan, and 
a large part of the Western world, were rescued from 
Arianism, and were confirmed in the faith, in no small degree, 
by the Hymns of 8. Ambrose.” 7 

May not this fact be instructive to others? May it not 
remind us that Hymnology like that of 8. Ambrose may be 
a very effective instrument in recovering our own population 
to an intelligent appreciation and love of the doctrines of 
Christianity, and of the discipline, and worship of the Chris- 
tian Church ? 

Went from the Ambrosian Library to the Church of St. 
Ambrogio, the most interesting church in Milan for its 
antiquity. It was founded by 8S. Ambrose, and dedicated by 
him on June 19, a.p. 387.8 The present form of this Church 


6 Inni Sinceri di Sant’ Ambrogio, p. 7. 7 Ibid. pp, 12, 13. 
* See S. Ambrose’s Letter to his sister Marcellina, Epist. 22, and 
Biraghi, Inni Sinceri di Sant’ Ambrogio, pp. 81—85. 


144 Miscellanies. 


is due to Ambrosius Anspertus, Archbishop of Milan in the 
ninth century; but it was probably built upon more ancient 
foundations. Like §. Clemente at Rome, it is approached 
through an atrium, or open courtyard, surrounded by a 

cloister on each of its four sides. | 

In these atria, in former times, the poor asked the alms of 
the faithful ; here the penitents implored their prayers ; here 
’ those who were under penance remained exposed to wind and 
rain, hence called “ hiemantes,” and were not permitted to 
enter the doors of the sanctuary. 

These ante-temples were used also in ancient times as 
places of interment, and the walls of the atrium of §. 
Ambrogio are encrusted with many sepulchral marbles having 
ancient inscriptions. I obseryed one which commemorates 
a certain Satyrus, an exorcist of the Church, whose name 
recalls that of S. Ambrose’s brother, who, as well as 8. 
Ambrose, was a Governor of a Province; and to whom after 
his own elevation to the Episcopate, 8. Ambrose confided 
the management of his temporal affairs, and who is com- 
memorated in one of the chapels of this Church, The in- 
scription is,— 

SATVRVS EXSOR 
CISTA MARITVS 
SE VIVVM CONT. 
VOT. POS. 
DEP. DIE 
XVII KAL 
-M. IAN 


FILIA HORVM 
Some of the inscripsions are in Greek, mixed with Latin, 
e. g.— 
B. M. (i.e. Bené Merenti) 
ENGAAE KITE (i.e. κεῖτα) EN 


EIPIN (εἰρήνῃ) O KAAQ(s) 
KyMHTOC BACCOC 


and I observed one in Hebrew, with the emblem of the seven- 
branched candlestick. 


Notes at Milan. 145 


In the nave of the Church of 8. Ambrogio is a very in- 
teresting ambon, or large pulpit of marble, where the reader 
in ancient days stood to read the Gospels and Epistles to the 
people; here they would be wellheard. Sermons here were 
usually preached from the steps of the altar. The ambon is 
_ very spacious, and might have served also, as such places 
usually did, for the Canonical Singers of the Church. It is 
adorned with an ancient bas-relief, representing an agape or 
love-feast, such as is mentioned in the New Testament by 
St. Paul and St. Jude.’ 

In ancient churches there were usually two ambons, that 
on the north for the reading of the Gospel, that on the south 
for the Hpistle and for other lessons of Scripture. ὃ. Carlo 
Borromeo gave direction that there should be two such 
ambous in all the Churches of his Diocese; the ambon for 
the Gospel was to be the higher of the two.’ 

This Church is full of records of $8. Ambrose. It was 
founded by him. We cannot believe the story that its doors 
are those which he closed against the Emperor Theodosius, 
after the massacre of Thessalonica (A.D. 390), but they serve 
to remind us of the fact. There is an ancient portrait of him 
on a pilaster of the Church opposite the ambon. The 
mosaic over the altar in the choir represents the Saviour in 
glory, with a Greek Inscription, “ Jesus Christ the King of 
Glory (Ἰησοῦς Χριστὸς ὁ βασιλεὺς τῆς δόξης) .᾽ 


Tc XC O BACH- 
-AE€y TIC 
AWZHM 


I have copied the errors exactly. SS. Gervasius and Pro- 
tasius are at his side, and supply another reminiscence of the 
history of S. Ambrose. The bodies of those saints and mar- 
tyrs were discovered A.D. 386, in times of trouble and perse- 
cution for the faith in our Lord’s Divinity, and were interred 
in this Basilica; and it pleased God to work a miracle in 

behalf of the truth for which they suffered, to which S. 


® 1 Cor. xi. 20—23. Jude 12. 
1 Cerimon. Ambros., p. 72. 
VOL. I. L 


146 Miscellanies. 


Augustine, then at Milan, has borne witness,’ and also 8. 
Ambrose himself, in a hymn* written by him on that occa- 
sion. In the choir are ancient mosaics representing events 
in the life of S. Ambrose, and in the apse behind the. altar is 
an ancient marble chair for the Archbishop of Milan, and on 
each side of it are stalls for the Canons, who occupy the 
places of the Suffragans of the province. Near them isa 
representation of the Baptism of S. Augustine, which took 
place on Easter Even, the 24th April, a.p. 387, in the Bap- 
tistery which was near the greater Basilica, within the walls 
of the city, to the south of the Basilica of 8. Thecla. There 
is also a Lectern, on which is a very ancient Ambrosian 
Service-book in vellum, a large folio volume, richly illumi- 
nated, and with the musical notation ; it is one of six yolumes. 
There is also in this Church a chapel which bears the name 
of Marcellina, the sister of 8S. Ambrose. It is said that her 
body reposes by the side of that of her brother, and of those 
of SS. Gervasius and Protasiis, beneath the altar of this 
Church. 8S. Ambrose died at the age of 57, and was buried 
here on Easter Day, a.v. 397. ; 

There is also here a chapel, formerly called the Basilica of 
Fausta, but now known by the name of the brother of 8S. 
Ambrose, 8. Satyrus, where are some very interesting ancient 
mosaics. §. Ambrose wrote an epitaph in elegiac verse in 
memory of his brother,* who died a.p. 379, and was buried 
here near the body of 8. Victor; in the year 1861, when 
some excavations were made in this chapel, their remains 
were found in a marble sarcophagus, with the initials 
S. V. 8. 8. H. R., which have been explained to signify, 
“Sanctus Victor, Sanctus SATYRVS HIC REQUIESCUNT.” 

In the midst of these reminiscences of the great Bishop of 
Milan and Doctor of the Western Church, I sat down on one 
of the benches in the nave, and enjoyed the pleasure of read- 

2 §. Aug. de Civ. Dei, xxii. 8. Serm. 286. Confessions, Book ix. See 
also 8. Ambrose, Epist. 22, and Paulin. Vit. Ambrosii, ὃ 14. 

3 The hymn beginning “ Grates tibi Jesu novas.” See “ Inni Sinceri,” 
p- 18, and p. 81. 

4 The Poem begins— 


“ Uranio Satyro supremum frater honorem,” 
Inni Sinceri, p. 137. 


Notes at Milan. δ 49 8), 


ing some of his Hymns, of which I had procured a copy at 
the Ambrosian Library. Their grave and sober dignity, the 
dogmatic truths which they contain, and which are there 
commended to the memories and hearts of the people with 
unadorned simplicity ; and their holy thoughts, expressed in 
terse and nervous language,—show, that clear and vigorous 
writing, and sound orthodox teaching, were combined in the 
Hymnology of the ancient Western Church; and may serve 
as a corrective of modern tendencies to substitute sentimen- 
talism for doctrine, and verbal prettiness for sober chastity 
of style. One of the extant poems of 8. Ambrose consists 
of twenty-one couplets,’ which describe the different paint- 
ings of scenes from the Old and New Testament that for- 
merly adorned the walls of this Church; and by the help 
of these verses it would be easy to restore it in that respect 
to the appearance which it presented in the fourth century. 

This venerable Church, its mosaics, its choir, its ambon, 
its ancient marble chair, and the stalls which have succeeded 
the seats of the Suffragan Bishops of the Province, suggest 
some reflections on the ancient condition of the Church of 
Milan, as compared with its present state. 

In the days of 8. Ambrose, who was consecrated to this 
see in A.D. 374, the Bishop of Milan was elected by the Clergy 
and People, and by the Bishops of the Province, with the 
consent of the Emperor, but without any reference to the 
Bishop of Rome. This is confessed by some of the most 
learned Roman Catholic writers.6 The Bishop of Milan was 
a Metropolitan, and had jurisdiction over a large Province 
which contains nearly twenty Episcopal Sees. There were 
formerly ancient chairs here for eighteen Suffragans, nine on 
each side of the Metropolitan.’ On the right side were the 
names and pictures of Bishops of Vercelli, Novara, Lodi, 
Tortona, Asti, Turin, Aosta, Acqui, and Genoa; on the left, 
those of Brescia, Bergamo, Cremona, Ventimiglia, Savona, 


5 Inni Sinceri, p. 144. 

δ e.g. Peter de Marca, Archbishop of Paris, de Concordid Sacerdotii 
et Imperii, VI. iv. p. 256, ed. Venet. 1770; and see Thomassin. Vetus 
et nova Keel. Disciplin. ii. 2, ο. 8. 

7 See the description of the Basilica Ambrogiana, Milan, 1837, p. 47. 

L 2 


148 Miscellanies. 


Albenga, Pavia, Piacenza, and Como; all which were Suf- 
fragans of Milan; and here it seems that provincial Councils 
were held. In the age of 8. Ambrose the Bishops of these 
sees were elected by the Clergy and People, and were con- 
firmed by the Metropolitan of the Province,—that is, by the 
Bishop of Milan; and were then consecrated by him and 
two or three of his Suffragan Bishops. All this was done 
without any reference to Rome. Thus 8. Ambrose, in his 
Epistles still extant, mentions that he himself ordained 
the Bishops of Pavia, Brescia, Como, Bergamo, and 
others. 

Such was the form of Church Government which had been 
established at Milan in the fourth century; and this is a 
specimen of what prevailed in other Provinces of Italy, for 
example in the Picenian Province, which comprised the 
Episcopal Sees of Sinigaglia, Pesaro, Rimini, Urbino ; in the 
Flaminian Province, which contained Ravenna, Faenza, Imola, 
and other Bishoprics; in the Aimilian Province, in which 
were the Sees of Bologna, Modena, Parma, and others; and 
in the Venetian, which contained Aquileia, Padua, Verona, 
and others ; these Provinces were governed by Metropolitans, 
and neither they nor any of their Suffragan Bishops were in 
any degree dependent, for their election or confirmation or 
consecration, on the Bishop of Rome. 

But at the present time, the Bishop of Rome will not allow 
the Clergy and People of any of the dioceses above men- 
tioned, to have Bishops without his consent. If another 
Ambrose were to arise at Milan, or another Philastrius or 
Gaudentius appeared at Brescia, they could not now be con- 
secrated according to the same rule as that which prevailed 
in their day. Such would be the case with those holy 
men, all of whom the Church of Rome herself professes to 
revere as saints, and whose names she has inserted in her 
Breviary. 

I had a conversation with a young chierico in this Church ; 
he led me into the Sacristy, and took out an unconsecrated 
wafer, and described the mode in which the Priest receives 
and administers. The minute directions in the Roman Mis- 
sal to the celebrant Priest, to pour a few drops of water into 


Notes at Milan. | 149 


the wine in the chalice, and to break the host (which is done 
after the consecration) into two several parts, and to break 
off a particle of one of the parts, and to put it into the chalice, 
and then to receive the two parts, and to consume the whole 
of the wine with the particle in it, are more remarkable, 
when we consider that with all this scrupulous care with 
regard to the reception of the bread and wine by the 
celebrant, the people are deprived of that share in the 
blessed Sacrament, which He who instituted it designed for 
them. : 
One part of the doctrine of Rome as to the Holy Eucharist 
seems to contradict another. She says in one of her popular 
Catechisms for First Communion, published at Florence in 
1861, that “ by virtue of the consecration, the substance of 
the bread is changed into the substance of the body and blood 
of Christ” (“la sostanza del pane si converte nella sostanza 
del corpo e sangue di Cristo’), and she also says that “ the 
Communicant who receives only the bread, receives the blood 
as well as the body of Christ; and thus she defends her 
own practice in denying the cup to the communicant. And 
yet she orders the celebrant to receive the cup; and teaches 
in the same Manual that the “ celebrant receives the blood 
under the species of wine”’ (il celebrante piglia il sangue sotto 
la specie del vino”); and she also says “ that, by virtue of 
the words of consecration, the body only of Jesus Christ is 
under the species of bread, and the blood only under the 
species of wine.”’* These words are in a catechism published 
at Florence in 1861, by authority of the Archbishop, 13th 
edition, p. 82. 

Surely there is confusion here, on this solemn subject. 

Ifthe celebrant is commanded to receive the cup, and if, 
under the species of wine, he receives the blood, and if “the 
blood only of Christ is under the species of wine,’’ how can the 
communicant be sure that he himself receives the blood, since 
he is not permitted to receive the cup? And again, if “the 
substance of the bread is changed into the substance of the 


8 There is the same confusion, in the decrees of the Council of Trent 
itself on the doctrine of the Holy Eucharist. Compare Session xiii. can. 
4 with Session xxi. can. 3. 


150 Miscellanies. 


body and blood of Christ,” and therefore the communicant 
receives the blood when he receives the bread, why did our 
Blessed Lord institute the Holy Sacrament with wine as well 
as bread? and why did He say, when He blessed the cup, 
“Drink ye all of this, for this is My blood” 3" It seems, 
therefore, that the Church of Rome in this matter is not con- 
sistent with herself, and contradicts One far greater than 
herself. 

The consumption of the whole of the wine by the celebrant 
_ alone, and of all the parts of the whole wafer, isolates the 
celebrant from the Congregation, and even from the other 
Priests. The Church of Rome forbids the celebrant to share 
his consecrated wafer with any one else. This seems to be 
at’ variance with the intention of Him who instituted the 
Holy Sacrament to be a means of showing forth and strength- 
ening the communion of His members in Himself, and their 
mutual love to each other in Christ by partaking of the “ one 
bread” (1 Cor. x. 17), and “the cup” (1 Cor. x. 21; xi. 
26), in the Holy Eucharist. 

“You do not believe in the real presence, and you do not 
reserve the host for the sick and absent,” said my young friend 
to me; and when 1 informed him that the Church of England 
teaches in her Catechism that “the body and blood of Christ 
-are verily and indeed taken and received by the faithful in 
the Lord’s Supper ;”’ and that she has provided a special 
office for the Communion of the Sick, he said, “ But suppose 
the Priest is not fasting, how can he administer the Com- 
munion to a sick person?” ‘ Do we not read in the Gos- 
pels,” I replied, “that our Lord instituted the holy Sacra- 
ment, and that the Apostles received it, when they were not 
fasting ? How do you account for this, if it is absolutely 
necessary (however desirable) to. be fasting, in order to 
partake of the Holy Communion ?” 

According to the teaching of the Church of Rome it is 
essential to be fasting since the previous midnight, before the 
reception of the Holy Communion. In the “ Catechism for 
First Communion” (printed at Florence in 1861, p. 6), the 
communicant is taught that he would “be guilty of most 


9 Matt. xxvi. 27, 28. 


Notes at Milan. 151 


grievous deadly sin (‘ peccato mortale gravissimo’) if he ate 
anything after midnight before the communion.” 

My young friend turned the conversation, and said, “ But 
you do not believe in ‘ Maria immacolata’ ? ”’ 

‘© We believe that Christ alone is without taint of sin, and 
we know that the great Father and Saint, 8. Augustine, 
who is so much honoured at Milan, and in this Church, taught 
the same doctrine,’ and that the dogma of the Immaculate 
Conception was never imposed upon you as an article of 

faith till the year 1854.” 
_ Then you do not acknowledge the authority of the Pope, 
the successor of St. Peter?” 

“We do not believe that he is competent to impose new 
articles of faith upon the Christian world. We know from 
the Epistle to the Galatians that on one occasion St. Peter 
himself ‘ walked not uprightly according to the truth of the 
Gospel’ (Gal. 11. 8—15), and that St. Paul resisted him 
to the face; and (as 8. Augustine observes in his corre- 
spondence with ὃ. Jerome) the Epistle to the Galatians is 
Canonical Scripture, dictated by the inspiration of the Holy 
Ghost, and therefore we are sure it is true that St. Peter 
erred; and that those also may err who call themselves 
St. Peter’s successors, and that they ought to be resisted 
(as St. Peter was resisted by St. Paul) when they ‘ walk not 
uprightly according to the truth of the Gospel,’ as received 

by the ancient Catholic Church.” 
' “But you have not the faith of the Catholic Church.” 

“Yes, we have the Creeds of the Church; we have the 
same Creed as the Church of Rome uses in the administra- 
tion of Baptism,—the Apostles’ Creed,—and we have the 
same Creed as the Church of Rome uses at the Holy Com- 
munion,—the Nicene, or Constantinopolitan Creed,—and we 
have carried our moderation toward the Church of Rome so 
far that we have retained the ‘ filioque’ in the latter, be- 
lieving as we do that it is a true assertion, although it was 


inserted by one of the Popes? in an irregular way.” 
¥ 
1 The proofs of this may be seen in a Sermon by the Author, Occasional 
Sermons, Serm. XII., p. 104. 
* Pope Nicholas I., who was Bishop of Rome a.p. 858 to 867. 


152 Mrscellanies. 


** But you have altered the ancient Offices of the Church.” 

“ Have we? Which do you mean?” 

“You have altered the Te Dewm; and I will show you 
where you have done it.” : 

He went into the Sacristy, and brought out a Service- 
book, where he pointed to the verse in the Te Deum, “Tu 
ad liberandum suscepturus hominem non abhorruisti Vir- 
ginis uterum.” 

““ Pardon me, we have not made any alteration there,” and 
I repeated the words as they stand in the English Liturgy ; 
*€ we recite those words in our Churches every day.” , 

Many of our American Brethren regret that this verse 
has been altered in their liturgy; and we may hence 
take occasion to observe that alterations of ancient formu- 
laries, which have been received in the Church for many 
generations, are very dangerous, and furnish occasion of 
reproach to our brethren of the Church of Rome, who are 
always on the alert to take advantage of them, and to de- 
nounce those who alter ancient offices as innovators and 
schismatics. 

This may also serve as a warning to some among us who 
would tamper with our English Book of Common Prayer, 
and perhaps rob us of some of those formularies by means of 
which we communicate with ancient Christendom. If (as 
some of our friends propose) we were to part with the Atha- 
nasian Oreed (which many in the American Church would 
be glad to recover), we should expose ourselves to censure 
from our enemies, and give a triumph to Popery ; 


“Hoc Ithacus velit, et magno mercentur Atridx.” 


My young friend seemed a little disconcerted, but I com- 
forted him with the assurance that there were very many 
things in which we were entirely of one mind; and in this 
Church of 8. Ambrose I could solemnly make the following 
assurance: “ We receive the same Scriptures as S. Ambrose 
did; we profess the same faith, in the same Creeds, as S. 
Ambrose and 8. Augustine did, and as all the Fathers 
and Saints of the ancient Western Church did ; and if we are 


Notes at Milan. 153 


not agreed in some points with the present Church of Rome, 
it is because she has departed in these respects from that 
ancient Faith, which 8. Ambrose and 8. Augustine held and 
taught ; and because we know from the voice of God Himself 
in Holy Scripture that ‘if any man, or even an angel from 
heaven preach to us anything beside* what was preached’ by 
the Apostles, and was received by the Apostolic Churches, 
‘he is to be anathema.’ ”’ 

May 24th.—I called with an Italian friend on a distin- 
guished person, formerly a member of the Italian Chamber 
of Deputies, and now a Senator of Italy, and a Judge, who 
has written many valuable works on the present condition 
of Italy, especially with regard to the See of Rome. Like 
almost all the letterati of Italy at the present day, he is very 
eager for the abolition of the Pope’s temporal power. Heis 
well versed in the history of the Papacy, and—what is more 
remarkable in an Italian layman—well acquainted with the 
Holy Scriptures, which he quoted in the words of the Vul- 
gate with readiness and precision. “Is the Bishop of Rome 
necessary to the Church?” he said. “If so, what becomes 
of the Church when the Papal See is void? Does she cease 
to exist? Where then is Christ’s promise to her of His 
continual presence? He did not found any supremacy in her. 
Let then the orders of the Church be reduced to their 
primitive simplicity, Bishops, Priests, and Deacons. As for 
the temporal power of Rome, ‘ the gift of Constantine’ (as 
it is called) and of Charlemagne, that has been the bane of 
Christendom. Wonderful retribution!” he exclaimed, 
“Rome deprived Kings—your King John, for instance—of 
their dominions, on the plea of religion; and now God is 
raising up Kings to deprive her of her temporal power, and 
to ‘render to her double for hersins.’ He is bringing upon 
her the consequences of the principles and practices of her 
Hildebrands, her Innocent the Thirds, and her Boniface the 
Highths. But remember, I do not confound the ‘ Chiesa di 
Roma’ with the ‘Curia di Roma.’ I abhor the court of 
Rome, but I love much that is in the Church of Rome: I 
revere the Pope as a Bishop, but owe him no allegiance as a 


3 παρὰ, Galatians i. 8, 9. 


154 ον Mascellanies. 


Prince. We must go back to the condition of the Church as 
displayed to us in Holy Scripture. Do not suppose, how- 
ever,” said he, ‘that I would leave the Bible to be inter- 
preted and tampered with by every man as he likes. No. 
I reject the ‘senso privato,’ and I accept the ‘ Chiesa vera* 
primitiva’ as the Interpreter of Scripture. But what,” 
added he, “‘is the Chiesa? Not the Pope, not the Bishops 
and Priests alone, but the whole body of the faithful as- 
sociated with them. But the misfortune is,” he said, “ that 
the Laity do not concern themselves much with these things, 
The Government allows the People to imagine, that the 
Pope and his Bishops are the only persons who care a whit 
for Religion and the Church; and thus they give a great 
advantage to the Papacy. When I was in Parliament, I 
conjured Cavour to encourage pious, learned, and loyal 
Priests; but he let matters take their own course, and 
allowed Religion and the Church to shift for themselves. I 
told Cavour that his celebrated maxim, ‘ Libera Chiesa in 
libero Stato,’ which many admired as a fine saying, is an 
absurdity, a ‘ sproposito,’ and would one day be found to be 
so. Take, for example, the claim of the Church of Rome to 
summon all Bishops to Rome. Is she to be 7766 to do this 
at whatever time, and for whatever cause, she pleases to do 
it? Ifso, then the Bishops of Italy are not subjects of the 
King of Italy, but are vassals of the Pope—they are slaves of 
a foreign Potentate, hostile to the King. And thusthe King 
of Italy himself is a subject of the Pope of Rome, and the 
Pope will crush him if he can. But do not persecute the 
Church, I said to Cavour, do not persecute any one; en- | 
courage her to do her duty, and let her be free to do her 
duty, and help her to do all the good in her power.” 

“ Yes,” added the Italian lay friend who had accompanied 
me; “and it is much to be regretted that the municipality 
of Milan did not engage the services of the loyal and 
religious Parish Priests in the primary Schools of the city, 
but placed those schools under the control of masters, who 
will teach them socialism, and lead them on to democracy.” 

“There is a great deal now said and written in Italy in 
behalf of ‘Italia unita,’ but what is still more necessary,” 


Notes at Milan. 155 


said I, “is ‘Chiesa unita.’’”? ‘ Yes,” replied the Senator, 
“‘ that is true; and you may depend upon it, that if we could 
get rid of the Pope’s temporal power, we should have gained 
a great step to the union of the Church.” 

I was struck by the fervid eloquence with which he 
spoke, and could not but think that if Italy had many lay- 
men like him in piety, learning, and vigour, she would, with 
the divine blessing, be enabled to recover her place among 
the nations of the earth, 

My companion walked with me to the Cathedral, and as 
we stood before the facade of that magnificent building, he 
paused and said, “I have been in almost all parts of Italy, 
and I believe that the people of Lombardy are, on the whole, 
the most religious of all its inhabitants. If you wish to see 
the religion of Milan in its genuine character, get up early 
in the morning, and go to the churches then, or go to them 
in the evening, at about half-past seven o’clock at this 
season, and you will find them filled with the working 
classes. As for the upper ranks, it is true that they are for 
the most part indifferent to religion. When the Austrians 
were in power here, many of the upper class professed to be 
religious, because it suited their interests; it was necessary 
to go to mass, &c., in order to obtain any civil employment 
under Government, but this was an hypocritical pretence, 
and now they have thrown off the mask.” 

I went accordingly at half-past seven p.m. to the Church 
of S. Fedele. There was a large Congregation of common 
people: very few young men. The service was the “ Rosarium 
B.V.M.” The responses full and general, as usual in this 
office. 

May 25th, Sunday.—Festival of Saint Gregory VI. 
(Hildebrand), in the Roman Breviary, where he is eulogized 
(as was before noticed, p. 125) because he dethroned the 
Emperor of Germany, Henry IV., and absolved his subjects 
from their allegiance. 

My friend, the Senator, called at an early hour of the 
morning, and renewed his conversation on the temporal and 
spiritual power of the Papacy. ‘‘ We have had great men,”’ 
said he, “in Italy, who have written well on the measures 


156 Miscellanies. 


to be adopted by us for restraining the spiritual and temporal 
usurpations of the Papacy. There was Antonio Rosmini, 
who published some excellent works on this subject. But 
he was timid, and made an humble submission to the Pope. 
There was Vincenzo Gioberti also, who has left some very 
valuable suggestions in his opere postwme, which you ought 
to read: they contain a plan of a reformation for Italy. And 
there are some excellent remarks in the brochure of Mamiani 
(Rinnascenza Cattolica). By the way, he has made some ob- 
servations on the applicability of the prophecies of Scripture 
to the present time. But, as I said before, some of the pre- 
sent rulers of Italy do not seem sufficiently to remember the 
declarations of Almighty God in Scripture,—‘ By Me kings 
reign,’ &c., ‘Righteousness exalteth a Nation,’—‘ Per me 
reges regnant, et legum conditores justa decernunt.’ ‘ Per 
Me potentes imperant, et potentes decernunt justitiam.’ * 
‘ Justitia elevat gentem, miseros autem facit populos pec- 
catum.’ ”* They do not seem to remember, that they cannot 
counteract Popery except by Christianity. 

My friend had been well acquainted with Cardinal 
Mezzofanti, whom I had seen at Bologna and Rome in 1831, 
1832: he bore testimony to the great modesty as well as to 
the wonderful gifts of that extraordinary man, who spoke 
thirty-two languages,—that is, ten more than were spoken 
by Mithridates. “TI have, by the favour of God, a talent 
for languages,” Mezzofanti used to say, but “non sono 
dotto, non conosco che parole.” My friend said that he had 
conversed with Mezzofanti in two patois of Sardinia, and 
found him versed inboth. I mentioned the saying of the 
late Francis Hare concerning Mezzofanti; that he had a 
larger bunch of keys in his hand than any man that ever 
lived, but that he never unlocked anything with them : his 
vast knowledge of language was never applied to any 
scientific or literary purpose. Lord Byron said he was a 
walking Polygot, and if he had lived at the time of 
Babel, he might have served as interpreter; certainly it 
would have been a noble and a holy use of his marvellous 


4 Prov. viii. 15. He quoted from the Vulgate. 
5 Prov. xiv. 34. 


Notes at Milan. τὰ 


gift, if it could have been employed in bringing the dis- 
cordant tribes of earth, or even of Hurope, to,a common 
consent in the great truths of the Gospel. Some have at- 
tempted to explain away the miracle which the Church 
celebrates at Pentecost, the gift of tongues. The extra- 
ordinary talents which Almighty God still bestows now and 
then on individuals,—such as Mezzofanti in Italy (and may 
we not add the name of one of our own Bishops in the Pacific, 
Bishop Patteson?) may serve to remind us of His divine 
power in this respect, and to convince the incredulous, that 
if a worthy purpose was to be gained thereby, such as the 
manifestation of the power and love of the Holy Ghost in 
publishing the one Gospel to all Nations in their own tongues 
by the Apostles of Christ, and in counteracting the evils of 
Babel by the blessings of Sion, surely the bestowal of the 
Gift. of Tongues on the disciples at Pentecost was in perfect 
accordance with the divine attributes. 

May 25th—Went to the English chapel in Vicolo di 8. 
Giovanni alla conca, one of the oldest Churches of Milan ; its 
existence may be traced in Manuscripts of the eighth century: 
it is called “ alla conca,”*® from the cauldron of boiling oil 
into which St. John the Evangelist is said to have been put 
by the order of the Emperor Domitian—to which 8. Ambrose 
refers in his hymn for St. John’s Day ;—St. John is repre- 
sented on the facade of the Church as standing in a conca. 
The English Chapel is part of an old disused Church given 
to the English congregation by Victor Emmanuel at the re- 
quest of the English ambassador, Sir James Hudson. 

There is little evidence of any religious rest on the Lord’s 
Day in the streets of Milan. Is not this secularization of the 
Christian Sunday due to the erroneous teaching of the 
Church of Rome, which has altogether lost sight of the 
scriptural authority for the santification of the Lord’s Day? 
Ina popular Catechism, now in the thirteenth edition, for 
the use of the “Scuole Pie,” printed at Florence in 1861, 
and authorized by the Archbishop, the Fourth Command- 
ment is explained to oblige the Christian to observe the 


6 Inni Sinceri, p. 101, where is an engraving of the bas-relief on the 
facade of this Church. 


158 Miscellanves. 


“ festivals of the Church,” pp. 15, 17, but not a word i is said, 
concerning the Lord’s Day. 

The same Catechism omits the Second Commandment 
altogether, nor does it give any exposition of it in explaining 
the firsts Commandment. In both ‘these respects, this 
popular Catechism is worse than the Trent Catechism; and Ὁ 
is one evidence among many that the popular theology and 
popular practice of Rome are lower than the teaching of her 
Schools. 3 | 

At half-past two p.m., went to the Cathedral. The north 
and south aisles of its interior were parted off from the nave 
with purple stuff curtains; in the aisles, behind the curtains, 
were classes for boys and men on the south side, and for girls 
and women on the north. The boys were learning to read 
and write, till a quarter to three; they were standing or sit- 
ting in groups, with small ink-bottles and copy-books,—very 
little order or method, and nota little noise. Ata quarter to 
three the bell rang, and they all knelt down for prayer, and 
the Clergy commenced instruction in the Catechism, with 
boys and girls respectively in the south and north aisles of the 
Cathedral ; this was a more orderly proceeding. I attended 
the classes of men, which were at the east end of the south — 
aisle: very interesting; at the entrance was suspended 
a board with the words “ Pax Vobis,” and “ Humilitas,” 5. 
Carlo’s motto. These Catechetical Schools were instituted 
by him; and similar Schools were established by him in 
other parts of the Diocese. He hada considerable share in 
framing the celebrated Trent Catechism, which was composed 
by four theologians selected and encouraged by him, and was 
completed in December, 1564—as he states in a letter to 
Cardinal Hosius—and was printed at Rome in the Pontificate 
of Pius V., in 1566. §. Carlo had learned the importance of 
catechizing from the Reformers, especially from Luther and 
Melanchthon ; and the good which has been done by cate- 
chizing in the Church of Rome at Milan and Lombardy, 
generally, is in no small degree a fruit of the Reformation. 

Our Romanist brethren seem to be little aware how much 
they owe to the Reformers, whom they vehemently denounce 
and abhor. Ought they not to thank them for their Trent 


Notes at Milan. 159 


Catechism, and for vernacular Bibles—and vernacular prayers 
—wherever they have any: and even for much that is good 
in the disciplinarian reforms of the Council of Trent ? 

In a space of about eighty feet square were four classes of 
men, each arranged in a quadrangle with four benches, a 
Priest for each: and the men were sitting, some by his side, 
and others facing him, others on the benches to his right 
hand and to his left. In one of these classes were as many 
as 300 men. The Priest was addressing them in a clear | 
voice, and with lively action,—no questions. One of these 
four Priests was discoursing to his class on the sin of ex- 
posing oneself to temptation. The second was going through 
the Creed, and giving a short explanation of each article: 
the third was speaking on the forgiveness of injuries; the 
fourth, on the omnipresence of God. All that I heard was 
excellent; and this kind of familiar, plain, personal, and 
practical addresses to groups of persons in small numbers— 
all of whom could hear and see—seems to be better adapted 
to instruct the people than what we call “ sermons for the 
masses.’ Most of the men were of the middle class, and 
were grave, serious, sedate, and attentive. This was one of 
the most edifying sights of the kind that I have ever had the 
good fortune to see in a continental Church. 

It is to be regretted that the impression produced by this 
interesting sight should be at all impaired by associations of 
a different character. How much more appropriate a monu- 
ment of a Christian Bishop is this Catechetical School than 
the subterranean Tomb where the body of Charles Borromeo 
is preserved, ina shrine of gold and silver! Itis dressed 
up in pontifical robes, enriched with sparkling diamonds, 
and with the head reposing ona gilded cushion! Melancholy 
spectacle! in which the brilliant splendour of earthly pomp 
contrasts ill with the solemn realities of mortality, and with 
the motto of this saintly Bishop, ‘‘ Humilitas.” 

S. Carlo Borromeo was nephew of Pope Pius IV.; he 
died Noy. 4, 1584, aged forty-six years, and was canonized 
by Paul V.in 1610; but his canonization cost his family 
and friends so large a sum of money that they were deterred 
from attempting to obtain a similar honour for his scarcely 


160 Mscellanies. 


less celebrated cousin, Cardinal Friderigo Borromeo, who 
has been commended to the affectionate reverence of pos- 
terity by the pen of Manzoni in his I promessi Sposi—a tri- 
bute surely far more congenial to the mind On a holy person 
than a Roman Canonization. 

I observed some other objects in the Cathedral which 
disturb the religious solemnity of this noble Minster, and 
detract from the spiritual edification of its services. What 
must a reasonable and reflecting worshipper think of the 
honesty and veracity of those who tell him, by an inscription 
engraved in large letters at the east end of this Cathedral, 
that this “ augustissima Basilica” contains the following 
relics ?— 

* A part of our Lord’s cradle, and swaddling clothes. 

““ Item. A part of the towel with which He wiped His 
Disciples’ feet. 

“ Ttem. A part of the pillar at which He was bound 
and scourged; four thorns of His Crown; part of the reed 
with which He was struck; part of the wood of the Cross; 
one of the nails; part of the Soldier’s spear; part of the 
sponge. 

“ Ttem. Two teeth of Elisha. 

““ Item. A bit of Moses’ rod, &c. 

““ Ttem. ”? But I refrain. 

Let us hope that the time is not far distant, when. the 
Church of Milan may clear herself from such things, and 
may dispense the wholesome food of the Gospel to the people 
in this magnificent Minster; and that the Catechetical 
School of S. Carlo Borromeo at Milan may vie in Chris- 
tian rivalry with that of St. Mark at Alexandria. 








MILAN TO PAVIA AND GENOA. 


Monday, May 26.—Left Milan for Pavia and Genoa. The 
Churches of Pavia are very interesting, especially the 
Cathedral, and the Church of 8. Michael. There is a sombre, 
severe, and stern aspect in these Churches, which, with their 


Notes at Pavia. : 161 


fabrics still unfinished, seems to connect the spectator of 
the present day with centuries long gone by. 

The Cathedral contains a beautiful specimen of fourteenth 
century work, commenced in a.D. 1862, as Cicognara assures 
us,’ the altar-tomb of S. Augustine under a canopy, adorned 
with more than 200 figures: some of the guide-books speak 
of this tomb as containing the remains of the great African 
Bishop ; but it is, I believe, only a cenotaph. However, it 
is interesting as an evidence of the veneration in which the 
memory of S. Augustine was held in the middle ages: and 
it is well that the great African Father should be thus 
honoured in Lombardy, where he spent some of the most 
eventful years of his life; and that now, when Hippo is in 
ruins, and there are scarcely any remains of the African 
Churches, their greatest Bishop and Doctor should be vene- 
rated in a Cathedral of Italy, which owes to him so much of 
its theological learning. 

Besides, although the remains of 8. Augustine may not 
be in this monument, yet there is reason to believe that they 
are now at Pavia. §. Augustine died at Hippo, in Africa, 
August 28, a.p. 430, aged seventy-six years, when that city 
was besieged by the Vandals. 

His body was buried at St. Stephen’s Church at Hippo; 
and it was carried thence to Sardinia when Africa was over- 
run by Vandals and Visigoths, and the orthodox Bishops 
were banished by them. Some place that translation in 
A.D. 484; others assign a later date to it. 

In a.p. 710, Luitprand, King of Lombardy, recovered the 
remains of the great African Bishop from the hands of the 
Saracens, who were then masters of Sardinia, and brought 
᾿ them to Pavia. 

In a.d. 796, Charlemagne commissioned Oldrad, Arch- 
bishop of Milan, to examine the records of these translations 
of the remains; and the statements here made are grounded 
on the Archbishop’s report. 

In the year 1695, Oct. 1, some repairs were made in the 
crypt of the Church of St. Peter “in ccelo aureo” at Pavia, 
where the remains were believed to be; and a silver chest 

7 Storia di Scultura, iii. 292. 
VOL. I. : M 


162 Miscellanies. 


was found there with an inscription, it is said, in Gothic 
characters, of the word AGOSTINO. 

An account is given of this discovery by Father Mont- 
faucon, in his Diarium Italicum, who visited Pavia at that 
time (p. 26). Mabillon says (Diar. Ital, p. 221), that, when Ὁ 
he was here, it was generally believed that the body was 
_ beneath the altar of St. Peter’s Church, 

Tillemont, in his Ecclesiastical Memoirs, seems to incline 
to the opinion that its place cannot be clearly determined. 
Vasari*® appears to be disposed to believe the story that the 
beautiful marble monument which once stood at the high 
altar at St. Peter’s, Pavia, actually contained the body of 
S. Augustine. 

Went from Pavia to the Carthusian Monastery, the Certosa 
—one of the most splendid in the world—which is due to the 
remorse of John Galeazzo Visconti, the first Duke of Milan, 
for the murder of his uncle and father-in-law and family, 
whom he poisoned. How many of the noblest buildings 
owe their origin to heinous sins! 

Galeazzo died in 1402, and was buried in the Cathedral of 
Milan ; but his body was afterwards removed; and in 1562, 
when this monument was finished,—it had been begun in 
1490,—his body could not be found. 

We drove under a frescoed gateway, and crossed a court- 
yard, and entered the nave. Vespers were going on; the 
effect of hearing beautiful music, in a large magnificent 
building, without seeing any living creature, is very solemn 
and impressive. It seems as if the sounds come from the 
spiritual world. After the vespers saw the Superior—he 
alone is allowed to converse; other members of the order, 
in their light-coloured dress of serge, were moving silently 
about the Church, like shadowy figures on a wall. The Car- 
thusian rule is very strict. ‘They never touch animal food: — 
“‘neppure ammalati.” I went into the two cloistral quad- 
rangles ; the lesser contains a beautiful garden rich in flowers ; 
and the walks are adorned with graceful bas-reliefs in terra- 
cotta, representing Scriptural subjects. The larger cloister 
enclosed a field of corn: the views of the noble Monastery 


8 Vita di Girolamo, iii. p. 30. 


The Certosa. 162 


o 


from these courts are very picturesque. Hach of the Monks 
has a separate abode, which opens into the garden: and there 
is a little window-like hatch by which his food is introduced. 
No woman is allowed to enter the cloister. 1 gathered a 
sprig of heartsease from the garden, to console the ladies of 
our party for their exclusion. The Monks, with all their 
restrictions, cannot exclude nature, and natural affection. 
These flowers themselves are witnesses to the truth that 


“ Naturam expellas furcd, tamen usque recurret.” 


And are they to have heartsease and polyanthuses in their 
garden, and to know nothing of the beautiful colours and 
fragrant perfumes of the sweet flowers of Christian graces in 
holy women ? 

The recluses have no communication with one another, 
and never see one another except at the hours of Divine 
Service, and at rare intervals. It seems as if the rule of 
S. Bruno had been dictated by his emotions on seeing his 
friend and companion, Raymond, suddenly snatched away at 
a social meeting, and then laid out in a coffin on a bier by 
torchlight, as dead, in a chapel hung with black, and then 
suddenly rising out of the coffin, and exclaiming, “ Justo 
judicio Dei appellatus sum, justo judicio Dei judicatus sum,” 
and then falling back dead. From that day 8S. Bruno re- 
nounced the world, and dedicated himself to the monastic 
life. 

According to the original rule of 8. Bruno (who died a.p. 
1101) every cell was to be furnished with a stock of parch- 
ment, pens, ink, and colours, and every Monk was obliged 
to spend a certain time in transcribing or illuminating MSS. 
How much of our present knowledge is due to the patient 
industry of these Carthusian brethren! The invention of 
printing has deprived them of a great part of their occupa- 
tion, but it has profited much by their labours. There is a 
large library in the monastery. 

We passed through Alessandria, where we halted for some 
time, and arrived at Genoa at ten p.m. 





mM 2 


164 Miscellanies. 


GENOA. 


Genoa is one of the most interesting cities in Italy for old 
conventual buildings. You pass out ofa busy street by one 
of those long narrow and rather steep thoroughfares, brilliant 
with gold, jewelry, silver filagree-work, and coral ornaments, 
and traversed by long trains of mules tied to one another’s 
tails, and muzzled with corded nose-bags,—you enter a by- 
lane, and come into an old cloistered quadrangle, shaded 
with orange-trees, with an old monastic well in the centre, 
and you see walls engraved with venerable ancient inscrip- 
tions, or adorned with mediaeval sculpture. Such are the 
cloistered retreats of S. Andrea and of the Church of 8. 
Matteo, founded in the twelfth century, with its interesting 
records of the Dorias. On the facade of the Church is an 
inscription which records a victory gained by the Genoese 
fleet under Lamba Doria over the Venetians under Dandolo, 
on Sept. 7, A.D. 1298, at Scarzola. The cloisters contain the 
remains of two colossal statues of Dorias—one, the celebrated 
Giannetto, who commanded in the great naval victory of 
Lepanto in 1571. Strange to say, these memorials of Genoese 
glory, which once stood in front of the ducal palace, were 
thrown down and mutilated by a revolutionary mob, intoxi- 
cated with Gallican phrenzy, in 1797. 

Another relic of medisval history survives in the Domi- 
nican Convent, still tenanted by a few friars,—some learned 
and intelligent,—the last of their race: half of the convent 
_ is now used as a barrack. The old ruined Church of 8. 
Agostino is also very interesting: I observed the date of 
A.D. 1298 on its fagade. Not far from it you may light upon 
some remains of an old Roman wall and aqueduct, and on a 
fragment of an old column of cipollino in a courtyard of an 
old monastery. 

There is a peculiar charm in Italian towns,—a charm per- 
haps derived from the influence of Grecian art, and especially 
from that of Athens. How noble and dignifying a sight did 
the agora, or market-place of Athens, present, with its grand 
and graceful works of Painting and Sculpture, raising the 
mind from secular business to higher aspirations! What 


Genoa. 165 


a pity it is, that our own old Market-crosses have dis- 
appeared. Amid the bustle and din of trade in Italian 
cities, the eye is refreshed, ever and anon, with some 
beautiful works of art, which lift the thoughts above the 
level of mere worldly traffic, and open out to the eye, as 
it were through a spiritual loophole, glimpses of the unseen 
world. In the most crowded thoroughfare of Genoa,—the 
Strada degli Orefici,—are two beautiful gleams of this kind ; 
one is the lovely picture of the Holy Family, by Pellegrino 
Piola, over one of the shops; this picture belongs to the guild 
of the goldsmiths, and is much prized by them. Nearly 
opposite is a very graceful basso-rilievo of the Nativity. Such 
works as these, preserved in their original freshness for cen- 
turies (the picture is carefully covered with glass), and repre- 
senting subjects of everlasting interest, and of calm repose 
and unruffled quietness, exercise a spiritualizing and elevat- 
ing influence on the ephemeral eagerness and hurry of the 
_ passers-by, and doubtless serve to remind some among them 
of the vanity of secular and earthly things, and of the peace 
and permanence of a better world. 

What would the ancient Greek artists have given for the 
privilege of representing such glorious scenes as have been 
revealed to the imagination of Christian Art! Even now it 
is refreshing in the leisure hours of roving Fancy to imagine 
a Presepe sculptured by the hand of Phidias or Praxiteles 
for the market-place of Athens Christianized. 

The out-door life of Italy is one of its chief charms, espe- 
cially at this season of the year; it suggests a reminiscence 
of poetical descriptions of hours spent by her classical Poets 
in ancient days at the side of streams and fountains, beneath 
the shade of fair trees, with fragrant flowering shrubs clus-— 
tering around them, and with statues, single or in groups, 
disposed at intervals amid the trees. There is a quiet place 
at Genoa, to which we resorted frequently for rest and refresh- 
_ ment, and to which we oweatribute of gratitude, “ the Con- 
cordia,” as it is called: and it is pleasant to remember its 
sparkling fountain and its large oleanders with their pro- 
fusion of red flowers, and the orange-trees in fruit, and the 
nespoli, and laurustinus, and pomegranates, and the willows 


166 Miscellantes. 


hanging over the clear basin, and the marble tables near 
which we passed some happy hours during our sojourn in 
this noble city. 

Wednesday evening, May 28.—Went to the Church alle 
Vigne—a large congregation assembled to hear a sermon. 
The Preacher was standing on a platform, on which a high 
crucifix was fixed at his left hand: behind him was an arm- 
chair: he had a fine sonorous voice, and used much action, 
He began with a violent invective against the rationalizing 
Philosophy of the day, and deplored the ravages it was 
making among the people, who imagined all the while that 
they were gaining some new illumination from it: ‘ Povero 
popolo ! ” he exclaimed ; for all the while “ they are becoming 
the dupes and victims of the Evil Spirit of delusion.” 

This was the procemium to a Sermon on Purgatory. He 
stated the objections made to the doctrine of Purgatory by 
some, especially the Protestants (of whom he said some very 
hard things) ; for instance, that the doctrine had been fabri- 
cated by the Clergy, “ per motivo di lucro sacerdotale,” and 
that it was not to be found in Scripture : he referred to the 
usual text, 2 Maccabees xii. 44. ‘‘ But even if the doctrine 
is not true” (he said) “it can do no harm; but, on the con- 
trary, is an exercise of Christian love for the departed.” 
And then he exemplified the consolatory effects of the doc- 
trine upon bereaved and mourning widows, and upon others 
who found quiet comfort in showing*their love for their 
deceased friends, by praying, and procuring masses, &c., for 
the deliverance of their souls out of Purgatory ; all which 
comfort, he said, would be taken from them if they were 
robbed of their belief in Purgatory. 

True it is, that the Church of Rome has shown consum- 
mate skill in accommodating herself to the best feelings of 
human nature; and almost all her errors and corruptions 
in doctrine and practice derive their power from the 
affections of men, and still more of women, when in sorrow © 
and distress, either for sin committed, or for suffering 
endured : 


“The way is smooth, 
For power that travels with the human heart.” 


Genoa. 167 


But surely the very consciousness of this truth ought also to 
suggest the Poet’s lesson of self-control,— 


“Ye holy men, so earnest in your care, 
Of your own mighty instruments beware! ” 


How can it be said that the doctrine of Purgatory can “ do 
no harm,” if it tempts men to try “to be wise above what 
is written,” ® and to “ teach for doctrines the commandments 
of men:”’' and if the sacrifice of the Mass for the dead, and 
eleemosynary indulgences doled forth for money by the 
Church, expose the Church to suspicion of covetousness and 
fraudulent traffic in spiritual things for filthy lucre; and if 
it makes an invidious distinction between rich and poor,’ and 
if it tempts men to put off their repentance, while they are 
alive, and while the day of repentance lasts, and before the 
hour of death comes, “when no man can work:” and if it 
be at all true that a belief in Purgatory will, it is to be feared, 
be the cause of many men’s exclusion from Paradise and 
from Heaven ? 

On coming out of the Church, I observed on the Church- 
door an “ ayviso dell’ opera di santa infanzia,” a charitable 
association of persons for taking care of outcast unbaptized 
children: and a meeting was to be held of the Association 
to consider the names (“ da imporsi a bambini infedeli’”’) to 
be given to such children. An excellent institution, espe- 
cially for large towns, 

Another “‘ avviso” of very a different character was affixed 
to a neighbouring wall, i. e. an announcement of a new work, 
being “A Biography of Pope Sixtus V.,” and an Hssay, 
“ Sull’ ipocrisia della Curia Romana.” Such Advertisements 
as these are now very common in Italy. In the Churches 
you may hear sermons in favour of the Pope’s temporal 
power, while the neighbouring walls are eloquent in their . 
denunciations of it and of everything that belongs to the 
Court of Rome. 


91 Cor. iv. 6. 

1 Matt. xv. 9. Mark vii. 7. 

2 These abuses of the doctrine of Purgatory and Indulgences are 
freely pointed out by a learned Roman Catholic Writer, Dr. G. B. 
Hirscher, in his work on the present State of the Church. 


168 Miscellanies. 


May 29, Genoa, Ascension Day.—Almost all the shops shut. 
Churches full at an early hour of the morning; many sailors 
present. Service at the English Church, Casa Rocca, Via 
Asarotti; an excellent Sermon by the English Chaplain, the 
Rey. Alfred B. Strettell. 

Went to some beautiful gardens in the Acqua Sola; 
broad walks, overshadowed with the thick foliage of old 
ilexes ; a large basin of water with swans floating on it; 
carnations on the terrace, which commanded an extensive 
view of the city and adjacent country; and a little Paestum 
of roses beneath the terrace; a charming spot for such a 
summer day as this. 

Went in the afternoon to a beautiful country Parish in the 
Apennines ; itis situated in a glen above a mountain stream, 
overshadowed with chestnut-trees; delightful fresh air. 
Visited the small parsonage of the Parroco, close to the 
Church, with a lofty belfry seen from afar; and near it a 
little School, built of wood and straw. The Parroco dined 
with us, a well-informed, intelligent man, of grave and 
serious aspect. He expressed great regard for the Church 
of England, and a desire for union with us. ‘ And,” said 
he, ‘when the temporal power of the Papacy is abolished, 
then the great hindrance to that union will be remoy 
He drew a lively picture of the future happiness of Chris- - 
tendom, when that consummation is attained; it would be, 
he thought, like a beginning of a golden age of peace and 
felicity. He was acquainted with Mamiani, the Author of 
Rinascenza Cattolica, and had imbibed similar opinions. He 
was interested in hearing of an effort made by the Lower 
House of Convocation in the Province of Canterbury,’ to 
open communication with the Clergy of tally, who are 
craving for sympathy from England. 

To-day being Ascension Day, I had an opportunity of 
observing to this learned ecclesiastic, that the Offices in our 
Book of Common Prayer correspond in many respects to 
those in his Breviary. ‘‘ We have the same Collect, Epistle, 
and Gospel as you have for this festival—Ascension Day.” 


3 The effort referred to was in the form of an Address from certain 
Members of the Lower House to the Upper, Feb. 28, 1861. 


Parish-Priest in the Appennines. 169 


“ Yes,” said he, “1 also have made the ‘ confronto,’”? and 
he began to quote from the Breviary the beginning of the 
Epistle for the Day from the Acts of the Apostles, 
“ Primum quidem sermonem feci de omnibus, Ὁ Theophile,” 
&c. &c., and it was a great pleasure to him, he said, “ to 
observe the correspondence.” 

The English Prayer Book translated into Italian is very 
acceptable to many in Italy, and is doing great good. The 
“Society for Promoting Christian Knowledge” has ren- 
dered great service by its editions of the Book of Common 
Prayer in Italian, and by its liberal grants for the supply of 
copies of them in Italy; which are administered, I believe, 
through the Bishop of Gibraltar. There is now another work 
that still remains to be done,*. which would be of infinite ser- 
vice, especially in its influence on learned, intelligent, and 
Catholic-minded members of the Italian Episcopate and 
Priesthood ; I mean the translation of the English Prayer 
Book into Latin. The Collects ought to be presented as nearly 
as may be in their ancient Latin dress, wherever they havebeen 
adopted from the old Latin Service-books; and the Epistles 
and Gospels, and other portions of Scripture, ought to be 
given in the primitive Latin Vulgate, wherever that version 
is not at variance with the original. If this were done, the 
Italian Clergy would see at one glance how much we have 
in common with themselves, and they would rejoice to know 
that the Church of England has a Liturgy which contains so 
much material with which they are familiar by daily use. 
The “ Breviary” is their Manual,—their daily companion, 
—and the correspondence of the English Prayer Book with 
the Latin Breviary in the structure and arrangement of the 
services seems to be a providential dispensation for the future 
union of many good men in Western Christendom... 

If our Reformers had adopted the Hastern Calendar *® and 
Liturgy, or if they had framed an entirely new one, there 

4 Happily this has now been done, and done very well. 

5 ‘As may be seen in Daniel’s Codex Liturgicus, tom. iv. pp. 212—278, 
ed. Lips. 1853. For example, the Greek Church has no season of Advent 
(“Annus Grecorum Ecclesiasticus non orditur ab tempore Adventis, 


quod prorsus ignorant—”); and its cycle of Saints’ Days and other 
Festivals is different in many respects from that of the Western Church. 


170. Miscellantes. 


would not have been these points of contact, which now 
exist between us and other Western Churches; and which 
seem to suggest an earnest endeavour to enter into free and 
friendly communication with such learned and charitable 
members of the Italian Priesthood as this excellent Pastor, 
with whom it was my privilege to have some delightful 
fraternal intercourse, in this beautiful country Parish on an 
Ascension Day among the Apennines. 





FLORENCE. 


Monday, June 2nd.—A. Florentine Ecclesiastic informed 
me to-day that there are six Bishoprics now vacant in Tus- 
cany, and a great many Parishes left without Incumbents : 
the reason is, as was before intimated, that the Pope will 
not give the required “ bulls of institution”? to the King’s 
nominees to Episcopal Sees ;° and the Bishops, who are the 
Pope’s subjects, bound to him by oaths of vassalage, will not 
give institution to the King’s nominees to the benefices in 
the royal patronage. 

This conflict between the King and the Pope is hurtful to 
religion and morality. I asked him why the Government 
did not dispense with the Papal bulls of institution. ‘* Hanno 
paura,”” was the reply. I asked whether the Government 
did not remember the inscription on the Palazzo Vecchio of 
the city, ‘Rex regum et Dominus dominantium.” ‘The 
Government need not fear the Pope, if it can prove to the 
People, as might easily be done, that the Pope, in claiming 
a right to deprive the cities of Italy of Chief Pastors, is set- 
ting himself in opposition, not only to the King of Italy, but 
to the “‘ Rex regum et Dominus dominantium,” that he is 
robbing Christ’s flock of the spiritual food and guidance 
which He willed that they should have. Let the Rulers of 
Italy show to the people of Italy that the Pope has not ~ 


6 Since that time the Italian Government has conceded (May, 1871) to 
the Pope the absolute appointment to all Bishoprics in Italy and Sicily. 
The effects of this fatal error are now visible (1878). , 


¢ 


Florence. 171 


religion on his side, but is resisting the will of God, and is 
pursuing an irreligious policy; then they will be able to 
withstand the Papacy: but they will not be able to resist it 
by secular arguments alone, and by political considerations ; 
and even if they were, they would have no solid foundation 
for their own authority, because, by abandoning the prin- 
ciples of true religion, they would have created a spirit of 
irreligion among the people, and would have given impulse 
to a revolutionary movement, which will not spare the civil 
institutions of the country, but will eventually be destructive . 
of the Monarchy. 

I do not desire to mingle the solemn considerations, deri- 
vable from the prophecies of Holy Scripture, with these 
desultory reflections, but I cannot forbear observing that the 
Book of Revelation contains a remarkable prediction that the 
* Kines of the Earth,”—the secular Powers of this world,— 
will inflict severe chastisement on Rome, the mystical Baby- 
lon ; and after they have done the deed, they “ will weep over 
her, and bewailher.”’ The reason of this will be, because any 
religion, however corrupt it may be, is better than no religion 
at all, and because by weakening the power of Rome, with- 
out providing, at the same time, any sound religious founda- 
tion for their thrones, they will have exposed their People 
to the ravages of Irreligion, and Unbelief, which must be 
productive of a restless, factious, and anarchical spirit of 
Socialism and Communism, which will have no more. reve- 
rence for Sovereigns than it has for Popes, and will involve 
their Kingdoms in confusion and ruin. 

The once potent influence of Romanism as a system of 
religious belief acting upon practice, is becoming weaker and 
weaker in Italy, and this decay of its influence renders it a 
duty more urgent and imperative to raise up another and 
sounder spirit of Religion, as a substitute in its place. The 
fabric of Italian Society is like a venerable building, whose 
foundations have been loosened; and if the building is not 
shored up, it must fall. If measures are not adopted for 
strengthening the social structure, the result is inevitable. 


7 Rev. xviii. 9. The present state (1878) of Germany, Italy, and 
France is a practical illustration of what is said in these paragraphs. 


172 τ ἤ͵χεοοσίαρζος. 


It is not Victor Emmanuel who will triumph, nor is it the 
Papacy which will gain the day, but an Infidel and ruthless — 
Democracy will reign victorious, and will ravage Italy with 
its fierce passions, and will reduce this beautiful land to a 
desolate wilderness. 

June 3.—Called this morning on a celebrated Italian Ad- 
vocate. Like many other intelligent men of his class, he 
appeared to think that the destruction of the Pope’s temporal 
power would be the panacea for the evils of Italy ; and that 
it is necessary to strain every nerve to obtain that result ; 
and that other reforms, political and religious, would then fol- 
low as a matter of course. “ Let us once get Rome, and then 
all the questions which were debated at your English Refor- 
mation in the sixteenth Century will come upon us—yes, 
rush in upon us in a torrent, before we are prepared for 
them.” ‘ Why then do you not prepare for them now?” 
“La politica assorbisce tutto,” was the reply: that is the 
answer now generally given to all such questions. Politics 
absorb everything ; and all politics seem to be merged in 
this one consideration, How are we to get Rome? Howare 
we to dethrone the Pope, and crown Victor Emmanuel King 
of Italy, in the Roman Capitol ? 

In the evening I called upon one of the most learned 
- Kcclesiastics of Florence; he spoke with fervid eloquence 
on the present crisis. ‘‘ Nothing,” he said, “can be more 
painful and disastrous than the struggle between the spiritual 
and temporal power. ‘Non finiré senza sangue.’ It will 
᾿ not end without bloodshed.” 

He deplored in strong terms the present degraded con- 
dition of the Clergy; they are, he said, for the most part, 
senza istruzione,” illiterate and  dipiare and he deplored 
that many of them are “ scostumatissimi.” 

“ Our Episcopate is debased—our’ Bishops are slaves of 
the Pope, and despots of the Clergy, and of the People. 
What a glorious opportunity was that which our own Arch- 
bishop had in the present week of asserting the true character 
of the Christian Episcopate! The Pope commanded him 
not to pray for the King and the Nation in the Cathedral : 
the Pope commanded him to prevent the Clergy and the 


Florence. 173 


People of Florence from praying for the King and the Nation. 
Ought not the Archbishops to have remonstrated with the 
Pope? Ought he not to have withstood the Pope, as St. 
Paul withstood St. Peter to the face when he was to be 
blamed;* and ought he not to have reminded him that 
Almighty God commands us to pray for Kings and all in 
authority ;° and that in forbidding us to pray for our King 
and our Country, the Pope is resisting God ? ἢ 

He spoke of certain recent publications, which had called 
attention to the usurpations of the Curia Romana; for in- 
stance, the book entitled, “‘ Rome des Papes,” by Count 
Luigi Pianciani, who (he said) had the best opportunities of 
observing the working of the tribunals, &c., at Rome: 
There are also the publications of Filippo Perfetti (formerly 
Secretary of Cardinal Marini and Librarian of the University), 
entitled, “ The Clergy and Society ; or, on the Reformation of 
the Church” (“Tl Clero ela Societa,” &c.), ““ Remembrances 
of Rome” ( Ricordi di Roma ’’), and “ On the new conditions 
of the Papacy” (“Delle nuove condizioni del Papato ”’) ; also, 
the remarkable work of Abate Rosmini, “ The five wounds 
of the Holy Church”’ (“Le cinque piaghe della Santa Chiesa’’), 
and “ Urgent Questions,” by Massimo D’Azeglio. 

“ However,” said he, “do not imagine that I wish to say 
anything against the Church of Rome; it is against the 
Court of Rome, and its secular authorities that Iam speaking; 
her pride and lust of power—there is the cause of our misery ; 
and I am saying nothing new. LHver since the eighth cen- 
tury there has been a succession of illustrious men who have 
protested against its usurpations. It is the union of the 
temporal and spiritual power, and the carnal abuse of the | 
spiritual power by the Papacy for its own ambition and 
agerandizement, that has done the mischief. It is Dante 
who says,'— 


‘La Chiesa di Roma 
Per confondere in sé due reggimenti 
Cade nel fango, e sé brutta e la soma.’ 


35 





Mal. ii. 11. ΠΡ Pim. i. 1, 2. 
1 Purgatorio, Canto xvi. 


174 Miscellanies. 


The names of Petrarch and Arnold of Brescia and Guicciardini 
were also mentioned as exponents of the same feeling; and 
when I referred to the remarkable chapter,” in which 
Guicciardini traces the rise and progress of the Papal power, 
but which was not allowed by the Papal censors to appear 
in the Italian edition of his History, he said that some other 
remarks of the same distinguished writer on the same sub- 
ject, had recently been published, for the first time, in a col- 
lection of his ‘ Opere inedite” by Canestrini, at Florence.’ 

“ We must begin,” said he, “with questions concerning 
the proper limits of the Pope’s authority and jurisdiction, 
and then we may arrive in due time at reformation in mat- 
ters of doctrine. Among those which would first come under 
consideration, are the celibacy of the Clergy, and the en- 
forcement of private confession to a Priest.” 

“Yes,” I added, “and the reading of the Scriptures by 
all.” 

“True,” he replied, “we must come to that. In the 
mean time, Religion suffers from the struggle between the 
Roman Hierarchy on the one side, and the Government and 
People on the other; and from the conflict also between our 
Bishops on one side, and many of the Priesthood on the 
other. We are passing through a severecrisis. No one can 
tell to what it may lead.” 

In the beginning of the fourteenth century the illustrious 
Florentine Poet, Dante Alighieri, wrote his treatise “ De 
Monarchiaé,” in which he contended for the rights of civil 
Rulers against the usurpations of the Papacy; and about 
two hundred and twenty years afterwards the noble Floren- 
tine historian, Francesco Guicciardini, wrote his History of 
his own time, in which he, who was the favoured friend and 
counsellor of two Florentine Popes of the house of the 
Medici, Leo X. and Clement VII., has drawn a masterly 
sketch of the rise and progress of the Papacy. He there 
shows how, from slender beginnings, the Popes gradually 
arose to power; how for many centuries the Popes were 


2 In the Fourth book of his History. 
8 Printed by G. Barbéra, Via Faenza. 


Gutcciardint. 175 


nominated by the Emperors; but in course of time, when 
the Empire became weak, the election of Popes was trans- 
ferred from their hands to those of the Cardinals; and the 
Popes proceeded to claim a veto upon the nomination of the 
Emperors, and then to exercise a power of dethroning them ; 
and so, step after step, rising higher and higher, and urging 
new claims, and using the terrors of spiritual weapons for 
temporal ends, and wielding the thunders and lightnings of 
a double supremacy, they kept Sovereigns in awe, and 
trampled all earthly Powers under their feet.* 

Two recent publications have just been mentioned, which, 
as they throw much light on the history of Religion in Italy 
at this time, deserve some further remark. 

The first of these is entitled, “ The Clergy and Society, 
or on the Reformation of the Church ;” it is written by 
Filippo Perfetti, a Priest, who was Secretary of Cardinal 
Marini, and Librarian of the University of Rome, and 
President of the Collegio Ghislieri, and who now occupies a 
literary post at Perugia. 

It was published at Florence in 1862. 

“Tt is a melancholy sight,’ he says, “and one which 
ought to afflict the heart of every Christian, to see the 
Church of Rome and its partisans abusing the name of 
Religion for temporal interests ; and it is still more dreadful 
to think that this grievous abuse does not offend the 
consciences of all: but that, on the contrary, a man is 
denounced as an enemy of the Church, and a scholar of 


4 Guicciardini’s words are as follows:—“ His igitur fundamentis et 
modis ad terrenam potestatem elati, et sensim animarum salutis divino- 
rumque preceptorum obliti, atque ad mundana imperia omni cogitatione 
conversi, nec divin auctoritate alio quam quasi telo et instrumento rerum 
fragilium abutentes, Principes potits gentium quam rerum sacrarum Pon- 
tifices videri coeperunt. Horum cure et negotia non jam vite sanctimonia, 
non religionis incrementa, non erga Deum et homines caritas, sed exercitus, 
sed bella in Christianos, sed pecuniz immensa cupido, nove leges, nove 
artes, nove: insidiz ad pecuniam undique cogendam ; in hunc finem audacis- 
simé arma ccelestia vibrare, profanarum sacrarumque rerum nundinationem 
impudentissimé exercere. Hine opes in immensum adaucte, et in totam 
ipsorum aulam effusze, ex quibus fastus, luxus, mores turpissimi, libidines 
voluptatesque nefande.” 

Wonderful words, especially from the Secretary of the Pope. 


176 τς Miascellantes. 


Macchiavelli, who protests against such a violation, and is 
indignant at this confusion of secular and holy things.” 

He deplores the consequent inability of Religion to do 
her proper work of social sanctification. ‘ The Church and 
Society are severing themselves from one another more and 
more. We have a Laity which is no longer religious, and a 
Clergy without moral influence. What will become of us? 
A few Priests, scattered here and there, raise a feeble voice 
against these evils, and they are met by maledictions ! 

“ At a time, while civil Governments are becoming more 
popular, and are assuming representative forms, and submit 
to be controlled and criticized, the Government of the 
Church and its Hierarchy are becoming more and more 
despotic; the Priest is merged into the Bishop, and the 
Bishop is absorbed into the Pope. The crowning dogma of 
all clerical education now is idolatry of the Pope. The Pope 
is the Church. 

“The Episcopate has had the boldness to declare to the 
Clergy of Italy that they have an absolute and unlimited 
right to suspend any Priest at their pleasure, without giving 
any reason for such suspension. Christ made them Minis- 
ters, and they have made themselves despots. 

«What is the use of our remonstrance? Let the churches 
of Italy perish” (is their reply); “it matters not, if that 
sacrifice can maintain the Pope onhis throne! Let the souls 
and bodies of the People perish; it matters not, even though 
Revolution is thus goaded to excesses, and is inspired by a 
malignant policy !” 

Perfetti next speaks of the separation between the Clergy 
and the People in the public offices of Religion. 

““ What is now the state of things in our churches, at the 
time of public worship, even at the celebration of the holiest 
mysteries of our Religion? The People are either indifferent 
to what is going on, or pray without attending to what is 
being done by the Priest. There is a wide gulf between 
Priest and People, in that very place, and at the very time, 
when Priest and People ought to be united before God with 
one heart. The Priest is isolated in the very centre of the 
sublimest mysteries; he stands isolated at the Altar; he 


Perfetiz. 177 


stands isolated at the tombs of the Martyrs. The People 
know not, care not for what is going on; till they are 
wakened from their lethargy, not by the human voice, but 
as if they were mere animals. by the metallic tinkle of a bell, 
which is a signal to the sheep of Christ !” 

He then considers the Clergy in their moral relation to 
the People; and shows how the Priests are incapacitated 
from exercising a moral influence on the popular mind by 
the position into which they have been forced by the Papacy 
—a position antagonistic to the Nation, to its liberty, its 
intelligence, and its advancement. Besides, the Clergy, as a 
body, he says, who ought to be Teachers of the people, are 
inferior in learning to the educated classes of the Laity; and 
if any one stands forth from among the Clergy, and distin- 
guishes himself from the rest of the Clerical body by genius 
or learning,—such as Gioberti, Rosmini, and Passaglia,— 
he is proscribed by the Hierarchy, or is driven astray, as 
Lamennais. 

“The Clergy have need of two Reforms: a reform in their 
morals, and a reform in their influence on society; and 
neither of these is possible, while the domination of the 
Hierarchy is unlimited as it now is. The action of the 
Hierarchy must be restrained within the limits of the divine 
constitution of the Church.” 

To effect this reform, Italy must (he thinks) return to the 
principles and practices of the Church Catholic as displayed 
in the Holy Scriptures, and in the works of the primitive 
Fathers of the Church. 

The misfortune is, that the Clergy of Italy, he observes, 
are not acquainted with the Bible. 

“The Bible, interpreted by the Church, is the food of the 
soul. What was the teaching of the holy Fathers? It was 
the exposition of the Bible. But now our Catholic popula- 
tions are ignorant of the Bible; they who are called devout 
among us are ignorant of the Bible, no less than they who 
are indifferent to religion. The Scriptures have been sup- 
planted by a scholastic Theology; and this scholastic Theology 
_ has produced the results which we see and deplore. The 

Priesthood has set itself up in the place of the Bible, instead 

VOL. I. ἘΠ ΟΣ 


178 Miscellantes. 


of building itself up with the Laity upon the foundation of 
the Bible. One of the greatest sins of the Catholic Priest- 
hood is that of having wrested the Bible out of the hands of 
the People. Let us return to the Bible; let us return to 
the Gospel; and let us dive deep into the holiness of the 
character of the Divine Redeemer; He is our pattern; let 
us conform ourselves to His life, to His image. If this had 
been our rule, who among us would have ventured to com- 
pare the Pope, who destroys us, to the Son of God who has 
saved us? Perhaps the extravagant idolatry of the Papacy, 
which our own age has witnessed, and still sees, is permitted 
by God in order that we all, Pastors and People, may be 
revolted thereby, and be driven to the love and practice of 
Christian humility and charity.” 


The other volume, to which I have referred, is that of the 
Abate Antonio Rosmini, entitled, ‘ Le cinque piaghe della 
Santa Chiesa,’ “'The five wounds of Holy Church.” 

It is not possible to do justice to this remarkable book by 
a brief extract. The tone of saintly piety and serious earnest- 
ness which pervades the work, the stores of sound learning 
which are contained in it, the clear, calm, and unimpassioned 
statement of wrongs and their remedies, contribute to render 
it a specimen of genuine Christian philosophy. 

I shall content myself with stating what, in the mature 
judgment of this holy man, exemplary priest, and profound 
philosopher, the wounds of the Church of Italy are, which 
are now bleeding, and which implore aid. 

They are as follows ;— 


1. The severance of the Clergy from the People in public | 


worship (pp. 1—19). The remedy for that would be, he 
says, in the substitution of the mother tongue of the people 
for a dead language. 

2. The insufficient education of the Clergy. He deplores 
the neglect of the Scriptures, and of primitive Theology; 
and the substitution of miserable, dry, and jejune epitomes 
of the dogmatic teaching of the Schools. “ Who will re- 


5 The edition to which I refer was published at Naples in 1860, 


Rosmintz. 179 


store,” heasks, “to the Church her great Teachers? ‘i suoi 
grandi libri,’ the Bible, and the primitive Fathers?” (pp. 
20—4.5.) 

3. The disunion of Bishops ; the transformation of Bishops 
into feudal lords, striving for wealth and power, and exer- 
cising an arbitrary sway over the Clergy. The reform 
would be in the restoration of the duties and privileges 
of the Metropolitans, and in the action of Synods (pp. 
45—68). 

4, The appointment of Bishops by the State, without any 
of the safeguards, which were provided in the ancient Church, 
by the intervention of the Clergy and People in the choice 
of Bishops (pp. 68—151). 

5. The control of Ecclesiastical property by the State; 
the remedy is, that the Church, by which the Author 
means the Laity as well as the Clergy, should have the free 
administration of her own revenues. 

This Volume was completed in the year 1846, at the 
accession of Pius [X.; when the Author entertained a san- 
guine hope, that the Pope, whose intimate friend and 
counsellor he was, would adopt these suggestions of 
reformation. The Pope offered him a Cardinal’s hat; which 
he declined. 

When Pope Pius IX, changed his policy, Rosmini was 
disgraced, arrested, and sent to Naples; and then exiled 
from Southern Italy, and his book was condemned by the 
Church of Rome; he submitted to the Papal sentence, and 
died at Stresa, on the Lago Maggiore in 1855, at the age of 
fifty-five. 

Went to 8S. Onofrio to see Raffaelle’s fresco in the 
Refectory now secularized ; the colours are fresh and clear. 
Two of his sketches for it are preserved in the apartment ; 
the lower limbs were carefully delineated before they were 
draped; an evidence of the science which underlies the 
surface of this great Master’s pictures, and which is the 
cause of the beauty of the forms which it underlies. 

Went in the afternoon to the Convent of St. Mark: beau- 
tiful frescos of Fra Angelico in the Cloisters and Chapter- 
house, and cells of the monks. Some of the figures in these 

N 2 


180 Miscellantes. 


frescos are exquisite specimens of artistic delicacy and purity 
in conception and execution. 

Visited the cell of Savonarola, described as “ Apostolicus” 
in the inscription there; but my companion, who belonged 
to the Monastery, said that the great Florentine preacher 
was “ fanatico per la liberta.” These are melancholy days 
for all who have any connexion with Monasteries ; and the 
memory of all Reformers, even of those who proceeded from 
their own body, seems to be ungrateful to them. The 
Italian Legislature has recently passed a Law‘ which pro- 
hibits the Monastic Orders from incorporating any new 
members, and transfers the property of these religious 
houses to the Crown, for Civil and Military purposes, 
under certain conditions, viz. that worship should still be 
maintained, and “‘ works of art ” should be preserved. 

The Convents and Monasteries of Italy are now dying 
slowly of atrophy and inanition. Many of the cells of this 
noble Monastery are untenanted. The monks, who still 
linger on in this once celebrated Monastery, seem to be 
moving about like shadows ready to vanish away. ‘Their 
long white flowing Dominican robes, and their large broad- 
brimmed black beaver hats, contrasted strangely with the 
bright uniforms and glittering bayonets of the soldiers who 
are quartered among them; and the once peaceful cloisters 
of Fra Angelico were sounding with the military music of 
the Florentine National Guard. 

This suppression of Monasteries is a severe blow to the 
Papacy, whose most able champions and active emissaries 
have proceeded from them. Striking metamorphosis, and 
strange transition! These Monasteries, which were like. 
camps and fortresses of the Papacy, are now converted into 
barracks, and the spiritual militia of the Papacy is making 
way for the soldiery of Victor Emmanuel. 

Doubtless the vices of the Monastic Orders have been, in 
a great degree, the cause of the misfortunes which have 
lately fallen upon them. The people of Tuscany cannot 
forget the exposure of the immoralities practised in them, 
and patronized by them, of which many proofs were given 


6 December 22, 1861. 











Monastertes. 181 


in the days of the Archduke Leopold, and which he 
attempted to restrain. And the large numbers of religious 
houses—there were then 213 Convents, and 136 Monasteries 
in Tuscany—were also prejudicial to them. 

No institutions perish, except by internal corruption. But 
they who execute penal retribution upon them, are too often 
carried away by a spirit of revenge or self-interest, and do 
not reform, but destroy. Henry VIII. is justly blamed 
for sacrilegious rapacity ; but let it be remembered that he 
founded two of the noblest Colleges in Europe, Trinity 
College, Cambridge, and Christ Church, Oxford, and six 
Bishoprics, out of the spoils of dissolved Monasteries. What 
has been done like this by the Italian Roman Catholic 
Church Reformers of the nineteenth century ? 

The Monasteries sent forth many able and _ learned 
Preachers, who in some degree made compensation for the 
ignorance of the Parochial Clergy, especially by their 
preaching as Home Missionaries in great towns. 

The danger is now, that with the suppression of the 
Monasteries, the character of the Clergy may sink even 
lower than it is; and that they may become a race of mere 
mass-priests, ignorant and superstitious, and trading on the 
ignorance and superstition of others; and thus prepare the | 
way for an antichristian outbreak of Infidelity and Socialism. 
Would not the Parliament of Italy do well and wisely, if, 
instead of proceeding to secularize all the Monasteries and 
their endowments, it would reserve some of their buildings 
and revenues for the improvement of the intellectual and 
social condition of the Parochial Clergy? Would not the 
Parliament of Italy be rendering an essential service to the 
State, as well as to the Church, if it were to apply some of 
the resources from the suppressed religious houses to the 
foundation of Universities and Colleges, and endowment of 
Professorships ; particularly for the instruction of the future 
Clergy of Italy in Biblical learning, Church History, and 
dogmatic Theology? The instruction now given in the 
Kcclesiastical Seminaries of Italy is confessedly poor, meagre, 
and jejune; it is not based on a sound knowledge of Holy 
Scripture and the early Fathers, but on the dicta of the 


182 Miscellantes. 


medizval Schoolmen and Papal Canonists, and cannot 
produce loyal subjects any more than learned divines. 

I entered into conversation with one of these Dominicans 
whom I met in the cloister of St. Mark’s. On expressing 
my regret at the appearance of religious indifference now 
visible in Florence, he said, “ You ought to have come here 
at Lent, when some of the Churches were filled with large 
congregations listening to eloquent preachers.” 

Those preachers were members of religious Orders, and 
produced an extraordinary effect; some of their sermons 
contained energetic denunciations against Protestantism, 
which were enthusiastically received.’ But they do not 
seem to have produced any salutary effect of a permanent 
character on the faith and practice of the people. 

I told him that I hoped he would not judge of us by what 
he heard in popular harangues against Protestantism. 
“ But,” said he, “ you have no ‘ Capo Vivo della Chiesa,’ ” 
“Yes, we have, Christ Himself.” ‘‘ But not His Vicario?” 
“No; we do not find that the Church of Christ is built 
upon One Apostle, but ‘on Apostles and Prophets, Jesus 
Christ Himself being the Head Corner-stone ;’* not upon 
one stone, but upon ‘ twelve stones ;’* and we know that 
| St. Paul rebuked and resisted St. Peter, and 8. Polycarp 
resisted Anicetus, Bishop of Rome; and 8. Cyprian resisted 
Stephen, Bishop of Rome.” “ But,” said he, “ Augustine 
affirms that Cyprian expiated his error by martyrdom!” 
“Yes, expiated the error into which he had fallen in main- 
taining that baptism when conferred by heretics is no 
baptism at all; but Augustine does not charge Cyprian with 
error because he resisted Pope Stephen; indeed Augustine 
himself resisted two Bishops of Rome.” “ But,” he replied, 
“1 you read the Santi Padri, you will see your error.” 
““We do read the Santi Padri, and I am inclined to believe 
that there are more copies of the Santi Padri in one ‘ vicolo 
di Londra’ that I could mention, than in all the booksellers’ 


7 Some account of them was afterwards given in the Civilta Cattolica 
for May, 1862, p. 363. 

8 Eph. ii. 20. 

9 Rev. xxi. 14. 


Scipio de Ricev's Attempts at Reformation. 183 


shops of Florence.” I had been in many of them, and had 
not met with a single copy of any. “Oh! but, we have 
S. Tommaso d’Aquino, and we all study him.” 

Drove in the evening to the Lung’ Arno, and the Cascine : 
beautiful lights on the hills after a shower; the air so clear 
and transparent, that distant objects were distinctly visible 
in minute details to the naked eye. 





PISTOIA. SCIPIO DE RICCI’S ATTEMPTS AT REFORMATION. 


Saturday, June 7th—Went this morning by railroad to 
Pistoia, the Episcopal See of Scipio de Ricci, whose en- 
deayours to make reformations in the Church of Rome in 
Tuscany, under the Grand Duke Leopold, in the latter part 
of the last century, have given to his name a celebrity be- 
yond the limits of Italy, and deserve careful consideration at 
the present time. 

Scipio de Ricci was born at Florence on the 9th of 
January, 1741. His mother was of the noble family of the 
Ricasoli, which has derived new lustre in our own days from 
the administration of Baron Ricasoli, the successor of Count 
Cavour in June, 1861. 

Scipio de Ricci was educated in early life among the 
Jesuits, but he passed from their hands into those of the Bene- 
dictines, and became one of the most energetic opponents of 
the Jesuits, and one of the most zealous advocates of 
Jansenism ; he was advanced to the Episcopal See of Pistoia 
and Prato in the year 1780. 

Scipio de Ricci convened his Diocesan Synod at Pistoia on 
September 18, 1786, in the Church of 8. Leopold. Ricci 
was too ambitious of pre-eminence. He wished to be the 
head of a religious party. ‘There was something of vain- 
glorious weakness on his part in taking the lead of his bro- 
ther Bishops, and separating himself from them. Thus he 
damaged his own cause, created opposition, and brought 
obloquy on himself. Besides this, he incautiously mixed up 


184 Miscellanies. 


the dogmas of Jansenism with questions of religious reforma- 
tion ; in so doing, he wished to humble the Jesuits and the 
Papacy; he adopted some of the theological propositions 
which had been condemned in the Papal bull Unigenitus, and 
thus exposed himself to much animadversion on religious 
grounds. : 

His Synod consisted of 234 members, priests or theolo- 
gians, and was attended by several celebrated canonists. 
The Council had seven sessions, which were harmonious 
enough, and it was disposed to adopt the reforms which the 
Bishop proposed; but the Court of Rome exerted its in- 
fluence on the nobility of Pistoia, and the opponents of Ricci 
were able to prevent the publication of the Acts of the Synod, 
under the plea that fifty-seven questions on the subjects dis- 
cussed had been issued by the Grand Duke to the Bishops 
of Tuscany, and that their replies to those questions were 
far from being uniform; and “ that a National Council of the 
Bishops of Tuscany was about to be summoned at Florence ; 
and that it would be premature and inexpedient to pro- 
mulgate any decrees of a Diocesan Synod (such as that of 
Pistoia), before the resolutions of the National Couneil of 
Florence were known.” 

That National Council of Florence was summoned on the 
17th of March, 1787, and met at Florence on the 23rd of 
April in that year; three Archbishops were present, and 
fourteen Bishops. 

This was a fatal step. The Bishops had not been prepared 
by previous conference and deliberation. They had not had 
time to consider fully the questions proposed to them. The 
principles and usages of primitive Christian Antiquity had 
not been calmly and clearly presented to their view; they 
were not well versed in the history of the gradual progress 
of Papal usurpations on the rights of the People, the Clergy, 
the Episcopate, and the Crown. They did not know that the 
Canon Law of the Roman Courts, and of their own Eccle- 
siastical tribunals, is adulterated with many spurious decrees, 
which were interpolated by Roman Canonists, for the pur- 
pose of aggrandizing the Papacy, and ought to be expunged. 
They regarded the Papal Canon Law with almost as much 








[= σα 


Scepio de Recee. 185 


reverence as the Bible. They brought to the Council all the 
prejudices derived from the study of that Papal Canon Law, 
and grounded on the foundation of false Decretals and 
medizeval traditions, that had taken deep root in the belief 
and practice of the Roman Catholic Church. 

They came to the Council in the chains and fetters of oaths 
of vassalage to the Pope, by which they had bound them- 
selves “to maintain the royalties of St. Peter against all 
men, and to persecute and wage war with all rebels against 
the Pope.” 

Besides, they were exasperated against Ricci personally, 
because, in their opinion, he had stolen a march upon them 
by his Synod of Pistoia; and they came together with a 
determination to crush him, and to reject his reforms, which 
they regarded as having an heretical tendency and schis- 
matical character. 

In addition to this, the questions submitted by the Grand 
Duke to the Bishops were so numerous and various, affecting 
some of the most difficult questions of theological doctrine, 
as well as concerning the minute details of Clerical studies 
and Heclesiastical discipline, and long-established usages and 
ceremonies of Ritual and Worship, that the Bishops might 
well be alarmed at the prospect before them, and might sup- 
pose that they were threatened by a religious revolution. 

Consequently, as might have been anticipated, Ricci and 
his Episcopal allies, the Bishops of Chiusi, Colle, and Soana, 
were overwhelmed by the votes of the other Bishops who 
were adverse to reformation. And when the majority 
of Bishops had once committed themselves publicly by 
declarations in Synod against the proposals of the Grand 
Duke, it was vain to hope that they would afterwards recede 
from those resolutions, to which they had given a formal 
adhesion. They were obstinately fixed in a determination to 
resist all reformation. 

The nineteenth and last Session of this Council of Florence 
was held on the 5th of June, 1787. After its close the 
Grand Duke Leopold published a Manifesto, in which he 
expressed his bitter disappointment at the results of its 
deliberations. 


185 Miscellanies. 


After the failure of the attempt at Florence, Ricci had 
little encouragement to persevere in his efforts at Pistoia. 
Indeed, during the sessions of the Council of Florence, the 
populace of his Diocese had been agitated by Papal emis- 
saries, who persuaded the people that the Bishop was infected 
with heretical opinions, and was determined to destroy the 
most sacred objects of their devotions ; especially that he 
intended to demolish an Altar of the Cathedral at Prato, in 
which a cintola, or girdle, supposed to have been worn by 
the blessed Virgin Mary, was preserved with religious 
veneration. 

On the 20th of May, the mob of Prato rose in a riot of 
fanaticism, and proceeded to the Church where the altar was, 
and tore down the Bishop’s throne and arms, and burnt them 
in the market-place of Prato; and illuminated the Church 
where the sacred girdle was, and displayed it to the reverence 
of its votaries. They also reinstated the images which had 
been removed by the orders of the Bishop, and burnt the 
books which he had distributed among his Clergy, and 
menaced the professors of his Kcclesiastical Seminary, and 
the priests of the parishes who were supposed to be favour- 
able to his views. 

The publication of the Acts of the Synods of Florence and 
Pistoia, and the excitement produced by it in Italy and 
Europe, and the rupture which ensued between the Grand 
Duke Leopold and the Court of Rome, and the cabals of the 
Bishops of Tuscany, headed by the Archbishop of Florence, 
against Ricci, and their intrigues among the Clergy of his 
Diocese, many of whom abandoned their Bishop, and re- 
canted their own subscriptions to the Acts of the Synod of 
Pistoia, were followed by the death of the Emperor Joseph 
in February, 1790, and by the elevation of the Grand Duke 
Leopold to the Imperial throne. Ricci was now isolated and 
disheartened ; he retired from his Diocese, and resigned his 
Episcopal See: but Rome would not allow him to enjoy 
repose. The Pope, Pius VI., condemned the Acts of his 
Synod in the bull “ Auctorem Fidei,” promulgated on the 
81st of August, 1794. 

This Bull (which is appended to some recent editions of 


P i - 





Ricci, Bishop of Prstora and Prato. 187 


Papal Canon Law’) contains no less than eighty-five articles 
on ἃ great variety of qnestions of doctrine, discipline, and 
ritual, and shows clearly the indiscretion and rashness of 
Ricci in dogmatizing on so many matters, of such a miscel- 
laneous character, and some of them of such difficulty and 
importance, without adequate preparation on his own part 
and that of his Clergy to pronounce upon them, and with 
still less disposition on the part of the people to accept their 
decisions. 

Five years afterwards Ricci was arrested at Florence by | 
those loyalists of Arezzo who had been exasperated by the 
excesses of the French revolutionists in Italy, and supposed 
him to be favourable to the Gallican cause. He was cast 
into prison in Florence, and from prison he was transferred 
to the Dominican Convent of S. Mark, where he is said to 
have found some comfort in the records there preserved 
of its former great preacher, the Florentine reformer, 
Savonarola, in whose cell he sometimes said Mass. 

In the year 1805 Florence was visited by Pope Pius VII. 
on his return to Rome from Paris after the Coronation of 
Napoleon; and Ricci was induced by the Pope to sign a 
recantation, which was announced by Pius VII. with great 
joy in his Allocution to the Cardinals at Rome, in the Secret 
Consistory of June 26, 1805.’ Ricci died at Florence on the 
27th of January, 1810. 

A good history of Ricci’s Episcopate would be of great 
use at the present time. It would suggest many whole- 
some cautions and admonitions to those who may be led to 
engage in the work of Reformation. 

Ricci’s attempts at Reformation were abortive, but they 
are fraught with warning and instruction to the present age. 
They indicate what is to be avoided. They show that 
Religious Reformation must not be attempted in a spirit of 
self-love and self-display ; not with a view of gratifying 
personal vanity and private ambition, but witha single eye to 


" E. g. that of Leipsic, 1839, Appendix to tom. ii. p. 146. 

* This speech may be seen appended to recent editions of the Roman 
Canon Law, 6. g. that of Leipsic, 1839, vol. ii. Appendix, p. 163; com- 
pare Carlo Botta’s “ Storia d’Italia,” lib. xxii. 


188 Miscellantes. 


the Divine glory. They show the importance of considering 
well where to begin; they show the necessity of not 
attempting too many things at once; and above all, of not 
alarming deeply-rooted prejudices, and of not exciting 
popular passions, especially in matters which relate to 
religious worship. ‘The public mind must first be duly pre- 
pared by the diffusion of sound knowledge and intelligence, 
and must thus be enabled to reform itself. The failure of 
Leopold’s and Ricci’s attempts at Reformation seems also to 
afford additional proof that the true method of beginning such 
an undertaking atthe present time,would be, as has beenalready 
said, to deal first with matters of discipline rather than of doc- 
trine. If Ricci had not introduced the tenets of Jansenism into 
the Acts of his Council, but had limited himself to the Refor- 
mation of abuses in Ecclesiastical discipline and government, 
he would have been on safe ground. But by entering upon 
the region of polemical theology, he exposed himself and tho 
Grand Duke to the suspicion of heresy, and thus frustrated 
the Grand Duke’s attempts to put the discipline of the 
Church upon a better footing. The Pope would not have 
been able to withstand the efforts of the Tuscan Reformers, 
if they had carefully studied the records of the primitive 
Church from the times of the Apostles, and in the first four 
centuries, and if, when they had completely mastered that 
subject, they had begun with an appeal to Holy Scripture 
and primitive Antiquity in matters of Ohurch government, 
and with a strenuous endeavour to restore primitive Church 
discipline, which the Pope detested more than all the propo- 
sitions of Jansenius. 

The true method of conducting the work of Reformation 
would be to recall the minds of the Clergy and the Nation 
to the principles and usages of the primitive Church, 
especially in the appointment of Bishops, without dependence 
on the Pope. 

The vacancy of so many Episcopal sees in Italy at the 
present time, and of so many Kcclesiastical dignities, is a 
very favourable circumstance, which did not exist in Ricci’s 
time. Let those vacancies be filled up with persons un- 


fettered by trammels of bondage to the Papal See; and 








ie en ΨΥ ΟὟ ΡΥ ΡΨ ΨΥΡΥΥ 


a ee Te ae 


Pistoia. 189 


when a certain number of wise, learned, pious, loyal, and 
patriotic men have been appointed to Hpiscopal sees, and 
other Ecclesiastical dignities, and Parochial cures of Italy, 
and when the popular mind has been enlightened by sound 
teaching of the Holy Scriptures, and by the requisite 
knowledge of the doctrine and discipline of the Primitive 
Church,—especially the Primitive Church of Italy,—then 
it may be hoped that, with the Divine Blessing, religious 
Reformation will spring forth of itself, as a spontaneous 
development of the inner working of the Spirit of God in 
the heart and mind of the Church and Nation of Italy. 

_ I visited the Bishop’s Palace, a handsome building erected 
‘by Scipio de Ricci in 1787. The See of Pistoia is now 
vacant. One of the Canons of the Cathedral (Monsignor 
Breschi) is acting as Vicario Capitolare, or Deputy of the 
Bishop. He has lately put forth a Pastoral, in which he 
exhorts the Clergy and People of the Diocese to rally round 
the Pope. 

I also visited his Seminary, or theological training 
College, nearly opposite to the Palace: it has a noble cor- 
ridor, and beautiful garden; and there are now about 120 
students. I was informed that the system of teaching now 
pursued was not in harmony with the principles of the 
present régime. Indeed this can hardly be expected, as 
long as the influence of Rome is what it is, and as long as 
the received text-books of theological Schools are what they 
are. At Rieti the pupils of the Bishop’s theological 
Seminary displayed the Papal escutcheon, on the anniver- 
sary of the Statuto; the Government shut up the Seminary, 
and sent the pupils home. 

I had a letter of introduction to a celebrated person at 
Pistoia, Dom. , who is well known to the public as 
having been invited, and almost compelled, by the people of 
Pistoia to preach to them a series of sermons in the 
Cathedral last Lent; his eloquence, his high character, and 
his age,—and perhaps even his physical infirmity—he is 
nearly blind, but is very hale and vigorous—and his known 
hostility to the temporal power of the Papacy, brought the 
people to the doors of his house, which (as he informed me) 





190 Miscellanies. 


they almost besieged with clamour and importunity, and at 
last he yielded to their solicitations, and went to the 
Cathedral, where he was received with the greatest 
enthusiasm. But though beloved and revered by the people, 
he is ‘suspended’ by the present representative of the 
Bishop, and is not allowed to hear Confessions. However, 
the Vicario Capitolare was forced by the people to allow 
him to preach. 

Strange contrast! The people of Prato in Ricci’s time 
rose in rebellion, because they thought he was going to rob 
them of the ‘miraculous girdle ;” and this year the people 
of Pistoia, Ricci’s Episcopal city, rose up in passionate 
enthusiasm to do honour to a suspended Priest of the city, 
who makes no secret of his desire that the Pope should be 
divested of his temporal power. 

This contrast is instructive. It shows that anything may 
be done in the way of reforming the abuses of the Papacy, 
as to its claims to temporal supremacy and dominion, and its 
usurpation of Ecclesiastical jurisdiction in appointment of 
Bishops, &c., and that the People would look calmly on, as 
they have lately done at the spoliation of the Pope of a 
large part of his territories,—indeed they have been abettors 
of that spoliation,—and at the suppression of Monasteries 
and Nunneries; but they must be educated a great deal 
more than they now are in the vital truths of Christianity, 
before they will part with a single object of their de- 
votion. But when they have been educated, they will be 
the first to destroy the idols which they themselves have 
worshipped. 

I had a long conversation with this venerable Ecclesiastic, 
and found that he was of the opinion expressed above, that 
Ricci failed because he attempted too much at once, and did 
not begin with matters of Ecclesiastical Discipline and 
Jurisdiction, but entangled himself in polemical questions, 
and thus embarrassed himself and his cause. Besides, said 
he, Ricci was not a man of learning, and therefore he was 
not a match for the Pope’s theologians. 

Walked with him to see another friend: we were joined 
in our way bya Priest who had been suspended “ a divinis” 








eS See ee ee 


* 
ee ὙΠ ag eS ee eS eT ee ee Ψ 


Αι , 
i ea eS Oe a ee 





Reformation. ΙΟΙ 


for his loyalty. ‘Siamo sagrificati dai nostri superiori,” 
said he: we called together on another Kcclesiastic who is 
engaged in collecting materials for a history of Ricci and 
his times. 

On this subject I will paraphrase a passage from a French 
writer. “In their plans for Reformation, the Grand Duke 
of Tuscany, Leopold, and the Bishop of Pistoia, Ricci, were 
not quite agreed. Leopold desired to nationalize the Church 
of Tuscany, and to emancipate it from the trammels of 
Rome,—to which it ought never to have been subject. 
Ricci aspired to be the leader of a religious party, and to 
humble the Papacy by achieving a triumph for Jansenism 
at the doors of Rome. By this imprudent measure he 
ruined the plans of his Master, the Grand Duke. The Pope 
condemned the dogmatic innovations of the Bishop, and 
in condemning them he censured also the disciplinarian 
attempts of Ricci’s patron, the-Grand Duke, which he feared 
and detested more than the Bishop’s theology; and which 
he would not have dared to denounce publicly, for fear of 
exasperating both Princes and People, who had their eyes 
opened to the ambitious pretensions of the Court of Rome.” 

There is much truth in these remarks, and they deserve 
to be weighed well at the present crisis. 

Sunday, June 8th. Whitsunday.—After the English Ser- 
vice went to the Duomo. “Is there any sermon here 
to-day?” “No,” was the reply, “but there is one at S. 
'Gaetano,”—a neighbouring church. So to S. Gaetano I 
went. High mass was just over, and the candles were being 
put out; and a bell rung, and out of the Sacristy came forth a 
Dominican Friar, Padre , one of the leading men of the 
Order, attended by an acolyte, and mounted the Pulpit ; 
knelt down toward a crucifix on his left, and he began his 
“ conferenza,” as it was called, being one of a series, on the 
“rights of man.” 

He commenced with a description of man’s rights before the 
Fall, and with a statement of the conditions of obedience to 
God by which they were controlled; and then proceeded to 
speak of his condition after the Fall. How were his lost 


3 Esprit de l’Eglise, De Potter, tom. v. p. 90. Paris, 1820. 





192 Miscellantes. 


rights to be recovered? This question (he said) could only 
be solved by reference to the Bible, but “not (he added) to 


the Bible interpreted according to each man’s private sense — 


as the Protestants teach us, but under the guidance of the 
Church. And Holy Scripture, thus explained, instructs us 
to look to Christ as our ‘ Reparatore.’ The work of Resto- 
ration was effected by the Incarnation and Death of the Son 
of God; and we must avail ourselves of the benefits thus 
conferred upon us by God. And how are we to obtain 
these benefits? how are we to obtain pardon and grace? 
how are we to recover what Adam lost? How are we to 
regain heaven? The Protestants tell you that you have 
nothing to do but to look to Christ crucified,””—and then he 
turned to the crucifix in an attitude of adoration,—“ and to 
apply to yourself the righteousness of Christ by faith, as they 
call it, and to assure yourself confidently that God imputes 
Christ’s righteousness to you personally, and then, they say, 
the work of salvation is done for you; you need nothing 
more. But the Catholic Church teaches that you must lead 
a holy life, a life of obedience and self-sacrifice; that you 
must follow the example of Christ’s life, if you would enjoy 
the benefits of His Death; you must be ready to do and to 
suffer for Christ, as those holy men did and suffered whom 
the Chief Pontiff (‘il sommo Gerarca’) is canonizing to-day 
at Rome and proposing to the veneration of the faithful (the 
Japanese Martyrs). But do not think that you may sacrifice 
your life recklessly,’—and then he uttered a strong protest 
and solemn warning against suicide ;—“and you must be 
ready to give your goods to feed the poor: you must con- 
sider that nothing is your own, but that all things are com- 
mon. Act in this spirit: imitate the first Christians. Do 
not however suppose that property is not authorized by 
Christianity :”—and then he made some good remarks 
against Communism :—“ but exercise the spirit of love as 
taught by the Catholic Church; she, and she only makes 
men charitable: in Protestant countries there is no true 
Charity. There the poor perish with hunger, while their 
neighbours are rioting in wealth and revelling in luxury, 
and yet look on with indifference. He then appealed for the 





Te ὑχὰ τον Se ee μὰν νὰ  .ὦ — ΟΝ oe ὑόν, «γῇ sce 





L[uterpretation of Screpture. 193 


alms of the congregation, and a collection was made; and he 
informed them what would be the subject of the next con- 
ference, at which he invited their attendance. He then 
descended from the pulpit and disappeared. This Sermon 
was delivered with ease and dignity of manner; the style 
was clear and elegant, the utterance fluent, ready, and 
agreeable. 

I felt rather disconcerted by the character he had given 
of Protestants to the congregation, and went to the Sacristy 
and asked, “‘ Has the Preacher left the Church?” “ Yes; 
he is ‘rientrato nella casa del Priore.’”? ‘“ Would you have 
the kindness to conduct me to him?” “ Certainly.” I was 
led through a gallery, up a staircase, and was introduced 
into an apartment, where the Preacher was taking coffee 
with two other Priests, after the Sermon. The Priests re- 
tired and left me with the Preacher. Having apologized for 
the visit, and having expressed the pleasure I had derived 
from a considerable portion of the Sermon, I said I felt sure 
he would pardon me if, as a minister of the Church of Eng- 
land, I ventured to offer some respectful expostulations on 
certain statements in his discourse : “ You said, I think, that 
the Protestant Communities have no rule for interpreting 
the Bible, but leave it to be twisted about by every man 
according to his caprice. This, I venture to assure you, is 
not the case with the Church of England. She knows that 
the true sense of the Bible is the Bible; and that a false sense 
is not the Bible, but a perversion of it; it is man’s word put 
in the place of God’s Word: the Church of England there- 
fore not only places the Bible in the hands of her people, but 
she helps her people to understand it aright;.she accom- 
panies it with her Book of Common Prayer, in which are the 
three Creeds, and a Catechism, and Articles of Religion ; 
and she says in her Articles, ‘ that the Church’—that is the 
Church universal*—‘ has authority in Controversies of faith.’ 
She asserts that the Church is the ‘ Keeper of the Bible,’ and 
that no one can prove the Integrity, Genuineness, and In- 
spiration of the Bible without the help of the Church. The 
Church of England defines the Canonical Books of Scripture 


4 Art. XX. 
VOL. 1. | 0 


194 Miscellanies. 


to be those books -which are “generally received in the 
Church,?’* 

“ Besides, you said, if I remember rightly, that Protestants 
teach that a man will be saved if he can assure himself that 
he is favoured by God; and that he need not fear anything 
if he can work himself up to a persuasion that God imputes 
- to him the merits of Christ, and that this we call ‘ justifica- 
tion by faith.’ Now Jet me be allowed to assure you, that 
the Church of England does not separate the doctrine of 
Justification from that of Sanctification, but teaches with St. 
Paul that ‘ without holiness no man shall see the Lord ;° and 
I asked him whether he was acquainted with the works of 
our Bishops, e.g. Bishop Bull, on this subject?” To which he 
replied in the negative. He listened courteously to what 
was said, and then replied that if I had attended to his ser- 
mon I might have perceived that he had not once mentioned 
the Church of England, for which he professed much respect : 
he had said nothing at all of “la Chiesa Anglicana,” but that 
his remarks referred only to those forms of Protestantism 
which were known to the people of Florence, especially that 
of the Waldenses and their adherents, who, he said, “ are 
very busy in making proselytes, and circulating books against 
our Religion: they all appeal to the ‘senso privato;’ and 
in cautioning the people of Florence against Protestantism, 
I referred to those Protestants with whom alone the people 
of Florence are acquainted: how could I do otherwise ?” 

This statement suggested feelings of regret that the Church 
of England is not better known than it is in Italy ; and that 
the notions which the Florentines have of Protestantism 
should be derived from a form of Religion which is antago- 
nistic in its operations, and which can hardly be expected to 
make a favourable impression upon them by its system of 
Church Polity, and Ritual. 

I took occasion to offer a respectful remonstrance on the 
representation which the Preacher had given of Protestant 
Philanthropy. ‘ Are you aware that the people of England 
have proved their sympathy with the poor by legislative 
enactments which make all real property liable to contribu- 


5 Art. VI. 5 Heb. xii. 14, 


A Christening. 195 


tions for the relief of the poor, and that thus a public regular 
provision is made for the succour of the indigent, in addition 
to the private beneficence which shows itself in the founda- 
tion and support of many<charitable Institutions ?” No, he 
was not. 

We parted from one another with a friendly farewell, and 
I felt a strong persuasion, derived from the sober and serious 
tone of his sermon, and from the courteous gentleness of his 
manner, that we should have found many things in common 
between us; and I could not but desire that he had some 
better means than he seemed to possess of making an ac- 
quaintance with the English Church and Reformation. 

Whit-Monday, June 9th.—Went in the afternoon to the 
beautiful Baptistery, whose bronze gates by Ghiberti were 
said by Michael Angelo to be not unworthy to be gates of 
Paradise. Two women came into the Baptistery, bringing 
with them a baby to be christened, one of the women being 
the Godmother ;’ no other person was present besides two 
Priests and myself. 

The Priest, after breathing into the infant’s face three 
times, made the sign of the cross upon it, and uttered a 
prayer ; and then placed his hand upon its head, and uttered 
another prayer, and then exorcised the salt ( exorcizo te 
creatura salis’’), and put a particle οὗ salt into the infant’s 
mouth, and said another prayer, and then made the sign of 
the cross on the forehead of the child, and placed his hand 
again on the head of the child, and said another prayer: 
then he recited the Creed, and the Lord’s Prayer, together 


7 The Church of Rome requires one sponsor for every infant: a man 
for a male child, a woman for a female child: she admits two sponsors, 
i.e. a man and a women for any child, but never two men or two women; 
nor ever the parent of the child; and she affirms that a spiritual affinity 
is contracted, by sponsorship, with the baptized person, and with the 
parents of the baptized person ; which affinity precludes Marriage, and 
would dissolve it if it had been contracted. Monks or Nuns may not be 
sponsors. 

In cases of danger of death, baptism may be administered, according to 
the Church of Rome, by any one, whether priest, or layman, or woman, 
even though they be heretics, excommunicated, or unbelievers, “ servataé 
tamen forma et intentione Ecclesia,’ which (in the latter instances) 
seems to be a hazardous and precarious supposition. 


o 2 


196 Miscellantes. 


with the sponsor; and then proceeded to exorcise the Evil 
Spirit with a certain form of words; and then he put his 
finger into his own mouth, and touched with the saliva the 
ears of the infant, and said, “ Ephphatha, quod est, ape- 
rire ;”*® and then touched the nose of the child, and then 
addressed the appointed interrogatories to the sponsor, 
“Dost thou renounce the Devil, and all his works, and all 
his pomps?” He then dipped his thumb into the oil, and 
anointed the infant, and wiped the anointed places with 
cotton-wool; and then asked the sponsor, “ Dost thou be- 
lieve ?” . 

It is observable that the Church of Rome still retains the 
Apostles’ Creed in the Sacrament of Baptism, as she does the 
Nicene Creed in the Holy Communion ;—in neither case has 
she ventured to append the T'ridentine additions. 

The name of the child was then asked and given: the 
Priest did not receive the child into his own arms, but while 
the sponsor was holding the child, he poured water with a 
ladle over it three times, in the form ofa cross, the three 
affusions being made while he pronounced the names of the 
Three Persons of the Blessed Trinity. He then anointed the 
infant’s head with the chrism, and wiped the head with 
cotton-wool, and placed a white napkin on the head of the 
child, while he uttered the prayer, ‘‘ Accipe vestem candidam 
quam immaculatam perferas ‘ante tribunal Domini Nostri 
Jesu Christi, ut habeas vitam szternam,”’—a record of the 
white marriage-garment given at Baptism in the Primitive 
Church. He then put into the hand of the Sponsor, repre- 
senting the child, alighted taper, saying, ‘ Accipe lampadem 
ardentem,”—another edifying reminiscence of the ancient 
practice of the Church, and of the term by which Baptism 
was called in the ancient Church—illwmination.’ The Priest 
then took pen and ink, and registered the Baptism in a , 
book, and delivered a copy of the entry to the mother. 

We may be disposed to regret that some of the cere- 
monies here mentioned have not been retained by our own 
Church. But on the whole the effect of the administration 


® A bold application of the Divine words in Mark vii. 34, 
9 φωτισμός: see on Heb. vi. 4; x. 32. 





floly Baptism. 197 


of Baptism—as I saw it gn Whit-Monday in this noble 
baptistery—was unsatisfactory. The Latin Prayers were 
muttered over by the Priest with unseemly haste, and were 
almost inaudible, and certainly would not be understood by 
the greater number of parents and sponsors, and there was 
no congregation present. . 

I think we may recognize the good sense of the Church 
of England in not being content with one Godfather or 
Godmother, and appointing that there should not be less 
than three sponsors: she thus provides that there should 
never be a baptism solemnized in her communion, to which 
our Lord’s words may not be applied, “ Where two or three 
are gathered together in My Name, there am I in the midst 
of them;” * and she thus secures a compliance with the 
Scriptural condition as to witnesses,—‘In the mouth of 
two or three witnesses every word shall be established.’ ? 

I never was more strongly impressed with the value of a 
Liturgy in the mother tongue of the people than on this 
occasion. How much sound doctrinal and practical teaching 
is contained in the Baptismal Office of the Church of 
England, and how blessed and solemn is the effect of the 
united prayers of the congregation for the unconscious 
infant then received into the arms of Christ. When will 
the Church of Italy recover such privileges as these? 





ROME. THE CANONIZATION. 


June, 12, 1862.—With all the melancholy appearance of 
dilapidation, dirtiness, decay, and desolation, which fill the 
heart with sadness, on the first entrance into Rome, 
especially from Civita Vecchia, Rome has still a position in 
the world which no other city can boast. At this time 
it has attracted thousands and tens of thousands, from 
almost every part of the world. Cardinals, Patriarchs, 
Archbishops, and Bishops, nearly 300 in number, and an 


' Matt. xviii. 20. 
2 Deut. xix. 15. 2 Cor. xiii. 1. 


198 Miscellantes. 


immense concourse of Ecclesiastics, about 3000, and of 
people from all quarters, are now dwelling at Rome, at 
Whitsuntide ; and some have even compared this gathering 
to that of “‘devout men, out of every nation under heayen,” 
on the day of Pentecost, listening to the voice of St. Peter. 
Indeed, this is the comparison used by Cardinal Mattei, in 
the name of all the Bishops, in his address to Pope Pius ΙΧ, 
in the pacts held the day before yesterday. 

Every one’s mind seems full of that Address, and of the 
Pope’s Allocution which preceded it. The occasion which 
produced it, the Canonization of twenty-seven persons, who 
died at Nangasachi in Japan, more than 260 years ago, viz 
on Feb. 5, 1597, was indeed a memorable event, but in some 
respects of secondary importance to what was produced 
by it. | 

Canonizations are not infrequent at Rome. Nearly a 
hundred are enumerated by those who have written upon 
this subject, for example by Dr. Giacinto Amici, of “the 
Sacred Congregation of Rites.’ But the Canonization 
which took place in St. Peter’s Church on Sunday last, 
Whitsunday, the great Festival when all Christendom 
celebrates the Descent of the Holy Spirit from Heaven, was 
of an extraordinary character in its circumstances and 
probable consequences. 

The Church of St. Peter was adorned with gorgeous 
decorations, and blazed with the splendour of many thousand 
lights, and was embellished with pictures representing the 
miracles said to have been wrought by those whose names 
were enrolled by the Pope in the catalogue of Saints; and 
their standards, magnificently emblazoned, floated in the 
air. 

The enormous expense, calculated at more than 40,000 
scudi, gathered together as Alms, especially by the Fran- 
ciscans, to whose Order most of the twenty-six Martyrs 
belonged, might have suggested the question, why this was 
not rather devoted to the glory of God, in the promotion of 
the Missionary cause, to which they gave their lives. Their 
own escutcheons, brilliantly embroidered with heraldic 
pomp, would have had little attraction for their meek and 





Rome—the Canonization. 199 


gentle spirits. How much ‘more would they rejoice to see 
efforts of quiet self-sacrifice, and fervent zeal to advance the 
standard of the Cross! We are told by the Osservatore 
Lomano that 37,000 pounds of wax were used on the occa- 
sion, to illuminate St. Peter’s at mid-day. 

But one of the circumstances of this great ceremonial 
must have been still less acceptable to the souls of the holy 
men for whose honour it was devised. or weeks and 
months the Church of St. Peter had been undergoing a sort 
of architectural revolution, to prepare it for this Canoni- 
zation. Indeed, in an engraving just published at Rome, 
which represents that ceremonial, the master of the works, 
Signor Poletti, is designated as the architect of the design 
which transformed St. Peter’s for the occasion. 

Pictures had been painted, and placed in lunettes, fourteen 
in number, scaffoldings erected, columns and architraves 
fashioned and fixed, aisles and arches blocked up, till St. 
Peter’s, at last, might be said almost to have lost its 
identity. Patriarchs, Primates, Archbishops, and Bishops 
had been summoned to the Canonization from all parts of 
the world. 

And yet on the very day of the Canonization, when 
thousands were assembled in St. Peter’s prepared for the 
purpose, the Church of Rome, in the person of her Pontiff, 
professed to be patiently waiting for the inspiration of the 
Holy Ghost, to teach her how to proceed. With a semblance 
of holy caution, and reverential awe, she sent up. solemn 
supplications to heaven, for the illumination of the Holy 
Spirit ; and she made Him, as it were, to be responsible for 
a foregone conclusion, on which she herself had resolved 
many weeks before, namely, for the Canonization of twenty- 
seven persons, henceforth ‘to be venerated as Saints, and 
to be invoked in prayer by all the faithful of Christ.” Indeed 
she professed to be extremely reluctant to do the very 
thing for which she herself had made all this vast pre- 
paration. 

The Procurator of the Canonization was instructed by her 
to entreat earnestly (instanter) the Pope to comply with his 
wishes, and to canonize the Martyrs. He knelt before the 


200 Miscellanies. 


Pope, and uttered his prayer. But no, the intimation from 
above had not yet been received. They must pray again for 
it. The Procurator must kneel again before the Pope, and 
reiterate his entreaty, earnestly and more earnestly (“in- 
stanter et instantius”’). But still the petition is not granted; 
he must wait longer, and must pray again. Then the Pontiff 
himself invokes the Holy Spirit. He intones the Hymn, 
“Veni, Creator Spiritus.” 

The Procurator repeated his petition for the third time, 
earnestly, more earnestly, and most earnestly (“ instanter, 
instantius, et instantissimé”’), that the Martyrs may be 
enrolled by the Pope in the catalogue of Saints, and be 
venerated as such by all the faithful of Christ. 

Then at length the Roman Pontiff, having his mitre on 
his head, and sitting on his Throne, at the west end of St. 
Peter’s Church, with long lines of Cardinals, Archbishops, 
and Bishops, ranged on his right hand, and on his left, pro- 
nounced the memorable words, ‘‘ Beatos (here were recited 
the names of the Martyrs) sanctos esse decernimus et. defini- 
mus, ac sanctorum catalogo adscribimus, statuentes ab Ecclesia 
Universali eorum memoriam annuo die eorum natali pid de- 
votione recoli debere, in nomine Patris et Filii et Spiritis 
Sancti. Amen.” 

He then commenced the Te Dewm ; and after it he prayed 
to the Saints, whom he himself had canonized. 

Such was the event of last Sunday, the feast of Pentecost, 
at Rome. 

The circumstances of that event supply a sufficient answer 
to those who say that the only difference between Roman 
practice and that of the rest of Christendom is this, that 
whereas other Christians designate holy men (such as the 
Evangelists, Apostles, and some of the Ancient Fathers) as 
Saints, by their own act of private judgment, the Church of 
Rome does it with authority. For what is a Canonization ? 
what was the act of Sunday last? It was not simply an 
expression of opinion that such and such persons are holy, 
and that their memories ought to be venerated. No; the 
Church of Rome has another ceremony, that of Beatification, 
which brings out strongly what she means by Canonization. 








a ee ee 


Rome—Canonization. 201 


One of her Pontiffs, Benedict XIV., in his work on Canoni- 
zation, has explained her mind in this respect :— 

“ By beatification (he says) the Pope allows a servant of 
God to be venerated with ecclesiastical honour (cultus) ; but 
in a Canonization, the Pope pronounces. a judicial sentence 
and decree, by which he commands and ordains that the 
entire Catholic world should honour, and offer prayers to, the 
person or persons who are canonized.” * 

Strange indeed it is, that a man, who may himself be set 
on the left hand at the Day of Judgment, should assume to 
himself the power of God, and seat himself on the Throne of 
judgment, and decree men to be Saints, and assign to them 
a share in God’s honour, and command all the faithful of 
Christ throughout the whole world to bow down and offer 
prayers and supplications to them, and make them into 
Mediators between God and man, although God himself has 
not given us any warrant for the belief that the Saints de- 
parted hear our prayers, or, if they do, are able to grant 
them; and has taught us that all prayer must be offered 
with faith, and that whatever prayer is offered otherwise‘ is 
offensive in His sight. 

This claim of the Pope to give hse in heaven to those 
whom he canonizes, is boldly put forth in the Medal which 
has just been struck at Rome, and which represents Religion 
seated at the Vatican, with a crown and palm in one hand, 
and the Cross, the Tiara, and the Keys, and looking up to 
heaven to twenty-seven stars, representing these twenty- 
seven saints, and which bears this inscription,— 


* Sanctorum Mater quos dat nova sidera calo.” 


Here also a question arises. If the Roman Pontiff may 
“define and decree” men to be Saints, and that they are to 
be invoked in prayer by all Christians, how is it that this 
power was never exercised by the Apostles or other Bishops 


3 See Pope Benedict XIV. de Beatif. et Canon. § i. 37, and Cardinal 
Bellarmine De cultu Sanctorum, i. c. vii., who says that “ Canonization 
is that judicial sentence, by which those honours are decreed, which are 
due to them who reign in bliss with God.” 

4 Rom. xiv. 29. James i. 6, 7. 


202 Miscellantes. 


in the best ages of Christianity? Did St. Peter or St. 
Clement ever canonize Martyrs, and pray to them for aid? 
No. Did Pope Leo I. or Pope Gregory I.? No. Did any 
of the early Bishops of Rome? No. The researches of 
Pope Benedict XIV. on this subject have discovered no in- 
stance of a Canonization by a Pope for about a thousand 
years after the birth of Christ. The first Canonization 
recorded is that of 3. Uldaric, by John XV. in 993. The 
comparative novelty of the practice is a strong argument 
against it. And when we consider what the act of Canoni- 
zation amounts to, that it is equivalent to an assumption of 
the attributes of Divine knowledge and judicial authority, 
and that it displays itself in raising mortal men, as objects 
of devotion and prayer, almost to a level with the Godhead, 
we are constrained to say, that the Roman Pontiff, sitting on 
his throne in the Church of God, and issuing a decree to the 


whole world, as he did last Sunday, and commanding them 


-to venerate and offer prayers to twenty-seven men, who died 
in a distant land more than 250 years ago, may almost be 
said to have identified himself with one who is described by 
the Holy Spirit speaking by St. Paul as “sitting in the 
Temple of God, and showing himself as if he were God.’’* 

One further reflection here. 

As was already said, about a hundred Canonizations have 
taken place at Rome. But the Canonization of the present 
week differs from all preceding ones. It differs from them 
in the vast assemblage of Cardinals, Patriarchs, Primates, 
Archbishops and Bishops, and others who have been 
convened to take part in it, and who have associated them- 
selves with it. And it stands unprecedented in another 
respect also. It was a religious act done for a secular 
purpose, and for a temporal end. ‘This is evident from that 
vast concourse of the Roman Hierarchy from all parts of 
the world, who greatly outnumbered the Bishops assembled 
at the Council of Trent. Their presence was in no wise 


5 2 Thess. ii. 4. 

6 Cardinal Wiseman, in his Reply to the Roman Catholic Clergy of 
“the Archdiocese of Westminster,” p. 32, says, “‘ scarcely for an wcu- 
menical council had there ever been such a concourse of Bishops, never 








Policy of the Papacy. , 20% 


necessary for a Canonization. The other Canonizations at 
Rome have been effected without any such assemblage. 
No: it was not to take part in a Canonization that the 
Bishops of the Roman world were summoned to leave their 
flocks at Whitsuntide, when they might have been expected 
to be holding Ordinations in their Cathedrals, and to be 
administering the Apostolic rite of Confirmation in their 
own Dioceses. It was not for any religious ceremonial that 
they were convoked. But the religious ceremonial itself 
was made the pretext for their convocation and meeting 
together for a secular end; for the maintenance of the 
temporal power of the Pope. If any one had the least doubt 
_ whether this was, or was not, the real aim of the Papacy in 
the present Canonization of the Martyrs of Japan, let him 
read the Pope’s Allocution to the Priests who have flocked to 
_ Rome, and who assembled in the Sistine Chapel in the Vatican 
last Friday. Not a single word does it contain concerning 
the Martyrs. Let him read the Allocution pronounced by 
the Pope himself to the Cardinals and Bishops in the 
Consistory held on the morrow of the Canonization ; let him 
read the Address of the 265 Bishops, signed on the very 
day of the Canonization, and delivered by Cardinal Matter 
in that Consistory, in the name of the Roman Episcopate, 
against those who impugn the Pope’s temporal power.’ 

This Canonization of the Martyrs on Sunday last, may 
therefore take its place by the side of that other act of 
the Papacy, which was performed in this Church, on the 
8th of December, 1854, in the presence, and with the con- 
currence, of a large number of Cardinals, Archbishops, 
and Bishops, convened for that purpose, namely, for the 
promulgation of a new article of faith, the dogma of the 
Immaculate Conception of the Blessed Virgin Mary—a 
dogma which exalts her to a participation in that original 
sinlessness which belongs only to Christ. 


on an errand of such pure feeling. The wisdom of the Episcopate has 
been rarely so copiously brought together, its hearts certainly never.” 

‘ This was also clearly proved by the publication of the famous 
“ Syllabus” soon after it, which contains a condemnation of propositions 
specially obnoxious to the Papacy. 


204 Miscellantes. 


Friday, June 13.—Went from the Corso toward St. Peter’s, 
_ with the English Consul. Crossed the Ponte Sant’ Angelo. 
The Castle Saint Angelo, the Papal fortress, is now a French 


powder-magazine, and the French tricolor flag floats over its" 


entrance. In fact, Rome may now almost be called a 
French City. Many of the Convents have become barracks 
for the French troops, of whom there are now about 12,000 
in Rome. French soldiers are quartered in the Palace of the 
Inquisition near St. Peter’s, and in the Convent of Ara Οὐ 
on the Capitol. 

The interior of St. Peter’s presented a strange spectacle. 
Workmen were busy in removing the apparatus which had 
been erected for the ceremonial of the Canonization. 

They were mounting up ladders, and running along scaf- 
folds with hammers and ropes in their hands, eagerly engaged 
in dismantling the Church of the drapery with which it had 
been dressed up for that Ceremonial. The Church was a 
scene of bustle and confusion. The noble marble pilasters 


of this august fabric had been covered over with coloured | 


paper, and the magnificent arches of the nave had been fitted 
with huge columns, backed with silk and velvet, with gilded 
festoons supporting the lunettes, in which were frescoes re- 
presenting the acts and sufferings of the Japanese Martyrs. 
It is difficult to understand how the Pope and Prelates of 
Rome, who may see daily in the Vatican the most beautiful 
works of ancient and modern art, both in sculpture and 
painting, could tolerate these wretched processes of eccle- 
siastical upholstery and millinery. We saw one of these 
colossal columns let down to the pavement by ropes and 
pulleys, and we were surprised to find that it was hollow like 
a drum, and ingeniously put together with long thin laths, 
covered over with coarse canvas and with tinted marble 
paper, and surmounted with stucco capitals. Some of the 
workmen were stripping off the paper in shreds from these 
pasteboard columns, and splitting up their materials for easy 
removal. In fact, the process resembled that which might 
be seen in a theatre, the morning after the representation of 
some gorgeous dramatic spectacle. And this was in the 
noblest Church of Christendom! The beauties of the build- 





ee ee eee ae 





Rome—St. Peter's Church. 205 


ing were disguised, and tawdry unrealities were displayed in 
their stead. Was not this like a judicial retribution? Was 
if not an apt emblem of the true character of the cere- 
monial itself, for which all this apparatus had been contrived? ΄ 
Was not that also a religious drama, a scenic spectacle? 
brilliant and dazzling to the eye, with much show of reli- 
gion, but with no soundness and solidity ; an unreal phantom, 
a hollow pageant, a splendid mockery ; a spiritual ceremony 
designed to serve a secular purpose, and characterized by 
much profession of humility, piety, and reverential awe, but, 
in truth, very derogatory to the dignity of the Godhead 
itself ? 

Near the west ὃ end of St. Peter’s, on opposite sides of 
the Church, are marble slabs let into the wall, which com- 
memorate the promulgation of the doctrine of the Immacu- 
late Conception by Pius IX., on Dec. 8, 1854; on which 
occasion, aS an inscription there affirms, “he fulfilled the 
desire of the whole Catholic world,” by decreeing as “an 
article of faith, that the blessed Virgin was exempt from 
original sin. On other slabs of marble are inscribed the 
names of the Cardinals, Archbishops, and Bishops who as- 
sisted at that promulgation. There is one name which is 
not there; the name οἵ ἃ person who was not a Cardinal, 
Archbishop, or Bishop, but who was “pars magna,” or 
rather “ pars maxima,” next to the Pope—Oarlo Passaglia. 
He was selected by the Pope to be the advocate of that doc- 
trine, and published three quarto volumes in its defence, 
which were printed at the Roman Propaganda, and may 
still be seen in its office. A fresco has been painted in the 
Vatican by a distinguished Roman artist, Podesti, to com- 
memorate that event, and there the figure of Passaglia oc- 
cupies a principal place ; and notwithstanding some earnest 
entreaties from high quarters, the artist has declined to erase 
it. What a strange revolution! What is now the position 
of Passaglia, who was the “observed of all observers” at 
that great concourse of Bishops in 1854, and was the chosen 
champion of Rome on that occasion? At this the next 


8 It will be remembered that St. Peter’s does not stand east and west. 
but that the entrance is at the east end. 


206 ο Miscellanies. 


assemblage of Bishops convened by Pius IX., in 1862, he 
is regarded by her as one of her bitterest enemies. His 
papers at this moment are in the hands of the Inquisition ; 
his escape from Rome was due, in great measure, to English 
friends ; and he was denounced—not in name, but in terms 
—by the same Pope, Pius IX., in the Allocution delivered 
last Sunday; and this same Carlo Passaglia has collected, 
and is now collecting many thousand names of Italian Priests, 
some of high® position in the Church, who affix their sig- 
nature to an address, representing to the Pope the evils 
which threaten Italy and Christendom, unless he surrenders 
that temporal power, for the maintenance of which the Pope 
himself has convened Cardinals, Patriarchs, Primates, Arch- 
bishops, and Bishops from all parts of the world, 

The object of attack is the temporal power. I do not say 
that Passaglia, or that any of the many thousand Priests 
who have signed this manifesto, are prepared to reject an 
iota of the Pope’s spiritual claims; at least, not in express 
terms. But inasmuch as the Papacy declares that subjection 
to itself is necessary to salvation, as is clearly affirmed in the 
Papal Bull, “ Unam Sanctam,’’’ and inasmuch as the Pope 
affirms that “his temporal power is necessary to the well- 
being of the Church,” and condemns all who maintain the 
contrary opinion, it is not easy to understand how any can 
call themselves “‘ good Catholics,” in the Roman sense of the 
term, who set themselves up against the Pope in this matter, 
and denounce his temporal power as injurious to the welfare 
of Italy and Christendom, and assume themselves to be wiser 
than the Pope in matters concerning the Papacy, and to 
have more zeal for the good of the Church, than the Bishop 
of Rome himself, whom they themselves call the ‘ Supreme 
Head of the Church, and the Vicar of Christ upon earth.” 
It may, indeed, be said by some—it may be said by some 


® Among those who have signed the address are 76 Vicarii Capitolari, 
and 1095 Monsignori and Capitular Dignitaries. 

1 Of Pope Boniface VIII. “ We declare, decree, and pronounce that it 
is necessary unto salvation to be subject to the Roman Pontiff;”’ inserted 
in the Roman Canon Law, Extrav. Com. lib. i. tit. viii. : vol. ii. p. 1161, 
ed. 1839. 








Rome—the Temporal Power. 207 


among the many thousand Priests themselves who have 
signed that address—that they do not intend to touch a 
single article of Roman Catholic doctrine. But the fact is 
(whether they know it or not) they are assailing the very 
foundation on which all Roman Catholic doctrine rests ;* they 
are aSsailing the Papal Supremacy. And how? Because 
they are rebelling against the Pope. Because they are re- 
fusing to submit to his authority, and are rising up in insur- 
rection against it, in a matter which he asserts, in the most 
solemn language, to be of essential importance to the 
spiritual welfare of the Church, and to the maintenance of 
her doctrine. Can they put asunder what the Pope has 
joined together and declares to be indissoluble? If they 
wish really to estimate their own act from the Roman 
Catholic point of view, let them inquire what the Pope thinks 
of it ? what almost all the Papal Bishops think of it? That 
is the true criterion to be applied. 

It is, then, very remarkable that the Church of Rome is 
now being despoiled of her temporal power by her own 
children. Not by Protestant princes or Protestant people, 
but by those who profess themselves zealous Roman Catholics. 
Passaglia, the most distinguished member of that order, the 
order of Jesuits, which Pope Pius VII., when he restored 
them, called “the most vigorous rowers in the bark of St. 
Peter,”’-—Passaglia, the- chosen champion of the Church of 
Rome, leads his army of Italian Priests against her, and at 
the head of that ecclesiastical legion, he presents his manifesto 
against her secular sway, with the most humble professions 
of loyalty to her spiritual supremacy. ‘The Pope’s own sub- 
jects in about three-fourths of his dominions, have thrown 
off their temporal allegiance to the Papacy, and have chosen 
Victor Emmanuel as their King. Victor Emmanuel himself 
professes to be a dutiful son of the Church, while he takes 


2 “ What,” asks Cardinal Bellarmine, “ is the subject under discussion, 
when we debate concerning the Supremacy of the Pope? It is (he says) 
in one word, the essence of Christianity” (summa rei Christiane). 
Cardinal Bellarmine, Preefat. in libros de Pontifice, tom. i. p. 189, ed. 
Colon. 1615, and he says (lib. v. cap. 7, p. 350), “that the Pope has 
authority over temporal matters with a view to spiritual good” (in ordine 
ad spiritualia), 


208 | Miscellantes. 


possession of her territories, and does not disguise his inten- 
tion to seat himself, if he can, on the throne of the Pontiff at 
Rome, and to be crowned King of Italy in the Roman Capi- — 
tol. Eventhe Emperor of the French, the “eldest son of 
the Church,” while he is protecting the Papacy at Rome, or — 
rather while he is making Rome a city of France, has abetted 
the spoliation of the Papacy by counselling the Pope to 
renounce all claims on the larger part of his dominions 
which have revolted from him, and by recognizing Victor 

Emmanuel as King of Italy. | 

Passaglia and the 9000 Priests with him can hardly 
remain where they are. Their position seems insecure, and ἱ 
hardly tenable; they are like persons who are trying to | 
stand and fight upon an inclined plane. They must either 
recede or advance. LHither they must go backward to the 
dogmas of Ultramontanism, and must receive freely and un- 
reservedly all the claims of the Papacy, temporal and 
spiritual ; or else they must go forward and boldly challenge 
those claims, and apply to them a searching and unflinching 
criticism, and try them by the tests of Scripture and Primi- 
tive Antiquity. There is no middle course; and if they 
desire to succeed, and render true service to the Christian 
Church, and to the Kingdom of Italy, they must not cling to 
the Papal Canon Law, but appeal to the principles and 
usages of primitive Catholicity. They must renounce many 
of the decrees of Trent, and hold fast those of Niczea. 

These are strange events, and deserve careful attention, 
not only in a political, but in a religious sense. And, per- 
haps, the writer may be pardoned for expressing a belief, 
that in these wonderful events we may recognize a fulfilment 
of the prophecies of Holy Scripture. 

All the greatest Roman Catholic Divines (such as Car- 
dinals Bellarmine and Baronius, and Bossuet) acknowledge 
that the city of Rome is designated by the name of Babylon 
in the Book of Revelation by St. John. Now, one of the 
things predicted of the spiritual Babylon by St. John, is, 
that some who had been formerly her subjects, and vassals, 
would “eat her flesh, and make her desolate and naked,” * , 

5. Rev. xvii. 16. | 





“ Non Possumus.” 209 


and the divine decree against her is, ‘‘ Reward her even as 
she rewarded you, and double unto her double according to 
her works: in the cup which she hath filled, fill to her 
double.” ἡ 

It is surely worthy of remark, that the sufferings of Rome 
at the present crisis concern her temporal power, as distin- 
ecuished from her spiritual; they concern her “jflesh,’”’ the 
carnal element of her system, that element which she has too 
often used for carnal purposes. And they who are inflicting 
upon her those sufferings, and who are at this time, “ de- 
vouring her flesh,’ and are “making her desolate and 
naked,’ are not her open enemies, but those very persons, 
who were formerly her subjects, and who are even now pro- 
fessing themselves her friends. 

If also we consider her present sufferings in relation to 
those which she herself inflicted upon others in former times, 
it will be perceived that they bear a remarkable resemblance 
to them. She has now been deprived of a large part of her 
temporal dominions; she has lost Romagna, the Marches, 
and Umbria; and the King of Italy, aided by the almost 
unanimous voices of the people of Italy, does not scruple to 
avow his determination to dethrone the Pope as temporal 
Sovereign of Rome. When Cardinal Antonelli said in his 
famous rescript that the Pope could not give up his temporal 
dominions, which he had received as a trust, to rule, and not 
to give away, there was a noble truth embodied in that 
inflexible “non possumus.” But did it then cross the 
Cardinal’s mind, that the Popes of old, for many centuries, 
turned a deaf ear to that same plea, when urged by Sovereign 
Princes in former ages? ‘I'he Popes would not listen to the 
remonstrances of Kings, who said that they could not sur- 
render their Realms to the Papacy, because they had received 
those Realms to rule, and not to give away. The Popes 
were inexorable, they deprived Kings of their dominions, 
and hurled them from their thrones, and those Popes who 
dethroned Kings have been canonized by Rome, and are now 
worshipped by her as Saints. 

Pope Gregory VII. would not accept a “non possumus ” 

4 Rev. xviii. 6. 
VOL. I. | Ρ 


210 Miscellantes. 


from the Emperor Henry IV. Innocent III. would not 
accept a ‘non possumus” from Otho, or from King John. 
Honorius III.,; Gregory IX., and Innocent IV., would not 
tolerate a “non possumus” from the Emperor Frederick I1.; 
and if Paul IIT. had had his will, he would not have tolerated 
a “non possumus” from King Henry VIII.; nor Pius V., 
and Gregory XIII., from Queen Elizabeth. And now the 
King of Italy, and People of Italy, and even many thousands 
of the Priests of Italy, will not listen to a “ non possumus” 
from Pope Pius IX. Rome receives the same measure which 
she meted out to others for many generations. The Divine 
decree has gone out against her, ‘‘ Reward her, even as she 
has rewarded you; in the cup which she hath filled, fill to 
her double.” 

We went from St. Peter’s to the Villa Pamfili Doria, to 
the Fontana Paolina on the Janiculum, where was a beautiful 
view of the city lying beneath us in the quiet evening light, 
just before sunset. The fountain in the background added 
greatly to the beauty of the scene, with its cascades of clear 
cool water, flowing down in copious streams into the lucid 
basin below. Turning back, we came to San Pietro in 
Montorio, said to be the spot where St. Peter was crucified ; 
and saw Bramante’s little model Temple, similar to that in 
Raphael’s cartoon of St. Paul preaching at Athens. 

Saturday, June 14th.—Went at seven in the morning to 
St. John Lateran, to be present at the Ordination, which 
takes place there annually on this day, the Saturday before 
Trinity Sunday. 

The Bishop, who was holding the Ordination, was Cardinal 
Patrizi, Cardinal Vicar, Bishop of Portus, a successor of 8. 
Hippolytus. He was seated in the apse of the Church, 
attired in brilliant robes spangled with gold, and wearing a 
scarlet cap, which he exchanged occasionally for a gilded 
mitre ; he had also scarlet shoes and scarlet gloves, and at 
his side a pastoral staff. On his right were some of the 
Canons of the Church, who assisted him in the Ordination, 
and on his left were the candidates for Ordination. These 
were of several grades. Candidates for the Orders of 

1. Lectores or Readers. 


; ra 
ee τυ A Oe 


Ordination. 211 


2. Acolytes. 

3. Subdeacons. 

4. Deacons. 

5. Priests ; which Orders were conferred on the Candi- 
dates respectively in succession. 

The names of those who were to be ordained Lectores, or 
Readers, were called over by a notary, and each answered 
“ adsum” to his name, and they were presented by the Arch- 
deacon, and then were addressed by the Bishop, who gave 
them a Charge from the “ Pontifical,’ concerning the duties 
they would have to perform as Lectores, in the Church, viz. 
to read “ distincté et aperté ad intelligentiam et eedifica- 
tionem fidelium,”’ so that all might hear and understand. 
He then delivered to them a Book, which they touched with 
their right hands, and he said a prayer over them, and they 
returned to their place. 

Next, the names of the Acolytes were called over, and they 
were presented in like manner, and received a charge from 
the Bishop, concerning their duty to provide candles for the 
Church, and bread and wine for the Holy Eucharist, and 
to make their own light shine before men, and to offer a 
reasonable sacrifice to God by holiness of life. He then de- 
livered to each a candlestick, and an ewer, and said a prayer 
over them. 

The Subdeacons came next, each clothed in an amice, an 
alb with a belt, and a maniple in his left hand, and a tunicle 
over his left arm, and a candle in his right hand. 

The Bishop, sitting on his chair, with his mitre on his 
head, then addressed them, and told them that hitherto they 
had been free to return to the world, and to secular pursuits, 
but as soon as they had been ordained to the office of Sub- 
deacon, they would be bound by a perpetual vow of Celibacy, 
and be devoted wholly to the service of the Church. 

They then knelt down before the Bishop, and the Arch- 
deacon called those who were to be ordained Deacons and 
Priests, and they came forward from their seats, and were 
arranged in front of the Bishop. | 

The candidates for the Diaconate differed in dress from the 
others, in having a stole in their left hand, and a dalmatic 

Ρ 2 


212 Miscellantes. 


over their left arm, and the candidates for the Priesthood had 
a chasuble on their right arm, and a white napkin in their 
left hand. 

The Bishop then knelt at a faldstool, and all the candidates 


for Ordination prostrated themselves flat at full length, with — 


their faces on the ground, all ranged in a direction towards 
the apse of the Church, and in front of the Bishop’s throne. 

They continued lying flat on the ground, and then followed 
the Litany, in which, after supplication to the three Persons 
of the Blessed Trinity, and to the Trinity in Unity, in the 
same form as in our English Litany, was along series of 
invocations of Saints, about sixty in number, each invocation 
being followed by the response, ‘‘ Ora pro nobis ;” then came 
other supplications, closely resembling those in our English 
Litany, followed by the responses, ‘‘ Libera nos, Domine” 
(Good Lord, deliver us), and “ Te rogamus, audi nos” (We 
beseech Thee to hear us, Good Lord), corresponding in 
many respects to the Latin Litany used in our English 
Convocation. 

At the end of the Litany the Bishop arose, and having his 
mitre on his head, and his pastoral staff in his left hand, 
prayed for a blessing on those who were to be ordained, 
and who still remained prostrate on the ground. 

After the prayer, they who were to be ordained Deacons 
and Priests stepped aside, and they who were to be ordained 
Subdeacons knelt before the Bishop, while he delivered them 
a charge on their duties, with regard to the Altar, the sacred 
vessels and vestments, and the water to be used in their 
ministry, and in washing the vessels and the vestments. He 
then delivered to each an empty chalice and paten, which 
they touched with their right hand, and the Archdeacon de- 
livered to them ewers with wine and water, and a basin and 
towel; and after certain prayers, the Bishop invested each 
with the amice, and delivered to each a maniple, and clothed 
each with a tunic, and delivered to each a book of the 
Epistles, and authorized them to read it in the Church, both 
for the living and the dead, “ tam pro vivis quam pro de- 
funetis.” 

After certain preliminaries, they who were to be ordained 


Cn ee a ee a ee 


ei δεν I cree 5 


RNA tes, ‘Sele iy 


Ordination. 213 


Deacons came and knelt before the Bishop. The Archdeacon 
presented them to the Bishop with words similar to those in 
our English Ordinal. The Bishop asked whether they were 
worthy. The Archdeacon certified their fitness. The Bishop 
said, “ God be thanked” (Deo gratias), and inquired of the 
people whether they had any objection to make to the Ordi- 
nation of any of the candidates. 

He then delivered a solemn charge on the duties of Priests ; 
referring to the office of the Priests under the Law, and the 
seventy-two disciples under the Gospel. The candidates 
then knelt before the Bishop, and he laid both his hands on 
the head of each in succession, and the Priests who were 
present did the same, passing along the lines of the candi- 
dates as they knelt, and they continued to hold their hands 
upraised in the air, and the Bishop uttered a prayer. He 
then drew the stole from the left shoulder over the right 
shoulder of each, and invested each with the chasuble; and 
began the Hymn, “ Veni, Creator Spiritus.” He then took 
off his gloves, and anointed the hands of each candidate with 
oil, and prayed that they might have the grace of benedic- 
tion and consecration. He then closed the hands of each, 
and one of the ministers tied together the hands of each, 
palm to palm, with a white napkin ; and while each held his 
hands closed, the Bishop placed the Chalice with wine and 
water, and the Paten with the wafer between the fingers of 
each, and said to each, “ Recewve the power of offering Sacrifice 
to God, and to celebrate Masses both for the living and the 
dead, in the name of the Lord. Amen.” Their hands were 
then unbound, and they wiped them with a long towel; and 
a golden ewer and basin were presented to the Bishop, in 
which he washed his hands. 

The Mass was then celebrated; at the Offertory each of 
the Candidates knelt before the Bishop, and offered to him 
a lighted candle, and kissed. his hand. Many portions of 


the service were sung by the choir, accompanied with the 
organ. 


There was much that was very striking and impressive in 
this service, and much that dates from the best times of 


214 Miscellanies. 


primitive Christian Antiquity. The appeal to the people at 
the beginning of the Service, the charge to the candidates 
to read the Scriptures clearly and distinctly for the edification 
of the People,—all this bore the stamp of genuine Catholicity. 
But it is much marred and impaired by the fact, that this 
appeal is made in a dead language, and that the Scriptures 
are read by the Church of Rome in a tongue which is not 
understood by the People. Does not her own Ordinal, 
therefore, utter a protest against her practice ? 

The Service itself seemed to have little interest for the 
people. There was a very small congregation. We may 
well be thankful that the Church of England, which has 
retained much of the primitive substance of the Ordinal, 
has abandoned the Latin, and has substituted the vernacular 
in its stead. Can it be doubted, that if the Church of 
Rome had done the same, this magnificent Church of 
St. John Lateran would have been thronged to-day with 
worshippers ? 

There is another characteristic of the Roman Ordinal, 
which tells greatly to its disadvantage as compared with 
the English Office. This is in the entire absence of inter- 
rogatories to the Candidates. The future Deacons and 
Priests answer no questions, and make no declarations, in 
the presence of God and the Church, at their Ordination. 
They make no engagements and promises to which they 
may afterwards look back in their ministry for godly reso- 
lution and courage, quickened by the remembrance of the 
devout prayers offered by them and for them, for spiritual 
strength. Surely this is to be regretted, for their own 
sake, and for that of the people; and we may be thankful 
to God for His guidance to those who framed our own 
Ordinal, in this respect. 

The English Ordinal has sometimes been said to be 
defective, in not providing for that which the Chureh of 
Rome holds to be essential for the ordination of a Priest; 
viz. the commission to offer sacrifice, and to celebrate the 
Holy Eucharist, accompanied with the delivery of the 
Chalice and the Paten. 

But on this it may be observed, that as far as any function 





The Capitol and Vatican. 215 


to be rightly performed by a Priest is concerned, this is 
provided for by the Church of England, in the words, 
“ Receive the Holy Ghost for the office and work of a Priest 
in the Church of God;” and it has been proved by learned 
writers (such as Marinus, a Roman Catholic Author) that 
the words in question in the Roman Ordinal, and the 
delivery of the sacred vessels, are not of primitive authority, 
but of comparatively recent introduction: the same may be 
said with regard to the anointing of the hands.° 

In saying this, we may also feel a wish that our Reformers 
had seen fit to preserve something more of the ancient 
ceremonial, in this solemn act of the Christian Church. 
Might they not have left the episcopal mitre? and especially 
the pastoral staff, that beautiful, affecting, and expressive 
symbol of the love and care of the faithful shepherd, in 
feeding and tending the flock of Christ ? 

Monday, June 16th.— Went to the Capitol; wished to see 
the fine view from the top of the tower, but was not allowed 
to do so. On making a second application, two or three 
days afterwards, I was informed by the custode, that no one 
is permitted to mount the tower, the authorities being 
afraid that some revolutionary person should take advantage 
of the permission, and plant the flag of Italian liberty upon 
the summit of the Roman Capitol. 

Went into the neighbouring Church of Ara Cceli: the 
Convent was filled with French soldiers; the Church was 
tawdrily decked out; there had been a special fwnzione, with 
the purpose of obtaining Divine protection (as an inscription 
in large letters near the altar intimated) against “the dan- 
gerous delusions of heretics.” 

To the Vatican: stanze and loggie of Raffaelle; on which 
I need not enlarge; but cannot forbear observing, in the 
words of a companion, that the figure of Heliodorus driven 
from the temple of Jerusalem (see 2 Mace. iii. 23—40) by 
the angel rider on the horse, and the representation of the 
Angel himself, are beyond all praise for spirited and power- 
ful drawing. And in that other fresco, representing 


> On these points the reader may see more in Bingham’s Antiquities, 
Book ii., chap. xix., sect. 17. 


216 Mriscellanies. 


Attila repelled from Rome by the appearance of St. Peter : q 


and St. Paul in the sky, there is something inexpressibly 
beautiful in the contrast between the two sides of the picture. 
The war-horses of the fierce Huns are scared, and have 
become unmanageable; but the mules on which the Pope, 
Leo I., and the Cardinals ride, are perfectly quiet; and the 
air of the Pope and Cardinals is as placid and serene, in 
figure and countenance, as the Huns are terror-stricken and 
amazed. 

The victory of Constantine over Maxentius, which is 
represented in a neighbouring apartment, was left unfinished 
by Raffaelle. It is so full of action, and crowded with 
figures, that it rather fatigues the eye. 

Tuesday, June 17th.—Anniversary of the creation of the 
present Pope, Pius IX., born in 1792, May 13; created 
Cardinal 1839, Dec. 23; Pope, June 17, 1846; so that he is 
now in the seventy-first year of his age, and enters to-day 
on the seventeenth year of his Popedom. 

On this day, sixteen years ago, that strange and awful 
Ceremony took place, which is called by Roman Catholic 
writers themselves the ‘“ Adoration of the Pope *” (Adora- 
tio Pontificis). After his election, Pius [X. was carried in 
his ‘‘sedia gestatoria” from the Vatican to St. Peter’s 
Church, and was placed there upon the High Altar; and 
sitting in the Temple of God, and upon God’s altar, he was 
adored by Cardinals bowing and kneeling before him. And | 
four days afterwards he was crowned, sitting on the balcony 
over the portico of the same Church; and when the triple 
crown was placed on his head, he was addressed by the Car- 
dinal who crowned him in these words, “‘ Know that thou 
art the Father of Princes and of Kings, Ruler of the World 
(Rector Orbis).” 

How many great events have been compressed into that 
brief compass of time since those words were uttered! 
First, the Papal decree of April, 1847, announcing the 
assembly of notables from the provinces, for a state-consul- 


δ᾽ Tt isso called in the Official “ Notitia Congregationum et Tribunalium 
Curie Romane,” ed. 1683, p. 125; and is described in the “ Cwremo- 
niale Romanum,” lib. iii. § 1. 








Capitol—Pius 1X. 217 


tation ; representative privileges granted; the name of Pius 
IX. a watchword of liberty; Italy was to become a free 
nation, with the Pope at its head. But how soon was the 
dream dispelled! The Pope’s minister Rossi was assassi- 
nated, the Republicans gained the ascendancy, the Pope fled 
from the Quirinal in the disguise of a servant, and took 
refuge at Mola di Gaeta. But again the scene was changed; 
the Pope was brought back by the French arms in April, 
1850; and for nine years Rome and the Roman States 
remained at peace under the protection of France. Then 
came the campaign of Lombardy, the battles of Palestro, 
Magenta, Solferino, and San Martino, in the month of June, 
1859; and the overthrow of Austrian rule and influence in 
the greater part of Italy; and the peace of Villafranca, on 
July 11th, 1859, which checked the tide of Italian victories, 
and preserved Rome to the Pope, and Venice to Austria. 
Lombardy, Tuscany, the Duchies of Parma and Modena, the 
provinces of Umbria, and the Marches, Naples, and Sicily 
attached themselves to Piedmont, and acknowledged Victor 
Emmanuel as King of Italy; and Rome with a small tract 
of neighbouring territory is now isolated, and is almost a 
‘province of France. 

The Pope has not removed his seat from Rome to France, 
and fixed it at Avignon, as was done in the 14th century ; 
but France has placed Rome under her own protectorate, 
and she has acquired an imperial Avignon on the soil of 
ltaly. Rome itself is her Avignon. Napoleon III.. has 
realized a great part of the ideal policy of Napoleon 1. who 
desired to govern the Roman Catholic world by means of the 
Papacy. He has not brought the Pope from Rome to Paris 
to grace his own Coronation in Notre Dame; but he has 
made Rome a suburb of Paris, and the Pope a pensioner of 
France. 

The Gauls of old besieged and took Rome, and not far from 
the spot where we are, the Gallic conqueror, Brennus, cast 
his ponderous sword into the scale which held the thousand 
pounds’ weight, that was to be counterpoised by the gold to 
be paid by Rome to his troops. The sword of his descen- 


218 Miscellanies. 


dants is now put into the scales which weigh the fortunes 
of Rome. 

Napoleon III., in his autograph letter to Victor Emma- 
nuel (Vichy, July 12, 1861), used these memorable words : 


—“ For eleven years I have continued to support the power 


of the Holy Father; and notwithstanding my desire not to 
occupy with a military force any part of the soil of Italy, its 
circumstances have threatened to be such, as to render it 
impossible for me to evacuate Rome ;” and yet, he added, 
“the Italians are the best judges of what concerns them- 
selves, and it does not become me, who have been created by 
the choice of the People, to exercise any pressure on the deci- 
sions of a free People.” 

It is not easy to reconcile these statements; “ the deci- 
sions of a free people” have been pronounced clearly 
enough in the sense that ‘‘ Rome ought to be the capital of 
Italy,” and if the decision of the people is really the rule 
of the imperial policy, ought not the imperial troops “ to 
evacuate Rome” 77 

It would seem, therefore, that this declaration was not 
very agreeable to the Papacy.* One of the first acts of the 
present Administration of Italy, was to despatch a note to 
all its Representatives at foreign courts, with a statement 
that ‘‘ the King has received a mandate from the Parliament 
and the Nation to transfer the’seat of Government to Rome” 
(20th March, 1862); and then it proceeded to assert its 
devout submission to the Pope as the head of the Church, 
and its determination to ‘‘ maintain him in the independent 
exercise of his spiritual power.” 

It would be presumptuous to speculate confidently con- 


7 From the despatch of the late French Minister of Foreign Affairs, M. . 


Thouvenel (Paris, 30th May, 1862), to the Marquis la Vallette, lately 
French Ambassador at Rome, and from the answer of the latter, dated 
Rome, 14th June, 1862, it appears that the Emperor urged the Pope to 
renounce all claim on those portions of his dominions which have revolted 
from him; and by recognizing Victor Emmanuel as King of Italy, 
Napoleon III. has gone so far as to acknowledge the popular will as the 
arbiter of the destinies of the Papacy. [Rome was entered by Victor 
Emmanuel’s troops on Sept. 20th, 1870.) 
8 See Civilta Cattolica, 5th April, 1862, p. 119. 








eee en lS ee en 


a atk rt i i we og 


Prospects of Rome. 219 


cerning the future. But one remark occurs here. The 
Roman historian, Livy, when estimating the probable result | 
of a conflict between Alexander the Great and the Roman 
Republic, justly remarks that Alexander’s power was con- 
centrated in one man, but the power of Rome had a corporate 
and permanent character; it was the power of a Nation.° 
So it may be said now. ‘The policy and aspirations of Na- 
poleon III. are those of an individual; they hang by the © 
thread of a single life; but the resolutions and desires of 
‘those who are on the other side are those of a Nation, and 
possess therefore more elements of stability and success. 


Went this morning to the Capitol. The State-Carriages 
of the Senators and the Conservators were drawn up on the 
area near the statue of Marcus Aurelius, in readiness to 
convey their masters to the Vatican, to congratulate the 
Pope on this day’s anniversary. The carriages were be- 
dizened with vermilion, and a gilded shield inscribed with 
the letters S8.P.Q.R., “Senatus Populusque Romanus.” 
What a contrast to the days of old, when these words were 
carried aloft on the victorious standards of Rome, and the 
cars of the Scipios mounted to the venues in triumph, and 
the snow-white oxen of Clitumnus 


““ Romanos ad templa Detim duxere triomphos!” } 


The lacqueys of the Senators, &c., were dressed in crimson 
and yellow, and their masters in a costume like that in the 
pictures of the seventeenth century,—black, with broad 
white collars. 

We saw a child sitting under the colonnade, throwing 
away faded flowers—emblematical of the history of the 
spot. 

Turned aside from the Capitol to the S.W., toward the 
Tarpeian Rock, which is in a garden filled with oleanders, 
pomegranates, and cactus, and commands an interesting 


® Liv. Hist. ix. 18, “ Quantalibet magnitudo hominis concipiatur animo, 
unius tamen ea magnitudo hominis erit, quam qui extollunt . .. . non 
intelligunt se wnius hominis res gestas cum populi rebus conferre.” 

' Virg. Georg. ii. 148. 


220 : Miscellanies. 


view of the southern and western portions of Rome. Our 
guide was an old servant of the late Baron Bunsen, who 
resided here thirty years ago, as Prussian Minister, in the 
Palazzo Caffarelli, and the old man spoke of him in terms 
of affectionate gratitude. Let me also bear testimony to 
the genial kindness, frequently repeated, with which, in 
common with many other English friends who visited Rome 
at that time, 1 was welcomed in that palazzo; and to the 
intellectual enjoyment and instruction there provided for 
the guests, in those delightful evenings at the Prussian 
Embassy, and at the reunions of the Archeological Institute 
under the presidency of the Prussian Minister, M. Bunsen. 

There was then a graceful refuge for Literature and the 
Arts at Rome, a quiet Arcadia, in the Society gathered 
together under that hospitable roof; “sed hee pris fuere” 
—the din of politics and war has driven away the Muses 
from that peaceful retreat. 


A French Priest, who joined us in coming from the 


Tarpeian Rock, responded in the affirmative to the remark 
suggested by the sight of the French soldiers quartered on 
the site of the Temple of Jupiter Capitolinus, “ La France 
est maitresse de Rome.” 

We looked southward to the Palatine Hill, the ancient 
abode of Augustus and his successors. It is a noteworthy 
incident that the Emperor of the French has lately pur- 
chased a considerable portion of the imperial hill, that part 
which is nearest to the Via Sacra and the Roman Forum. 
A convent of French nuns is now domiciled there. 

We crossed from the Tarpeian Rock to the Mamertine 
Prisons. A mass was just over, which had been said in the 
lower cell, supposed by some to have been the prison of 
St. Peter; and an inscription is there visible in the wall, 
which affirms that the well of water there was miraculously 
produced by the Apostle; and that the indentation in the 
wall on the stairs is an impression of St. Peter’s head. It 
has been proved, however, that the well existed long before 
the age of St. Peter. 

“ Quodcunque ostendis mihi sic, incredulus odi.”? 


* Horat. Ars Poet. 188. 


« 











νος νον ΨΥ 


Mamertine Prison—and Forum. 221 


Pity it is, that by affirming too much, the modern traditions 
have given encouragement to the scepticism which would 
believe nothing. 

It is to be regretted, that even the Bishop of Orleans, in 
his sermon lately preached at Rome, should have said, that 
in his walks through Rome,. the Mamertine Prisons had 
little interest for him as having been the dungeon of Jugurtha 
and of the accomplices of Catiline—which it is certain they 
were—and that when he, the Bishop, desired to recruit his 
courage, he went to those prisons because he there found 
St. Peter and St. Paul.’ 

We descended the hill into the Forum—Campo Vaccino— 
significant name; eloquent memento of the instability of 
human greatness—goatherds and peasants, with loaded 
waggons of hay crossing to the Via dei Fenili close by, are 
now the principal living objects in the place formerly 
thronged with crowds of the ancient masters of the world, 
passing through the magnificent Forum in triumphal pro- 
cessions to the Capitol. We might almost imagine our- 
selves living in the days of Evander. In the words of an 
English Poet * now too little read, George Dyer,— 


“Τὴ Carine’s street 
The shepherd to his sheep... . 
Sits piping with his oaten reed, as erst 
Here piped the shepherd to his nibbling sheep, 
When the humble roof Anchises’ son explored 
Of great Evander, wealth-despising king, 
Amid the thickets; so revolves the scene; 
So time ordains, who rolls the things of pride 
From dust again to dust.” 


Went on through the Forum, along the Via Sacra, under 
the Arch of Titus, to the Colosseum,— 


‘The enormous Amphitheatre behold! 
Mountainous pile, o’er whose capacious void 





3 P. 20. “C’est la que je retrouve Pierre et Paul. Que se passe-t-il 
dans l’ame de ces grands Apdtres, enchainés 14 tous deux, seuls, dans cet 
infect cachot?” -No ancient authority can be cited in support of this 
assertion. 

* George Dyer’s Ruins of Rome, p. 35. 


ν 
222 Miscellanies. 


Pours the broad firmament its varied light, 
While from the central floor the seats ascend, 
Round above round, slow widening to the verge; 
A circuit vast and high; nor less had held 
Imperial Rome and her attendant realm, 

When, drunk with power, she reel’d with fierce delight, 
And oped the gloomy caverns, whence outrush’d 
Before the innumerable shouting crowd 

The fiery madden’d tyrants of the wilds, 

Lions and tigers, wolves and elephants, 

And desperate men more fell.” ὅ 


The Colossewm,—or, as it is sometimes incorrectly called, 
Colisewm,—was probably so named from the Colossus of the 
Emperor Nero, which stood near it. The word “ Colosseum ” 
does not occur, I believe, in the extant works of any 
ancient Roman writers; it is said that it is first found in 
the writings of an Englishman—the Venerable Bede.’ It 
was anciently called the ‘ Flavian Amphitheatre,” having 
been begun by one emperor of the Flavian family, Vespasian, 
and completed by another, his son Titus, who dedicated it, 
A.D. 80—with a slaughter of many thousand wild beasts. 
Its Architect is unknown. 

Wood-pigeons were flying about the lofty walls, and 
nestling in their. crevices, and wild flowers were waving in 
the wind in the shattered arches, and above them was the 
beautiful clear sky ; and the vast cavea was desolate, which 
was formerly thronged with crowds of eager spectators—it 
would contain more than 80,000—who came to witness the 
courageous combats of Christian Martyrs with the lions, 
which were let loose upon them from the dens beneath these 
arches, and rushed upon them in that arena; and in that 
arena itself now stands the Cross of Christ, with representa- 
tions of the instruments. of the Passion—the lance, the 
hyssop, and the reed. 

Here indeed we are on safe ground; here we may come 
to recruit our flagging courage, without fear of contradiction. 
"Here we may cheer ourselves with a remembrance of those 
who, like 8. Ignatius, in weakness and old age, were brought 


5 George Dyer’s Ruins of Rome, p. 27. 
6. See the excellent description in Merivale’s Rome, vol. vii. page 40. 





a A ee, ee ἃ... ἡ 





Colosseum—S. Lenatius. 2238 


from distant lands to be “‘a spectacle to men and angels” 
in this Amphitheatre. Here our hearts may be comforted, 
and our minds may be invigorated by a remembrance of the 
divine grace given to them from above, which enabled them 
to meet that conflict with joy, and to be the gazing-stocks 
of those thousands of spectators, to be exposed to their 
sneers and scorn, and to confront those lions with courage, 
and to look up calmly and steadfastly into heaven, and to 
behold the glory that would be revealed in the heavenly 
City. “Suffer me,” cried the aged Martyr, ὃ. Ignatius— 
the sscholar of the beloved disciple, St. John—in his 
address to the Roman Christians, “ suffer me to be the food 
of wild beasts. Do not intercede for me. I know what is 
good for me.’ Fire and the Cross, the assaults of wild beasts, 
the tearing of my limbs, the breaking of my bones, the 
grinding of my whole body—I welcome them all; only that 
I may gain Christ. I shall then begin to live. Do not 
envy me life. Do not desire that I should die. I long to 
be with God. Permit me to behold that pure light; when 
I shall arrive there, then I shall be a man of God. Permit 
me to be an imitator of the sufferings of my God.” 

With such words as these on their lips, the souls of the 
blessed Martyrs departed in peace, —and winged their flight 
to Paradise, like those doves which we saw nestling in the 
_ arches above us, and soaring in the clear blue sky, and they 
enjoyed the Psalmist’s desire, “O that I had wings like a 
dove! for then would I flee away, and be at rest.’’® 

The last words of S. Ignatius not only afford a striking 
testimony to the Divinity of the Saviour, but are also a 
proof that it was the recollection of His sufferings in His 
Manhood, and of the glories to which those sufferings led, 
which—with the help of the Holy Ghost sent down from 
heaven by Christ when glorified, to abide for ever with His 
Church—enabled the Martyrs of the Colosseum to fight the 
good fight of faith, and to gain the palm of victory. It was 
that Cross—which now stands in the Arena, and has 
conquered the world—which cheered them in the conflict, 


7 §. Ignatius, Epistle to the Romans, c. 4, c. 5, c. 6. 
8 Pa, ly; 6. 


224 Miscellanies. 


᾿ and enabled them to win the crown. What stronger proof 
of the truth of the Gospel could be desired, than that which 
is supplied by the remembrance of the spectacles of Christian 
heroism, which were once seen in the Colosseum, and by the 
subsequent history of Paganism on the one side, once 
dominant but now dead, and of Christianity on the other, 
once despised, and now diffused throughout the world? 


Walked from the Colosseum to the Church of 3, Clement, 
perhaps the most interesting church in Rome for antiquity. 
In its structure and in the arrangement of its parts it re- 
minded us of the Church of 8. Ambrogio at Milan. Near 
this spot, S. Clement, the friend of St. Paul,’ as is probable, 
lived and taught, and 8. Gregory the Great preached. You 
pass through an atrium or area (as at 8S. Ambrogio) before 
you enter the Church. In the Choir are ancient ambones or 
pulpits, for the reading of the Epistle and Gospel,—the 
place for preaching sermons was on the steps of the altar. 

It is said by a celebrated liturgical writer, Martene,’ that 
in this Church of 8. Clement, ‘‘the oldest of Rome, there 
were three ambons; two on the right side, one for the 
Hpistle, turned towards the Altar: another for other lessons 
of Scripture, towards the people; a third, rather higher 
and more adorned, on the left side, for the Gospel.” 

In the apse, the vault of the tribune is inlaid with mosaics 
executed at the end of the thirteenth century, representing 
our Saviour on the Cross, from which issue four rivers of 
Paradise, the Cross being “the tree of life in the midst of 
the garden ;” and shepherds and their flocks are displayed 
as refreshed thereby. 

Beneath the present Church of 8. Clement are the remains 
of another still more ancient Church, which has recently 
been brought to light by the Dominican Prior, Dr. Mullooly. 
How it came to pass that this Church was ruined, or for- 
gotten, it is difficult to say, Among other remarkable objects 
in it is an ancient fresco of Bishops of Rome arranged in the 
following order :— 


9 Phil. iv. 3. 
1 Martene de Ant. Ecc. Disc. i., col. 373, ed. 1736. 





Succession of Roman Bishops. 225 


1. Linus.’ 

2. Clemens. 

3. Petrus. 

Yet Rome now asserts that Peter was the first Bishop of 
Rome, and founder of the Church there, and builds the 
claim to supremacy of Roman Bishops on the supposed fact 
of their being successors to him. The uncertainty of the 
chronology of the earlier Roman Bishops®* is in itself a 
strong—may -we not call it, a providential argument ?— 
against the claims put forth by Bishops of Rome, on the 
ground of his being the founder of their see, and of their 
succession to him. 

Went in the evening to a villa on Monte Mario, where 
we spent some agreeable hours. We passed near that 
beautiful pine-tree which was rescued by the late Sir George 
Beaumont from destruction, and which suggested some 
affecting verses of his friend the late Poet Laureate.* The 
villa commands a beautiful view of Rome—most beautiful in 
the evening—and of the course of the Tiber, and the Milvian 
Bridge—the site of Constantine’s victory over Maxentius— 
and Mount Soracte, and the Sabine and Alban hills. 

The Roman Poet’s words aptly describe it,— 


* Puris leniter admoventur astris 
Celsze culmina delicata ville ; 
Hine septem dominos videre montes 
Et totam licet zestimare Romam. 
Albanos quoque Tusculosque colles.Ӥ 


Rome is isolated in the midst of the sea of the Campagna ; 
it has no suburbs, 


2 §. Ireneus, iii. 3, affirms that Linus was settled as Bishop of Rome 
by St. Peter and St. Paul (cp. Hpiphan. Her. xxvii. and Eusebius, iii. 
2), and that after Linus came Anacletus, then Clement. iii. 3. 

3 Compare Bishop Pearson, Opera Postuma, vol. ii. cap. vi. p. 322; 
cap. x. pp. 393—395. The Catalogue given by Husebius in his History 
does not coincide with that in his Chronicle; see Pearson, cap. xi. p. 406, 
and p. 433, and Clinton, Fasti Hellenici, vol. ii., Appendix, p. 538, and 
Dean Burgon’s Letters from Rome, p. 155. 

* Memorials of a Tour in Italy, ii. 

“1 saw far off the dark top of a Pine,” Xe. 

> Martial, iv. 64. 

VOL, 1. Q 


226 Miscellanies. 


Wednesday, June 18.—Went to S. Maria Maggiore and 8. 
John Lateran. How many interesting events are connected 
with these churches, especially the latter. A history ofthe 
Councils held in this Basilica would almost be a history of 
the Papacy since the twelfth century, in its relations to the 
struggles of the Reformation. It would bring before us the 
discussion of the question of Investiture of Bishops (a ques- 
tion at this time so important for Italy) in the first Lateran 
Council in the year 1122; the prohibition of marriage of 
the Clergy, and the separation of those who were married. 
It would remind us of the attempt of the Church of Rome, 


in the Second Lateran Council, a.p. 1139, to appease the. 


schism in the Papacy between Innocent II. and Anacletus 
II. ; the condemnation of the doctrines of Peter Abelard, 
and of his disciple, Arnold of Brescia, whose opinions con- 
cerning the temporal ἢ power of the Papacy have been re- 
vived with extraordinary energy at the present day, as if the 
ashes of his body, burnt for his opinions, had been ἔρον ἐν. 
again with life. 


‘‘ Even in his ashes live their wonted fires.” 


It would record that at the Third Lateran Council in a.p. 
1179, the Church of Rome prohibited the Romish Bishops 
from doing, what they now do not hesitate to do in Italy, 
namely, from pronouncing a sentence of suspension on their 
clergy, “ex informatad conscientid,” as it is termed, viz. 
without previous statement of the grounds of the sentence, 
and without giving an opportunity to the Clerk to defend 
himself, and without a judicial hearing of the cause. It 
would commemorate the condemnation, at the fourth 
Council, held here in a.p. 1215, of the tenets of the Albi- 
genses and Waldenses ; and the proclamation of “ a crusade 
or holy war, for their extermination;”’ and a promise of 
indulgences to all who engaged in that war; and it would 
recall to our memories the consequences of this and like 
decrees, extending over many generations, and deluging 
the villages of Piedmont with blood, and perhaps bringing 
back at this day, with something like divine retribution 


6 An account of which may be seen in Gibbon’s Hist. chap. Lxix. 


2, 
j meer 
Sea a 
Ss << es Se ee 


i 


Lateran Councils—Scala Santa. 227 


upon Rome, severe chastisements from that same country, 
Piedmont, which was the victim of her rage, and from that 
very House, the House of Savoy, which was excited by the 
Papacy to exterminate its own subjects on account of their 
religion. 

Such a history also would relate the condemnation here, 
‘at the Fourth Lateran Council, in a.p. 1215, of the Abbot 
Joachim of Calabria, who was celebrated in that age for 
his expositions of the Apocalypse, which are still extant, 
and are deeply interesting at this time, in reference to the 
destiny of Rome. It would chronicle the abolition of the 
Pragmatic Sanction by the Council held here under Pope 
Leo X. in 1512, and the substitution of a Concordat, be- 
tween the Pope, Leo X., and Francis I., the King of France, 
and the condemnation of the anti-papal decrees of the 
Council of Bale-—measures which were very injurious to the 
religious freedom of France, and are exerting their baneful 
influence at this day. 

These, and other historical associations, impart especial 
interest to this noble Basilica of S. John Lateran, and may 
well give rise to many serious reflections and stirring emo- 
tions at this time. 

Visited the ‘ Scala Santa,” or Sacred Stairs, at the N.E. of 
the Lateran. You are required by the Church of Rome to 
believe that these stairs once belonged to Pilate’s house at 
Jerusalem, and that our blessed Lord ascended them on the 
morning of the crucifixion. JI read the inscriptions there, in 
which she announces that any one, who is penitent, and will 
ascend the stairs on his knees, may thus obtain I know not 
how many days or years of indulgence. . 

These indulgences were granted by Pope Paschalis IT. in 
A.D. 1100, and were confirmed by Pope Pius VII. in the 
present century, A.D. 1817. 

Another fable meets you on the other side of the Piazza, 
at the Baptistery, where you are assured by another inscrip- 
tion that the Emperor Constantine was baptized here by 
Pope Sylvester. This story is, I believe, abandoned by re- 
spectable Roman Catholic historians,’ but the misfortune is 


7 On the authority of Euseb. Vit. Constantin. iv. 61, 62. 
Q 2 


228 Miscellanies. 


that it still holds its ground at Rome on these public monu- 
ments of the Church. 

A great benefit would be conferred on Church history, 
and on the cause of Religion, and on the Church of Rome 
herself, if the “ Congregation of the Holy Office of the In- 
quisition ” at Rome, and the “ Congregation of the Index” 
could be induced to apply to those inscriptions some of the 
industry and zeal which they now expend in proscribing such 
books as are written against the Pope’s temporal power, 
and which advocate a return to primitive Catholic Anti- 
quity ; and if they would apply their talents and time to the 
compilation of an ‘“ Index expurgatorius” of the false- 
hoods which now disfigure the columns, the churches, and 
even the altars of Rome, and which might almost make 
Truth hide her face, and say, “Quid Rome faciam? mentiri 
nescio.”’® 

In the Baptistery of S. 7 ohn Lateran there is a chapel 
which, as the sacristan informed us, ladies may not enter, on 
account of the great number of relics of saints under the 
altar; and then he enumerated them, some pieces of the 
cross, &c., &c., maf they are never exhibited, “non 
s’espongono mai.’ 

Went from the Baptistery to the Lateran Museum. The 
formation of this Museum of Christian Antiquities and 
Christian Art is due to Pope Pius IX.; it is one of the most 
interesting collections in the world. However we may regret 
that the Catacombs have been rifled of their contents, and 
despoiled of their sarcophagi, frescoes, and inscriptions, yet 
we may find some consolation in seeing them preserved and 
displayed here, and in the Vatican Museum. 

Here you may refresh your eyes and mind with the genuine 
ancient delineations of the Miracles of the Old and New 
Testaments, especially those connected with the divine work 
of feeding and invigorating the faithful in their pilgrimage 
through the wilderness of this world, represented by the 
striking of the Rock in the desert, and “that Rock was 
Christ ;”*® the miraculous feedings in the desert by our 


Juvenal, iii. 41. 9 1 Cor. x. 4. 


Lateran Museum—S. EHippolytus. 229 


blessed Lord, “the Good Shepherd;’’? a figure often re- 
peated ; the encouragements in suffering and Death, and the 
glad hopes of deliverance and Resurrection to glory, sug- 
gested by pictures of Hljah mounting to heaven, the Three 
Children delivered from the furnace, Daniel rescued from the 
den of lions, Jonah cast into the sea, swallowed by the whale, 
and emerging from the deep, and the raising of Lazarus. 
These, and similar remains of ancient Christian Art, are like 
eloquent Homilies and Sermons, preached in the ears of the 
world by the voice of the primitive Church,—the Church of 
ancient Saints and Martyrs,—speaking from the graves of 
the Catacombs. 

Another object which holds a conspicuous place in this 
Museum, and commands peculiar attention, is a statue at the 
end of the gallery—the statue of S. Hippolytus. 

S. Hippolytus was a scholar of 8. Irenzeus, and was Bishop 
of Portus, the maritime city and port,—whence its name,— 
at the northern mouth of the Tiber, about fifteen miles from 
Rome, where is still standing the tower of a Church bearing 
the name of S. Hippolytus. 

S. Hippolytus occupied the Episcopal see of Portus in the 
earlier part of the third century, and was a suffragan of the 
Church of Rome, and died a martyr for the faith.” Several 
of his works, written in the Greek language, are still extant, 
and he has ever been recognized by Christendom as one of 
the most learned and eloquent writers of the Western 
Church. | | 

Two important discoveries have been made, in later times, 
which shed much light on his history. : 

The first discovery was that of this statue, which was found 
in the year 1551 by workmen who were making excavations 
in an ancient Cemetery, near the Church of 8S. Lorenzo, 
outside the walls of Rome, on the eastern side of the city, 
bordering on the Via Tiburtina, or road which leads to 
Tivoli. 

It is a marble figure clothed in a pallium, seated in a chair, 
and is probably the oldest Christian statue in existence. 


' John x. 11. 
2 See Prudentius, Peri Stephandn, xi. 152. 


230 Miscellanies. 


The two sides and back of the chair are covered with Greek 
inscriptions, which serve to prove that the statue is a figure 
of 8. Hippolytus. 

This statue of S. Hippolytus, which was found in a muti- 
lated condition when it was dug up, was repaired by order 
of Pope Pius IV., and was placed by him in the Vatican,’ 
from which it has been transferred to this Museum by 
Pius IX. 

The second discovery was a still more interesting one. It 
was due to the Government of Louis Philippe, which encou- 
raged the literary enterprise of those who, in their successful 
researches among the treasures of Mount Athos, discovered 
a lost treatise of S. Hippolytus, which has revealed, for the 
first time, a portion of the early history of the Church of 
Rome. That document has shown, that the present Romish 
dogmas of Papal Infallibility and Supremacy were unknown 
in the earlier ages of the Church of Rome. 

Rome herself recognizes Hippolytus as a Saint ; but Hip- 
polytus did not recognize the Bishop of Rome as possessing 
spiritual authority over the other Bishops of the Church. 

He himself informs us that he resisted two Bishops of 
Rome, Zephyrinus and Callistus, because they taught what 
was heretical; yet he remained in the See of Portus, a 
suffragan of the See of Rome, till his death, and he is now 
revered as a Saint and a Martyr, in the Breviary of the 
Church of Rome (for August 22). 

May we not even say, that S, Hippolytus was reverenced 
by the primitive Church of Rome, because he resisted two of 
. her Bishops when they gainsaid the Truth, and because he 
rescued her by his courage, piety, and learning, from the 
heresy which was patronized by them?* While we contem- 
plate this statue of the holy Bishop and Martyr, calmly 
sitting in this noble repository of early Christian Art, may 
we not offer a prayer that the Church of Rome of the present 


* An engraving of it may be seen in the works of 8S. Hippolytus, by 
Fabricius, Hamburg, 1716, and in Cardinal Mai’s Scriptoram Veterum 
Nova Collectio, Rome, 1825, of which it is the frontispiece. 

4 May I be permitted to refer here to my work “ On St. Hippolytus and 
the Church of Rome in the third century ?”’ 


S. Lleppolytus. 231 


day may imitate her former self; that she may not anathe- 
matize all who resist the extravagant claims and unrighteous 
usurpations of her Popes, but may listen to the voice of 
Truth, and bless those who utter it ? 

May we not say that S. Hippolytus himself, who con- 
tended for the True Faith against two Popes in succession, 
and who was one of the most eloquent Fathers of the Western 
Church, now sitting here in the calm and peaceful atmo- 
sphere of primitive Christianity, and in the neighbourhood 
of the Church of S. John Lateran, where so many Councils 
were held, preaches here a Sermon to the Church of Rome, 
and to the present age, on those great questions which are 
now agitated in Europe, and the world? May his teaching 
and example be blessed in these troubled times, and pro- 
mote the cause of Truth, the peace of Nations, and the glory 
of God. 


Walked from 8. John Lateran by the Via 8. Stefano 
Rotondo,—a beautiful road skirted by the remains of the old 
Claudian Aqueduct, interspersed with gardens of oleanders 
and pomegranates with scarlet flowers, and bright green 
glossy leaves, hanging over the richly tinted brick arches of 
the Aqueduct. My former visit to Rome was in “the winter ; ; 
and our present sojourn here in the summer has forcibly 
impressed me with the feeling that much of the beauty of 
Rome is lost by those who see it only in the dead and 
dreary season of the year. We came down on the pic- 
turesque old Church of 8. Giovanni and 8. Paolo, and, after 
that on the Church and Convent of 8. Gregorio, so inte- 
resting to Englishmen, and which has been 850 happily 
described in Burgon’s interesting Letters from Rome.’ 

Thence we proceeded along the Via de’ Cerchi, having the ' 
Palatine on our right, and the site of the Circus Maximus 
on our left ; passed the little circular Temple of Vesta, the 
Arch of Janus, and the Church of 8. Giorgio in Velabro. 
Turning to the right, we came suddenly on a clear stream of 
water, gushing down from high rocks, overgrown with ferns 
and moss, moist with drops like dew ; close to it is a Sewer, 


® Dean Burgon’s Letters, xxi. pp. 262--266. 


232 Miscellanies. 


constructed of massive stones, in which a stream of turbid 
water flows from beneath an arch, mingles with the pure 
element of the fountain, and runs onward toward the Tiber. 
Some Roman women were standing near the clear pool, 
on fragments of carved marble slabs and blocks, washing 
their linen. This Sewer is the famous Cloaca Maxima, 
dating from the age of Tarquinius Priscus, the fifth King of 
Rome, and is 2500 years old. The women told us, that the 
clear spring was called Acqua Argentina, from its bright 
silver hue. A person here informed us that he had come to 
drink it on account of its salubrious properties. There was a 
stall with lemons upon it, ready cut for making lemonade 
from the fresh water gushing from the rock. Altogether, it 
was avery picturesque scene. ‘The clear bright water from 
the natural spring, contrasted with the muddy torrent 
flowing into it, was an expressive emblem of Rome herself; 
especially in her religious system, where the pure element of 
Divine Truth is mingled with human traditions which blend 
themselves with it, and sully it with their turbid stream. 

Thursday, June 19th.— Among the pleasant sights of these 
early summer mornings in Rome, are the picturesqué groups 
of white goats, reposing at the sides of the streets, and 
tended by goatherds in their country costumes,—high black 
conical hats, and blue velvet jackets, grey stockings, and 
bright neckcloths,—who have driven these flocks many miles 
from the Campagna into the city, in order to supply fresh 
milk to the inhabitants. 

To-day is the great festival of the ious Domini; at an 
early hour all the world was setting out toward St. Peter’s. 
The piazza in front of the Church was occupied by French 
troops. But in consequence of a shower of rain, the Pope 
resolved that the procession should not make the circuit of 
the piazza, and the troops were drawn off. 

The history of the institution of this festival is very sig- 
nificant. In the thirteenth century (4.p. 1262), a time of 
moral corruption and ungodliness, as Roman writers testify, 
a Priest, who did not believe the doctrine of Transubstan- 
tiation, was celebrating mass at Bolsena, in Tuscany, and 
saw the host trickle with blood; which is the subject of one 


fx 
a "ἢ 
ae 
3 
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ἢ 








Festival of Corpus Domint. 233 


of Raffaelle’s frescoes in the Vatican, in the stanza of 
Heliodorus. Pope Urban IV. heard the tidings of the 
prodigy, and went to Bolsena, and gave orders that the 
- corporal tinged with blood should be carried in procession 
to the cathedral of Orvieto, where it is still shown. In the 
year 1230 a holy woman near Ligge, a Cistercian nun, Santa 
Giuliana, had a vision, in which she beheld the Moon, which, 
although full, seemed to have a portion of it broken off; 
and when she asked what was the meaning of this frag- 
mentary appearance, she was informed that the Moon re- 
presented the Church, and the gap in it denoted the absence 
of a great solemnity which was necessary to complete its 
fulness; and that this solemnity*was the festival of Corpus 
Domim. It was revealed as the divine will that a certain 
day in every year should be set apart for the veneration of 
the Holy Sacrament. The Bishop of Litge adopted the 
suggestion ; and it was confirmed by the Apostolic Legate 
in Belgium. Pope Urban IV., being stimulated by what 
had occurred in Bolsena, and desirous of providing a per- 
petual protest against the doctrines of Berengarius, which 
were thén rife, carried the matter further, and decreed that 
the festival of the “ Corpus Domini” should be celebrated 
every year, on the Thursday after the octave of Whitsunday, 
and he gave a commission to the celebrated Thomas Aquinas 
(the “ doctor angelicus ”’), then αὖ Rome, to compose a suit- 
able religious office for the occasion. It is said that Bona- 
ventura attempted the task, but abandoned it as soon as 
he had seen the office which was composed by Thomas 
Aquinas. 

The annual observance of the Festival has received addi- 
tional sanction from the Council of Trent, in 1551.° 

The. circumstances of the procession have differed at 
different times; formerly the “ Corpus Domini” was carried 
by Popes through the streets; sometimes the ceremony 
took place at the Church of 8. John Lateran, and the host 
was carried thence to §. Clement’s Church. But since the 
completion of St. Peter’s Church by Paul V., who came to 


6 Sess. xiii. cap. 5. 


234 Miscellanies. 


the Popedom in 1605, it has been associated with this 
Church. : 3 

The talamo (thalamus), or portable stage, on which the 
Pope is placed aloft, and carried in an attitude of adoring 
the host, and on which he is usually borne, from his Palace 
in.the Vatican, in a long procession under the colonnade— 
hung with rich arras, and strewn with sprigs of box and 
_ flowers,—and so makes the tour of the piazza and enters 
the Church, dates from the age of Pope Alexander VIL., 
A.D. 1655, and is represented on his coins. 

To-day at an early hour in the morning the Cardinals, 
Archbishops, and Bishops, and the members of the religious 


Orders of Rome, who were to take part in the procession, 


assembled at the Vatican; and the Mass was commenced by 
the Pope in the Sistine Chapel. After the Mass, the Pope 
ascended the talamo, and the procession was formed. The 
Regular Orders took the lead, each of the members bearing 


a lighted torch in his hand. They walked in the following - 


order :— 


. The Franciscans. _ 

. The barefooted Augustinians. 

. The Capuchins. 

. The Girolamites. 

. The Minims of 5. Francesco di Paola. 
. The Franciscans of the third order. 
The Conventual Minorites. 

The Reformed Minorites. 

. The “ Minori Osservanti.” 

10. The Augustinians. 

11. The Carmelites. 

12. The “ Servi di Maria.” 

13. The Dominicans. 


ὦ CONT ® Or οὐ DO κα 


No Jesuits were there. ‘hat order seems to take a pride 
in setting itself apart from the rest. 
Then came the following Monastic Orders :-— 


1. The Olivetans. 
2. The Cistercians. 
3. The Camaldolites. 


a ei ὙΦ ΛΠ Ὁ ΣΉ ἢ Ne ee 


Corpus Domint. 236 


4 The Monks of the order of Monte Cassino. 
5. The Lateran Canons of S. Salvatore. 


Then came the Students of the ‘ Seminario Romano,”’ 
followed by the Secular Clergy of Rome, viz. :— 

1. The fifty-four Parochial Incumbents of Rome. 

2. The Canons and “ Beneficiati” of the Collegiate 
Churches of Rome. 

3. The Chapters of the four lesser Basilicas of Rome. 

4. The Chapters of the three greater or Patriarchal Ba- 
silicas of Rome; that is, of S. Maria Maggiore, St. Peter’s, 
and, lastly, of 8. John Lateran. 

Kach of the Basilicas has its own insignia, which consists 
of a large Padiglione or Pavilion, like a huge umbrella, with 
bells, and of large massive Crosses, some of which were very 
magnificent. 

Then came the members of the Papal Chapel, and other 
officers of the Pope, among whom were the “ Camerieri 
Segreti,” who bore the triregni, tiaras, or triple crowns of 
the Pope; there were four of these tiaras; then the Peni- 
tentiaries of the Vatican; then the mitred Abbots, and 
then the Bishops and Archbishops, of whom there were 
about a hundred, in their dresses of white and gold, with 
white mitres; then the Cardinals,—Antonelli was among 
them as a Cardinal Deacon ;—then the Papal Guard, then 
the Conservators and Governor of Rome. 

Last of all, in the distance, were seen the fans of white 
peacock’s feathers in the air, and between them the Pope, 
carried aloft on men’s shoulders under a splendid baldacchino, 
in the attitude of adoration of the Host, which is set in a 
magnificent ostensorio of gold and jewels, fixed before him. 

_ The baldacchino is supported successively by the pupils 
of the different colleges of Rome, the German, the Urban, 
the English, and the Irish. 

The procession passed onward, singing the celebrated 
Hymn’ (in tetrameter trochaic metre) of Thomas Aquinas,— 


7 Which may be seen in Daniel’s Thesaurus Hymnologicus, i. p. 251; 
the other Hymns here mentioned may also be found there; see pp. 63, 
196, 252, 254; ii. 97. 


236 Miscellanies. 


“ Pange lingua gloriosi corporis mysterium, 
Sanguinisque pretiosi, quem in Mundi pretium 
Fructus ventris generosi rex effudit Gentium. 


Nobis datus, nobis natus ex intacta Virgine, 
Et in mundo conversatus, sparso verbi semine, 
Sui moras incolattis miro clausit ordine. 





In supreme nocte ccene recumbens cum fratribus, 
Observata lege plene cibis in legalibus, 
Cibum turbze duodenz Se dat suis manibus. 


Verbum caro panem verum Verbo carnem efficit, 
Fitque Sanguis Christi merum, et, si sensus deficit, ἢ 
Ad firmandum cor sincerum sola fides sufficit. 





Tantum ergo Sacramentum veneremur cernui ; 
Et antiquum documentum novo cedat ritui: 
Prestet fides supplementum sensuum defectui. 


Genitori, Genitoque, laus, et jubilatio, 
Salus, honor, virtus quoque sit, et benedictio : 
Procedenti ab utroque compar sit laudatio. Amen.” 


And another also by 8. Thomas Aquinas,°— 


* Sacris solemniis juncta sint gaudia, 
Et ex precordiis sonent preconia,” &c. &e. 


And another by the same Author,— 


* Verbum supernum prodiens, 
Nec Patris linquens dexteram, 
Ad opus suum exiens, 
Venit ad vite vesperam,” &. &e. 


oe ee ee ee ee ee δ ιαλ."" 


And that ascribed by some to 8. Ambrose,— 


‘“‘ Salutis humane Sator, 
Jesu voluptas cordium, 
Orbis redempti Conditor, 
Et casta lux amantium. 


Qua victus es clementia, 

Ut nostra ferres crimina, 
Mortem subires innocens, 
A morte nos ut tolleres ? 


ee a a 








8 See Daniel, Thes. Hyinn. i. 252. 





Hymns at the Festival. 237 


Perrumpis infernum chaos ; 
Vinctis catenas detrahis ; 
Victor triumpho nobili 

Ad dexteram Patris sedes. 


Te cogat indulgentia, 

Ut damna nostra sarcias, 
Tuique vultus compotes 
Dites beato limine. 


Tu dux ad astra, et semita, 

Sis meta nostris cordibus, 

Sis lacrymarum gaudium, 

Sis dulce vite premium. Amen.” 


And another also ascribed by some to the same writer,— 


“« Aterne Rex altissime, 
Redemptor et fidelium, 
Cui mors perempta detulit 
Summs triumphum glorie: 


Ascendis orbes siderum, 
Quo te vocabat ccelitus 
Collata, non humanitus, 
Rerum potestas omnium ; 


Ut trina rerum machina, 
Celestium, terrestrium, 
Et inferorum condita, 
Flectat genu jam subdita. 


Tremunt videntes Angeli 
Versam vicem mortalium : 
Peccat caro, mundat caro, 
Regnat Deus Dei caro. 


Sis Ipse nostrum gaudium, 
Manens olympo premium, 
Mundi regis qui fabricam, 
Mundana vincens gaudia. 


Hinc Te precantes queesumus, 
Tgnosce culpis omnibus, 

Et corda sursum subleva 

Ad Te superna gratia. 


Ut cum repente cceperis 
Clarere nube Judicis, 


δ᾽... Miscellantes. 


Peenas repellas debitas, 
Reddas coronas perditas. 


Jesu tibi sit gloria, 

Qui natus es de Virgine, 

Cum Patre, et almo Spiritu 

In sempiterna secula. Amen.” 


And that also by Thomas Aquinas,— 


“Lauda Sion Salvatorem, lauda Ducem et Pastorem, in hymnis et 


canticis. 

Quantum potes, tantum aude, quia major omni laude, nec laudare 
sufficis. 

Laudis thema specialis, panis vivus et vitalis, hodie proponitur ; 

Quem in sacre mensa cen, turbe fratrum duodene datum non am- 
bigitur. 

Sit laus plena, sit sonora, sit jucunda, sit decora mentis jubilatio; . 

Dies enim solemnis agitur, in qua mensz prima recolitur hujus institutio. 

In hac mensa novi Regis novum Pascha nove legis Phase vetus terminat ; 

Vetustatem novitas, umbram fugat veritas, noctem lux eliminat. 

Quod in cena Christus gessit, faciendum hoc expressit in sui memoriam. 

Docti sacris institutis, panem, vinum in salutis consecramus hostiam. 

Dogma datur Christianis, quod in carnem transit panis, et vinum in 
sanguinem ; 

Quod non capis, quod non vides, animosa firmat fides, preter rerum 
ordinem. 

Sub diversis speciebus, signis tantum, et non rebus, latent res eximiz ; 

Caro cibus, sanguis potus; manet tamen Christus totus sub utraque 
specie ; 

A sumente non concisus, non confractus, non divisus, integer accipitur. 

Sumit unus, sumunt mille; quantum isti tantum ille; nec sumptus con- 
sumitur ; 

Sumunt boni, sumunt mali, sorte tamen inzquali, vite, vel interitis ; 

Mors est malis, vita bonis: vide paris sumptionis quam sit dispar exitus ! 

Fracto demum Sacramento, ne vacilles, sed memento, tantum esse sub 
fragmento, quantum toto tegitur ; 

Nulla rei fit scissura; signi tantum fit fractura: qua nec status, nec 
statura signati minuitur. 

Ecce Panis Angelorum, factus cibus viatorum; vere panis filiorum, non 
mittendus canibus. 

In figuris presignatur, cum Isaac immolatur; Agnus Pasche deputatur ; 
datur manna patribus. 

Bone pastor, panis vere, Jesu nostri miserere: tu nos pasce, nos tuere, tu 
nos bona fac videre in terra viventium. 

Tu, qui cuncta scis, et vales, qui nos pascis hic mortales, tuos ibi commen- 
sales, cohzeredes et sodales fac sanctorum civium. Amen,” 





a aie ον. 





ee ee Mere 


ΜΝ 


i ne eee Ny 





Doctrine of the Festival. ! 239 


These Hymns are followed by several Psalms, the 19th, 28th, 
29th, 32nd, 65th, 83rd, 102nd, 144th. 

When the Pope entered the Church, a loud flourish of 
military music burst forth, which was not in harmony with 
the ceremonial. Then followed the “Te Deum,” and the 
Pope was carried up toward the Altar, and descended from 
the talamo, and placed the host upon the altar, and held it 
up to the multitude, who bowed in adoration before it. 

Such was the ceremonial of the Corpus Domint. 

It displayed in a striking manner the spiritual power of 
Rome. The Pope might be compared to a General at the 
head of his troops. He passed as it were in review his vast 
ecclesiastical army of regular and secular clergy, all united 
in one great religious act, with sound of music, and colours 
flying, all ready for the battle. 

The act, in which the Pope, Cardinals, Bishops, and Clergy, 
regular and secular, of Rome were engaged, was one which 
brings out, in the strongest manner, the dogma of the carnal 
presence of Our Blessed Lord in the Holy Eucharist, the 
dogma of Transubstantiation. And yet it sets at defiance 
the words of the Saviour Himself, who instituted the Lord’s 
Supper, and whom it professes to revere. Why is the 
Sacrament to be broken, as it were, into two? Why is the 
Eucharistic Bread to be chosen as an object of veneration, 
and why is no homage to be paid-to the Hucharistic Cup ? 
If adoration is due to the one, why not to the other? And 
why was it required that all this vast multitude should bow 
their heads before the consecrated wafer, and yet not one of 
these assembled thousands was invited or permitted to com-— 
ply with our Lord’s command, “ Take, eat ;” “ Drink ye all 
of this ?’? Why were the people ordered to adore, and not 
one of them permitted to communicate? And yet the Pope 
is to be acknowledged by the whole human race to be the 
Supreme Head of the Church, and the Representative and 
Vicar of Jesus Christ. 

If, also, the crowd, which assembled here on this day, 
believed—if the Pope and Cardinals and Bishops believed 
—that Jesus Christ, the Son of God, and Very God, 
was there bodily present in that wafer, how is it to be 


240 | Miscellanies. 


explained that the people could venture,—and were per- Ἢ 
mitted by the Vicar of Christ, and by the Cardinals πᾶ 
Bishops who passed in procession among them,—to gaze 


and to talk so familiarly as they did, and to behave with as 
little reverence as if they had been at a theatre? 

All the Hymns and Psalms used on this occasion (as in 
all the religious services of the Roman Church at Rome) 
were in Latin. Few, if any, of the vast multitude of the 
people assembled did, or could join in them, or understand 
them. By retaining the Latin language in her services,— 
now that Latin has ceased to be a living tongue,—Rome 
maintains the dominion of her Clergy above the Laity; and 
she unites with herself her Bishops and Clergy from all 
parts of the world, such as are gathered at Rome at this 
time, in one hierarchical language. She would be doing 
well, if the worship of God were designed to be ministerial 
to sacerdotal dignity, and to her own aggrandizement, and 
not to the Divine glory and to the salvation of souls. _ 

The brilliant splendour of the magnificent equipages of 
the Cardinals and Bishops, who took part in the ea, 
could not fail to suggest many reflections. 

The Piazza dazzled the eye with the gold and acest of 
that magnificent cavalcade, and with the rich colours of 
their carriages, and the gaudy trappings of their horses, and 
the embroidered liveries of their servants. Few of the 
Cardinals were content with one servant behind their 
carriage, but had two or three tall lacqueys crowded 
together on the footboard at the back of their splendid 
vehicles. 

If the Pope of Rome and his Hierarchy were resolved to 
inspire and keep alive a feeling of popular indignation 
against the temporal power of the Roman See, they could 
not devise a more effectual mode of doing so, than by this 
pompous ostentation of sacerdotal pride and pageantry on 
such an occasion as this, when they profess to meet together 
for a spiritual purpose,—for the solemn worship of Him, 
Who “was a Man of Sorrows and acquainted with grief,” ® 
and Who “had not where to lay His head,”' and Who 


9 Isa, lili. 3. ' Matt. viii. 20. 








ee ee ee a ee maa 








Sermon at the Minerva. 241 


— 


instituted the Holy Sacrament of His blessed Body and 
Blood on the eve of His bitter Passion. 


We went in the evening to the Church of Santa Maria ~ 
sopra Minerva. Though its architecture is of a hetero- 
geneous kind,—Gothic mixed with Palladian,—and though 
the stained glass is of a poor style of art, yet they produce 
more of a religious feeling of solemnity than is usually 
engendered by Roman Churches; many of which are noble 
and magnificent buildings, but are deficient in those hallow- 
ing and awe-inspiring influences which are the best 
characteristics of a Christian sanctuary. How brilliant are 
the ceilings of Santa Maria Maggiore and of S. John 
Lateran! but are they not more like temples than 
churches ? 

The dim religious light of this Church was soothing and 
tranquillizing after the gaudy spectacle of the morning. 
The congregation was waiting for a sermon by a Dominican 
friar. He took for his subject the vision in the bush at 
Horeb to Moses, ““" Abscondit Moyses faciem suam, non 
enim audebat aspicere.”* The act of adoration; by which 
Moses showed his reverence for God manifesting Himself 
in the flame of fire in the bush, was exemplary (he said) to 
Christians, and taught them a lesson which they greatly 
need to learn,—what their veneration ought to be for the 
“augustissimo sagramento dell’ Hucaristia,’ which was 
commended to their religious meditation on this day. He 
then proceeded to consider the Holy Eucharist,— 

1. As a proof of divine love. 

2. As the means of human strength. 

He dilated on the evidence shown of Christ’s love in the 
Holy Eucharist, instituted by Him on the eve of His cruci- 
fixion, to be the instrument by which His perpetual pre- 
sence would be vouchsafed to His Church, even till His 
second Coming; and which therefore is a never-failing 
source of spiritual strength to the faithful. “Why” (he 
asked) “ were the primitive Christians so eminent in courage 
and in love? It was because they communicated with 

* Exod. iii. 6. 
VOL. I. R 


242 Miscellanies. 


Christ daily in the Holy Eucharist. How was it that 8. 
Lawrence was enabled to smile with joy amid the flames? 
It was because One ‘ like the Son of God’ was with him in 
the fire. Why should not we be in Christian graces like 
the first Martyrs? We also may be Martyrs, if we know 
where our strength lies—in communion with Christ. But 
you say this is an age of progress, it is an age of light ; and 
that we do not need the spiritual graces by which the Mar- 


tyrs were enabled to do and suffer what they did. But, — 


brethren, how are we to make real progress, except by 
following Christ, who is the Way? How are we to be 
really illuminated, except by coming to Him, who is the 
Light? True progress and genuine Light cannot be found 
except in the Catholic Church. Come, therefore, come 
boldly to her, come hither to us, and feed upon Christ; 
come, and eat His flesh. How much better, and how much 
happier would you thus be, than in following the frivolous 
pleasures and dissipations of the world! If you have 
Christ with you, you will escape death. How often may we 
say to Christ in the words of Martha, ‘Lord, if Thou hadst 
been here, my brother had not died! ’” 

There was one portion of the subject which was not 
touched upon, viz. the requisite dispositions, of repentance, 
faith, charity, for the reception of the Holy Eucharist; and 
the impression left on the hearers might perhaps be that 
the work would be effected for them, without correspondent 
efforts on their part; perhaps something of the “ opus 
operatum ” showed itself in the discourse: but preachers 
cannot say everything, and let us therefore be content with 
what we heard, which seemed to be spoken from the 
heart. 

Vespers followed. 

Saturday, June 21st.—Went to the Collegio Romano, the 
College of Jesuits, where we were courteously received by 
Padre Tongiorgi, the keeper of the Museum. The object 
which interested me most in that Museum, was the Graffito, 
or rude sketch made by a sharp stilus in the cement of the 


wall of a chamber at the south-western corner of the Palace — 


of the Caesars in the Palatine Hill, near the Church of 5. 














ἘΣ 


Graffito of Crucifixion. 243 


Anastasia in the Orti Nusiner, where it was discovered by 
workmen making excavations in 1857, under the guidance 
of Padre Garrucci, and whence it was removed for security 
to this place. This sketch represents the figure of a man 
with the head of an ass; the arms are outstretched ona 
cross, and the feet rest on a transverse piece of wood. 

On the right side of this figure, and rather lower than it, 
is a man raising up his left hand with the fingers extended, 
and from the inscription on the sketch it is clear that he is 
intended to be represented in the act of adoration. 

The inscription is as follows, but in ruder characters than 
these :— 


AAEZAMENOC 
_ CEBETE 
OEON 


that is Alewamenos is adoring God. The word σέβεται is 
written σέβετε by a common confusion of av and ε, which 
had the same sound in ancient times, as they still have in 
the mouths of the inhabitants of Greece at this day.. The 
Kcho in Callimachus, responding to vavyi by ἔχει, is well 
known. I copied yesterday three Christian inscriptions in 
the Vatican in which κεῖτε stands for κεῖται, and αὐτῶν for 
ἐτῶν, and αἴσισεν for ἔζησεν. Compare above, pp. 144, 145. 

This sketch and inscription are evidently from the hand of 
a heathen in primitive times, who had access to the Palace 
of the Cesars at Rome, perhaps was an inmate of it, and 
reviled the religion of Christ. Alexamenos, no doubt, was 
one of his comrades, a Christian, and is here held up to de- 
rision for his faith in Christ crucified. 

I was informed by Padre Tongiorgi that the word 
poedagogiwm was found inscribed in the chamber of the Palace 
of the Ceesars where this sketch was discovered. Perhaps 
therefore, it was a caricature drawn by one of the slaves who 
had the charge of the younger members of “ Czesar’s house- 
hold,” and who designed it as a sneer on one of his fellow- 
slaves. 

The Christians who dwelt at Rome in Apostolic times, 
were confounded in the popular mind with the Jews. . The 

R 2 


244 Miscellanies. 


scoffs of the multitude against the Jews were readily applied — a 


to the Christians. The Roman historian, Tacitus, asserts 
that the Hebrews in their Exodus from Egypt were led to 
springs of water by a herd of wild asses, and that, on this 
account, they paid religious honours to that animal.’ As 
Tertullian‘ observes, “ Somnidstis caput asininwm Dewm 
nostrum esse; hanc Cornelius Tacitus suspicionem fecit.” 
The heathens eagerly seized the notion, and converted it — 
into a calumny against the Christians, and profanely asserted 
“caput asininum Dewm esse” * to the Christian ; and Ter- 
tullian* makes mention of a satirical picture, painted in his 
own day, with an inscription, “ Deus Christianorum Ono- 
koites?”7 

This Graffito from the Palace of the Czsars at Rome ex- 
hibits in a striking manner the contumelies to which the 
Gospel of Christ was exposed in early times, in the Roman 
Court and Capital. 

The Christians were charged with adoring a man who had 
died on the cross. They did not deny the fact: “‘ We preach 
Jesus Christ, and Him crucified.”’* “ God forbid that Ishould 
glory, save in the Oross of Christ,”® wrote St. Paul, the — 
Apostle of the Gentiles; although that Cross was to the 
“ Jews a stumbling-block, and to the Greeks foolishness.” ' 

This grafito from the Palatine is, I believe, the earliest 
representation that is known to exist of the Orucifiwion.* 
Strange it is, that it should be a caricature, and that the 


3 Tacitus, Hist. v. 3. 

4 Tertullian ad Nation. i.c. 11. Apol. ο. xvi. 

5 The same thing is asserted by the heathen Cacilius, in the dialogue 
of Minucius Feliz, c. ix., “audio eos turpissime pecudis caput asini 
consecratum venerari.” See ibid. c, xxviii. 

6 Tertullian, Apol. ο. xvi. 

7 Is it possible, that the act of our Lord in choosing an ass on which 
to ride in triumph to Jerusalem, and to receive the homage of the mul- 
titude, could have been abused into an occasion for giving more currency 
to that ribaldry ἢ 

® 1 Cor. ii. 2. 9. Gal. vi. 14. 

1 2 Cor. i. 23. Gal. v. 11. 

3.1 was assured of this by the Cavaliere G. B. De Rossi, who is one of 
the best living authorities on all that concerns the history of early Chris- 
tian Art at Rome. 





Cesar's Palace—St. Paul. 245 


earicaturist should bear witness to the insults which the Gospel 
endured and overcame: and that the Cross of Christ, which 
was the laughing-stock of Rome and of the world, should, in 
a few years after this sketch was drawn, have dislodged the 
Roman Eagle from her Imperial standards, and have floated 
on the banners of her armies, and have been set on the dia- 
dems of her Kings. 

Strange also it is, that the hand of a caricaturist should 
bear witness to the truth, that the primitive disciples not 
only confessed that Christ had suffered death as man upon 
the cross, but should also attest the fact that they Ss hi 
Him as God. 

There is reason to believe that the Apostle St. Paul, in 
his first imprisonment at Rome, which is described at the 
close of the Acts of the Apostles, dwelt in the neighbourhood 
of the Palace of the Cesars.* In one of his Epistles written 
at that time from Rome, the Epistle to the Christians of 
Philippi,—which had then been recently colonized by Rome, 
—he says that his ‘‘ bonds were manifest in all the Palace ;’’* 
and he sends special greetings in that Epistle from “ those 
of Cesar’s household.’”’* May we not suppose that Alexa- 
menos the Christian, who is ridiculed in this caricature, for 
worshipping the crucified Saviour as God, may, either directly 
or derivatively,° have been brought to the knowledge and 
faith of Christ, by the teaching οἵ δύ. Paul? Howaffecting 
are the Apostle’s words in that Epistle, when placed by the 
side of this caricature! ‘ Let’ this mind be in you which 
was also in Christ Jesus, Who, being in the form of God, 
thought it not robbery to be equal with God; but made 
Himself of no reputation, and took upon Him the form ofa 
servant, and was made in the likeness of men, and being 
found in fashion as a Man, He humbled Himself, and be- 


3 See on Philippians i. 13. 

* Phil. i, 13. 5 Phil. iv. 22. 

6 If Padre Garrucci’s reasonings are correct concerning the age of the 
bricks of which the chamber was built, where this graffito was found, it 
is not earlier than the age of Adrian: see Garrucci’s brochure, “ 1] 
Crocifisso Graffito in Casa dei Cesari,’’ Roma, 1857. 

7 Phil. ii. 5. | 


246 Miscellanies. 


came obedient unto.death, even unto the death of the Cross. 
Wherefore God hath highly exalted Him, and given Him a 
Name which is above every name, that at the Name of 
Jesus every knee should bow, of things in heaven, and 
thing's in earth, and things under the earth ; and that every 
tongue should confess that Jesus Christ is Lord, to the glory 
of God the Father.” 

Went in the afternoon of June 21, to the Church and 
Convent of S. Carlo ai Catinari, which stands to the north- 
west of the Ghetto: I had an interview there with one of 
the most learned men of Rome, the celebrated Barnabite 
Father, Carlo Vercellone. Passed through a long corridor, 
hung with dark portraits of members of the order, and 
found him in his cell, which was well stocked with folios. 

The literary world is much indebted to him for the 
edition of the Vatican Manuscript of the Septuagint, and 
New Testament, which had been prepared for publication by 
Cardinal Mai. Padre Vercellone has published a Disser- 
tation on the Vatican Manuscript, and on Mai’s edition οὗ 
it, Rome, 1860; in which he bears a high and honourable 
testimony to the learning and labours of the late Cardinal. 

At p. 14 of that Dissertation are some remarks on the 
singular fact, that before the appearance of Mai’s work, the 
Church of Rome had never given to the world an edition 
of the Greek Testament in the city of Rome itself. The 
learned author of the Dissertation frankly avows his regret 
that this was so; because, he says, “if Rome had published 
a New Testament in Greek, that edition must have been the 
standard edition.” But may not a question be asked here? 
Is it probable that now, when Rome has at length printed a 
Greek Testament, that edition will be adopted as the model 
text? Will the Roman edition of Cardinal Mai be the 
standard edition? No, assuredly not; the learned Author 
of the Dissertation owns its imperfections (p. 16). And if 
the Church of Rome can give to the world standard editions 
of the Bible, how is it that she has never yet published an 
edition of the original Hebrew of the Old Testament ? 

He modestly declined any credit for his own work inthe 
publication of the Greek Testament, and said that all that = 








Vercellone—TLhe lmmaculate Conception. 247 


had been done was due to the influence and labour of the 
Cardinal. ‘ Mai had made the ‘ primo passo ;’ and now no 
impediment would be raised at Rome to the publication of a 
correct edition, or even of a fac-simile, of this celebrated 
Manuscript, which was almost inaccessible to our fore- 
fathers.” 3 

Let me add here, that I was assured by the enterprising 
publisher of Mai’s edition, M. Spithdver, that, when the 
times became more quiet (would that there was a fair 
prospect of this!) he hoped to be able to publish the Vatican 
Manuscript in the same manner as the Codex Alexandrinus 
and Codex Bezze have been printed in England. 3 

Padre Vercellone is also the editor of two editions of the 
Vulgate: one is already completed, and consists of the text 
alone, in a revised form; the other is in course of publica- 
tion, with critical notes and collations of MSS. He handed 
me the first volume, which was on his shelves; and I turned 
to his note on the celebrated text, Gen. ii. 15, and observed 
that he there candidly avows, that the true reading of the 
text is not “ Ipsa conteret caput tuum ;” and therefore that 
text cannot be applied to the Blessed Virgin, but refers to 
the seed of the woman, which is Christ.® 

When I expressed my gratification at seeing this frank 
acknowledgment, which the reader may find in his notes 
now published, he replied, “We build nothing on that 
text,”’ “ Noi non edifichiamo nulla sopra quel testo.” 

I am sure that the learned men of Rome, such as Padre 
Vercellone, do not venture to build anything on that text, 
for the exaltation of the Blessed Virgin. But the question 
is, Does not the Church of Rome, in her appeals to her 
people, build a great deal upon it? Does she not allow and 
encourage her Preachers to do so? In fact, is not that teat 
the principal passage of Holy Scripture to which the Pope 


5. The same truth is ingenuously avowed by one of the most learned 
men of the Church of Rome in the present day, Monsignor Emilio Tiboni, 
of Brescia, in his excellent work, Il Misticismo Biblico, p. 570, Milano, 
1853, where he says, “Il senso era la promessa della vittoria che sopra il 
demonio avrebbe portato il Messia.” Unhappily for the cause of sound 
learning, Monsignor Tiboni has been deprived of his professorship in the 
seminary at Brescia. 


248 Miscellanies. 


himself referred in his famous decree, in which he promul- 
gated the dogma of the Immaculate Conception of the Blessed 
Virgin in St. Peter’s Church on Dec. 8, 1854?’ and is not 
the Blessed Virgin “ of the Immaculate Conception” repre- 
sented in pictures and statues by the Church of Rome as 
_ treading under her feet the head of the Serpent? Is she 
not so represented in the engraving prefixed as a frontispiece 
to Passaglia’s elaborate work, printed at the Propaganda at 
Rome, on behalf of the doctrine of the Immaculate Con- 
ception? Does not therefore the Church of Rome build a 
great deal on that text? And since her learned men 
candidly avow that the text refers to Christ, and not to the 
Virgin, does she not, in this respect, as in many others, 
build her own and her people’s faith on an insecure foun- 
dation? Does she not build her house on the sand? And 
if so,—“ great will be the fall thereof.” * 


He said that we Englishmen were unjust to the Church 
of Rome in complaining that she paid so much respect to the 
Vulgate. “The Church of Rome,” said he, “is a Latin 
Church, and the Vulgate is her Version.” 

I replied that the Church of Rome in the fourth Session 
of the Council of Trent, had made the Vulgate to be the 
standard of Holy Scripture for all other Churches who 
never spoke the Latin language. And though it is true, 
that the Latin Vulgate was at first the Version of Holy 
Scripture for the Roman people, yet now that the Roman 
people have long since ceased to speak Latin, the Vulgate 
can hardly be called a translation for them. We in England 
might as well call the Anglo-Saxon Bible our translation. 
The Scriptures were not written in Latin, but in Hebrew 
and Greek: Latin was the mother tongue of those who 
composed the Vulgate: the Vulgate itself was a translation 
into their mother tongue; and it was made by them, in 


9 In which are the following words: “Sanctissima Virgo per Illum 
(i.e. Christum) venenatum caput serpentis immaculato pede contrivit ;” 
and thence he proceeds to say that she has trodden under foot all heresy, 
which is a head of the serpent; “ cunctas semper interemit bwreses.” 

1 Matt. vii. 27. ; 











Rule of Faith—Rome and England. 249 


order that the people might understand the Scriptures, 
which were written in Hebrew and Greek, which they could 
not understand. Therefore the Romish Latin Vulgate is 
itself an argument for the use of the mother tongue of the 
people in the public worship of God; and it is a strong 
argument against the Church of Rome, which clings to the 
Latin, now that Latin has ceased to be a living tongue; and 
it shows the wisdom of our English Reformers, who 
abandoned Latin in public worship and in reading the 
Scriptures, and adopted English in its place. A blessed 
thing would it be for Italy, if the Church of Rome would 
act in a similar way. 

He changed his ground, and commenced a vehement 
attack upon us. ‘ You have no explicit Faith.” 

I assured him, that ‘‘ we receive all that is revealed in 
Holy Scripture, and all that had been deduced from 
Scripture by the Ancient Catholic Church, and all that was 
confessed by her in the three Creeds.” 

“But that is not enough; our Lord is ever with His 
Church, and she now has the same power as she had in the 
primitive ages.” 

“Yes, but not of inventing anything new; not of adding 
any new article to the faith ‘once for all delivered to the 
Saints.’ ” 

““No: but she may declare what all are to believe; and 
all must receive her declarations as true.” . 

“ But the Church of Rome adds new articles to the ancient 
Faith. The Pope, in February, 1849, and again in August, 
1854, by desiring all Roman Catholic Bishops to pray that 
he might be enlightened as to his future decision concerning 
the dogma of the Immaculate Conception, and by proceed- 
ing in December, 1854, to decree that the doctrine was 
thenceforth to be believed by all, virtually owned that it 
had not been professed as an Article of Faith by the Church 
for eighteen centuries; and the Pope added that doctrine, 
as a new article of Faith, in the nineteenth century after 
Christ. And is it not the usual language of the Papacy 
and Church of Rome, that in their present troubles they 
place their hopes especially on the intercessions of the 


250 | Miscellanies. 


Blessed Virgin, because the Pope has recently added 
new lustre to her crown, and placed a new aureola on 
her brow by the dogmatic decree of the Immaculate 
Conception ? ”? 

“Well, but how,” he asked, “do you οἰδαὶν any defini- 
tions of Faith ?” 

“We have them from Christ Himself speaking to us in 
Holy Scripture interpreted by the ancient Church Universal. 
Whatever doctrine can be shown to us in Scripture, and to 
have been believed and professed by the Ancient Church 
universal, that we believe: whatever is not in Scripture, 
and was unknown to the ancient Church universal, that we 
reject as new; and in what concerns the doctrines of 
Christianity, whatever is new, is false.” 

‘¢ But the Church needs a living Interpreter of the Faith. 
In cases of controversy where is your Judge? Where is 
your living interpreter of the Truth? Is not the Queen of 
England the Head of your Church ? ” | 

“No; the Kings and Queens of England do not bear that 
title.” 

“ But are not they judges of Articles of Faith ? ” 

“No; they are not Judges of the laws of the Church; 
much less above the laws of the Church, or against them; 
and they can only pronounce sentence by means of their 
Ecclesiastical Judges, according to the received Laws of the 
Church of England, which are the Laws of Christ in Holy 
Scripture, as interpreted by the consent and usage of the 
ancient Catholic Church. Our Sovereigns possess no more 
right over the Church than was claimed by ancient Chris- 
tian Emperors; they cannot perform any sacred function, 
but they are bound to take care that those functions are 
duly discharged by those persons whose office it is to per- 
form them.” 

3. See, for example, the language quoted in the “ Civiltaé Cattolica,” 3rd 
May, 1862, p. 353. 

8 It is well known that the title “ Head of the Church” was laid aside 
by Queen Elizabeth ; she was not entitled Head of the Church, but 
“ Supreme Governor over all persons in all causes,” and the limited sense 
in which that title is borne, is explained in Art. XXX VII. of the Church 


of England. 





Rule of Fath. 251 


“But how can your spiritual persons perform those 
functions? They have no claim to succession from lawful 
Bishops of the Church.” 

«Yes, they have; and their succession has been acknow- 
ledged even by Roman Catholic Divines.’’* 

“ But they can have no lawful authority except by union 
with the See of St. Peter.” 

“ How can this be shown? LHven if we suppose that the 
Pope is the successor of St. Peter (which has not been 
proved), then we know from the Holy Spirit in Holy Scrip- 
ture, that St. Peter himself was ‘resisted to the face by 
St. Paul,® because he was to be blamed ;’ and if the succes- 
sor of St. Peter separates himself from Christ, by ‘ teaching 
for doctrines commandments of men,’ ἢ and will not commu- 
nicate with any who do not join with him in his errors, then 
we know that, if we avoid those errors and cleave to the true 
faith, we shall be favoured by Christ, as the man in the 
Gospel was, who was excommunicated by the Jews’ because 
he professed Christ ; and if we are in communion with Christ, 
we hold to the Head of the Church, and are members of His 
body which is the blessed company of all faithful people.” 

He bore testimony to the learning of Hnglish Divines. 
“ But,” said he, “learning will not avail, without the aid of 
the Holy Spirit: and you cannot have that, except by com- 
munion with the Catholic Church” (i.e. the Church of 
Rome). Your gifts and graces are marred by your schism. 
Return to the bosom of your Mother, who opens her arms to 
embrace you.” 


The preceding conversation confirmed me in a conviction, 
that the Church of Rome is eagerly on the alert to avail 
herself of any heretical tenets that may be put forth by 


4 It would be disingenuous to deny that considerable amendments are 
needed in the processes by which the Laws of the Church of England are 
now administered in causes Ecclesiastical; and it is much to be desired 
that judicious measures might be adopted for the better cognizance 
of such matters. The circumstances of the present times call loudly for 
them. 

5. Gal. 1 11. 6 Matt. xv. 9. 

7 John ix. 84. 


252 Miscellanies. 


members of the English Church, and to use them as weapons 
against her; and as instruments for alluring persons from 
the English Communion to herself. 

The objections, which have recently been made against 
the Inspiration and Veracity of the Bible by some who hold 
office in the Church and Universities of England, have been 
seized upon with avidity by the Church of Rome, and have 
been made the ground of accusations against the English 
Church and Universities for their connivance at such im- 
peachments of the authority of the Holy Scripture. 

It must be honestly avowed, and be deeply deplored, 
that such attacks as these upon the Word of God are pre- 
paring a triumph for Infidelity on the one side, and for 
Romanism on the other. 

The use that is made by the Romish Church of some 
of these writings, which have recently been put forth by 
some persons in high places among us, ought to have the 
effect of awakening the zeal of all good men in the Church 
of England, and of stimulating them to waive their minor 
differences, and to unite with one heart in strenuous endea- 
vours to strengthen the hands of godly discipline now so 
much relaxed among us, and to join with one consent in 
defending the oracles of God. 

Those also in England who may be startled and stag- 
gered by the bold and’ blasphemous denials, which we now 
hear, of the divine origin of Holy Scripture, and may be 
tempted thereby to fall away to the Church of Rome as offer- 
ing them shelter from such assaults, and as providing for 
them a harbour of peace, may be earnestly and affectionately 
requested to remember, that in that Church the Holy Scrip- 
tures are treated with contempt, which can hardly be 
matched by anything which is said or done in any other 
communion of Christendom, and even by the partisans of 
Rationalism. 

The Church of Rome has placed her own traditions on a 
par with God’s Word, and has made that ‘“ Word of none 
effect by those Traditions.” She has put the Apocrypha on 
a par with the words of the Holy Ghost. She makes her 
own Latin Version to be the standard of Scripture. She 








Rome and the Bible. 253 
teaches that the Scripture derives its authority from herself. 
She sets up the Pope as the divinely-appointed Interpreter 
of Scripture, and requires all to receive his perversions of it, 
as Scripture. Above all, she withholds the Word of God 
from her people, and keeps them in a state of bondage and 
blindness, and ignorance of Scripture. She allows her Car- 
dinals and Bishops to apply the most disparaging language 
to God’s Word, and to call it “‘ defective and obscure,” “a 
leaden rule,” “a nose of wax,” and by other opprobrious 
terms.* _ 

Whatever may be the sins of individual members of the 
Church of England—and much certainly there is, over, which 
we ought to mourn with sorrow and shame—yet it is not by 
the writings of persons in the Churches of England or Rome 
that this question is to be decided, but by the conduct of the 
Churches themselves. How does the Church of Rome treat 
the Scriptures? That is the point. Has she ever printed Ὁ 
in the City of Rome, a single edition of the Hebrew Bible? 
Did she ever print an edition of the Greek Testament in the 
City of Rome for more than three centuries after the inven- 
tion of printing? Does she circulate the Word of God ? 
Does she not proscribe its circulation? Does she ever read a 
single chapter or verse of the Bible at Rome in the ears of 
the people in their own tongue? Does she allow them to 
have Bibles? No. Does she not set the Bible at defiance 
in innumerable ways in her doctrines, her polity, and her 
worship ? 

Let such questions as these be answered, before she 
ventures to exult with triumphant scorn over a sister Church, 
on the ground of the wounds she is now receiving from the 
hands of some who ought to have been among the first to 
defend her. 

Let her be desired to consider—let her advocates ponder 
well—whether there are not remarkable signs, which show 
that Rome has fulfilled, and is fulfilling, some of the most 
solemn and awful prophecies of Holy Scripture, and bears 
a striking resemblance to the Jewish Church of old, which 


8 These assertions have been fully substantiated by me in another 
place, i.e. in the Sequel of Letters to M. Gondon, Letter 1V. 


254 Miscellanies. 


had the Scriptures, but overlaid them with her traditions; 
and for her punishment was blinded, and was not able to 
see the sense of the Scriptures, and which “ fulfilled the 
Scriptures in condemning Him ”’* who is the Truth? 

Sunday, June 22nd.—Went to the English Church. 
After the service spent some time in what may be called a 
subterranean Church of ancient Christian Rome,—one of the 
Catacombs,—that of §S. Callistus. On this, “the first day 
of the week, when the disciples came together to break 
bread,”’' what happy and holy hours were spent here by the 
first believers, who heard the voices of St. Paul, St. Peter, S. 
Clement, and S. Ignatius. How much strength and courage 
was derived from the ministries of religion in these quiet 
chambers, in the days of trouble and persecution. How 
many Confessors and Martyrs went forth with joy from the 
Catacombs to face the wild beasts in the Colosseum. 

There is something very interesting in the excursion from 
Rome to this Catacomb, which is on the right hand of the 
Via Appia. In your way to it, a little while before you 
arrive at the Arch of Drusus, and the gate of S. Sebastian, 
you pass the tombs of the Scipios on your left. These 
monuments date from the time when the dead were buried 
by the Romans, and not burnt. 

The most ancient name that has been found here is that 
of L. Scipio Barbatus, who was Consul in B.c. 259, and dis- 
tinguished himself in his exploits against the Carthaginian 
fleet, and by his attack on Corsica and Sardinia. His son 
was also buried here, and some other members of his family. 
For many centuries their tombs remained unnoticed, and it 
was not till a.p. 1780 that they were brought to light. Un- 
happily they were not allowed to remain unmolested. The 
irreverent curiosity and meddling activity of a heartless Ar- 
cheology rifled the sepulchres of the Scipios, and despoiled 
it of its venerable contents, and transferred the tombs to the 
halls of the Vatican Museum, and placed some counterfeit 
inscriptions—records of its own unfeeling profaneness—in 
their stead. 

This sepulchre of the Scipios suggests many interesting 

® Acts xiii. 27. 1 Acts xx. 7. 











Tombs of Scipios—Columbarium. 255 


reflections. One must occur to every one who visits it. 
The greatest names of that illustrious family are not recorded 
there: an instructive memento of the worthlessness of mere 
contemporary fame. “ Vivorum censura difficilis,’—dpépas 
δ᾽ ἐπίλοιποι μάρτυρες σοφώτατοι. “ Ingrata Patria, ossa mea 
non habebis,” said the noblest of the Scipios,—an exile at 
Liternum. The next in glory to him, Scipio Africanus 
Minor,—he who took Carthage,—is generally supposed to 
have been murdered in his bed. His name was not found 
in the “ Tomb of the Scipios.” | 

Soon after you have passed the Tomb of the Scipios you 
arrive at a vineyard (Vigna Codini), also on your left, 
where are three Columbaria, or large subterranean chambers, 
in which are the cinerary urns, arranged as in pigeon-holes 
(whence the name), and containing the ashes of many of the 
household of the Czesars. 

An examination of the names which occur in the inscrip- 
tions contained in these Columbaria, and which commemorate 
the persons whose ashes were committed to the urns, reveals 
some interesting coincidences with those which are found in 
the salutations of St. Paul, at the close of his Epistle to the 
Romans. We have here the name Tryphena, a name borne 
by one of the Roman women who “laboured in the Lord ” 
(Rom. xvi. 12). The names Philologus and Julia, mentioned 
by St. Paul (Rom. xvi. 15), are also found in the Columbaria 
of the Imperial household. ‘‘ Amplias, the beloved in the 
Lord,” has also a namesake in one of these monuments. 

Other correspondences might be mentioned.’ Whether the 
names in the Columbaria belonged to any of the same 
persons as those who are mentioned in the Epistle, cannot 
be determined; but they seem to confirm the inference, 
derivable from other evidence, that the Roman Church, in 
its infancy, consisted in a great measure of persons of the 
humbler class, such as freedmen and slaves, and that in the 
great Metropolis of the world, “‘God chose the weak and 
foolish things to confound the mighty and the wise; and 


2 The above have been already observed by Professor Lightfoot, in an 
interesting article in the “Jonrnal of Classical and Sacred Philology,”’ 
No. X., for March, 1857. 


256 Miscellanies. 


base things of the world, and things which are despised, 
hath God chosen, yea, and things which are not, to bring to 
nought things that are, that no flesh should glory in His 
presence.” * Having visited these Columbaria in the Vigna 
Codini, you proceed along the road to the Arch of Drusus, 
the son of Livia (afterwards wife of the Emperor Augustus), 
celebrated by Horace‘ for his victories in Rhetia, the 
younger brother of one Emperor, Tiberius, and the father 
of another, Claudius, and more noble than either. 

You then come to the gate of S. Sebastian, and soon 
afterwards you arrive at a door on your right, which leads 
to a Vineyard, in which is the Catacomb of 8. Callistus, or, 
as it was called in ancient times, “‘ Coemeterium Callisti.”’ 

Thus, then, in a small compass, we have a specimen of the 
various modes of sepulture among the Romans; first, that 
of burial in the days of the Republic, then that of burning, 
and again that of burial, which was restored and rendered 
universal by belief in the doctrines of Christianity, especially 
the doctrine of the Incarnation of the Son of God, and of the 
indwelling of the Holy Spirit in the temple of the human 
body, and of its future Resurrection to glory and immortality ; 
doctrines which had such influence on the world, that in a 
few years after the age of Constantine, scarcely a single body 
was burnt within the limits of the Roman Empire. 

This was one of the great social revolutions which were 
wrought by Christianity. It gave dignity and hopes to the 
body, which it had never enjoyed before. There is not, I be- 
lieve, any one known instance of the burial of a body within 
the walls of Rome, in the Heathen times of the republic.’ 
Intramural burial was forbidden by the XII Tables. Death 
was an unclean thing in the eyes of the Heathen and Jewish 
world. But the Grave has been sanctified by Christianity ; 
and when the Empire became Christian, the bodies of holy 
men were buried beneath the altars of the churches. A 
return to cremation is’a return to heathenism. 

The Catacomb of Callistus is in a garden, as was the 


3 1 Cor. i. 27—29. 4 Hor. Carm. iv. 4, 14, 
5 That of C. Publicius Bibulus was not within the walls of the Servian 


City. 





« 








Catacomb of Callistus. 257 


tomb of Him who “brought life and immortality to light ” 
by His glorious Resurrection from the dead. In this garden, 
when we visited it, the flowers of summer were blooming in 
the sunshine in rich colours. The natural type of Christian 
unity, the Vine and the emblems of sleep and resurrection, 
the flowers blooming from the earth, were happily combined 
with this peaceful funeral scene of Christian rest and hope. 

“ Coemeterium Callisti,’”? such was the name of this Cata- 
comb. Probably it was so called from the Roman Bishop 
of that name, who sate in the Episcopal see from a.p. 218 
to 223, and whose Hpiscopate is described in no very favour- 
able terms in the recently recovered treatise of his contem- 
porary, S. Hippolytus; but Callistus is now venerated as a 
Saint and a Martyr by the Church of Rome.*® In the Roman 
Breviary he is said to have enlarged this ancient cemetery,’ 
(it was therefore prior to his Pontificate,) “in which many 
holy Priests and Martyrs are buried, and which is called 
from him the Cemetery of Callistus.” 

Therefore this Catacomb carries us back to a very early 
age of Christianity. And who were those holy Priests and 
Martyrs, that were here buried? Doubtless this notice in 
the Breviary refers specially to one of its funeral chambers, 
which is now called ‘ Capella dei Pontefici,’”’ on account of 
the ancient Bishops of Rome who were entombed there. 

In this chamber we see the following inscriptions of names 
of Roman Bishops on separate slabs encrusted in the wall ; * 


ANTEPQ2 Efll 





®ABIANOZ ENIZ MP 
that is, 


ANTEROS BISHOP 





FABIANUS BISHOP MARTYR 


δ See Breviarium Romanum, Oct. 14. 

7 Ibid. In Vid Appia vetus coometerium ampliavit, in quo multi sancti 
Sacerdotes et Martyres sepulti sunt, quodque ab eo Callisti ccemeterium 
appellatur. 

* Fac-similes of them, very carefully executed, may be seen in Dean , 
Burgon’s interesting Letters from Rome, pp. 157, 158. 

VOL. I. 3 


᾿ 5 
og ie 

walk Bi i ee δ 
"gett ry Limes een eT 


258 Miscellantes. 
CORNELIVS MARTYR EP 
ΛΟΝΚΙΣ : 


ΕΝΤΝΧΙΑΝΟΣ ΕΠΙΣ 
that is, 
CORNELIUS MARTYR BISHOP 


LUCIUS 


EUTYCHIANUS' BISHOP 


They were Bishops of Rome in the following order :— 
Anteros, A.D. 235. 
Fabianus, a.p. 236. 
Cornelius, a.p. 250. 
Lucius, A.D. 252. 
Kutychianus, a.p. 275. 

An old Latin Register of early Roman Bishops, published 
by Aigidius Bucherius, specifies the days on which some of 
these Bishops died and were buried. There we read, that 
Fabianus suffered on the 20th of January, and was buried 
‘in Callisti,” i. 6. in this Catacomb.’ And it is also stated | 
there, that Lucius was buried “ in Callisti”’ on the 5th March 
(he is not there designated as a Martyr), and that Eutychia- 
nus was buried on the 8th December “ in Callisti.” | 

These are interesting coincidences between the records in 
the ancient Register, and those now visible in the Catacomb; 
and it may be observed also, as another point of approxima- | 
tion, that Fabianus is said to have been the first Roman 
Bishop, who appointed subdeacons to superintend the 
notaries, who collected the “acts and sufferings” of the 
Martyrs. : 

It seems that the framer of that Register had no specific 
record of the day of the death of any Roman Martyr among 
the Bishops before Fabianus, nor of any other Roman Bishop 
(not a Martyr) before Lucius. 





9. See the authorities in Bishop Pearson’s Opera Postuma, ed. Churton, 
vol, ii. pp. 314, 431. 





Early Bishops of Rome. 259 


As to the Episcopal names now visible in this Catacomb, 
it may be observed, that (with one exception) they are all 
in Greek. The earliest Latin Christian writers (except 
Minucius Felix) were not from Italy, but Africa; Tertul- 
lian and Cyprian. We hear of no Roman Bishop cele- 
brated for learning, and writing in Latin, before the age 
of Leo I., who was Bishop of Rome in av. 440. It is a 
remarkable coincidence, that Cornelius is the only Bishop 
whose name is written in Latin in this Catacomb, and we 
have letters of Cornelius still extant, in reply to 8. Cyprian, 
_ written in Latin, and the name Cornelius itself is of pure 
Latin origin: under him the Church of Rome began to put 
off its Greek dress, and to assume a more Latin character. 
These circumstances tally with the peculiarity of the 
inscription, and confirm its genuineness, - 

Next we may notice the simplicity of these inscriptions. 
There is no parade of earthly titles, or worldly dignity. 
These primitive Popes are recorded simply as Bishops; and 
one of them has not even that title. Not one of these early 
Roman Bishops is designated by the high-sounding and 
heathenish title of “ Pontrrex Maximus,” which now meets 
the eye in almost every corner of modern Rome. 

I believe that these inscriptions are contemporaneous 
with the persons whom they record, and I was glad to find 
from the distinguished Christian. Archeologist, Cavaliere 
De Rossi, that he is of the same opinion. If some of them 
are of rather later date, they would serve to show even still 
more strongly, that the temper of the Roman Bishops of 
the first three centuries, and of their intimate friends, was 
of a meek and humble character, which may be exemplary 
to some of their successors in modern days. 

Another remark here. Only two of these early Bishops 
are designated in this Catacomb as Martyrs, Fabianus and 
Cornelius. But the modern Martyrologists of the Roman 
Church give the title of Martyr to Anteros,’ and also to 
Hutychianus.” If they had been really Martyrs, would they 
not have been commemorated as such on their epitaphs? 

1 See Tillemont, Mém. Hist. Eccl. iii. p. 121. 


2 Ibid. p. 159. 
s 2 


260 τς Mrscellanzes. 


Is there not here a confirmation of the remark of our learned 
English divine, Bishop Pearson, who has written so well 
on the early history of the Bishops of Rome ?—“ the com- 
mon opinion, that most of the earliest Bishops of Rome 
were Martyrs, is erroneous;” “ recepta de primis Rome 
Episcopis plerisque Martyribus sententia erronea est.’ * 
And yet many modern Roman Catholic writers still cling to 
that notion. In one of the best modern books of travel in 
Italy, we read that “all the first thirty Popes were 
Martyrs.” " 

Popes Zephyrinus and Callistus, who died in a time of 
peace, and not of persecution, and preceded Anteros in the 
See of Rome by a few years, are now venerated at Rome as 
Saints and Martyrs.° But there is no trustworthy ancient 
evidence to justify that veneration; and some there is, 
which contravenes it. 

It is an invidious thing, to appear to disparage the reputa- 
tion of the departed. But the cause of Truth is more 
precious than the names of men; and the palms and crowns 
of Martyrdom lose their value, if they are bestowed indis- 
criminately on those who do not deserve them. Modern 
Hagiology has done much injury to the Saints, and modern 
Martyrologies have impaired the dignity of the Martyrs, by 
associating them with those who have little claim to that 
character. Where all are called Saints and Martyrs, 
Sanctity and Martyrdom are depreciated; and the History 
of the Christian Church is degraded to the level of Heathen 
Mythology. It is therefore due to the memory of the 


3 Bishop Pearson’s Dissert. Post. i. c. iv. p. 311, ed. Churton. Bishop 
Pearson says, that if we consult the most ancient writers, we find no 
record of any martyr among those Bishops before Telesphorus, (4.p. 122,) 
nor after him till Pontianus, a.p. 236; but in modern writings of the 
Roman Catholic Church, ali the Popes before Telesphorus are called’ 
Martyrs. 

4 M. Valéry, Voyages en Italie, p. 522, ed. Bruxelles, 1835, “ Les trente 
premiers de ces Pontifes furent tous Martyrs.” 

5 See the Roman Breviary, Aug. 26, and Oct. 14, on which day the 
Diario Romano notes the commemoration of “8S. Callisto, Papa ὁ 
Martire, alla sua chiesa in 8. Maria in Trastevere, ove ripose il suo corpo, 
e in Sebastiano fuori le mura si conserva il suo capo.” 














Campagna—Ghetto. 261 


genuine Saints and Martyrs, to challenge the claims of 
those who without sufficient cause are placed on a par with 
them. 

The wilderness of Rome begins before you pass through its 
gates. In the vineyard which contains the Columbarium of 
the household of the Ceesars just mentioned, there is a pretty 
villa, and the keeper of the garden who showed us the Colum- 
barium informed us, that he could not venture to pass a night 
in the villa at this season, for fear of the malaria fever. In 
the Campagna the malaria reigns in undisputed dominion 
over the soil. Can Rome become the Capital of Italy ? 
Nature seems to say, No. The inveterate malaria of cen- 
turies, the mysterious miasma brooding over the sulphureous 
springs and brooks of the dreary desert around it seem to 
say, No. We cannot tell what modern science and cultiva- 
tion may achieve. But is there not a power stronger than 
that of human armies and mechanical skill? Is it the will of 
God that Rome should be the capital of Italy? The King 
of Italy may occupy Rome; he may be crowned on the 
Capitol. But can any human power revive the spirit within, 
and make Rome again the Metropolis of Italy? Time will 
show. Alexander the Great. endeavoured to make Babylon 
the capital of his empire; but though he had conquered 
Babylon and taken it, he could not restore it to its former 
self. God willed it otherwise, and had declared that will 
by the voice of prophecy..... May it not be so with 
Rome ? 


We returned home through the Ghetto, or Jews’ quarter. 
The invidious restrictions of former times have now been 
much relaxed. The gate which once separated this quar- 
ter no longer appears. The inhabitants were sitting in their 
shops, busy at their trade, on this the Christian Sunday ; 
many of them work for the Churches of Rome in making 
hangings, το. 

There is something very mournful in a visit to this 
quarter, especially on a Sunday. The great doctrine of our 
Lord’s Resurrection, preached at Rome by St. Paul, finds 
no response here. Here in a small compass we see Hzekiel’s 


262 Miscellanies. 


Valley of dry bones. “ Son of Man, can these bones live ὃ ἢ 
Lord, Thou knowest ; and He said unto me, These dry bones 
are the house of Israel, and I will put My Spirit into them, 
and they shall live.” St. Paul himself, writing to this City,’ 
assures us that they will live; and how? By the Spirit of 
God, as Ezekiel declares, they can and will live ;* and another 
prophet affirms that “ after many days the Children of Israel 
shall return, and seek the Lord their God;”* and another 
says, “I will pour upon the house of David the spirit of 
grace and supplication, and they shall look on Me whom 
they have pierced.” 

Perhaps, with reverence we may add, this great and glori- 
ous consummation will be brought about through the inter- 
mediate agency of some great shock to the temporal and 
spiritual power of the City and See of Rome. 

The Church of Rome, as she now is, cannot convert the 
Jews; and she shows in this, as in many other ways, that 
she is not the true Church of God. For, it is God’s will that 
the Jews should be converted by the Church’s ministry, 
and if a Church cannot do God’s will, she is not a faithful 
Church. Rome cannot convert the Jews. No; she hinders 
their conversion, first, by her creature-worship, which the 
Jews, having suffered so severely at Babylon for their own . 
idolatry, now abhor and detest. And, therefore, the recent 
promulgation of the doctrine of the Immaculate Conception, 
by which the Blessed Virgin was almost deified, has raised 
another obstacle to the conversion of the Jews by the 
Church of Rome. And, next, she hinders the conversion 
of the Jews by altering the Hebrew Canon of Holy Scrip- 
ture (which Christ Himself approved), and by placing the 
Apocrypha on a level with the books of Moses and the 
Prophets. 

The Jews used to call Rome by the name of Edom, as an 
enemy to Jerusalem; and the Jews have an old proverb, 
that “ when Hdom” (by which they mean Rome) “is laid 


® See Ezek. xxxvii. 3—14. 7 Rom. xi. 13, 15, 25—27. 
8 Ezek. xxxvii. 5—14. 9 Hosea iii. 5. 
1 Zech. xii. 10. 





Destiny of Rome—St. Fohn Lateran. 263 


waste, then will come the redemption of Israel.”’? May it 
not be the design of Almighty God, to overrule the present 
troubles in Italy, which are shaking the foundations of the 
‘Temporal and Spiritual power of the Papacy, for some blessed 
dispensation to His own ancient people, the Jews? May not 
the hindrances to their conversion be removed by His judi- 
cial visitations on Rome, and a door be opened to the recep- 
tion of the Jews into the spiritual Sion, the Church of Christ? 

At the evening service in the English Church, the follow- 
ing words of the Great “ Hebrew of the Hebrews,” and 
Apostle of the Gentiles, St. Paul, who preached and suffered 
Martyrdom in this City, occurred in the second Lesson, 
“God forbid that I should glory, save in the cross of our 
Lord Jesus Christ; for in Christ Jesus neither circumcision 
availeth any thing, nor uncircumcision, but a new creature. 
And as many as walk according to this rule, peace be on 
them, and mercy, and upon the Israel of God.’’* 

May that Apostolic benediction descend in God’s own 
time, in all its spiritual fulness, on the Apostle’s brethren 
according to the flesh; to whose fathers he preached the 
Gospel,—the inhabitants of the Roman Ghetto. 

Tuesday, June 24th. St. John the Baptist’s Day.—After 
the service at the English Church, went to St. John Lateran. 
This is a great day there. The nave was lined with soldiers 
_ keeping a clear space between their two files, for access to 
the altar. Beyond the altar, in the chancel were Cardinals 
in splendid attire, ranged on each side, and in the apse was 
the Pope, seated on his throne. ) 

During the ceremonial the attendants of the Pope were 
busily employed in shifting his mitre,—taking it off, and 
then putting it on again,—and in arranging his dress as he 
rose, or sat down; an indecorous process, which seemed 
like the sport of children at play. 

The body of this magnificent Church was thronged with 
people, while the Mass was going on, and the sermon was 
being preached; which was done in the chancel of the 
Church where the Pope and Cardinals were sitting, so that 


* Rabbi Kimchi on Obadiah, and on Isaiah xxiv. 
3 Gal. vi. 14—16. 


264 | Miscellanies. 


comparatively very few of the congregation could hear and 
see. : 

The people were walking up and down the church, and 
gossiping with their neighbours, with no semblance of 
reverence, except when the mass-bell gave the signal of the 
consecration of the host, and then they all suddenly dropped 
down on their knees to adore the real presence, as if they 
were the most devout people in the world. But soon they 
started up again on their feet, and began to talk and amuse 
themselves as before. 

At the close of the service the Pope was raised on his 
“sedia gestatoria” on men’s shoulders, and was escorted 
by the bearers of his peacock-plumed fans, one on each 
side, and was carried down the church, the people kneeling 
as he passed, to receive his benediction; the Cardinals 
followed, each with his train twisted up and borne by an 
attendant. 

What a glorious occasion was this for producing a reli- 
gious impression on the hearts and souls of the people! 
This church is one of the largest and noblest in Christen- 
dom, admirably adapted for hearing and seeing. And how 


was the occasion used? ‘The service, which was three 


hours long, was in a language which scarcely any of the 
people could understand ; those who officiated in it,—even 
the Preacher himself,—were put away in a place where they 
were only visible and audible to the Pope and Cardinals, 
and a few other persons: and the people were promenading 
in the church as if they were at a bazaar. 

The Pope went from the church in a magnificent state- 
carriage drawn by six black horses; he gave his blessing as 
he passed, and the people waved their handkerchiefs and 
yellow and white flags. Then came the Cardinals in their 
splendid equipages. The spectacle was very brilliant,— 
brilliant, but melancholy in its splendour, and ominous of 
coming sorrows,—and many thousands of spectators were 
gathered together to see it. The vast piazza before the 
church was almost filled with people, and a large train of 
carriages and pedestrians lined the road down to the church 
of Κ΄. Clemente and towards the Colosseum, and the windows 


ε 








Lotteries: Rome and the Papacy. 265 


of the houses on the way were occupied by gazers as they 
passed. 

All the shops of Rome are shut to-day, except the shops for 
provisions and tobacco,—and for the sale of lottery tickets. 

A Lottery has just been instituted at Rome for the purpose 
of augmenting the amount of Peter’s pence for the main- 
tenance of the Papacy; and the gifts offered to the Pope— 
such as jewels, rings, brooches, trinkets, bracelets, necklaces, 
pictures, and statues,—are to be the prizes in the Lottery. 
These are displayed to the public in a grand apartment in 
the Capitol. Any one who buys twenty lottery tickets is to 
be presented with a portrait of the Pope. On the 23rd of 
May, the Committee of Management of the Lottery had the 
honour of a reception from the Pope, when they laid at his 
feet the sum of 18,500 scudi, the first instalment of the 
profits of the Lottery. Since that time the amount paid 
has reached 50,000 scudi (Nov. 1862), the produce of the 
sale of 250,000 tickets. More than a million tickets have 
been sold. 

Is the “Catholic world” content that its offerings to 
the Pope should be converted into prizes in a game of 
chance, and fall into hands, it may be, of fortunate heretics 
or democrats? and is the Papacy to be maintained by 
gambling ? 

To day is a “ festa di precetto,”’ and this closing of shops 
is rigidly enforced by law, and the people are obliged to 
keep holiday, whether they will or no. We might have 
purchased lottery tickets without stint; but I went in vain 
to the office of the steamers, and could not procure a ticket 
for the voyage from Civita Vecchia to Leghorn. 

What would Rome be without the Papacy? Rome lan- 
guishes under its influence, but one of her miseries is, that 
this influence has become almost necessary to her, like 
that of opium to its votaries. 

But might she not be reanimated ? 

Surely she might; Christianity infused new vigour into 
the ancient Roman people; and they had strength to found 
an Empire in the Hast. Mere secular: instruction and 
political formularies alone cannot do the work of national 


266 Miscellantes. 


Regeneration. Rome could not make Greece free by pro- 


claiming her freedom at the Isthmian Games. Rome could _ 


not make Greece free by the voice of the heralds of 
Flamininus. Victor Emmanuel could not change thehearts 
of the Roman people, and alter their tastes and habits, if he 
were to ascend the Roman Capitol, and be crowned there 
King of Italy. That is a work which requires time. Con-— 
querors cannot extemporise a Nation and improvise a 
Capital. Literature, Science, and the Arts may do much; 
but to revive a People from a state of moral lethargy is a 
work which requires the vivifying power of Christianity. 
It cannot be effected without the Holy Spirit of God. 

And what human agency is to be applied to this work of 
Reformation? How is it to be begun? Some perhaps 
would reply, By attacks on the peculiar doctrines of 
Romanism. But this may well be doubted. The People are 
wedded to the dogmas of Romanism; and not having had 
access to the Scriptures, nor having been taught to venerate 
the Bible, but looking on their own Church as the living 
oracle of all Divine Truth, they are not in a condition, at 
present, to look with complacency on attempts to subvert 
their faith in her teaching. 

They are also strongly attached by long usage to the Romish 
forms of devotion; and any assaults upon those forms, in the 
present condition and temper of the people, would excite 
their passions and might stimulate them to violence, and 
exasperate them against Reformation, and would expose its 
advocates to the charge of irreligion and infidelity. 

But they are competent to enter into questions of 
religious discipline and ecclesiastical polity. If Reformation 
is to succeed in Rome, it ought, I apprehend, to begin with 
such questions as the following,—What is the true position 
of the Bishop of Rome according to the ancient laws and 
usages of the Church? What is the true nature of the 
Pope’s jurisdiction? What are his real rights as to sum- 
moning Bishops from their own countries ? what, as to the 
nomination of Bishops? 

These, and such questions as these, involve simply a 
reference to historical facts, and could easily be determined. 








The Roman Question. 267 


They would not alarm the popular prejudices, or excite 
popular passions; but, on the contrary, they would be 
gladly welcomed by the great body of the Italian Nation, 
and even by the inhabitants of Rome, who have been 
awakened to examine the foundation of the Pope’s temporal 
power, and who feel the evils which are produced by it. 

Let the Church of Rome be purified and restored, and 
the City of Rome may revive also. Let the work of reno- 
vation be pursued with wise deliberation, and by gradual, 
regular, and well-considered measures, according to the laws 
and usages of the primitive Church. Let the People of 
Rome implore the Church of Rome to read the Holy Scrip- 
tures, and to offer prayer and praise to God in their own 
language; let her churches resound with the eloquence of 
such Bishops as Leo I. and Gregory I.: and then in due 
time the City of Rome may become the Capital of Italy— 
not for afew short years or months of temporary enthusiasm, 
but for many generations to come. 

Much has been written concerning what is called “ the 
Roman question.”” At the Peace of Villafranca (July 11, 
1859), the two contracting Sovereigns, Napoleon III., and 
Francis Joseph of Austria, pledged themselves to endeavour 
to form an “Italian Confederacy, under the honorary 
Presidency of the Pope.” This engagement was expressed 
in the first and second Articles of that Treaty. This pledge 
has never been redeemed, nor is it probable that it ever 
will be. 

“The Emperor of Austria” (as is said in the third Article 
of that Treaty) “cedes his own rights over Lombardy to 
the Emperor of the French, who transfers them to the King 
of Sardinia, conformably to the votes of the people.” 

This stipulation seems to intimate, that “if the votes of 
the Roman people” were in favour of a similar transfer in 
the case of Rome, France would give effect to their desires.’ 
But still, while on the one side Victor Emmanuel announces 
his resolve, and the resolve of the Italian people, to make 
Rome the Capital of Italy, and while the presence of the 
French troops is declared by France herself to be necessary 


* She has now done so (1870). 


268 Miscellanies. 


to defend the Papal Sovereignty, and to maintain the Pope 
upon his throne, against the wishes of his People, the 
principle applied to Lombardy at the Peace of Villafranca, 
made by the Emperor of the French, does not seem at 
present to be deemed applicable to Rome. This is one of the 
labyrinths of diplomacy to which no logic can supply a clue. 

May it not be, that while men are perplexing themselves 
in ingenious speculations and elaborate negotiations and 
manceuvres to find a solution to “the Roman question,” it 
may be solved by Divine Providence in a way unexpected 
by them ? 

Time will show. 





THREE LETTERS ON THE CONFLICT BETWEEN THE COURT OF ROME 
AND THE KINGDOM OF ITALY. 


ΤῊΒ following Letters were addressed by me to the English 
Minister in Italy, Sir James Hudson, then resident at 
Turin. They were first printed in Italian, under the Title 
“ Sulla Guerra della Corte di Roma contro il Regno d’ Italia, 
Lettere Tre d’ un dignitario ecclesiastico ad un Uomo di 
Stato; Torino, Tipographia Baglione, E. C. 1862.” 

Not long after the appearance of the first of these Letters 
the translator of them, Professor Paolo Pifferi, who resided 
at Turin (No. 8, Via Thesauro), received a private communi- 
cation from an eminent Roman Ecclesiastic (who then lived 
at Turin), Cardinal de Angelis, who supposed him to be 
author of it, and who offered him a pension, if he would not 
write any more Letters on the same subject. 

The words in which Signor Pifferi announced to me this 
overture from the Cardinal, in a letter dated Torino, 19 
Agosto, 1862, were as follows—the letter is still in my 
possession :— 

‘Vive qui in un convento il Cardinale de Angelis, uomo 
vecchio, ed in predicamento di Papa. Esso ha letto la sua 
_ lettera, che li feci presentare per terza mano. Credendo 
ch’ io ne fossi autore, esternd il desiderio di vedermi. . . . Mi 








Appointments to Bishoprics—Offer of a Bribe. 269 


ha fatto da poi sapere che se 10 volessi cessare dallo scrivere, 
mi farebbe avere una pensione dal Papa, assicurata in un 
banco all’ estero, e colla liberta di seguire qualunque 
opinione io volessi. Queste proposte sono state da me riget- 
tate, come era naturale.” 

Cardinal de Angelis, who was Archbishop of Fermo, was 
afterwards called to Rome by Pope Pius [X., under whom 
he was advanced to the high office of “ Camerlingo di Santa 
Chiesa,” on September 20, 1867. 

This statement of Signore Pifferi, which I have good 
- reason to know was perfectly correct in all respects, is of 
public interest, as showing that the Church of Rome is 
well aware that the historical investigation of her claims to 
nominate to Episcopal Sees in Italy, would be very unfavour- 
able and disastrous to her influence in that country. And 
may I venture to add, that it gives more reason to regret 
᾿ the policy of those Italian Statesmen who, by the “ Law of 
Guarantees ” (May 12, 1871), have surrendered to the Pope 
the appointment to Bishoprics in Italy and Sicily, in the 
hope of obtaining certain concessions from the Papacy 
favourable to their own temporal aggrandizement. Since 
1871 the Pope has now (1878) nominated to one hundred 
and fifty Episcopal Sees in Italy and Sicily. 





LETTER I. 
To His Hacellency, Sc. Sc. 
Rome, 25th June, 1862. 

Sir,—I venture to submit to you the following considera- 
tions in reference to the present crisis of public affairs in 
italy, and especially with regard to the conflict which is as- 
suming daily a more serious character between the Kingdom 
of Italy and the Court of Rome. 

Tt can hardly be anticipated that the King of Italy will be 
able to contend with success against such a well-organized 
power as that of Rome, either by physical force or by merely 
political arguments, which may eventually lead to revolu- 


270 Miscellantes. : 


tion. The Church of Rome will gain strength by seeming 
to be unjustly oppressed; and the spirit of liberty itself, 
unless regulated by reason and religion, may degenerate 
into licentiousness and anarchy, may even become dangerous 
to the Monarchy, and may ultimately recoil on those who 
have invoked its aid. If the Court of Rome is allowed to 
appear to have, as it were, a monopoly of Religion, she will 
eventually triumph over the secular power which has aban- 
doned Religion to her patronage and protection. 

On the other hand, it may be reasonably expected, that 
the kingdom of Italy will be firmly established, if it is 
enabled to show to the Italian people and to the world that 
the King’s Government has Christianity on its side, and 
that the war which the Court of Rome is now waging against 
the King of Italy is not—as the Pope pretends, in his recent _ 
Allocution—a religious and holy warfare, but that it is in 
many respects an antichristian one. 

This assertion may be proved in the following particulars 
among others :— 

1. The Court of Rome, by a decree of the Roman Peni- 
tentiary, has forbidden the Bishops and Clergy of the King- 
dom of Italy to take part in public prayers for their King 
and Country on the National Anniversary of the Statuto, 
June Ist. 

It ought to be made manifest to Italy and to Europe, that 
this Papal decree is an irreligious one; that it is opposed to 
the commands of God in Holy Scripture that “ supplications, 
prayers, and intercessions should be made for all men, for 
kings and for all that are in authority” (1 Tim. ii. 1, 2), 
even for heathen kings, even fora Nero. Hence it is evident 
that the Roman Pontiff, who, by the instrumentality of 
Italian Bishops, has suspended loyal Priests from the exer- 
cise of their sacerdotal functions, on account of their obe- 
dience to the precepts of Almighty God in Holy Scripture 
commanding them to pray for their king, and has thus 
deprived them of their daily bread, is not performing the 
part of a true Vicar of Christ, but is rather chargeable with 
the sin of antichristian cruelty and usurpation. 

2. The Bishop of Rome, in his recent Allocution to the 





Papal Appointments to Episcopal Sees. 271 


Bishops assembled in the Consistory of June 9th, uttered 
strong vituperative language against the King of Italy, and 
denounced him in the face of Christendom as an enemy 
and persecutor of the Church, because he prevented the 
Bishops of Italy from obeying the summons of the Pope, 
desiring their attendance at the Vatican, for the canoniza- 
tion of the Japanese martyrs, on Whit-Sunday last. 

But it ought to be shown to the world, that, according to 
the laws and usages of ancient Church polity, the Bishop of 
Rome has no authority to summon Bishops from other coun- 
tries without the previous permission of the Sovereigns of 
those countries. The General Councils of the Church in 
early times, such as the Nicene Council, the Constantino- 
politan, and that of Ephesus and of Chalcedon, were not 
summoned by Bishops of Rome, but by Christian emperors. 
According to the teaching of St. Paul, “every soul,” 
whether lay or spiritual, “‘ ought to be subject to the higher 
powers” (Rom. xii. 1), in all things not repugnant to the 
Divine law; and it is the duty of Christian sovereigns to 
take care that the Bishops of their own realms do the proper 
work of their calling, as the ancient Christian Emperors, 
such as Constantine and Theodosius, acknowledged and 
affirmed. And, therefore, the King of Italy would have 
been wanting in the discharge of his duty to God and his 
people, if he had permitted the Bishops of Italy to quit their 
flocks at Whitsuntide, in order to attend the Bishop of Rome, 
and to take part in a religious ceremony, which, there is 
too good reason to believe, was devised to maintain his 
temporal power. | 

By such arguments as these, the charge of irreligion urged 
against the King of Italy may be thrown back upon the 
Bishop of Rome; and it may be proved that the Bishop of 
Rome is guilty of usurpation and of calumny, and that the 
King of Italy has religion on his side, as well as sound 
reason and enlightened policy. 

3. At the present time there are, unhappily, many Hpis- 
copal Sees vacant in Italy, and many of the king’s subjects 
are thus left without the spiritual care of chief pastors. And 
why? Because the Bishop of Rome will not give investiture 





275 ἈΝ es A OSC REIRUITLES.,, ; 
to those ecclesiastical persons who might be nominated by Ἢ 
the King to those Episcopal sees. a 

But it ought to be shown that this claim of the Pope νὰ 
the right of investiture is also an usurpation: It is ποῦ 
older than the times of Gregory VII. In the primitive 
ages, Bishops were appointed and consecrated without any 
reference to the Bishop of Rome. And if the King of 
Italy were to nominate Bishops to the vacant sees, and were 
to have them consecrated by other Bishops, without the 
intervention of the Pope, he would be restoring the practice 
of ancient Christendom, and would be recovering a right 
which belonged to Christian princes and people in the best 
ages of the Church, but has been wrested from them by 
Bishops of Rome. 

These instances, which might be multiplied, may suffice 
to show that the King of Italy has now in his hands the 
means of contending against the Court of Rome by 
arguments which would deprive the Pope of those religious 
pleas on which he rests his claims, and would approve them- 
selves to all thoughtful persons, and would display the King 
- of Italy in the character of a champion of true religion and 
genuine Catholicity, as well as of liberty and loyalty. 

I have the honour to be, sir, 
&e. &e. 





LETTER II. 
To His Excellency, Sc. δ. 


Aug. 25th, 1862. 

Sir,—I have to acknowledge with thankfulness the 
favourable reception you gave to the letter which I had the 
honour of addressing to you from Rome, on the 25th of last 
June, concerning the present conflict between the King of 
Italy and the Court of Rome. 

That letter, having been published in Italian, in different 
parts of Italy, has attracted some attention, and I feel much 
pleasure in recording that it has been approved by persons 
whose judgment is entitled to respect. ; 








Papal Appointments to Bishoprics. 273 


Having been requested to offer some explanations on one 
of the topics discussed in that letter, namely, on the claim 
which is urged by the Court of Rome to control the nomi- 
nation of Bishops to Episcopal Sees now vacant in Italy, I 
venture to ask permission to address this second letter to 
you upon that subject. 

The Bishop of Rome puts forth the following claims with 
regard to the nomination and ordination of Bishops :— 

1. He will not permit any Bishop to be consecrated to 
any See without his consent. 

2. He asserts that the power of all Bishops is derived 
from the Church of Rome, and that Bishops have their 
Hpiscopal power “ by the grace of the Apostolic See.” 

3. He requires all Bishops, at their consecration, to take a 
solemn oath of subjection and vassalage to himself, by which 
he binds them to “ maintain the royalties of St. Peter against 
all men”’—that is, to uphold the temporal power of the Papacy 
as well as the spiritual; and makes them engage to “ per- 
secute and impugn to the utmost of their power all who rebel 
against their Lord the Pope’”’—in which category he would 
doubtless include the King of Italy and all his adherents. 

This Oath may be seen in the Roman Pontifical, p. 63 of 
the edition printed at Rome in 1818.’ 

4, When a Bishop is raised to the dignity of an Arch- 
bishop or Metropolitan, even his Episcopal power is revoked 
by the Bishop of Rome; and he is not permitted by the 
Pope to do any act as a Bishop, till he has sued for and 
obtained the Pallium from the Court of Rome, and has 
renewed his oath of subjection and vassalage to the Roman 
Pontiff.—See p. 87 of the Pontifical ed. Rom. 1818. 

In the face of Italy, Europe, and the world, I here con- 
fidently assert that these acts of the Court and See of Rome 
are arbitrary usurpations; and that they ought to be resisted 
and rejected by all who love the Gospel of Christ, and are 


" This Oath, as well as that mentioned in the next paragraph, is a novel 
usurpation, contrary to ancient ecclesiastical law and usage. See De 
Marca, De Concordi& Sacerdotii et Imperii, vi. c. 7, p. 262, ed. Venet. 
1770. Van Espen, Jus Eccles. Pars i. Tit. xv. cap. ii. p. 77, ed. Col. 
1748. | 

von. I. T 


274. -  - Miscellanies. 


zealous for the peace and prosperity of His Church, and for 


the unity and liberty of the kingdom of Italy. 

_ Permit me, sir, to confirm this assertion by a memorable 
example. 
- One of the Churches of Italy, which is now virtually 
deprived of its Bishop, is that of Milan. In common with 
many others who have lately entered the doors of its 
magnificent Cathedral, I have mourned over the spiritual 
widowhood of that ancient and illustrious Church, and I 
have asked myself this question—Is the Court of Rome to 
be permitted to bereave the Church and people of Milan of 
a successor to S. Ambrose? Is the Bishop of Rome to hold 
the keys of that Cathedral, and to prevent any one, as long 
as he pleases, from occupying the Episcopal throne? How 
was §. Ambrose himself elected? Was he appointed by 
the Bishop of Rome? No. Had the Bishop of Rome any 
share in his election, confirmation, or consecration? No; 
none whatsoever. All the circumstances of the appointment 
of S. Ambrose to tlie See of Milan in the year 374 are well 
known. They may be seen in the account of his life by 
Paulinus, and in the ancient Church Histories of Ruffinus, 
Theodoret, Socrates, and Sozomen. In none of these is 
there a single syllable concerning the intervention of the 
Court of Rome in his election, confirmation, or consecration. 
And can it be supposed that 8. Ambrose, the greatest Bishop 
who ever filled the See of Milan, and one of the most 
glorious lights of the Church of Italy and Christendom, 
would have consented to be chosen and ordained in an 
irregular and uncanonical way? Assuredly not. And if 
the consent of the Court of Rome was not necessary for the 
election and consecration of a Bishop of Milan in the fourth 
century, and if none of the Catholics of Milan ever dreamt 
of asking that consent in that age, why should it be needed 
now? Are we better than the primitive Christians? No. 
Let us return to the principles and practices of the age of 
S. Ambrose, and then we may hope that, by God’s grace, 


other Ambroses will arise to fill the Episcopal chairs of — 


Milan and of other cities of Italy. . 
But perhaps, sir, it may be said, ‘that the case of S. 





: 

᾿ 

: 
4 








Appointment of S. Ambrose. 275 


Ambrose was a single and solitary one. Let me, therefore, 
cite a testimony from the pages of one who is an unim- 
peachable authority on this subject. I will not refer to any 
learned Protestant writer, such as Isaac Barrow,’ or Joseph 
Bingham,’ or to the works of the celebrated jurist, Hugo 
Grotius, or of the Portuguese canonist, Antonio Pereira,® 
who have treated this question with much labour and 
research; nor will I appeal to the erudite Doctor of the 
Sorbonne, Louis Ellies Dupin,’ who gives clear evidence on 
this subject ; but I will cite the words of a Roman Catholic 
Archbishop of the most illustrious See of France, an Arch- 
bishop of Paris, Peter de Marca.’ He thus writes :—“ The 
election and ordination of Ambrose, Bishop of Milan, which 
was made by a Synod of all Italy, convened by the decree of 
the Emperor Valentinian, is a proof that the Bishop of 
Rome had no authority at that time in the ordinations of the 
Metropolitan of Milan, with which he did not then inter- 
meddle ; and it was not till a late age that he usurped that 
authority.” He also adds, that “the Bishop of Rome’s 
power of ordaining was restrained in ancient times to the 
suburbicarian churches ;’’ that is, to those churches which were 


6 Barrow on the “ Pope’s Supremacy,” chap. vi. pp. 369—390, vol. vi. 
ed. Ox. 1818. 

7 Bingham, “ Antiquities of the Christian Church,” Book ii. chaps xvi. 
and xvii., and Book ix. chap. v. 

8 Who have defended the royal right of investiture of Bishops.—See 
“Grotius de Imperio summarum Potestatum circa Sacra.”’ xv.—xxx.; 
and Pereira, “" Tentativa Theologica,” Part i. sec. xi., who says, “It is 
fully proved, from all historical monuments and councils, that the ancient 
elections and confirmations of Bishops were for many ages lawfully 
managed in the Church without any dependence on the Roman Pontiff ;” 
see also Ibid. sect. viii. 

® Dupin, de Antig. Eccles. Disciplina, Ὁ. 32. “The limits of the 
Roman Patriarchate do not appear to have extended beyond these pro- 
vinces, which were subject to the ‘ Vicarius Urbis,’ and are called subur- 
bicarie by Ruffinus. Beyond these, the Metropolitans, even in Jtaly, 
ordained their own Bishops, and were ordained by them. But in course 
of time the Bishop of Rome invaded their jurisdiction.” See also Van 
Espen, Jus Eccles. Pars i. Tit. xiv. p. 69. 

* De Marea, De Concordia Sacerdotii et Imperii, lib. vi. cap. iv. See 
also Pére Thomassin, “ Vetus et Nova Ecclesiz Disciplina,” ii. 2, c. 8, n. 
3—11. 

72 


276 Miscellantes. 


within a certain distance of the wrbs or city of Rome; but 
that it did not extend to the Italic dioceses, which were then. 
distinguished from the Roman, and did not comprehend the 
cities of Bologna, Modena, Parma, Piacenza, Pavia, Padua ; 
and that the Bishop of Rome had no share whatever, in pri- 
mitive times, in the appointment, confirmation, or conse- 
cration of Bishops of Ravenna, Aquileia, Milan, Genoa, or 
Turin. “In the twelfth century,” says De Marca,’ “ the 
Metropolitans of each province had the sole authority of 
examining and confirming the elections of Bishops within 
their provinces; but at that time an appeal to the See of 
Rome was introduced, and thus great violence was done to 
the ancient Canons of the Church.” 

I do not therefore hesitate to assert that, if the Metropo- 
litan See of Milan were now filled up without any reference 
to the Court of Rome—as it was filled up in the age of §S. 
Ambrose—such an act would be in entire accordance with the 
true principles and practice of the ancient Catholic Church; 
and I also boldly affirm, that a Metropolitan of the Church 
of Milan, so constituted, would and ought to have the prin- 
cipal voice in the consecration and confirmation of the Bishops 
of his province, duly elected and appointed, without any 
reference to the Court or See of Rome. 

Similar observations would apply to many other Italian 
Sees—as, for instance, the Archiepiscopal See of Turin, now 
vacant. 

With regard to the assertion of the Bishop of Rome, 
that all Episcopal power is deriyed from himself, it may 
suffice to quote the words of Father Thomassin,’ who says, 
“that the first Bishop who styled himself a Bishop ‘by 
grace of the Apostolic See,’ lived in the thirteenth cen- 
tury, A.D. 1250.” 

I might proceed to prove, that although the Bishop of 
Rome, as far as he is a Bishop of the Church, possesses 
Episcopal power by divine right, yet, as far as he is a 
_ Metropolitan or Patriarch of a particular territory, his juris- 
diction is of hwman institution ; and that its limits may law- 


3 De Marca, De Concordia, &e., lib. vi. cap. iii. 
3 Thomassin, ibid. i. lib. i. cap. 60. 











Papal Appointments to Bishoprics. 277 


fully be altered according to the exigencies of the Church, 
from time to time; and that he cannot rightly exercise any 
authority over any part of the King of Italy’s dominions 
without the consent of the Sovereign, to whose care that 
kingdom is committed by the Providence of God. 

No Episcopal See ought to be kept vacant beyond a cer- 
tain time. This is forbidden by the Canons of the ancient 
Church. The General Council of Chalcedon, a.p. 451, fixed 
three months as the limit within which every Episcopal | 
vacancy ought to be filled up. It is therefore a sacred 
duty of the Crown of Italy to lose no time in providing 
Bishops for the vacant Sees in its dominions. The People 
of Italy have a solemn claim upon the Crown; they have a 
right to enjoy the spiritual superintendence of faithful chief 
Pastors. Let pious, learned, zealous, and loyal men _ be 
chosen to fill the vacant Sees of Italy, and let them be duly 
consecrated, according to the laws and usages of the ancient 
Church. 

The Roman Pontiff is a hard taskmaster ; he has treated 
the Bishops of Italy with cruelty, in order that he may ag- 
grandize himself. By unjust and unrighteous oaths, which 
he imposes upon them, and which are of no validity, and 
ought to be abjured because they are unjust and unrighteous, 
he has degraded the Bishops of Italy into bondsmen of 
the Court of Rome; he has forced: them into a position of 
antagonism to their King and Country; he has made them 
vassals of the Roman Papacy, in order that they may be 
enemies of the People of Italy. They are, therefore, entitled 
to compassion. Let not the Government of Italy visit the 
sins of the Roman Court on the head of the Italian Hpisco- 
pate. Let not the Parliament of Italy be hurried on by 
eager and angry passion to enact such laws as those now in 
contemplation, which would restrain the Bishops of Christ’s 
Church from publishing even a Pastoral Charge, without the 
previous consent of the civil power. Let it not heap new 
disgrace on the Bishops of Italy, by changing them from 
vassals of the Pope into bondsmen of the State. But let it 
conciliate the Italian Episcopate by acts of kindness and 
consideration. Let the Statesmen of Italy on the one side, 


278 ' Miscellanies. 


and the Bishops of Italy on the other, endeavour to meet 
one another as brethren in Christ, upon the peaceful ground 
of primitive Christian Antiquity. Even the civil tumults, 
with which Italy is now threatened, supply an additional 
reason for mutual conference and friendly co-operation be- 
tween the civil and spiritual powers. Let them retire from 
the political storms of the age of Pius IX., to the serener 
atmosphere of the days of S. Ambrose. Then the rights of 
the Italian Crown will be preserved, the sanctity of the Altar 
will be unsullied, the welfare of the People of Italy will be 
promoted. ‘There will be loyalty in the Church and piety in 
the Senate, and Italian Unity and Liberty will flourish side 
by side, with fresh strength and beauty, beneath the benign 
and genial shade of ancient Catholic truth. 
I have the honour to be, sir, 
Your most obedient Servant, 





LETTER III. 
To His Excellency, δ. Sc. 


Sir,—A visit which I paid a short time ago to the magni- 
ficent cathedral of Milan, induced me to make some reflec- 
tions, which were communicated to you in my letter of the 
25th of last August; and, with your permission, I would 
now resume the subject, in its relation to the present 
struggle between the Government of Italy and the Court of 
Rome. 

The Metropolitan Church of Milan, the Episcopal See of 
S. Ambrose, is now without an Archbishop ; the Province of 
Milan, containing many Suffragan Bishops, is without a 
Metropolitan. Ordinations of the clergy, Confirmations of 
young persons, cannot be solemnized. The flock is without 
a pastor; the body without a head. 

This unhappy state of things suggests many important 
reflections on the present condition of the Church in Lom- 
bardy, and in other parts of the kingdom of Italy. 








Ancient Appointments to Bishoprics. 279 


1. In primitive times, the Clergy and people of a Diocese 
elected their own Bishop; and when the Roman Empire 
became Christian, the Emperors exercised considerable in- 
fluence in the appointment of Bishops. For example, the 
Emperor Valentinian (A.D. S74) approved the election of §S. 
Ambrose at Milan. 

The Bishops of each Province, when they had been elected 
by the Clergy and People, and approved by the Crown, were 
confirmed by the Archbishop or Metropolitan of the Pro- 
vince, and were consecrated by him, and by two or three 
other of the suffragan Bishops of the Province. For ex- 
ample, S. Ambrose, the Archbishop or Metropolitan of the 
Province of Milan, consecrated the Bishops of Brescia, 
Como, Bergamo, Pavia, and other places, as may be proved 
from his letters,* which are still extant. 

In those times the Bishop of Rome had no voice in the 
matter, except with regard to the Bishops of the suburbicarian 
Churches, i.e. those who had sees in the neighbourhood of 
the urbs or city of Rome. 

2. In course of time, the Emperors assumed to themselves 
almost the exclusive share in the nomination and investiture 
of Bishops, to the prejudice of the ancient elective rights of 
the Italian Clergy and People. 

In the seventh, and three following centuries, the Em- 
perors still had the principal power in the nomination of the 
Popes of Rome. But in the eleventh century, Pope Gregory 
VI. (Hildebrand), on the plea of restoring their ancient 
rights to the Clergy and People, contested the question of 
investiture with the Emperor Henry IV., and succeeded in 
wresting it from him (a.p. 1074). 

he Emperor being thus deprived of this power, the Pope 
and his successors next directed their efforts against the 
Clergy and People, and finally succeeded in forcibly trans- 
ferring the nomination of all the Bishops to themselves ; and 
they devised a new oath (to which I referred in my second 

letter), which they imposed on all Bishops at the time of 
their consecration, and by which they bound all the Bishops 


* See S. Ambrose, Upist. 60, and Tillemont, Mémoires, vol. x. p. 37, 
ed. Bruxelles, 1732. 


280 Miscellanies. 


of the Church of Christ in Italy as vassals to the Roman 
See, and slaves of the Court of Rome. 

3. The Council of Bale, in a.v. 1433—1436, struggled 
against these Papal usurpations, and endeavoured to restore 
the right of election to its ancient and lawful possessors ; 
and in 1438, the Pragmatic Sanction at Bourges, under 
Charles VII., King of France, gave a civil, as well as eccle- 
siastical support and authority to its decrees. | 

4. But in 1516, Pope Leo X. induced Francis I. of France 
to abrogate the Pragmatic Sanction, and to accept a Uon- 
cordat instead. 

By virtue of this Concordat the Pope allowed the King to 
absorb into himself the elective privileges of the People and 
Clergy, and the King permitted the Pope to swallow up all 
the rights of the Metropolitans in the confirmation and con- 
secration of Bishops. It was commonly said at the time, 
that in framing this Concordat, “the Pope and the King 
gave to one another what did not belong to them,” and 
what they ought to have defended, namely, the rights of © 
the People, Clergy, and Bishops, and the sacred inheritance 
of Christ’s Church. 

Other sovereigns of Europe were beguiled by the Church 
of Rome to imitate the example of Francis I., and the in- | 
fluence of that Concordat is still felt in almost every part of 
the Continent, especially in Italy. 

5. In the year 1693, there were no less than thirty-five 
bishoprics vacant in France. And why? Because the 
French King, Louis XIV., had a quarrel with the Court of 
Rome, and the Court of Rome would not grant bulls of in- 
vestiture to the King’s nominees. 

In order to serve his political purposes, the King of France 
made a humble submission to the Pope, and the Pope vouch- 
safed to give bulls of institution to the ecclesiastics named 
by the Crown to fill the vacant sees. 

6. In 1801, Napoleon Bonaparte, then First Consul of 
France, and President of the French Republic, endeavoured 
to restore the public profession of the Christian religion in 
France; and with this view he entered into negotiations 
with the Pope, Pius VII. 








Napoleon's Policy as to Bishoprics. 281 


He also, in imitation of Francis I., made a Concordat with 
the Papacy, first for France, and then for Italy. He did 
not restore the rights of election of Bishops to the Clergy 
and People, nor did he restore to the Metropolitans the right 
of confirming and consecrating Bishops. But he claimed 
for himself the sole power of nominating to all the Episcopal 
Sees in France, and nearly to all those of Italy ; and, in order 
that the Pope might support him in the exercise of this 
patronage, he conceded to the Pope a veto on his appoint- 
ments. ‘This,’ he said afterwards, “was the greatest 
nmustake of my reign;”? for he had thus made the Papacy 
necessary to himself, and had not provided for emergencies, 
in which the Court of Rome might be opposed to the in- 
terests of France. 

Such an emergency actually ἘΎ ΒΊΗΣ Pope Pius VII. 
excommunicated Napoleon, then Emperor, on the 10th June, 
1809. What, then, was to be done? How could Bishops 
be nominated in France and Italy? The Pope would not 
accept the nominees of the Emperor. Napoleon convoked 
the National Council of Paris in 1811, and at its meeting he 
expressed his regret, “ that the most illustrious and populous 
churches of the Empire were vacant, because the Court of 
Rome refused to give effect to the Concordat of 1801.” On 
the 5th August, 1811, the National Council of Paris decreed, 
“‘that no Episcopal See ought to remain vacant more than a 
year,” and “ that if, after the expiration of six months, the 
Pope refused to institute the Bishops nominated by the Crown, 
then the Metropolitan of the Province should give the requi- 
site institution ; and in case of a vacancy in a Metropolitan 
See, the senior Bishop of the Province should give insti- 
tution.” 

This decree of the Council of Paris was submitted to the 
Pope, and approved by a Brief, September 20th, 1811. 
Nor was this all. On the 25th January, 1813, a new Con- 
cordat was drawn up and signed by the Emperor and Pope 
at Fontainebleau, in which the above-named decree of the 
Council of Paris was inserted, and extended to the kingdom 
of Italy, with the exception of six suburbicarian Sees, and 
. ten others in France or Italy, to be agreed upon. 


282 Miscellantes. 


But the fortunes of Napoleon were then beginning to 
wane; and on the 24th March, 1813, the Pope retracted his 
assent to the Concordat of Fontainebleau ; and by the fall of 
Napoleon and the return of the Bourbons, the Court of Rome 
was raised to the same position in which it had been placed 
by the Concordat of 1801, which the Emperor Napoleon 
deplored “as the greatest mistake of his reign.” It has 
retained that position in Italy till the recent campaign of 
Magenta and Solferino, and until the union of Lombardy, 
Tuscany, Naples, and Sicily, and a large part of the Roman 
States, under Victor Emmanuel, King of Italy. 

7. Precisely the same difficulty has now arisen in Italy 
as occurred in France under Louis XIV. and Napoleon I. 
No means exist for filling up any Bishopric in Italy. 

How will this difficulty be solved? 

Will the King of Italy imitate Louis XTV. in making a 
humble submission to the Court of Rome? Or will he 
endeavour to obtain from Pius IX. a Concordat like that 
which Napoleon extorted from Pius VII. at Fontainebleau, 
and which that pontiff afterwards revoked? No. It may 
be confidently predicted, that he will not degrade his royal 
dignity by such humiliating and fruitless attempts. The 
history of the past forbids it. The King of Italy will not 
sacrifice the ancient and undoubted rights of the. People, 
Clergy, and Metropolitans in the appointment of Bishops. 
While he maintains the just prerogatives of the Crown in 
this matter, he will also respect the liberties of his subjects. 
He will emancipate the Bishops of Italy from their vassalage 
to the Court of Rome. 

Let, then, the Crown and People unite with the Bishops 


and Clergy in an honest and cordial endeavour to understand | 


their relative rights, and to maintain them. A glorious 
opportunity is now presented tothem, Let them not let it 
slip. Let them join together in a deliberate resolution to 
place learned, pious, and loyal Bishops in the vacant Epis- 
copal Sees, according to the laws and usages of the ancient 
Italian Catholic Church. Then the Altar and the Throne 
will not be opposed to each other in a disastrous and destruc- 
tive rivalry. The Throne will be established by loyalty and 











The Present Struggle ας to Bishoprics. 283 


consecrated by religion, and the Crown of the Sovereign 
will shine with radiant light, like a halo of Peace. 
I have the honour to be, &c. ὅσο. 





Oct. 1878.—The suggestions offered in the above letters 
were disregarded; and the Government of the King of Italy 
is now feeling the unhappy consequences of allowing the 
Bishop of Rome to fill all the Episcopal Sees of Italy and 
Sicily with nominees of his own creation, bound to the Pope 
by an oath of vassalage, and hostile to the Crown, and exer- 
cising their influence, through the Priesthood (which is under 
their absolute sway) and by the Confessional, in favour of 
the Papacy, and against the Monarchy. The present Pope 
(Leo XIII.) in his letter to Cardinal Nina (Aug. 27, 1878) 
affirms that ‘the State has left the Pope free to nominate 
to all Sees in Italy.” 

But the present “ Ministro dei culti,” Signor Conforti, has 
just put forth a manifesto, contending that the “Law of 
Guarantees 7’ (May, 1871) gave up the spiritualties of Bishop- 
rics to the Pope, but not the temporalities of those Sees (such 
as the Archbishopric of Naples), which had been in royal 
patronage. ‘his plea has been confirmed in the case of the 
Archbishop of Chieti (Luigi Ruffo) by a decree of the Civil 
Tribunal of that place (Sept. 2, 1878), on the application of 
_ the King’s Attorney-General (Casale); and the defendant 
has been condemned as contumacious, with costs, for 
assuming the title of Archbishop of Chieti, on the nomi- 
nation of the Pope. | 

But the only real remedy is—to repeal the Law of May, 
1871, and to return to the practice of the ancient Church 
of Italy. The Italian Government, by that Law, sacrificed 
to the Pope the Royalties of Christ, (the Divine Head of the 
Church,) and surrendered the rights of the Church (which 
it was not competent to do) in order to gain a temporal 
Crown for itself. Let it be true to Christ, and He will 
defend it against the Pope. 


THE GREEK ARCHBISHOP OF 
SYROS, ἄς, | 
ALEXANDER LYCURGUS. 





Tue eyes of England and Christendom are now turned 
towards the Hast. Whatever may be the immediate 
result of the struggle there, this seems to be certain, that 
the conflict will exercise a powerful influence on the des- 
tinies of the Ottoman Empire and of Oriental Christianity. 
The days of Mussulman dominion seem to be drawing to a 
close ; and the question will then arise, What are the hopes 
of revival and restoration for the ancient Churches of th 
Kast ? 3 

Those Churches have little to expect from the Latin hier- 
archy, and from religious societies in communion with Rome, 
The attempt made at the Council of Florence, in the fifteenth 
century, to coerce the Hastern Churches into submission to 
the Western, served to widen the breach between them; 
and the appeals put forth by Pope Pius IX. at his elevation 
to the Papal throne, and on the eve of the Vatican Council, 
have revived and intensified the feelings of indignation with 
which the Eastern Patriarchs have long regarded the claims 
made by the Roman Church to spiritual supremacy. 

But is there no hope of communion between the East and 
West,—especially from England’s acquisition of Cyprus ? 

Alexander. Lycurgus, Archbishop of Syros, Tenos, and 
Delos, and other isles of the ASge@an, was an example of a 
Greek prelate of the nineteenth century, who in no incon- 
siderable degree represented the feelings and reproduced 
the learning and eloquence of the Eastern Bishops, who 








Alexander Lycurgus. 285 


sate in Councils of the ancient Catholic Church at Nicea, 
Constantinople, Ephesus, and Chalcedon. And, while he 
maintained steadfastly the doctrine and discipline of Hastern 
Christendom, yet he had a large-hearted and generous sym- 
pathy for Western Churches, professing to build on Holy 
Scripture as expounded by the judgment and practice of the 
Primitive Church. May I be pardoned for mentioning a 
slight but significant specimen of the genial elasticity of 
his temper in this respect ? Although the Greek Church of 
the present day prescribes celibacy to its Bishops, yet when 
he first honoured me with a visit at Riseholme at the end of 
January, 1870, and when my wife and daughters were pre- 
sented to him on his arrival, his reply was, πολλὰ καλά, 
κατὰ τὸ ἀρχαῖον ἔθος (Very well; this is according to primi- 
tive custom) ; and I cannot forget the enthusiasm with which 
in Lincoln Cathedral, having mounted the pulpit: before 
divine service, he looked around him, and stretching forth 
his hands, exclaimed in his native tongue, “ May I live to 
see the time when the blessed truths of the Gospel may be 
preached here from Greek lips to English ears !”? nor how from 
the carriage at the door of the Cathedral, when he saw the 
_ choristers coming forth from the church he asked leave to 
stop them for a minute, and as if he felt certain that they 
would understand any words that came from his heart, he 
assured them of his fervent prayer that they might make 
progress (προκοπὴν) in all that was good, and grow up 
γνήσια τέκνα τῆς πατρίδος Kal THs ἐκκλησίας (genuine sons 
of their Country and of their Church) ; nor how after the 
consecration of my dear brother in Christ, the Bishop- 
Suffragan of Nottingham (Dr. Mackenzie) on the Festival of 
the Presentation in the Temple, Feb. 2nd, 1870, in St. Mary’s 
Church in that town, he came into the vestry, and threw his 
arms round his neck and kissed him on the cheek, and 
prayed that he might be able at the great day to give a 
good account of the flock committed to his care, and receive 
a reward from the Shepherd and Bishop of our souls. 

It may perhaps be fanciful to augur much from such 
effusions as these; but it ought not to be forgotten that we 
have much in common with the Eastern Church. The 


286 Miscellanies. 


Greek Fathers are ours. We love the Clements, the Poly- 
carps, the Basils, the Gregorys, the Chrysostoms of Hastern 
Christendom, and we thank God that the Eastern Church 
has never had a Council of Trent nor a Vatican Council ; 
and that she has not raised up an insuperable barrier 
between us and herself by arrogant pretensions to Supremacy 
and Infallibility, as they have done, who have thus shut 
the door of repentance against themselves, and have con- 
demned themselves to a perpetual imprisonment of error. 

We cannot also forget the endeavours made by our own 
learned and pious forefathers to open friendly communica- 
tions with Eastern patriarchs and prelates, in the days of 
our Stuart princes, and in the primacy of Archbishop Wake, 
and more recently in that of Archbishop Howley, who, when 
some persons showed a disposition to exaggerate errors and 
corruptions prevailing in the Churches of Greece and Asia, 
and to dwell upon them with unamiable self-complacency, 
said, with that mild wisdom which characterized him, “I 
know all this very well; but such things as these are due to 
their Mussulman oppressors; and a charitable allowance 
ought to be made for those who have groaned for so many 
centuries under the Turkish yoke;” and then he quoted 
with a placid smile two lines of Homer :— 


“ ἥμισυ γάρ τ᾽ ἀρετῆς ἀποαίνυται εὐρύοπα Ζεὺς 


᾿Ανέρος, εὖτ᾽ ἄν μιν κατὰ δούλιον ἦμαρ ἕλῃσιν.᾽ 
“ Far-seeing Jove half of his manhood takes 

From him on whom the day of bondage falls,” 
And in a similar spirit, in 1867, Archbishop Longley 
ordered the Lambeth Encyclic to be translated into Greek 
as well as into Latin, and to be sent, with a brotherly 
salutation, to the Eastern Bishops. (See below, p. 296.) 

Forty-four years ago, at Athens, it was my happiness to 

enjoy friendly intercourse with the then Bishop of that city. 
I remember the oration he pronounced at that time, under 
the shade of the Temple of Theseus, in order to welcome 
King Otho, the first king of Greece since the days of 
Alexander the Great. My own intercourse with him was 
the more pleasant and profitable because it was under the 














Archbishop of Syros. 287 


hospitable roof of American missionaries, to whom I owe a 
debt of deep gratitude, which I am desirous of placing on 
record here, for nursing me in sickness after a wintry 
journey from Athens to Delphi, and back." These American 
missionaries had then a flourishing school of Greek children 
gathered together to receive Christian instruction from 
them ; and the Bishop of Athens cheered this work of love 
by his presence and his blessing; and in that practical 
evidence of mutual confidence and affection and harmonious 
co-operation in Christian education, there seemed to be a 
happy augury of what might be done for Hastern Christen- 
dom by wise and charitable conference and co-operation on 
the part of Western Churches. 

The eloquent Archbishop of Syros, Alexander Lycurgus, 
delivered a memorable oration in the same city in the 
cathedral church. That discourse displayed a striking proof 
that Greece has still her martyrs to Christianity. It was a 
funeral oration on the Patriarch Gregory of Constantinople, 
who suffered on Haster Day, 1821, being strangled at the 
gate of his own palace by Turkish assassins. They had 
tried to induce him, by the offer of life and wealth and 
honour, to renounce the faith. But in vain; he remained 
steadfast to the end. The history of the subsequent adven- 
tures of his body till it rested in the grave at Athens, where 
it now lies, near the mortal remains of those who fell in the 
Peloponnesian war, and whose obsequies were graced by the 
eloquence of Pericles, is related in the excellent sketch of 
his life by Miss F. M. F. Skene ;’ and the history of Gregory 
the Patriarch of Constantinople, whose martyrdom and 
funeral are there described, as well as the narrative of the 
life. of the Archbishop of Syros, who pronounced the 
sepulchral oration over his body, and who died (we might 
almost say a martyr) in his zealous endeavour, in the 
Conference at Bonn, to promote the exercise of Christian 
sympathy between the Churches of the Hast and those of 
the West which cling to ancient catholicity as distinguished 


1 See above, p. 34. 


* Life of Alexander Lycurgus, Archbishop of the Cyclades, by F. M. F. 
Skene. London, Rivingtons, 1877. See p. 68. 


288 Miscellantes. 


from the errors and novelties of Rome, may serve to quicken 

a feeling of humble hope, that if it should please God that 

Constantinople should cease, after more than four centuries, 

to be the seat of Moslem misrule, and be restored to the 
Christian faith and to Christian worship, the Cross may 

again surmount the Church of Santa Sophia; and that other 

Gregorys and other Chrysostoms may sit on its Patriarchal 

throne, and that faithful worshippers from the East and from 

the West may meet together as brethren under its dome, to 

sing praises to their common Lord. 

The union of the ancient Churches of the East with the 
Western Churches of the Anglican and American com- 
munions, and with the Old Catholics of continental Europe, 
may be designed by Almighty God, in His merciful pro- 
vidence, to be a bulwark against the assaults of Unbelief 
and Ultramontanism, which now menace Christendom; and 
to be a safeguard of that Faith which is contained in Holy 
Scripture, and was held by the Primitive Church, and which 
is the only real guarantee for the security of Thrones, and 
for the peace and prosperity of Nations. 

Having had the honour of receiving the Archbishop*® and 
his friends at Riseholme, at the end of the month of Jan. 
1870, I accompanied him to Nottingham, where I was 
engaged to take part in the consecration of the Right Rev. 
Henry Mackenzie, D.D., Archdeacon of Nottingham and 
Subdean of Lincoln, to be Bishop Suffragan of Nottingham 
in the Diocese of Lincoln—the first Bishop Suffragan in 
England after a lapse of more than two centuries, __ 

The consecration took place in St. Mary’s Church, Not- 
tingham, on Feb. 2, 1870, the Festival of the Presentation 
of Christ in the Temple. The consecrating .Bishops were 
the Bishop of London (Dr. Jackson, acting by commission 
from the Archbishop of Canterbury), the Bishop of Lichfield 
(Dr. Selwyn), the Bishop of Hereford (Dr. Atlay), the Bishop 
of St. Andrew’s (Dr. Charles Wordsworth), and the Bishop 


3 A narrative of the Archbishop’s visit to Riseholme and Nottingham 
.may be seen in Miss Skene’s Life of the Archbishop already quoted, pp. 
86—91. 














Address at Nottingham. 289 


of Lincoln. The sermon was preached by the Rey. Canon 
Morse, M.A., Vicar of St. Mary’s, Nottingham. 

The Archbishop of Syros was present, and other Greek 
Kcclesiastics, and a very large congregation of Clergy and 
Laity. 

After the Consecration the Archbishop was entertained 
at a public banquet, after which the following address was 
presented to him :— . 


/ / 
Τῷ πανιερωτάτῳ ᾿Αρχιεπισκόπῳ Σύρου καὶ Τήνου, Κυρίῳ 


“ 


᾿Αλεξάνδρῳ Δυκούργῳ, χαίρειν ἐν Kupio. 


Ἥ a ers / 7 ὃ / \ \ a 
μεῖς οἱ ἐπίσκοποι, πρεσβύτεροι, διάκονοι, καὶ πιστοὶ τῆς 
᾿Αγγλικανῆς Καθολικῆς ᾿Εἰκκλησίας, συναθροισθέντες ἐλέει 
ἈΚ ἘΝ A n ε a ς ἰρ \ \ 3 a 
Θεοῦ ἐν τῇ τῆς Ὑπαπαντῆς ἑορτῇ διὰ τὴν χειροτονίαν ἀδελφοῦ 
ἡμῶν ἀγαπητοῦ τοῦ αἰδεσιμωτάτου Κυρίου ‘Evpixouv χωρεπι- 
, a a / 
σκόπου τῆς παλαιᾶς καὶ περιφήμου πόλεως Νοττιγγαμίας, 
b) , \ a > / \ a \ 
ἀσπαζόμεθα μετὰ πολλῆς ἀγαλλιάσεως καὶ σεβασμοῦ τὴν 
a “ 
εὐπρόσδεκτον τῆς πανιερότητός σου παρουσίαν, ὡς βέβαιον καὶ 
A > a \ 2 \ a \ δι και / 
ζῶντα ἀρραβῶνα καὶ ἐγγυητὴν τῆς πρὸς ἡμᾶς φιλαδελφίας 
MS / a 3 , > “ 3 / 
καὶ ὁμονοίας τῆς ὀρθοδόξου ἀνατολικῆς ᾿Εκκλησίας. 
Πάνυ ἀσμένως ἀνεγνωρίσαμεν τὰ προσφιλέστατα καὶ εὖὐ- 
νούστατα γράμματα, τὰ νεωστὶ παρὰ τοῦ παναγιωτάτου I'pn- 
γορίου, Πατριάρχου Κωνσταντινουπόλεως, πρὸς τὸν 
πανιερώτατον ταύτης τῆς ἐπαρχίας Μητροπολίτην, Καντουα- 
ρίας ᾿Αρχιεπίσκοπον, κομισθέντα" καὶ ἐκτενῶς δεόμεθα τοῦ 
/ n a 
παντοκράτορος καὶ παντελεήμονος Θεοῦ, ἵνα διὰ τῆς ὑπερεν- 
τεύξεως τοῦ ἑνὸς Μεσίτου, Υἱοῦ αὐτοῦ ἀγαπητοῦ Ἰησοῦ 
a rn \ “ 
Χριστοῦ Θεοῦ καὶ ἀνθρώπου, καὶ ἐπιχορηγίας τοῦ ᾿Αγέου 
4 nw AA lal a 
Πνεύματος, σθενώμεθα τῇ ἰσχὕι Αὐτοῦ" καὶ ἵνα μεθ᾽ ὑμῶν 
al \ \ a 
κατὰ πᾶσαν τὴν ἀνατολὴν σφιγκτοτέροις ἀγάπης δεσμοῖς 
συναφθέντες, καὶ μετὰ πάντων ἐν πᾶσι τῆς οἰκουμένης κλίμασιν 
3 / \ > / a , 3 lal 
ἀφθάρτως καὶ ἀκηράτως Χριστιανῶν κατηρτισμένοι ἐν TH 
εν a a 
ἑνότητι τοῦ πνεύματος, Kal TO συνδέσμῳ τῆς εἰρήνης, γενναίως 
ΝΠ a a a a . an 
μεθ᾽ ὑμῶν συναθλῶμεν, ὡς καλοὶ στρατιῶται ᾿Ιησοῦ Χριστοῦ, 
“ > Ν n 
ἕνα ἀρχηγὸν τῆς σωτηρίας ἔχοντες, καὶ ἕν κοινὸν παράσημον 
Ν ens “ 4 
TOV τιμιώτατον αὐτοῦ σταυρὸν, Kal τὰς ἁγίας καὶ θεοπνεύστους 
\ a > / \ > 7 ¢e ΄ Ἃ, 
γραφὰς κρατοῦντες ἐμπέδως καὶ ἀσαλεύτως, ὡς βέβαιον καὶ 
, a7 a td 
ἀναμάρτητον Θεοῦ λόγον, καὶ κατὰ τοὺς ὅρους τῶν ἁγίων 
VOL. I. U 


290 Miscellantes. 


πατέρων στοιχοῦντες, Kal κατὰ τοὺς κανόνας τῶν ἀρχαίων 
συνόδων τῶν γνησίως καὶ ἐτύμως οἰκουμενεκῶν εὐτάκτως 
περιπατοῦντες, ἐπαγωνίζεσθαι δυνώμεθα τῇ ἅπαξ παραδοθείσῃ 
τοῖς ἁγίοις πίστει" καὶ κατὰ τῶν νεωτερισμῶν καὶ ῥᾳδιουργιῶν 
ἀνδρικῶς στρατεύεσθαι, δι᾿ ὧν ἡ ᾿Εκκλησία Θεοῦ ζῶντος τανῦν 
πολιορκεῖται" καὶ κατὰ τῆς ἀπιστίας καὶ ἀναρχίας αἷς αἱ τοῦ 
κόσμου πολιτεῖαι κινδυνεύουσιν οἱονεὶ κατακλυσμῷ τινι σαλευέσ- 
θαι καὶ βυθίζεσθαι: καὶ κατὰ τοῦ τύφου ἐκείνου πνευματικοῦ, 
καὶ ὑπερηφανίας ἀντιχριστιανικῆς, ἥτις ἐν ναῷ Θεοῦ καθίσασα 
ἑαυτὴν κατὰ Θεοῦ ὡς Θεὸς ἐπαίρεται, καὶ τυραννίδος τῆς ὅλης 
ἐκκλησίας ὀρέγεται" καὶ ἵνα ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ 
προφητῶν ἐποικοδομηθέντες, ὄντος ἀκρογωνιαίου αὐτοῦ ᾿Ιησοῦ 
Χριστοῦ, συναύξωμεν εἰς ναὸν ἅγιον ἐν ἹΚυρίῳ. 

Δῴη ὁ χρηστὸς Θεὸς τῇ Πανιερότητί σου εὐδαιμονίαν ἐν 
πᾶσιν, καὶ εὐοδίαν καὶ ἀσφαλῆ κάθοδον εἰς τὴν πατρίδα σου" 
καὶ διὰ πάντων τῶν χειμώνων καὶ θυελλῶν τοῦ ταραχώδους 
τούτου ἀνθρωπίνου βίου εἰς τὸν γαληνὸν καὶ ἀνήνεμον λιμένα 
τῆς αἰωνίου ζωῆς διασώσαι᾽ ἧς ἡμῖν ἐπιτυχεῖν γένοιτο δι’ Ἴη σοῦ 
Χριστοῦ Κυρίου ἡμῶν, ᾧ σὺν τῷ Πατρὶ, καὶ τῷ ᾿Αγέῳ 
Πνεύματι, ἑνὶ μόνῳ Θεῷ, πᾶσα δόξα καὶ κράτος καὶ κλέος 
εἴη ἐν τῇ ἁγίᾳ ἐκκλησίᾳ νῦν καὶ εἰς αἰῶνας τῶν αἰώνων. 
᾿Αμήν. 

; Ἔν Νοττιγγαμίᾳ, 

τῇ Ὑπαπαντῃ τοῦ Κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ, 

ετει awd Φεβρ. β΄. 





English Translation of the above. 


To His Grace the Most Reverend Alexander Lycurgus, 
Archbishop of Syros and Tenos,— 


We, the Bishops, Priests, Deacons, and faithful of the 
Anglican Catholic Church, assembled by the mercy of God 
on the Festival of the Presentation in the Temple for the 
Consecration of our beloved and right reverend brother 
Henry, Bishop Suffragan of the ancient and famous City of 
Nottingham, greet with much joy and veneration the 


Address at Nottingham. 291 


welcome presence of your Grace, as a sure and loving pledge 
and ever earnest of the brotherly love and sympathy of the 
EKastern Orthodox Church. 

We recognized with much pleasure the very friendly and 
benevolent letter recently addressed by his Holiness Gregory, 
Patriarch of Constantinople, to the Most Reverend Metro- 
politan of this Province, the Archbishop of Canterbury, and 
we earnestly pray the Almighty and most merciful God, that 
by the intercession of the One Mediator, His well-beloved 
Son, Jesus Christ, and by the gracious supply of the Holy 
Spirit, we may be strengthened by his Might, and that being 
knit together with you in closer bonds of love, and with all 
in all regions of the world being perfected with purity and 
sincerity in the unity of the Spirit and bond of peace, we 
may contend valiantly together with you, as good soldiers 
of Jesus Christ, having one and the same Captain of our 
Salvation, and one and the same banner, His most precious 
Cross, and holding fast and immoveably the holy and 
divinely inspired Scripture, and walking orderly, according 
to the decrees of the ancient and genuine Universal Synods, 
we may be enabled to contend earnestly for the Faith once 
for all delivered to the Saints, and to war bravely against the 
novelties and crafts by which the Church of the living God 
is assailed, and against the Infidelity and Anarchy by which 
the Civil Governments of the World are now in danger 
of being overwhelmed as by a flood; and against that 
Spiritual Pride and Antichristian Arrogance which sets itself 
up in the Church of God as if it were God, and is grasping 
at a tyranny over the whole Church; and in order that we— 
being built on the foundation of Apostles and Prophets, 
Jesus Christ Himself being the chief Corner Stone—may 
grow together into a holy temple in the Lord. 

May the Gracious God grant to your Grace prosperity in 
all things, and a good journey and safe return to your own 
country; and may He guide you safely through all the 
storms and tempests of this troublesome world to the calm 
and waveless harbour of eternal life, to which may we all 
come, through Jesus Christ our Lord, to Whom, with the 
Father and the Holy Spirit, One only God, be all honour 

u 2 


292 Miscellanies. 


and might, and glory in the holy Church, now and for ever- 
more. Amen. 


The Archbishop replied to these words in an Address 
which is printed in his Biography by F. M. F. Skene, p. 


157, and from which the following extracts, in an English — 


translation, are given in that work, p. 91. 

After speaking of the emotion he felt at the brotherly 
affection shown by the English towards the Orthodox 
Church, he continued thus :—‘ I bless the most holy name 
of the Lord that the presence of my humility in the midst 
of you has effected something for the quickening of that love 
which the Epistle of the most holy Gicumenic Patriarch 
Gregory to his Grace the Archbishop of Canterbury has 
kindled so brightly in your hearts, full of love to Christ. I 
fervently pray to the Lord that daily being established and 
advancing in this love, we may be foremost in this unanimity 

. and give the watchword of that unity which is so 
much to be desired and prayed for, and may join together 
the seamless robe of Christ our Saviour, which has been rent 
so shamefully—that robe which, after having been torn in 
various ways by Arians, Macedonians, Nestorians, Huty- 
chians, Dioscorians, and the rest of the band of heretics of 
evil name, is even now rent more and more, after their 
example, by the arrogance of the Latin Church, which, on 
the one hand, impiously and licentiously aspires to the 
divine glory, distracts the peace of all the Church, and tears 
asunder the bond of union in Christ; and, on the other 
hand, by that spirit of ill-conceived liberty according to 
which all the bands of the ancient Church are severed with 
a daring hand, and the everlasting landmarks which our 
fathers set are being removed, and the whole form of the 
one Holy Catholic and Apostolic Church is subverted, and a 
single branch of the Church represents itself as if it were the 
whole body, and with another kind of arrogance claims 
universal headship.” ἡ 


Before the Archbishop left England he wrote the following 
letter to the Bishop of Lincoln :— 








Sa) Woy eo 


Letter from the Archbishop of Syros. 293 


Ἔν Λονδίνῳ, τῇ τ Μαρτίου, 1870. 


. Vu > ae ἘΠ ι Ὁ \ \ ¢ ᾽ὔ 
Σεβασμιώτατε καὶ ἀγαπητὲ ἐν Χριστῷ ἀδελφὲ, τὴν ὑμετέραν 
/ a 
περισπούδαστόν μοι Σεβασμιότητα ἀδελφικῶς ἐν Κυρίῳ κατα- 
, : 4 
σπαζόμενος ὑπερήδιστα προσαγορεύω. 
Ἤλπισα μὲν καὶ αὖθις ἐν Λονδίνῳ τὴν ὑμετέραν ἰδεῖν καὶ 
4 
ἀσπάσασθαι Σεβασμιότητα' ἀλλ᾽ ἐψεύσθην, ὡς μήποτ᾽ ὥφελον, 
a / \ 7 ’ “ 3 x n 
τῆς ἐλπίδος, Kal τἄλλα πάντα λαμπρῶς εὐτυχήσας πανταχοῦ 
τῆς ἐνδόξου καὶ τρισολβίου ὑμῶν πατρίδος, τοῦτο μόνον ἠτύχησα 
ὅτε ἀπερχομένῳ μοι εἰς τὰ ἴδια οὐκ ἐξεγένετο τὸν ἄριστον ἄνδρα 
ἌΝ. > \ /- 9 tg θ φΦ \ ὃ / 
καὶ ἄριστον ἐμοὶ φίλον αὖθις περυιπτύξασθαι, οὗ τὴν παιδείαν 
καὶ ἀρετὴν οὐδέποτε παύσομαι θαυμάξων, καὶ ἐγκάρδιον τὴν 
πρὸς αὐτὸν ἀγάπην καὶ εὐγνωμοσύνην διατηρῶν. Οὐ γὰρ 
ἐμὲ μόνον ἀλλὰ καὶ τὴν ὀρθόδοξον ᾿Ανατολικὴν ᾿Εἰκκλησίαν, 
\ 4 A a 
Kal σύμπαν τὸ τῶν Ἑλλήνων ἔθνος εἰλικρινῶς Kal ἀδόλως 
ἀγαπᾷ καὶ τιμᾷ. “HAynoa μὲν οὖν τῆς ἐλπίδος ἐκείνης ψευσ- 
θεὶ ὑλλ᾽ > Ὁ » θί 3 \ ὭΣ δέ 
ς, GAN ἀρκοῦσαν ἔχω παραμυθίαν αὐτὴν τὴν καρδίαν μου 
πανταχοῦ καὶ πάντοτε τὴν ὑμετέραν ἀγάπην συμπεριάγουσαν, 
\ a ’ 
Kal πάντα TOV πολύτιμον ὑμῶν οἶκον ἐν ᾧ τοσαύτης ἀπήλαυσα 
a 2 
ξενίας καὶ εἰλικρινοῦς δεξιώσεως. ᾿Αποστέλλων δὲ πρὸς τὴν 
ς 4 / [4 Ἁ ΕΟ > n 
ὑμετέραν Σεβασμιότητα φωτογράφητον τὴν εἰκόνα μου, ἀδελφοῦ 
A / a 
ἐν Xpiotw καὶ εἰλικρινοῦς φίλου μνημόσυνον, πολλὰ ὑμῶν 
bd a 
δέομαι, φίλων ἄριστε καὶ περιπόθητε ἀποστεῖλαί μοι τάχιστα 
καὶ τὴν ὑμετέραν ἀντίδωρον ἐμοὶ προσφιλέστατόν τε καὶ ποθει- 
νότατον. “Apa δὲ τῇ εἰκόνι καὶ τὴν ἐν Νοττυγγαμίᾳ γενομένην 
> ’ Uj , > , \ nA a 
ἀντιφώνησίν μου συναποστέλλω. “Ex μέσης δὲ ψυχῆς τῇ τε 
πολυσεβάστῳ καὶ πολυτίμῳ ὑμῶν συξύγῳ καὶ τοῖς ὑμετέροις 
τέκνοις ἄφθονον τὴν ἐξ ὕψους εὐλογίαν ἐπικαλούμενος, οὐδέποτε 
a ἢ x a 
παύουμαι ὑμῖν TA προσήκοντα ἐπιστέλλων, καὶ τὸν ἐν Χριστῷ 
᾽ \ > / v7 Ν -“ , \ nw 
ἀσπασμὸν ἀπονέμων. ἈΛπειμι δὲ, Θεοῦ θέλοντος, τὴν προσεχῆ 
τρίτην (κδ΄ Μαρτίου) εὐθὺ εἰς Κωνσταντινούπολιν, ἔνθα τῷ Lav- 
, ᾿ a ΄ ΄ ba ἃ s 
αγιωτάτῳ Οἰκουμενικῷ πατριάρχῃ τά τε ἄλλα ἃ εἶδον καὶ 
ἤκουσα ἐνταῦθα, περιχαρὴς ἀπαγγελῶ, καὶ πάντων μάλιστα 
\ ς 4 2 / a a 2 fa) 7 
τὴν ὑμετέραν ἀγάπην, τοῦ καλοῦ κἀγαθοῦ φιλορθοδόξου τε καὶ 
φιλέλληνος, διὰ μακροῦ τῇ Αὐτοῦ Ἰ]αναγιότητι διερμηνεύσω. 
Καὶ ὅλως ἀγαπητέ μοι ἐν Χριστῷ ἀδελῴε, οὐδὲν ἐλλεέψω, ὅση 
μοι δύναμις, τοῦ συνεργεῖν πρὸς τὴν θεάρετον σκοπὸν τῆς τῶν 
> / Ld A / > \ I a fol 
ExkrAnolwv ἑνώσεως. Τοῦτο γάρ ἐστι τὸ θέλημα τοῦ Σωτῆρος 
al a > “ 
ἡμῶν" τοῦτο ἡ ὀρθόδοξος ἡμῶν ᾿Ανατολικὴ ᾿Εἰκκλησία νυκτὸς 


294 Miscellanzes. 


δ Ψ “ ΝΜ al UA e : \ 4 
καὶ ἡμέρας δεομένη εὔχεται' τοῦτο πάντες οἱ κατὰ Χριστὸν 
διανοούμενοι καὶ ζῶντες ἐπιζητοῦσι" καὶ τεύξονται δὲ τοῦ ζητου- 

, ic so) ὦ 4 ‘ ae \ e bl > 
μένου, εὖ οἶδ᾽ ὅτι, χάριτι Kai φιλανθρωπίᾳ τοῦ ὑπὲρ ἡμῶν ἐναν- 
θρωπήσαντος καὶ παθόντος. ᾿Εἰκείνου δὲ τὴν εὐλογίαν ἐπὶ τὸν 
€ / Ss ° 3 / -“ 
ὑμέτερον αὖθις οἶκον ἐπικαλούμενος διατελῶ. 

ie. / , ᾿ / , aA 
Τῆς ὑμετέρας περισπουδάστου μοι Σεβασμιότητος ἐν Χριστῷ 

A τῳ , > \ ‘ > A 
τῷ Θεῷ ἀγαπητὸς ἀδελφὸς καὶ εὐγνώμων, 

‘O τοῦ Σύρου καὶ Τήνου ᾿Αλέξανδρος. 


Τῷ Σεβ. ἐπισκόπῳ Λυγκολνίας. 


After his return to Greece, the Archbishop sent, as a token 
of friendship, to the Bishop of Lincoln, a present of Cameos. 
of mother-of-pearl representing the Birth, Baptism, and 
Resurrection of our Blessed Lord, and a bas-relief of the 
Transfiguration ; and a gift of rings and chains for members 
of the Bishop’s family; together with Greek honey and 
Eastern sweetmeats. This courteous remembrance of 
friendly intercourse in England gave rise to the following 
acknowledgment from Riseholme, July 15th, 1871. 


Tu. NANIEPWTATUx: APXIENICKONW: CYPOY 
ΚΑΙ THNOY AAESANAPUL 
XPICTO*®OPOC ENiICKONOC AIFKOANIAC 
XAIPEIN EN ΚΥΡΙΩΙ. 





Χαῖρέ μοι «Ελλήνων λογιώτατε, χαῖρε κράτιστε 
᾿Αρχιερεῦ, σεμνῆς ἄνθος ὁμηλικίης. ᾿ 

Δῶρά σεθεν χαρίεντα, σοφῆς τεχνάσματα χειρός, 
ἠσπασάμην ἱλαρῶν ἀγκαλίσιν πραπίδων. 

Μικτὰ δίδως ξουθῶν ἡδύσμασιν ἔργα μελισσῶν, 
ἡδυλόγου γλώσσης σύμβολα, καὶ φιλίας" 

Θαύματ᾽ ἐδωρήσω λευκαῖς τετυπωμένα κόγχαις, 
ἀγλαὰ σημείων δείγματα θεσπεσίων. 

Τὸν ΘΕΟΝ ἔκ τε ΘΕΟΥ γεννώμενον ἌΝΔΡΑ θεωρῶ, 
ἄφθιτον ἐκ θανάτου πρωτότοκον νεκύων. 

Ἔνσάρκου βάπτισμα ΛΟΓΟΥ καὶ ῥεῦμα δέδορκα 
MNEYMATOC ἁγνισθὲν ξωοδότου χάριτι" 





Lines to the Archbishop of Syros. 295 


Θαυμάζω XPICTOY δόξῃ στίλβοντα φαεινῇ 
εἵματα, καὶ φωνὴν σχιζομένης νεφέλης. 

Δακτυλίους, ὅρμους τε, φίλης ἑνότητος ἄγαλμα, 
γηθοσύναις παρὰ σοῦ χερσὶν ἐδεξάμεθα. 

Q ΘΕΟΟ εἰρήνης, δοίης δεσμοῖσιν ἑνοῦσθαι 
ἼἌγγλους “λλησιν τῆς ἀγάπης ἀλύτοις" 

Ei@e μίαν ἸΤίστιν, μίαν ᾿Εἰχπέδα, συντηροῦντες 
συνναίοιμεν ἀεὶ πατρίδ᾽ ἐπουρανίαν. 


These lines have been translated into English as 
follows :— 


Hail! highest cultured Greek, excelling Primate hail ! 
Thou Flower of Reverend Peers, 

These graceful gifts of thine, the works of skilful hand, 
My heart’s embrace endears. 

These niceties, with honeyed sweetness mingled, are, 
Like thy sweet accents, dear ; 

These wondrous gravures, on white pearly shells of thine, 
Bright types of heaven appear. 

Him “ Gop of Gop ” and Man I view, th’ Eternal, here 
The First-born of the Dead ; 

I see th’ Incarnate Worp baptized, the hallowed Dove, 
The quickening Spirit shed. 

I view admiring Curist in glory, glistering robes, 
The Cloud with opening Voice ; 

These rings and chains of thine, that figure Unity, 
Accepting I rejoice. 

O Gop of Peace, with bonds of love insoluble, 

_ Make Greek and English one. 

Oh may they both, one Faith and Hope still holding, share 

Tay heaven on earth begun ! 
W. EF. Hosson. 





296 | Miscellanies. 


THE LATE ARCHBISHOP OF CANTERBURY (ARCHBISHOP LONGLEY) 
AND THE GREEK CHURCH. 


In a preceding page, mention has been made of the desire of 
two Archbishops of Canterbury, in the present century, 
Archbishop Howley, and Archbishop Longley, to cultivate 
friendly relations with the Eastern Church. Let me now ask 
leave to go back more than two years in my narrative. 

After the Lambeth Conference in 1867, I received a com- 
munication from Archbishop Longley (dated at Whitby, on 
Oct. 7, 1867), requesting me to translate into Greek the 
Pastoral Letter, adopted and subscribed by the Seventy-six 
Bishops of that Conference, and to prefix to it some in- 
troductory words in his Grace’s name, to the Patriarchs, 
Archbishops, Bishops, and Clergy, and Laity of the Eastern 
Church. 

In obedience to his Grace’s commands, the following 
Letter and Translation were written, and sent, in order that 
the members of the Eastern Church might know what the 
position of the Anglican Church is (extended throughout 
the most distant regions of the world), and how it is every- 
where united in holding the true Faith, as delivered in Holy 
Scripture, and as interpreted by the consent and practice of 
the Ancient Holy Catholic Church. 


ETKTKAIOS EMISTOAH Ἐπισκόπων ἐν ᾿Αγγλίᾳ συνη- 
θροισμένων μηνὶ Σεπτεμβρίῳ ἔτει 1867, συσταθεῖσα δι᾽ 
ἜἘπιστολῆς KAPOAOT ΘΩΜΑ, ᾿Αρχιεπισκόπου Kap- 
τουαρίας, IIpwtov ὅλης τῆς ᾿Αγγλίας, καὶ Μητροπολίτου, 
πρὸς τοὺς πανιερωτάτους ἸΠατριάρχας, Μητροπολίτας, 
᾿Αρχιεπισκόπους, ᾿Επισκόπους, ἸΠρεσβυτέρους, Διακόνους 
καὶ πιστοὺς ἀδελφοὺς τῆς ἀνατολικῆς ὀρθοδόξου ᾿Εἰκκλησίας. 


Ἐν τῷ ὀνόματι τοῦ ΠΑ͂ΤΡΟΣ, καὶ τοῦ “TIOT, καὶ τοῦ “ATIOT 
ΠΝΕΥΜΑΤΟΣ. ᾿Αμήν. 


Τοῖς Πατριάρχαις, Μητροπολίταις, ᾿Αρχιεπισκόποις, ᾿Ἐπισκόποις, Πρεσ- 
βυτέροις καὶ Διακόνοις, και πᾶσι τοῖς ἀγαπητοῖς ἀδελφοῖς, τῆς ἀνατολικῆς 








παν νου 


a ΤῊ 


ΦΌΡΟΝ Ἢ ΡΥ 


a ee λ 





Archbishop Longley—Lambeth Conference, 1867. 297 


ὀρθοδόξου ᾿ΕἘκκλησίας, KAPOAOS ΘΩΜΑ͂Σ, Θείᾳ προνοίᾳ ᾿Αρχιεπίσκοπος 

Καντουαρίας, καὶ ὅλης τῆς ᾿Αγγλίας Πρῶτος, καὶ Μητροπολίτης, χαίρειν ᾽ν 

Κυρίῳ. 

“Ei πάσχει ἕν μέλος, φησὶν ὁ ἅγιος ᾿Απόστολος, ““συμ- 
πάσχει πάντα τὰ μέλη, εἰ δοξάζεται ἕν μέλος, συγχαίρει πάντα 
τὰ μέλη. Τοιγαροῦν ἡμεῖς, συγκαλεσάμενοι εἰς σύλλογον 
τοὺς ἀδελφοὺς ἡμῶν ᾿Εἰπισκόπους τοῦ ᾿Αγγλικοῦ μέρους τῆς 
Καθολικῆς ᾿Εκκλησίας, ἐν πᾶσι τοῖς τῆς οἰκουμένης κλίμασι, 
Θεοῦ χάριτι, αὐξανομένου, καὶ μετ᾽ αὐτῶν συνελθόντες κοινῶν 
προσευχῶν ἕνεκα καὶ συμβουλεύσεως, καὶ μετὰ πάσης προθυ- 
μίας καὶ φιλαδελφίας γράψαντες ἜΓΚΥΚΛΙΟΝ ἜΠΙΣ- 
TOAHN τοῖς συγκοινωνοῖς ἡμῶν ΠΠρεσβυτέροις, Διακόνοις 
καὶ Λαϊκοῖς, γνωρίζομεν ὑμῖν, ὡς ἀδελφοῖς ἐν ἹΚυρίῳ, τὰ παρ᾽ 
ἡμῖν νεωστὶ πραχθέντα, ἵνα τῇ ἡμετέρᾳ ὁμονοίᾳ συγχαρῆτε καὶ 
ὑμεῖς. 

"Awa δὲ καὶ ἀντίγραφον τῆς ᾽δπιστολῆς ὑμῖν ἐπέμψαμεν, 
ἵνα αὐτῇ ἐγκύπτοντες θεωρῆτε τί φρονεῖ ἡ ᾿Αγγλικανὴ ᾿Εκκλη- 
σία περὶ τῆς ἐν Χριστῷ πίστεως, καὶ ἵνα εἰδῆτε ὅτι ὁμολογοῦμεν 
καὶ Θεοῦ διδόντος ἐγνωκότες ἐσμὲν κρατεῖν ἀσφαλῶς καὶ ἀσα- 
λεύτως πάσας τὰς κανονικὰς γραφὰς τῆς Παλαιᾶς καὶ Καινῆς 
Διαθήκης, ὡς βέβαιον Θεοῦ λόγον, καὶ ἐπτπαγωνίζεσθαι τῇ ἅπαξ 
παραδοθείσῃ τοῖς ἁγίοις πίστει, καὶ τὰ Σύμβολα κατέχειν τῆς 
μιᾶς ἁγίας καὶ ἀποστολικῆς ᾿Εκκλησίας, καὶ τὴν ἀρχαίαν 
αὐτῆς τάξιν καὶ θρησκείαν τηρεῖν καθαρὰν καὶ ἄσπιλον, καθὼς 
ἀπὸ τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος ᾿Ιησοῦ Χριστοῦ, καὶ ἀπὸ 
τῶν ἁγίων Αὐτοῦ ἀποστόλων, παρειλήφαμεν καὶ ὅτι μιᾷ 
γνώμῃ καὶ μιᾷ φωνῇ πάντας νεωτερισμοὺς καὶ ῥᾳδιουργίας 
παρὰ τὸ Ὀὐαγγέλιον ΧΡΙΣΤΟΥ͂, Θεοῦ ἀληθινοῦ καὶ Ἀνθρώπου 
ἀληθινοῦ, ἀπορρίπτομεν καὶ ἀπωθούμεθα, καὶ ὅτι τὸ σωτήριον 
Αὐτοῦ κήρυγμα πανταχοῦ τῆς γῆς πληροφορῆσαι σπουδάζομεν, 
ὅπως ἡ βασιλεία τοῦ κόσμου γένηται τοῦ Κυρίου ἡμῶν καὶ τοῦ 
Χριστοῦ αὐτοῦ. 

Δῴη ὁ Κύριος πᾶσιν ἐν πᾶσιν τὸ αὐτὸ φρονεῖν, ἡγιασμένοις 
ἐν τῇ ἀληθείᾳ, ἵνα γένηται “μία ποίμνη, Kis ἸΤοιμήν.᾽ 

᾿Ἐδόθη ἐν Παλατίῳ ἡμῶν Λαμβηθανῷ, ἔτει 1867, μηνὸς 
Νοεμβρίου ἡμέρᾳ 28. 





298 Miscellantes. 


EPKTKAIO® ἘΠΙΣΤΟΛΗ 


Ἐπισκόπων ἐν ᾿Αγγλίᾳ συνηθροισμένων, ἐν ἡμέραις 24—27 μηνὸς 
Σεπτεμβρίου, ἔτει 1867. 


Τοῖς πιστοῖς ἐν Χριστῷ ᾿Ιησοῦ, ἸΤρεσβυτέροις, Διακόνοις καὶ 
λαϊκοῖς τῆς τοῦ Χριστοῦ ᾿Εκκλησίας, συγκοινωνοῖς τοῦ ᾿ΑΎγλι- 
κοῦ μέρους τῆς Καθολικῆς ᾿Εκκλησίας, χαίρειν ἐν ἹΚυρίῳ. 

Ἡμεῖς οἱ ὑπογράψαντες ᾿ἘΠππίσκοποι, τῇ ἀγαθῇ τοῦ Θεοῦ 
προνοίᾳ ὁμοθυμαδὸν ἐπισυνηγμένοι, κοινῶν προσευχῶν ἕνεκα καὶ 
συμβουλεύσεως, ἐν τῷ τῆς Kavtovapias ᾿Αρχιεπισκόπου παλα- 
τίῳ Λαμβηθανῷ, δεόμεθα ὑπὲρ ὑμῶν ἵνα λάβητε χάριν, ἔλεος, 
καὶ εἰρήνην ἀπὸ Θεοῦ Πατρὸς, καὶ Κυρίου ᾿Ιησοῦ Χριστοῦ τοῦ 
Σωτῆρος ἡμῶν. | 

Evyapiotovpev τῷ Θεῷ, ἀδελφοὶ ἀγαπητοὶ, ὑπὲρ τῆς πίστεως 
ὑμῶν ἐν Κυρίῳ ἡμῶν Ἰησοῦ Χριστῷ, καὶ ὑπὲρ τῆς ἀγάπης εἰς τοὺς 
ἁγίους, ἥτις ἐπερίσσευσεν ἐν ὑμῖν, καὶ ὑπὲρ τῆς Χριστοῦ ἐπι- 
γνώσεως, ἣ δι’ ὑμῶν ἐξήχηται ἐν τοῖς ἀνδρειοτάτοις τῆς οἰκου- 
μένης ἔθνεσιν" καὶ ἑνὶ στόματι δεήσεις ποιούμεθα πρὸς τὸν 
Θεὸν καὶ Πατέρα, ἵνα τῇ τοῦ ᾿Αγίου Πνεύματος δυνάμει 
σθενώσῃ ἡμᾶς τῇ ἰσχὕι Αὐτοῦ, εἰς τὸ ἐπανορθῶσαι τὰ Tapa- 
πίπτοντα, καὶ τὰ λείποντα ἀναπληρῶσαι, καὶ ἐπεκτείνεσθαι 
εἰς ὑψηλότερα ἀγάπης μέτρα καὶ ζήλου ἐν τῷ λατρεύειν αὐτῷ, 
καὶ ἐν τῷ γνωρίζειν τὸ ὄνομα αὐτοῦ" καὶ προσευχόμεθα ἵνα ἐν 
τῷ δεκτῷ αὐτοῦ καιρῷ ἀποδῷ τῇ ὅλῃ Αὐτοῦ ἐκκλησίᾳ τὸ μακα- 
ριστὸν χάρισμα τῆς ἑνότητος ἐν τῇ ἀληθείᾳ. 

Καὶ νῦν, ἀδελφοὶ, παρακαλοῦμεν ὑμᾶς ἐν ἀγάπῃ, ἵνα τηρῆτε 
ὁλόκληρον καὶ ἀδιάφθορον τὴν ἅπαξ παραδοθεῖσαν τοῖς ἁγίοις 
πίστιν, καθὼς αὐτὴν παρειλήφατε ἀπὸ τοῦ Κυρίου ᾿᾽Ἰησοῦ. 
᾿Ἐρωτῶμεν ὑμᾶς ἵνα γρηγορῆτε καὶ προσεύχησθε, καὶ ἀγωνί- 
ζησθε εὐκαρδίως μεθ᾽ ἡμῶν κατὰ τῶν πανουργιῶν καὶ μεθο- 
δειῶν, δι ὧν ἡ πίστις τὸ πρὶν καὶ ἐν τῷ νῦν παρόντι χρόνῳ 
πορθεῖται. , 

Παρακαλοῦμεν ὑμᾶς ἵνα ἀσφαλῶς κρατῆτε, ὡς βέβαιον Θεοῦ 
λόγον, πάσας τὰς κανονικὰς γραφὰς τῆς Παλαιᾶς καὶ τῆς 
Καινῆς Διαθήκης, καὶ ἵνα, σπουδαίως ἐρευνῶντες ταῦτα τὰ λόγια 
τοῦ Θεοῦ, ἐν Πνεύματι ᾿Αγίῳ προσευχόμενοι, Entire περισσο- 
τέρως γνῶναι τὸν Κύριον καὶ Σωτῆρα ᾿Ιησοῦν Χριστὸν, Θεὸν 


ΣΟ ΤῊ ee ae 


“να μὰ eee ee 


“ΨΥ ΨΥ ΥΩ ae 





Translation of Encyclic, 1867. 299 


> \ Φ / a a 
ἀληθινὸν καὶ ἄνθρωπον ἀληθινὸν, ᾧ πάντοτε προσκυνεῖν δεῖ καὶ 
, ἃ © hg ones eg ΄ ΔΈΝ , 
λατρεύειν, ὃν αἱ γραφαὶ ἡμῖν ἀποκαλύπτουσιν, καὶ τὸ θέλημα 

nr nn Ὁ 4 
τοῦ Θεοῦ, τὸ ἐν αὐταῖς φανερούμενον. 
a \ Ud 
“Apa δὲ ὑμῖν, ἀδελφοὶ, διαμαρτυρόμεθα, φυλάξατε ἑαυτοὺς 
καὶ τοὺς ὑμετέρους ἀπὸ τῶν ἀεὶ αὐξανομένων ἐθελοθρησκειῶν 
ἴω a / al 
καὶ ἐπιβλημάτων, δι’ ὧν ἡ τοῦ Θεοῦ ἀλήθεια ἐν τοῖς ὑστέροις 
BA a 
τούτοις χρόνοις παραπέπλασται; ἄλλως TE καὶ μάλιστα διὰ τῆς 
> an a 
ἀντιποιήσεως μοναρχίας οἰκουμενικῆς, κατακυριευούσης τοῦ 
΄ A nA  Φ >? a 4 αι / [AN x 
κλήρου τοῦ Θεοῦ, ἧς ἀξιοῦται Tapa τισιν ἡ Ῥώμης καθέδρα; ἔτι 
na a fol / 
δὲ διὰ τῆς ἐνεργοῦ ὑπεράρσεως τῆς μακαρίας ἸΤαρθένου Μαρίας 
> , / > \ a en b ea: > y \ \ 
eis τόπον Μεσίτου, ἀντὶ tov Tiod αὐτῆς αὐτοθέου, καὶ διὰ 
ἴω aA / 
προσευχῶν αὐτῇ προσφερομένων ws ἐντυγχανούσῃ ὑπὲρ ἀνθρώ- 
πων παρὰ Θεῷ. Προσέχετε ἀπὸ τοιούτων, εἰδότες ὅτι τὴν 
ἐμὴν ἑαυτοῦ οὐχ ἑτέρῳ δίδωσιν ὁ ζηλωτὴς Θεός 
τιμὴν ἑαυτοῦ οὐχ ἑτέρς ηλωτὴς : 
nw > 3 A / e lal 
᾿Εποικοδομεῖσθε οὖν, ἀγαπητοὶ, ἐπὶ TH ἁγιωτάτῃ ὑμῶν πίστει" 
αὐξάνεσθε ἐν χάριτι καὶ γνώσει καὶ ἀγάπῃ τοῦ Κυρίου ἡμῶν 
3 γι A ὃ / ΗΝ: , ὃ ἂν Ἰὰς , 
Ἰησοῦ Χριστοῦ. ἹΚαταδείξατε ἐνώπιον πάντων, διὰ τῆς πίστεως, 
αὐταπαρνήσεως, ἁγνείας, καὶ εὐσεβοῦς ἀναστροφῆς, ἅμα δὲ 
διὰ τῶν ὑμετέρων κόπων ὑπὲρ τῶν λαῶν ἐν οἷς ὁ Θεὸς ὑμᾶς εἰς 
ἴω / a a 
τοσοῦτον εὗρος διαπεφύτευκε, καὶ διὰ τοῦ κηρύγματος τοῦ εὐαγ- 
/ “ b] ΄ Ν a »” “ na » > \ lal 
γελίου τοῖς ἀπίστοις Kal τοῖς ἔθνεσιν, OTL τῷ ὄντι ἐστὲ δοῦλοι 
» 7] a > θ e \ e la) ~ vA id n \ Ἢ 
Exeivou, ὃς ἀπέθανεν ὑπὲρ ἡμῶν, ἵνα καταλλάξῃ ἡμῖν τὸν Πατέρα, 
\ σ 7 ς \ > 7 ς \ a ς al . 
καὶ ἵνα θυσίαν “Kavtov ἀνενέγκῃ ὑπὲρ τῶν ἁμαρτιῶν ὅλου 
τοῦ κόσμου. 
᾿Αδελφοὶ ἀγαπητοὶ, μιᾷ φωνῇ νουθετοῦμεν ὑμᾶς" ὁ καιρὸς 
ς / lj A 
συνεσταλμένος" ὁ Κύριος épyetau’ γρηγορεῖτε, νήφετε. Στήκετε 
rn aA na / e \ lal 
ἑδραῖοι ἐν TH κοινωνίᾳ τῶν ἁγίων, ἐν ἧ Θεὸς ὑμῖν μερίδα Keya- 
rn e an a A 
ρίσται" ζητεῖτε ἐν πίστει ἑνοῦσθαι τῷ Χριστῷ ἐν τῷ εὐλογη- 
fa! / Qn 
μένῳ μυστηρίῳ τοῦ σώματος Αὐτοῦ καὶ αἵματος. Karéyere 
lol \ 7 \ \ \ 7, Ν ΄ ἃ 
στερεῶς τὰ Σύμβολα, καὶ τὴν καθαρὰν θρησκείαν καὶ τάξιν, ἣν 
“ ἥν / fol n 
χάριτι Θεοῦ κεκληρονομήκατε ἀπὸ τῆς ἀρχῆθεν ἐκκλησίας. 
‘B 7ὔ Ἀ ὃ / a \ na ὃ ὃ “ ἃ > 10 
λέπετε μὴ διχοστασίας ποιῆτε κατὰ THs διδαχῆς ἣν ἐμάθετε. 
ΡῈ ἴω - lal al -“ 
Kpwrate καὶ διώκετε ἑνότητα ἐν ἑαυτοῖς, καὶ ἐν πᾶσι τοῖς 
nr ΕῚ X, A Ἵ αἷξ \ ς A K t x ,ὔ 
πιστοῖς ἐν Χριστῷ Ἰησοῦ: καὶ ὁ χρηστὸς Κύριος τελειώσαι 
ὑμᾶς, καὶ τηρήσαν ὑμῶν τὸ σῶμα, τὴν ψυχὴν, καὶ τὸ πνεῦμα, 
an > na 
εἰς THY παρουσίαν τοῦ Κυρίου Ἰησοῦ. ᾿Αμήν. 
C. T. Cantuar. ἀρχιεπίσκοπος, καὶ M. G. Armagh. ἀρχιεπίσκοπος, 


μητροπολίτης, καὶ πρῶτος ὅλης καὶ μητροπολίτης, καὶ πρῶτος 
τῆς ᾿Αγγλίας. “ὅλης τῆς Ἱβερνίας. 


300 


R. C. Dublin. ἀρῤρχιεπίσκοπος, 
κα μητροπολίτης, καὶ πρῶτος 
Ἱβερνίας. 

A. C. London. 

C. R. Winton. 

C. St. David’s. 

J. Lichfield. ἐπίσκοπος. 

S. Oxon. ἐπίσκοπος. 

Thomas Vowler St. Asaph. ἐπί- 
oKoTros. 

A. Liandaff. ἐπίσκοπος. 

John Lincoln. ἐπίσκοπος. 

W. K. Sarum. ἐπίσκοπος. 

John T. Norwich. ἐπίσκοπος. 

J.C. Bangor. ἐπίσκοπος. 

H. Worcester. ἐπίσκοπος. 

C. J. Gloucester and Bristol. 
σκοπος. 

E. H. ΕἸγ. ἐπίσκοπος. 

William Chester. ἐπίσκοπος. 

T. L. Rochester. ἐπίσκοπος. 

Horace Sodor and Mann. 
σκοπος. 

Samuel Meath. ἐπίσκοπος. 

H. Kilmore. ἐπίσκοπος. 

Charles Limerick, Ardfert, and 
Aghadoe. ἐπίσκοπος. 

Robert Eden, Moray, Ross, Caith- 
ness. ἐπίσκοπος, kat πρῶτος τῆς 
Σκωτικῆς ἐκκλησίας. 

Alexander Ewing, Argyll and the 
Isles. ἐπίσκοπος. 

Charles Wordsworth, St. Andrew’s, 
Dunkeld, and Dunblane. ὀἐπί- 
σκοπος. 

Thos. G. Suther, Aberdeen and 
Orkney. ἐπίσκοπος. 

William 5, Wilson, Glasgow and 
Galloway. ἐπίσκοπος. 

Thomas B. Morrell, Edinburgh. 
συνεπίσκοπος. 

Ἐ, Montreal, Canada. μητροπο- 
λίτης. 

G. A. New Zealand. μητροπολί- 
της. 

R. Capetown. μητροπολίτης. 

Aubrey G. Jamaica. ἐπίσκοπος. 

T. Barbados. ἐπίσκοπος. 

J. Bombay. ἐπίσκοπος. 


ἐπίσκοπος. 
ἐπίσκοπος. 
ἐπίσκοπος. 


πῶς 
επσι- 


ἐπί- 


Miscellantes. 


H. Nova Scotia. ἐπίσκοπος. 

Ἐς Τὶ, Labuan. ἐπίσκοπος. 

H. Grahamstown. ἐπίσκοπος. 

H. J. C. Christchurch. ἐπίσκοπος. 

Mathew Perth. ἐπίσκοπος. 

Benj. Huron. ἐπίσκοπος. 

W. W. Antigua. ἐπίσκοπος. 

E. H. Sierra Leone. ἐπίσκοπος. 

T. N. Honolulu. ἐπίσκοπος. 

J.T. Ontario. ἐπίσκοπος. 

J. W. Quebec. ἐπίσκοπος. 

W. J. Gibraltar. ἐπίσκοπος. 

H. L. Dunedin. ἐπίσκοπος. 

Edward, Orange River Free State. 
ἐπίσκοπος. 

A. Ν. Niagara. συνεπίσκοπος. 

William George Tozer. ἐπίσκοπος. 

James B. Kelly, Newfoundland. 
συνεπίσκοπος. 

S. Angl. Hierosol. ἐπίσκοπος. 

John H. Hopkins. ἐπίσκοπος 
προεδρεύων τῆς ἐκκλησίας τῶν 
ἡνωμένων ἐπαρχιῶν τῆς ᾿Αμερικῆς. 

Chas. P. MclIlvaine, Ohio. ἐπί- 
OKoTOS. 

Manton Eastburn, Massachusetts. 
ἐπίσκοπος. 

J. Payne, Cape Palmas. 
σκοπος. 

H. J. Whitehouse, Illinois. ἐπί- 
σκοπος. 

Thomas Atkinson, North Carolina. 
ἐπίσκοπος. 

Henry W. Lee, Iowa. ἐπίσκοπος. 

Horatio Potter, New York. ézi- 
σκοπος. 

Thomas M. Clark, Rhode Island. 
ἐπίσκοπος. 

Alexander Gregg, Texas. 
σκοπος. 

W. H. Odenheimer, New Jersey. 
ἐπίσκοπος. 

G. T. Bedell, Ohio. συνέπισκοπος. 

Henry C. Lay, Arkansas. ἐπί- 
σκοπος. 

Jos. C. Talbot, Indiana. συνεπί- 
σκοπος. 

Richard H. Wilmer, 


ἐπίσκοπος. 


ἐπί- 


ἐπί- 


Alabama. 








Encyclic of Lambeth Conference, 1867. 301 


Charles Todd Quintard, Tennessee. J.Chapman. ἐπίσκοπος. 


ἐπίσκοπος. George Smith, late of Victoria 
John B. Kerfoot, Pittsburg. ἐπί- (China). ἐπίσκοπος. 

σκοπος. David Anderson, late of Rupert’s 
J.P. B. Wilmer, Louisiana. ἐπί- Land. ἐπίσκοπος. 

σκοπος. Edmund Hobhouse. ἐπίσκοπος. 


C. M. Williams, China. ἐπίσκοπος. 





The Original, as framed and adopted by the Lambeth 
Conference, and of which the above is a translation, was as 
follows :— . 


To the faithful in Christ Jesus, the Priests and Deacons, and 
the Lay Members of the Church of Christ in Communion 
with the Anglican Branch of the Church Catholic :— 


We the undersigned Bishops, gathered under the good 
providence of God for prayer and conference at Lambeth, 
pray for you that ye may obtain grace, mercy, and peace 
from God our Father, and from the Lord Jesus Christ our 
Saviour. 

We give thanks to God, brethren beloved, for the faith in 
our Lord Jesus Christ, and the love towards the Saints, which 
hath abounded amongst you; and for the knowledge of 
Christ which through you hath been spread abroad amongst 
the most vigorous races of the earth; and with one mouth 
we make our supplications to God, even the Father, that by 
the power of the Holy Ghost He would strengthen us with 
His might, to amend amongst us the things which are lack- 
ing, and to reach forth unto higher measures of love and 
zeal in worshipping Him, and in making known His name ; 
and we pray that in His good time He would give back unto 
His whole Church the Blessed gift of Unity in Truth. 

And now we exhort you in love that ye keep whole and 
undefiled the faith once delivered to the Saints, as ye have 
received it of the Lord Jesus. We entreat you to watch 
and pray, and to strive heartily with us against the frauds 


302 Miscellantes. 


and subtleties wherewith the faith hath been aforetime and 
is now assailed. 

We beseech you to hold fast, as the sure word of God, all 
the canonical Scriptures of the Old and New Testament; 
and that by diligent study of these oracles of God, praying 
in the Holy Ghost, ye seek to know more of the Lord Jesus 
Christ our Saviour, very God and very Man, ever to be 
adored and worshipped, Whom they reveal, unto us, and of 
the will of God, which they declare. 

Furthermore, we entreat you to guard yourselves and 
yours against the growing superstitions and additions with 
which, in these latter days, the truth of God hath been 
overlaid ; as otherwise, so especially by the pretension to 
universal sovereignty over God’s heritage asserted for the 
See of Rome, and by the practical exaltation of the Blessed 
Virgin Mary as Mediator in the place of her Divine Son, 
and by the addressing of prayers to her as Intercessor be- 
tween, God and man. Of such beware, we beseech you, 
knowing that the jealous God giveth not His honour to 
another. ὃ 

Build yourselves up, therefore, beloved, in your most holy 
faith ; grow in grace and in the knowledge and love of Jesus 
Christ our Lord. Show forth before all men by your faith, 
self-denial, purity, and godly conversation, as well as by your 
labours for the people amongst whom God hath so widely 
spread you, and by the setting forth of His Gospel to the 
unbelievers and the heathen, that ye are indeed the servants 
of Him who died for us to reconcile His Father to us, and 
to be a sacrifice for the sins of the whole world. 

Brethren beloved, with one voice we warn you: the time 
is short; the Lord cometh; watch and be sober. Abide 
steadfast in the Communion of Saints, wherein God hath 
granted you a place. Seek in faith for oneness with Christ 
in the blessed Sacrament of His Body and Blood. . Hold 
fast the Creeds and the pure worship and order, which of 
God’s grace ye have inherited from the Primitive Church. 
Beware of causing divisions contrary to the doctrine ye have 
received. Pray and seek for unity amongst yourselves, and 
amongst all the faithful in Christ Jesus; and the good Lord 














Encyclic of Lambeth Conference, 1867. 503 


make you perfect, and keep your bodies, souls, and spirits 
until the coming of the Lord Jesus Christ. 


(Signed) 


Ἢ : Lichfield. 

S. Oxon. 

Thomas Vowler St. Asaph. 

A. Llandaff. 

John Lincoln. 

W. K. Sarum. 

John T. Norwich. 

J. C. Bangor. 

H. Worcester. 

Ὁ. J. Gloucester and Bristol. 

E. H. Ely. 

William Chester. 

T. L. Rochester. 

Horace Sodor and Man. 

Samuel Meath. 

H. Kilmore. 

Charles Limerick, Ardfert, 
Aghadoe. 


and 


Robert Eden, D.D., Bishop of 
Moray, Ross, and Caithness, 
Primus. 

Alexander Ewing, Bishop of Argyll 
and the Isles. 

Charles Wordsworth, D.C.L., Bishop 
of St. Andrews, Dunkeld, and 
Dunblane. 

Thos. G. Suther, Bishop of Aber- 
deen and Orkney. 

William §. Wilson, Bishop of 
Glasgow and Galloway. 

“Thomas B. Morrell, Co-adjutor 
Bishop of Edinburgh. 

F. Montreal, Metropolitan of 
Canada. 

G. A. New Zealand, peaoliten 
of New Zealand. 


R. Capetown, Metropolitan of South 
Africa. 

Aubrey G. Jamaica. 

T. Barbadoes. 

J. Bombay. 

H. Nova Scotia. 

F. T. Labuan. 

H. Grahamstown. 

H. J. C. Christchurch. 

Matthew Perth. 

Benj. Huron. 

W. W. Antigua. 

E. H. Sierra Leone. 


_ T. N. Honolulu. 


J. T. Ontario. 

J. W. Quebec. 

W. J. Gibraltar. 

H. L. Dunedin, 

Edward, Bishop Orange River Free 
State. 

A. N. Niagara. 

William George Tozer, Missionary 
Bishop. 

James B. Kelly, Co-adjutor of 
Newfoundland. 

S. Angl. Hierosol. 


John H. Hopkins, Presiding Bishop 
of Pr. Ep. Church, in the United 
States. 

Chas. P. Mecllvaine, Bishop of 
Ohio. 

Manton Eastburn, Bishop of Mas- 
sachusetts. 

J. Payne, Bishop of Cape Palmas 
and parts adjacent. 

H. J. Whitehouse, Bishop of Illi- 
nois. . 

Thomas Atkinson, 
North Carolina. 

Henry W. Lee, Bishop of Iowa. 

Horatio Potter, Bishop of New 
York. 


Bishop οἵ 


304 


Thomas M. Clark, Bishop of Rhode 
Island, δ 

Alexander Gregg, Bishop of Texas. 

W. H. Odenheimer, Bishop of New 
Jersey. 

G. T. Beddell, Assistant Bishop of 
Ohio. 

Henry C. Lay, Missionary Bishop 
of Arkanzas and the Indian 
Territory. 

Jos. C. Talbot, Assistant Bishop of 
Indiana. 

Richard H. Wilmer, Bishop of 
Alabama. 


Miscellanies. 


John B. Kerfoot, Bishop of Pitts- 
burg. 

J. P. B. Wilmer, Bishop of Louis- 
jana. 

C. M. Williams, Missionary Bishop 
to China. 


J. Chapman, Bishop. 

George Smith, late Bishop of Vic- 
toria (China). 

David Anderson, late Bishop of 
Rupert’s Land. 

Edmund Hobhouse, by Bishop of 


Charles Todd Quintard, Bishop of New Zealand. 


Tennessee. 


The following Bishops who were not able to be present at the Con- 
Serence, have since desired their Signatures to be annered to the 
Pastoral Letter :— 


A. T. Cicestr. 
Auckland, Bath and Wells. 
Robert Down and Connor. 
William Derry. 


Edward Newfoundland. 
J. Fredericton. — 
T. E. St. Helena, 
Piers C. Colombo. 


In order that the Encyclic of the Lambeth Conference of 
1867 might be generally circulated in the West as well as in 
the East, Bishop Lonsdale, then Bishop of Lichfield, had 
been requested by the Archbishop to translate it into Latin, 
but he was taken away from his Diocese and the Church 
to a better world! before he executed the work; and the 
Archbishop asked me to undertake it, which I did, and 
the following is the result :-— 


1 “ Of the seventy-six Bishops gathered at the Lambeth Conference in 
1867, thirty are dead.”—Bishop of Pennsylvania’s Sermon in St. Paul’s, 
after the Lambeth Conference of 1878, p. 19. 


Translation of Encyclic, 1867. 305 
EPISTOLA ENCYCLICA” 


EPISCOPORUM IN ANGLIA CONGREGATORUM DIEBUS XXIV.—XXVII. 
MENSIS SEPTEMBRIS, ANNO SALUTIS MDCCCLXVII. 


Fidelibus in Christo Jesu, Presbyteris, Diaconis, et Latcis, 
cum Anglicand parte Ecclesice Catholice communicantibus, 
salutem in Domino. ) 


Nos, qui subscripsimus, Episcopi, benigné Dei providentia 
communium orationum et consiliorum causa unanimiter con- 
sociati, in Palatio Archiepiscopi Cantuariensis Lambethano, 
obsecrationes pro vobis facimus, ut gratiam, misericordiam et 
pacem consequamini a Deo Patre Nostro, et a Nostro Salva- 
_ tore Domino Jesu Christo. 

Gratias Deo agimus, fratres carissimi, propter fidem in 
Domino Jesu Christo, et in sanctos dilectionem, que abun- 
davit in vobis ; et propter Christi agnitionem, que per vos 
inter valentissimas orbis universi nationes dimanavit; et 
uno ore supplicationes offerimus Deo et Patri, ut potentia 
Spiritiis Sancti virtute Sua nos confortet, ut, que sint apud 
nos depravata, emendare, et, ques desint, supplere valeamus ; 
et ut nosmet ipsos ad sublimiores dilectionis et zeli mensu- 
ras erigamius in Ilo adorando, et in Nomine Hjus declarando ; 
et enixé Hum apprecamur, ut, beneplacito Ipsius tempore, 
universe Suz Ecclesia beatum restituat donum Unitatis in 
Veritate. 

Jam vero, fratres dilecti, vos in caritate cohortamur, ut 
fidem semel sanctis traditam integram atque illibatam con- 
servetis, quemadmodum eam accepistis a Jesu Christo Do- 
mino Nostro. Obsecramus vos, vigilate, orate, et nobiscum 
toto corde certate contra fallacias atque argutias, quibus 
jampridem et in hoc ipso tempore fides impugnatur. 

Obtestamur vos, constanter tenete, utpote firmum Dei 
Verbum, omnes Canonicas Scripturas Veteris et Novi Tes- 
tamenti; et diligenti meditatione scrutantes hac Dei Oracula, 
orantes in Spiritu Sancto, queratis abundantitis cognoscere 
Dominum Jesum Christum, Verum Deum et Verum Homi- 
nem, semper colendum atque adorandum, Quem nobis illa 
revelant, et Voluntatem Dei in eis patefactam. 

VOL I. x 


306 Miscellanies. 


Insuper vos obsecramus, vosmet ipsos et vestros custodite 
contra indies gliscentes superstitiones atque additamenta 
quibus in hisce novissimis temporibus Veritas Dei in- 
crustatur; quum in aliis, tim preecipué per universi prin- 
cipatiis affectationem, dominantis in clero Dei, qui Romans 
sedi a nonnullis asseritur ; et per exaltationem, re ipsa mani- 
festam, Beate Virginis Marie in locum Mediatoris, vice 
Filii ipsius Divini, et per orationes ei oblatas tanquam inter 
Deum et homines Interpellatoris munere fungenti. Cavete 
a talibus, vos obtestamur, probé scientes honorem Suum 
Ipsius non alii dare Deum zelotem. 

Supereedificamini, igitur, fratres carissimi, sanctissime 
fidei vestre ; crescite in gratié et in agnitione et dilectione 
Jesu Christi Domini Nostri. Manifestum facite omnibus, 
per fidem, abstinentiam, puritatem et sanctam conversa- 
tionem, et per vestros labores pro populis inter quos Deus 
vos tam lat® propagavit, et per Hvangelii preedicationem in- 
credulis atque ethnicis, vos revera esse servos Illius Qui 
mortuus est pro nobis ut Patrem nobis reconciliaret, et ut 
pro peccatis totius mundi sacrificium Semet Ipsum offerret. 

Fratres dilecti, uni voce vos admonemus. ‘Tempus breve 
est. Dominus venit. Vigilate, sobrii estote. State firmi 
in communione sanctorum in qué vobis Deus locum concessit. 
Studete fide coadunari Christo in sanctissimo Corporis Ejus 
et Sanguinis Sacramento. Firma tenete Symbola, et 
purum illum Cultum atque Ordinem, quem στα Dei a 
primitivé Ecclesiaé hereditarium vos possidetis. Cavete ne 
discesstones faciatis preter doctrinam quam accepistis. 
Orate et sectamini Unitatem invicem et inter omnes fideles 
in Jesu Christo. Et Dominus misericors perficiat vos, et 
conservet integrum corpus, animam et spiritum vestrum, in 
Adventum Domini Nostri Jesu Christi. Amen. 


C. T. Cantuar. Archiepiscopus, et Metropolitanus, et Hibernia 
Metropolitanus, et totius Angliw Primas. 
Primas. A.C. London. Episcopus. 

M. G. Armagh. Archiepiscopus, C. R. Winton. Episcopus. 
et Metropolitanus, et totius C. St. David’s. Episcopus. 
Hiberniw Primas. J. Lichfield. Episcopus. 

ἢ, C. Dublin, Archiepiscopus, et §8.Oxon. Episcopus. 








Lambeth Encyclic, 1867. 


Thomas Vowler St. Asaph. Epi- 
scopus. 

A. Llandaff. Episcopus. 

John Lincoln. Episcopus. 

W. K. Sarum. Episcopus. 

John T. Norwich. Episcopus. 

J.C. Bangor. Episcopus. 

H. Worcester. Episcopus. 

C. J. Gloucester and Bristol. Epi- 
scopus. 

KE. H. Ely. Episcopus. 

William Chester. Episcopus. 

T. L. Rochester. Episcopus. 


Horace Sodor and Mann.  Epi- 
scopus. 

Samuel Meath. Episcopus. 

H. Kilmore. Episcopus. 

Charles Limerick, Ardfert, and 
Aghadoe. Episcopus. 

Robert Eden, Moray, Ross, Caith- 
ness. piscopus, et Scotice 


Ecclesize Primas. 

Alexander Ewing, Argyll and the 
Isles. Episcopus. 

Charles Wordsworth, St. Andrew’s, 
Dunkeld, and Dunblane. Epi- 
scopus. 

Thos. G. Suther, Aberdeen and 
Orkney. Episcopus. 

William S. Wilson, Glasgow and 
Galloway. Episcopus. 

Thomas B. Morrell, Edinburgh. 
Coepiscopus. 

F. Montreal, Canada. 
politanus. 

G. A. New Zealand. Metropoli- 
tanus. 

R. Capetown. Metropolitanus. 

Aubrey G. Jamaica. Episcopus. 

T. Barbados. Episcopus. 

J. Bombay. Episcopus. 

H. Nova Scotia. Episcopus. 

F. T. Labuan. Episcopus. 

H. Grahamstown. Episcopus. 

H. J. C. Christchurch. Episco- 
pus. 

Mathew Perth. Episcopus. 

Benj. Huron. Episcopus. 


Metro- 


307 
W. W. Antigua. Episcopus. 

KE. H. Sierra Leone. Episcopus. 
T. N. Honolulu. Episcopus. 

J.T. Ontario. Episcopus. 

J. W. Quebec. Episcopus. 

W. J. Gibraltar. Episcopus. 

H. L. Dunedin. Episcopus. 


Kdward, Orange River Free State. 
Episcopus. 


A. N. Niagara. Coepiscopus. 
William George Tozer. Episco- 
pus. 


James B. Kelly, Newfoundland. 


Coepiscopus. 


S. Angl. Hierosol. Episcopus. 

John H. Hopkins. Episcopus et 
Preses cclesie Unitarum 
Americe Provinciarum. 

Chas. P. McIlvaine, Ohio. Epi- 
scopus. : 

Manton Eastburn, Massachusetts. 
Episcopus. 

J. Payne, Cape Palmas. Epi- 
scopus. 

H. J. Whitehouse, Illinois. Epi- 
scopus. 

Thomas Atkinson, North Carolina. 
Episcopus. 

Henry W. Lee, Iowa. Episcopus. 


Horatio Potter, New York. Epi- 


scopus. 

Thomas M. Clark, Rhode Island. 
Episcopus. 

Alexander Gregg, Texas. Episco- 
pus. 

W. H. Odenheimer, New Jersey. 
Episcopus. 

G. T. Bedell, Ohio. Coepiscopus. 


Henry C. Lay, Arkansas, Epi-— 
scopus. 

Jos. C. Talbot, Indiana. Coepi- 
scopus. 

Richard H. Wilmer, Alabama. 
Episcopus. ᾿ 

Charles Todd Quintard, Tennessee. 
Kpiscopus. 


John B. Kerfoot, Pittsburg. Epi- 


scopus. 


x 2 


308 Miscellantes. 


J. P. B. Wilmer, Louisiana. Epi- George Smith, late of Victoria 
scopus. (China). Episcopus. 

C. M. Williams, China. Episco- David Anderson, late of Rupert’s 
pus. , Land. Episcopus. 

J.Chapman. Episcopus. Edmund Hobhouse. Episcopus. - 


In compliance with the Archbishop’s desire, these Transla- 
tions were very widely circulated, especially by the help of 
the Anglo-Continental Society, under the direction of the 
Secretary, the Rev. Frederick Meyrick, to whom the Society 
mainly owes its existence, its continuance, and efficiency for 
so many years. ‘The Encyclic was also translated into the 
principal languages of the Continent. 

In a letter to me (dated Addington Park, Nov. 23, 1867), 
the Archbishop wrote in the following words :—“I have 
heard from very reliable authority that the Roman Catholics, 
English and Foreign, consider the Conference of seventy- 
six Bishops in Communion with the Church of England, 
together with its published proceeding to be the greatest 
blow the Papacy has received for a long time.” It is 
to be hoped that the Scriptural and Catholic principles 
of the Church were manifested thereby more clearly to 
the world, and that many were thus enabled to recognize 
the fact, that it is possible to be Catholic without being 
Roman, and to protest against Papal errors, without aban- 
doning those articles of Scriptural and Primitive Truth 
which by God’s mercy she still retains; and that the 
right principles and methods of Reformation are those 
which were adopted in the Sixteenth Century by the Church 
of England, reforming herself from within, not innovating 
into error, but conservative and restorative of truth. 

Let me add in evidence of Archbishop Longley’s friendly 
feelings towards the Eastern Church, that in July, 1868, 
the year after the Lambeth Conference, the last year of his 
life, I was commissioned by him to draw up a letter of 
Recommendation, written in his name, on behalf of the then 
Bishop of Gibraltar, Bishop Harris, to the Eastern Patriarchs, 
Archbishops, and Bishops, and the Holy Synod of Greece. 
The following form was approved by His Grace, and sub- 
scribed, sealed, and sent by him. 





ee 


Bishop of Gibraltar—Archbishop Longley. 309 


Ἐν τῷ ὀνόματι τοῦ Ilatpos, καὶ τοῦ “Titov, καὶ τοῦ “Αγίου 
2 rs 
Πνεύματος. ᾿Αμὴν. 
A ΄ \ 4 ΄ 
Τῷ παναγιωτάτῳ καὶ μακαριωτάτῳ Ἰ]ατριάρχῃ Κωνσταντινου- 
΄ , a 3 ’ 
πόλεως, νέας Ῥώμης, καὶ τοῖς πανιερωτάτοις Μητροπολίταις, 
ΤᾺ] , \ τὰ τν , a > Δ, a ? θ δό 
ρχιεπισκόποις καὶ ᾿Ε᾿ἰπισκόποις τῆς ἀνατολικῆς ὀρθοδόξου 
Fs a a , , 6 
Ἐκκλησίας, καὶ τῇ ἁγίᾳ τῆς ‘EXXddos Συνόδῳ, Kdpodos Θωμᾶς, 
Gi. ᾳ ᾽Α ͵ Κ αρίας, καὶ ὅλ ns ᾿Αγ- 
cia προνοίᾳ ᾿Αρχιεπίσκοπος ἹΚαντουαρίας, καὶ ὅλης τῆς Ay 
“ \ / 
γλίας IIpatos, καὶ Μητροπολίτης, χαίρειν ἐν Kupio. 
/ ς a > \ >’ οι Ὁ \ \ 7 

Γνωρίζομεν ὑμῖν, ἀδελφοὶ ἐν Χριστῷ ἀγαπητοὶ, διὰ τούτων 
τῶν γραμμάτων, OTL κεχειροτονήκαμεν, κεκυρώκαμεν καὶ καθιε- 
ρώκαμεν ἐπίσκοπον τῆς ἁγίας καθολικῆς καὶ ἀποστολικῆς 
3 / n 3 >? / / | , \ 
Εἰκκλησίας, τῆς ἐν ᾿Αγγλίᾳ πεφυτευμένης, τὸν τιμιώτατον Kat 

I b] \ e a > / / \ , f 
φίλτατον ἀδελφὸν ἡμῶν, ὀρθοδοξίᾳ πίστεως Kat σεμνότητι βίου 

, A \ > 4 
δεδοκιμασμένον, Kaporov ᾿Αμίαντον “Appts, ὃν καὶ ἀπεστάλ- 
καμεν εἰς τὴν ἀνατολὴν, ἵνα ἐν τῇ ἐπισκοπικῇ καθέδρᾳ κατα- 
σταθεὶς τῆς παλαιᾶς Κάλπης, τῆς σημερινῆς Γιβιλτέρρας, 
᾿Αγγλικῆς κολωνίας ἐν τῇ μεσογαίᾳ θαλάσσῃ, ἐπισκοπῇ καὶ 

a a ἷ / \ 
ποιμαίνῃ τοὺς τοῦ βρεταννικοῦ σκήπτρου ὑπηκόους, τοὺς ἐν 
aA oe aa 4 
ἀνατολικοῖς μέρεσι διεσπαρμένους, καὶ ἵνα τῇ “Ὑμετέρᾳ Μακα- 
ριότητι τὴν ὀφειλομένην θεραπείαν καὶ φιλαδελφίαν ἐνδείξηται 
ἐν πᾶσιν. 

Συνίσταμεν οὖν μετὰ πάσης προθυμίας τοῦτον τὸν ἡμέτερον 
> \ Φ Ὁ \ \ > XN 3 / Χ > “ 
ἀδελφὸν ὑμῖν, σεβαστοὶ καὶ ἀγαπητοὶ ἐν Κυρίῳ, καὶ ἐκτενῶς 
ς " gz σ > \ U / \ A 
ὑμῶν δεόμεθα, ἵνα αὐτὸν φιλοφρόνως δέξησθε, καὶ παραστῆτε 
αὐτῷ ἐν ᾧ ἂν ὑμῶν χρήζῃ πράγματι, καὶ γὰρ ἄξιός ἐστι. 
3 ͵ Cc oA 9 7 3 7ὔ 
Ασπαζόμεθα ὑμᾶς ἐν Kupio. ᾿Αμήν. 

3 p n lal \ 3 7 “Ὁ 

Ἐδόθη ἐν Παλατίῳ ἡμῶν Λαμβηθανῷ, καὶ ἐσημάνθη τῇ 

an aA aA , Ε ͵ 
ἀρχιεπισκοπικῇ ἡμῶν σφραγῖδι, ἔτει σωτηρίῳ awEn, μηνὶ Ἰουλίῳ, 
ἡμέρᾳ κά. 


On October 27th, in the year 1868, the year after the 
Lambeth Conference, Archbishop Longley (who had pre- 
sided over it and guided it with wisdom, dignity, gravity, 
and gentleness) entered into his rest. His Primacy will 
long be remembered as a great blessing to the Church, and 
his name will be cherished with affectionate veneration by 
all who had the privilege of intercourse with him. 

May I be allowed to pass on to a personal reminiscence, 
suggested by the mention of his death. 





310 Miscellanies. 


On the 14th of the following month I received, unex- 
pectedly, a letter from Mr. Disraeli (now Earl of Beacons- 
field, K.G.), announcing a proposal to submit my name 
to the Queen for a place on the Episcopal Bench. 

I requested time to consider it, and after some delibera- 
tion I wrote a letter asking for leave to be allowed to 
continue in the position which I then held,—as Canon and 
Archdeacon of Westminster, and Vicar of Stanford in the 
Vale, and Rural Dean in the Diocese of Oxford,—a position 
which gave ample opportunities for professional labour and 
study; and was all—and more than all—that in worldly 
respects I could reasonably desire. Besides, being more 
than threescore years of age, I shrank from the labours 
and responsibilities of the Episcopate. Some relatives, 
however, and friends thought fit to dissuade me from send- 
ing that letter; and after some misgivings I yielded to their 
urgency, and on November 17th, forwarded another letter 
to the Prime Minister, expressive of a respectful assent to 
that honourable proposal. 

Being then resident at Westminster, I afterwards went on 
that day tothe Abbey for Evening Prayer. The Anthem in that 
service was, “ This is the day that the Lord hath made.” I 
did not at first recognize the reason for the choice of that 
particular Anthem, but I soon recollected that the day, 
November 17, was the day of the Accession of Queen Elizabeth, 
the Foundress of the Collegiate Church of Westminster. On 
looking into the Prayer Book Ialso found that November 17, 
was marked in the Calendar as the day commemorative of 
one of the greatest Bishops of the See of Lincoln, 8. Hugh. 
Thus the new was joined on to the old; and what was a 
remarkable coincidence, the Canonical house in which I then 
resided, and where I had lived for nearly a quarter of a cen- 
tury, at Westminster, adjoined the chapel of S. Catherine, 
in which 8. Hugh was consecrated Bishop of Lincoln, on 
September 21, 1186, being St. Matthew’s Day.’ 

On November 22nd I received the intelligence that Her 


1 See Prebendary Dimock’s note in his excellent edition of the “ Magna 
Vita S. Hugonis Episcopi Lincolniensis,” p. 114. 











See of Lincoln. 311 


Majesty had been graciously pleased to approve my nomi- 
nation to the See of Lincoln, to which I was elected by 
the Dean and Chapter of the Cathedral Church of Lincoln 
on Feb. 12 (at Lincoln ell the Prebendaries, or non-resi- 
dentiary Canons—more than fifty in number—have votes), 
and was confirmed by the Metropolitan of the Province on 
Feb. 22, and consecrated by the Archbishop of Canter- 
bury, and nine of his Suffragans (London, Llandaff, Oxford, 
Bangor, Gloucester and Bristol, Ely, Rochester, Lichfield, 
Peterborough, and the Bishop of Labuan, and Bishop 
Ryan, in Westminster Abbey, on Feb. 24, St. Matthias 
Day, 1869 (when the Sermon was preached by the Pro- 
locutor of the Lower House of Convocation, Dr. Bickersteth), 
and in that office I have now been permitted by Almighty 
God to serve (may He mercifully forgive the shortcomings, 
infirmities, and failures of that service) for about ten years. 


THE VATICAN COUNCIL. 





Tue Lambeth Conference was followed in the next year by 
the announcement of the summons of the approaching 
Vatican Council. 

Having been invited by the Bishop of Oxford, Bishop 
Wilberforce (in whose Diocese I was a Parish Priest for 
nineteen years, at Stanford in the Vale, and Rural Dean of 
the Vale of White Horse), and with whom I lived in loving 
intercourse, to address the Candidates for Holy Orders, at 
his Ordination in September, 1868, I thought it might be 
seasonable to prepare their minds for that great event 
which seemed to me to threaten serious consequences, civil 
and religious, to Christendom. 

The Bishop asked me to print the Address, which I did; 
and I here insert some extracts from it (its title was “On 
the proposed Council at Rome,”’) as follows :— 

An event has been announced to take place next year, 
which may be fraught with more important results to 
Christendom than any that has occurred during the last 
three hundred years. 


I refer to the Synod or Comal which has been sum- ἢ 


moned' to meet in the city of Rome on the 8th day of 
December, 1869, the Roman Festival of the Immaculate 
Conception of the Blessed Virgin Mary, and the anniversary 
of the promulgation of that dogma at Rome in the year 
1854. 

This Council is designated in the instrument of its con- 
Yocation as a “ Sacred, Gewmenical, and General Couneil.” 


1 By Pope Pius IX. in the Bull “ Mterni Patris,” dated at Rome on 
the Festival of St. Peter and St. Paul, June 29, 1868. 














Vatican Council of 1869. 313 


The Papal Bull (called from its first words, “ Aterni 
Patris”’), which summoned this Council, was ushered in 
with the sound of trumpets, and read on the morning of the 
Festival of St. Peter and St. Paul, June 29, in the present 
year, in front of the Church of St. Peter at Rome. It pur- 
ports to be a message from God; and declares that who- 
soever contravenes its mandates must expect to incur ‘‘ the 
indignation of Almighty God, and of the blessed Apostles 
St. Peter and St. Paul.’’? 

The Council which is summoned by it will probably con- 
sist of many hundreds of persons, Cardinals, Archbishops, 
Bishops, and Heads of Monastic Orders ; it will meet in St. 
Peter’s αὖ Rome, the noblest church in Christendom, in one 
of the most ancient and famous cities of the world; and it is 
the first Council of the kind that has met since the Council 
of Trent, three centuries ago. 

The summoning of this Council indicates great confidence 
on the part of the Church of Rome. The Council of Trent 
was called, after many delays, by the Bishop of Rome, at 
the desire of Christian Princes, who were invited to it; but 
the present Council is convened by the Bishop of Rome by 
his own will and on his own authority, without any consent 
of any earthly ruler.’ 


2 “Si quis hance paginam nostre indictionis, annuntiationis, convoca- 
tionis, statuti, decreti, mandati, precepti et obsecrationis infringere, vel 
ei ausu temerario contraire presumpserit, indignationem Omnipotentis 
Dei ac beatorum Petri et Pauli Apostolorum Ejus se noverit incursurum.” 
Such are its concluding words. 

* It is a remarkable sign of the present times, that—whereas the Roman 
Catholic Council, which eventually met at Trent (4.p. 1545—1563), was 
due to Luther’s appeal (4.p. 1518—1520), and was convoked by the Bishop 
of Rome, Paul III., after long delay on the part of his predecessors, espe- 
cially Pope Clement VII., at the request of Christian Princes, and they 
were invited to it, (see the note below, p. 38, and Sarpi’s “ History of the 
Council of Trent,” book i.}—the proposed Roman Council of 1869 is 
summoned by the Pope, not only independently of Christian Princes, but 
with a disregard and defiance of their authority. 

The Church of Rome, it is evident, has much more confidence in her 
own power now, than she had three centuries ago. This has arisen from 
the weakening of National Churches and from the falling away of Nations 
from the supremacy of Christ. The Christian hierarchy has been repelled 
from their national centres, and has been attracted towards Rome. 


214 Miscellantes. 


Let us confess with thankfulness to God that the @cume- 
menical or General Councils of the ancient Church were, 
under God’s blessing, the means of conferring inestimable 
benefits on Christendom. A truly Gicumenical Council is 
what we and all Christendom may well desire to see. 

But what do we mean by an Cécumenical or General 
Council? How is it to be defined? and does the proposed 
Council at Rome satisfy the conditions contained in that 
definition ? 

A Council cannot be said to be General, by reason of 
the large number of Bishops and others gathered together 
in it. 

The Church of Rome acknowledges this proposition. 
She agrees with us in recognizing the Council of Nicza 
(A.D. 325) and of Constantinople (4.p. 381) as General 
Councils, but she does not acknowledge as such the Council 
of Ariminum (A.D. 363), which contained more Bishops ; and 
she rejects some of the decrees* of the Council of Constance 
(a.p. 1414—1418), which was more numerous than several 
Councils which she calls General. 

A Council may indeed style itself a General Council, ifit is 
lawfully convened from different parts of Christendom, and 
if its members are free, and if they are resolved to proceed 
on sound principles and in a lawful manner. But to speak 


Democracy and Infidelity have advanced the cause of Ultramontanism, 
and are doing the work of Hildebrand. 

Such phenomena as these clearly show that Rome will yet be enabled 
to make a great struggle in Christendom; and perhaps she will fall a 
victim to the terrible fury of that infidel Antichristianism, which, by her 
antagonism to the supremacy of Christ, she herself has strengthened. 

The true Church, which cleaves to Christ, awaits the issue with calm- 
ness, but with sorrow. 

4 The decrees asserting the supremacy of a General Council over the 
Pope. Those decrees of Constance are now rejected by most Roman 
Catholic writers: see Cardinal Bellarmine, “ De Conciliis” (ii. 7 and 
ii. 17), “ Summus Pontifex simpliciter et absolutd est supra Ecclesiam 
Universam, et supra Concilium Generale;’’ although Pope Martin V. 
assented to them (Sess. 45, a.p. 1418) when he declared, ‘‘Quéd omnia 
et singula determinata conclusa et decreta in materiis fidei per presens 
Sacrum Concilium Constantiense conciliariter tenere et inviolabiter 
observare volebat, et nunquam contraire quoquam modo.” 


ἀν ΣΑΣ 











What are General Councils? 515 


more accurately, no Council can be predicated ἃ priori to be 
a General or Gicumenical Council. 

The proof of its Generality or Gicumenicity is derived ἃ 
posteriori from the reception of its dogmatic decrees by the 
general consent of Christendom. The Councils of Nicza, 
Constantinople, Ephesus, and Chalcedon are rightly called 
General Councils, because their dogmatic decrees have been 
generally receiwved—and are received to this day—by the 
Hastern and Western Churches. In those dogmatic decrees, 
and in the Confessions of Faith promulgated by them and 
received by the whole Body of Christ, we recognize a fulfil- 
ment of His promise to His Church that He would send 
to her the Holy Ghost the Comforter, to abide with her for 
ever, and to teach her all things, and to guide her into 
all truth.’ 

But although we cannot predicate ἃ priori that any given 
Council will be a General one—because we cannot foresee 
whether its dogmatic decrees will be generally received—we 
can pronounce @ prior that some Councils can never be 
rightly termed General Councils, by reason of certain defects 
which invalidate them ab initio. 

Such defects are as follows :— 

A Council cannot be a General One, if there is anything 
vicious in the manner of its convocation; it cannot be a 
General Council, if there is anything vicious in its constitu- 
tion; it cannot be a General Council, if there is anything 
vicious in the principles on which its members will proceed ; 
and lastly, it cannot be a General Council, if its dogmatic 
decrees will not be generally received. 

I do not hesitate to affirm that all these defects are to be 
found in the proposed Council, which has been summoned 
to meet at Rome on the 8th of December, 1869. 

(1.) First, as to the manner of Convocation and the 
person convoking it. 

All the General Councils of the Ancient Church were 
convoked with the consent and by the authority of Christian 
Princes; and there was no instance of a Council claiming 


5 John xiv. 26; xvi. 13. 


316 Miscellantes. 


to be General, convoked by the Bishop of Rome on his own 
mere motion, for more than a thousand years after Christ.® 
But in convoking the proposed Council, the Bishop of | 
Rome sets the authority of Christian Princes at defiance. 
He exalts himself above them all. He declares in the writ 
of summons that all those, who are expected to attend the 
Council, are bound to appear at Rome in the place and on 
the day appointed, under certain penalties;* and that they 
are obliged to this attendance by reason of the simple fact 


δ See the XXIst of our Thirty-nine Articles; and compare Bp. 
Andrewes’ “ Sermon on the Right and Power of calling Assemblies” (on 
Numb. x. 1, 2). Works, vol. v. pp. 158—168; and his “ Tortura Torti,” 
p. 165. Dr. Field, on the Church, Book V. ch. 52; Theophilus Angli- 
canus, Pt. 111. ch. vi. 

The Council of Niczea was convoked by the Emperor Constantine. 


ie Constantinople τῇ Theodosius, 

Ἢ Ephesus » Theodosius the Younger and 
Valentinian, 

ἘΞ Chalcedon » Valentinian and Marcian, 


and so the rest for a thousand years after Christ. See Bp. Andrewes, 
“Sermon,” p. 166, and the second Book of Sarpi’s “ ἜΡΝΟΣ of the 
Council of Trent,” on a.p. 1545. 

This was acknowledged by the Popes themselves in the seventh 
century. See the “Liber Diurnus Romanorum Pontificum,” (described 
below, p. 320), in which are the following words :—‘ Concilium in Nicwa 
sub magno principe Constantino convenit ;—Constantinopolitanum sub 
imperialis memorize majore Theodosio—quibus tertium generale accessit 
Concilium quod sub principalis memoriz# Theodosio Augusto factum est ; 
ex autoritate tamen Celestini Apostolice sedis Antistitis cum beato 
Cyrillo Alexandrine Ecclesie presule in Ephesinam urbem convenit .. . 
Quartum Concilium sub auguste memorize Marciano imperatore in 
Chalcedona concurrit, in quo apostolicus Papa per legatos et vicarias 
prefuit. Hee quintum Concilium assecutum est, et sub piz memoria 
Justiniano principe apud Constantinopolitanam urbem est congregatum. 
Sanctum sextum Concilium universale, favente Deo et votum Domini 
Constantini clementer implente, in urbe regia, eo presidente celebratum 
est, cui apostolice recordationis Agatho Papa per legatos suos prefuit.” 
These are all the General Councils to the beginning of the seventh century, 
when the “ Liber Diurnus” was framed in its present form. 

7 The words of the Papal Bull are—* Volumus, jubemus, omnes ex 
omnibus locis Patriarchas, Archiepiscopos, Abbates . . . . ad hoc ecu- 
menicum Concilium venire debere, requirentes, hortantes, ac vi juris- 
jurandi, quod Nobis et huic sancte sedi prestiterunt, ac sancte obedientia 
virtute, et sub penis jure aut consuetudine in celebrationibus Conciliorum 
adversus non accedentes ferri et proponi solitis.” 














What are General Councils ? 347 


that the Bull of Convocation has been posted in certain 
specified places in the City of Rome.* He assumes to him- 
self the right of commanding the subjects of all the 
Sovereign Princes of Christendom to quit their own couniry, 
and to attend on himself, and to remain in attendance upon 
him (the sessions at Trent were continued for twelve years) 
till he has discharged them. If Sovereigns have need of 
their services, they must forego their claims on their 
allegiance, and must surrender their subjects to the superior 
authority of the Bishop of Rome. In a word, by this act, 
the Bishop of Rome places his foot on the necks of all the 
Princes of Christendom. 

(2.) Secondly, the members of a General Council ought 
to be free; otherwise their voices are worth nothing; they 
are mere ciphers. All the General Councils of Ancient 
Christendom consisted of persons pledged only to maintain 
“the Faith once for all delivered to the Saints.” ἢ 

But none of the members of the proposed Council of 
Rome are free men. They are all bound by an Oath,'—an 
Oath never heard of in Ancient Christendom,—an Oath 
which, in its present form, is not three centuries old,’ an 


8 The Vatican, Lateran, and Liberian Basilicas, the church of 8. Maria 
Maggiore, the Palazzo di Monte Citorio, the Campo di Flora, and the 
Cancellaria Apostolica, &c.; and he declares that every one who is 
expected to appear is as much bound as if he was personally present 
when the writ of summons was posted up at those places. “ Post 
spatium duorum mensium a die Litterarum publicationis et affixionis ita 
volumus obligatos esse et adstrictos, ac si ipsismet ille coram lecte et 
intimate essent.” 

To obviate the comparison between the proposed Roman Council of 
1869 and the Lambeth Conference of 1867, it may be observed that the 
Archbishop of Canterbury did not summon Bishops from foreign parts to 
a Synod under penalties for non-attendance, but invited them as brethren ; 
and that they came together as free men, bound by no pledge but to 
maintain the Catholic Faith. 

9 Jude 3. 


* Which may be seen in the “ Roman Pontifical,” printed at Rome 
A.D. 1818, p. 62. 


2 In its present form it dates from the Pontificate of Clement VIII. 
A.D. 1592—1605. Concerning the alterations in it the reader may refer 
to Dr. Barrow on the Pope’s Supremacy, Introduction, p. 36; Theo- 
philus Anglicanus, Pt. 11. ch. iv. 


318 Miscellantes. 


Oath by which they engage themselves “to defend and 
maintain the Roman Papacy and the royalties of St. Peter” 
—the “regalia Sancti Petri”’—(a phrase altered from the 
older words, “regulas Sanctorum Patrum”) “ against all 
men;” that is, to defend and maintain the Papal Supre- 
macy; “to defend, augment, and advance the rights, 
honours, and privileges and authority of the holy Roman 
Church and of their lord the Pope.” And they have 
pledged themselves by that oath to “persecute and impugn 
with all their might” all whom they call ‘heretics, schis- 
matics, and rebels against their lord the Pope ;”* that is, all. 
who do not and cannot acknowledge his supremacy, which 
subverts the supremacy of Christ. 

Must it not therefore be said, that unless they renounce 
that unrighteous oath, they will come to the Council at 
Rome as captives in chains. When they enter it, the Bishop 
of Rome may flatter them with the illusory dream that they 
are in the bark of St. Peter; but they will be there as 
galley-slaves, chained to the oar. 

(3.) Thirdly, in the General Councils of Ancient Chris- 
tendom, the Holy Gospels were placed on a royal Throne,* 
so that to the eye of faith Christ was there visible, presiding 
over the Synod. Holy Scripture was their standard of appeal. 
They weighed all things in the balance of the Sanctuary.* 
“To urge anything upon the Church as an article of faith, 
and not to show it in Scripture ” (says Richard Hooker‘), 


3 Hereticos, schismaticos et rebelles eidem domino nostro pro posse 
persequar et impugnabo. 

* Acta Synodi Ephesine, p.175. Theodoret, Hist. Eccl. v.3. Dr. 
Field, On the Church, book v. ch. 49. 

5 And they protested against the use of any other. “Non afferamus 
stateras dolosas,” says 3. Aug. (“De Bapt. ὁ. Donatist.” ii. 6.), “ubi 
appendamus quod volumus, et quomodo volumus, dicentes ‘hoc grave; 
hoe leve est;’ sed afferamus divinam stateram de Scripturis Sanctis 
tanquam de thesauris dominicis, et in illA quid sit gravius appendamus ; 
ἱπηὸ non appendamus, sed a Domino appensa recognoscamus.” 

6 Hooker, ii. vy. 4. Cp. Tertullian (c. Hermogen. c. 22), “ Adoro Serip- 
ture plenitudinem, si non est scriptum, timeant Ve illud adjicientibus 
aut detrahentibus destinatum,” and S. Jerome (in Haggai, c. i.), “ Que 
absque auctoritate et testimoniis Scripfurarum, quasi treditione Apos- 
tolici sponte reperiunt, atque confingunt, percutit gladiu¥ Dei,” and S. 











Ts the Vatican a General Council ? 319 


“this did the ancient Fathers evermore think unlawful, 
impious, execrable.” 

But the Church of Rome has abandoned this fundamental 
principle, which regulated the deliberations of all ancient 


General Councils. 

In the fourth session of the Council of Trent (a.p, 1546), 
when only fifty-three Bishops were present, and of these 
more than forty were Italians, she decreed, first, that the 
Apocrypha, which the Ancient Catholic Church did not 
receive as divinely inspired, is of equal authority with the 
Canonical Books of Holy Scripture for establishing articles 
of faith; and, secondly, she placed her own unwritten Tra- 
ditions on a par with Holy Scripture, and she made them to 
be a standard of appeal in matters of faith: 

These are her received principles.’ 

Therefore the foundation being unsound, upon which the 
dogmatic decrees of the proposed Roman Council will rest, 
they cannot command the assent of those who venerate the 
written Word of God as that ὃ “which is able to make us 
wise unto salvation, through faith which is in Jesus Christ.” 


Augustine (c. Lit. Petilian. iii. 6.), ‘Si Angelus de czlo vobis annuntiaverit 
preterquam quod in Seripturis accepistis, anathema sit.”” Cp. Epist. ad 
Galat. i. 8, and S. August. de Peccatorum Meritis, i. 22, “ Scriptura 
Sancta nescit falli nec fallere;” Epist. 82. ad Hieronymum, “ Solis eis 
Scripturarum libris, qui jam canonici appellantur, didici hunc timorem 
honoremque deferre, ut nullum eorum auctorem scribendo aliquid errdsse 
firmissimé credam. <Alios ita lego, ut quantalibet sanctitate doctrindque 
prepolleant, non ideo verum putem quia ipsi ita senserint, sed quia mihi 
vel per “1105 awctores canonicos, vel probabili ratione, quod a vero non 
abhorreat, persuadere poterunt. Zantwmmodo Scripturis canonicis hance 
debeo servitutem, qué eas sodas ita sequar ut conscriptores earum nihil in 
eis omnind errdsse non dubitem.” It is clear from these words, that S. 
Augustine believed that Popes were not infallible, and that Councils and 
Popes must bow to Holy Scripture. 

7 As a celebrated Roman Professor of Theology expresses it (Perrone, 
* Prelect. Theol.” ii. 1217, ed. Paris), “The Tridentine Fathers knew 
well that there are certain articles of Faith” (i.e. of their own Faith) 
“which rest on Tradition alone; they sanctioned Tradition as a rule of 
Faith wholly distinct from Scripture.” | 

8 As St. Paul declares, “The Holy Scriptures are the things that are 
able” (ra δυνάμενα ; observe the article τὰ, which excludes other things) 
“to make wise unto salvation through faith which is in Christ Jesus” 
(2 Tim. iii, 15), 


220 Miscellantes. 


and who adhere to the principles which governed the 
General Councils of ancient Christendom. | τ 

(4.) Fourthly. We cannot indeed foresee what may be 
the dogmatic decrees of the proposed Council. Some there 
are who foretell that it will declare the Bishop ‘of Rome to be 
imfallible, And when this Council is assembled at Rome, 
and breathes the atmosphere of Rome, and is impregnated — 
by it, who can tell what may be the effect of that potent 
influence upon it, and to what lengths it may be carried ? 

It is an -unquestionable fact, that Bishops of Rome are 
not infallible, asmuch as they have erred, and have fallen 
into heresy ; Popes Zephyrinus and Callistus were partisans 
of the Noetian heresy,’ Pope Liberius lapsed into Arianism, 
Pope Vigilius into Eutychianism, and Pope Honorius (ap. 
626—638) was a Monothelite ; and in ancient times, eyen to 
the seventh century, the Bishops of Rome themselves, at their 
ordination, in the profession of faith which they then made, 
publicly denounced and anathematized Pope Honorius by 
name as a heretic ;* and in that solemn formulary they then 
openly acknowledged their own fallibility ;* and thus they 


® As has been shown by the author of the present discourse, in his 
volume entitled “S. Hippolytus and the Church of Rome in the Third 
Century.” London, 1853. 

' See Barrow on the Pope’s Supremacy, p. 266; Gerhard, Loti 
Theol. v. 407; Crakanthorpe, on 5th Gen. Council, ch: xxxvi. ; Bingham, 
Antiq. xvi. 1.14; Gieseler, Eccl. Hist. § 83. 

In the “ Liber Diurnus Romanorum Pontificum,” which contains the 
profession of Faith made by the Bishops of Rome at their Ordination, 
and subscribed with their own hands (see p. 509, ed. Routh). It was 
published by Garnier at Paris in 1680, and has been reprinted by Dr. 
Routh in his Scriptorum Ecclesiasticorum Opuscula, 1832, pp. 511—516. 
The words in which the Popes anathematized Pope Honorious are as 
follows (p. 507) :—* Auctores novi heretici dogmatis Sergium, Pyrrhum 

. und cum Honorio, qui pravis eorum assertionibus fomentum im- 
pendit . . . execramur atque condemnamus.” ᾿ 

Pope Honorius was also condemned as a heritic by the Universal 
Church, see the Council in Trollo Quini Sextum, a.p. 692, Canon L., and 
by the present Eastern Church. See the Epistle of the Eastern Patriarchs 
to the present Pope, Pius IX., a.p. 1848, ὃ 11. 

3 In the following words of the document aforesaid, p. 508 :—* Dis- 
tricté anathematis interdictioni subjicimus si quis unquam seu os sive 
est alius, qui novum aliquid presumat contra hujusmodi evangelicaut 


Its Decrees will not be received. 321 


delivered a prophetic protest from the Papal chair itself 
against an assumption of Infallibility on the part of any of 
their successors. 

These things are matters of history. Yet, since in the 
mysterious and awful workings of God’s righteous govern- 
ment, it is His will to withdraw His grace from the proud, 
and to punish them by means of their own pride,‘ the 
Bishops of Rome may be allowed by God to plunge deeper 
into the abyss of error by asserting their own Infallibility ; 
and they may be like Pharaoh of old, rushing on to his own 
destruction in a desperate fit of infatuation and of frenzy, 
and carrying with him the armies of Egypt into the depths 
of the Red Sea. 

But, whatever dogmatic decrees may be put forth by this 
Council, it is certain that those decrees will not be generally 
received. The Pope may invite Hastern Bishops to it. Even 
if they do not accept the invitation, this would give it a 
semblance of impartiality. And if they should accept it, 
they would be drawn into a snare, and aggrandize his power, 
as at the Council of Florence (a.p. 1439) ; for in the proposed 
Council at Rome there will be a vast majority of Bishops 
bound by the Oath already mentioned (p. 320) to advance 
his supremacy and to persecute all who oppose it as 
“heretics, and schismatics, and rebels against their lord the 
Pope.” Its decrees, therefore, will not be received by the 
HKastern Church, which, in the year 1848, united in a solemn 
protest, subscribed by the four Hastern Patriarchs,* against 
the usurpations and heresies of the Roman Church. Its 
decrees will not be received by the Churches of Russia and 


traditionem, et orthodoxe fidei Christianzeque religionis integritatem, vel 
quicquam contrarium annitendo immutare tentaverit.”’ 

4 Ipsa peccata sic ordinat Deus, ut que fuerint delectamenta homini 
peccanti, sint instrumenta domino punienti. 8. Aug. in Psal. vii. 

5 Of Constantinople, Alexandria, Antioch, and Jerusalem, and twenty- 
nine Bishops, in May, 1848. Cp. Dr. Neale’s “ History of the Eastern 
Church,” vol. ii. p. 1192—1198. 

It is probable that the present aggressive movement of Rome may 
have the effect of drawing the Eastern Church nearer to the Churches of 
England and of America, for the defence of the true Faith against her 
usurpations. 

VOL. I. Y 


322 ; Miscellanies. 


of Greece; they: will not be received by the Armenian, Cop- 
tic, and Abyssinian Churches ; they will not be received by 
the Anglican Church here or in the Colonies, nor by the 
American Church, nor by the Scandinavian Churches, nor 
by any of the Protestant communities throughout the 
world. 

For this reason therefore, also, it has no claim to be called 
‘a General Council. 

The present Church of Rome charges us with isolation. 
But it is Rome which is isolated, and not we. The most 
Catholic of all things is Truth. We cleave to Christ, Who © 
is the Truth. We hold to Christ, Who is the Head. We 
dwell in Him Who is the Light; and “if we walk in the 
Light as He is in the Light, we have fellowship one with 
another.”’ And Catholicity is a thing of Time. Whoever 
communicates with Christ, is truly Catholic, for he com- 
municates with Him Who is “the First and the Last.” 
Whoever communicates with the Church as it existed in the 
time of Christ and His holy Apostles, is a true Catholic. — 
But whoever adds novel dogmas to the one Faith taught by 
them, is guilty of heresy and schism. We hold all the 
Truth contained in Holy Scripture, and proclaimed in all 
the ancient General Councils, without any additions; and 
we venerate and maintain the principles which governed 
those ancient Councils. Thus we hold communion with the 
Past; we communicate in spirit with all the holy men who 
sat in those Councils, even from the days of the Apostles. 

But Rome has isolated herself. She has abrogated the 
laws which those Councils revered and obeyed. She has 
added new dogmas to the ancient Faith. Fourteen years 
ago, on the very same day—the 8th day of December—on 
which this Council is to meet (an unhappy omen) she pro- 
mulgated a new article of Faith. Thus she has separated 
herself from the sound Ancient Church Catholic, and she 
has convicted herself, by her own acts, of novelty, heresy, 
and schism. 

But let us not therefore regard this proposed Council 
with indifference. No: if the watchmen of the House of 


6 John xiv. 6. 7 John i. 7. 


Probable Results of the Vatican Council. 5323 


Israel are faithful to their trust, then, under the overruling 
power of an All-wise and Merciful God, the gathering 
together of this great Assembly may be made the occasion 
of. unspeakable good to Christendom. 

It ought to be regarded by us as an occasion for awaken- 
ing public attention to the true principles of the Catholic 
Church. What is the divinely-appointed Rule of Faith, 
from which no man ought to swerve? What are the laws 
which Christ Himself has promulgated for the government 
of His Church? What is the rightful constitution of 
General Councils, according to the judgment and practice 
of ancient Christendom? ‘These are questions of the gravest 
importance, and let us thank God that these questions are 
now raised, and call with a loud voice for solution. 

We may cherish a hope—and we ought devoutly to pray 
—that many of those venerable persons who are now 
summoned by the Bishop of Rome to the proposed Council, 
may be induced to consider these questions, and to examine 
their own position. And if they find, by a careful study of 
Holy Scripture and the records of the Primitive Church, 
that the Bishop of Rome has encroached upon the supremacy 
of Christ, and upon the rights of all Christian Princes and 
Governments, and has done grievous wrong to the Bishops, 
Priests, and Deacons of the Church of God, and to her 
faithful People, and has robbed them of that “ lberty with 
which Christ has made them free,” and in which they are 
commanded to stand fast, and not to become the servants of 
men,° they may be stimulated and enabled to emancipate 
themselves from the unhappy bondage by which they are 
now enthralled. 

The Btshops who are convened to that Council may be 
excited to vindicate their own prerogatives, as successors 
of the Apostles, and of the ancient Bishops of Christ’s 
Church, who were not fettered by unrighteous oaths of vas- 
salage to the Roman See; and to claim for themselves and 
for their flocks that rightful heritage which Christ purchased 
for them by His most precious blood; and to recover the 
inestimable blessing of the free possession of pure Christian 

* Gal. τ. 1. 
£2 


324 Miscellanies. 


Faith, drawn from the unsullied well-spring of Holy Scrip- 
ture, and not tainted by the impure admixture of corrupt 
and novel traditions, in doctrine, discipline, and worship. 
And then it may please God to bring us together with 
them, under the Divine Supremacy of Christ, into a true 
General Council, where we may joyfully embrace one 
another as brethren, united in that pure primitive faith and 
unfeigned love which animated the Apostles, Elders, and 
Brethren in the first Council of the Church—the Council at 
Jerusalem *—and which hallowed, dignified, and beautified 
the great General Councils of undivided Christendom. 

But, we must also look forth in other directions. 

Christendom is now menaced by Infidelity. The last 
great struggle of the Church of Christ will be against open 
Unbelief and Blasphemy ; and we seem to be approsaung 
that terrible conflict. 

In most of the countries of Continental Europe, the 
Christian Priesthood has lost its hold on the intelligence of 
the Laity. It has fallen below the needs of the times. In 
Roman Catholic countries, the People are apostatizing from 
Christianity. They do not see Christianity allied with 
sound Learning and wholesome Truth, but with much that 
is profitless and puerile, and with much that is notoriously 
fabulous and false. And because Christianity is presented 
to them in such a strange caricature and travesty, they 
identify it with fraud, and recoil from the Gospel as an im- 
posture. Such radiances as these must produce anarchy 
and confusion. 

We ought to be prepared for these results, and to take 
warning. If there was ever a time when we needed a 
learned Clergy, it is now. 


9. Acts xv. 4—29. 

1 The ignorance and illiterate character of a great part of the Roman 
Catholic Priesthood, and their readiness to lend themselves to the pro- 
pagation of legendary stories and old wives’ fables, &c., sometimes for 
the sake of sordid lucre and traffic, is deplored by eminent Roman 
Catholic writers, such as Rosmini in his “Cinque Piaghe,” pp. 20—45, 
Napoli, 1860; and see the recent work of another eminent Roman 
Catholie writer, Dr. Déllinger, “The Church and the Churches,” p. 401 
(Engl. transl. 1862), who quotes the following avowals of his co-re- 


German Protestantism. 325 


Yet further, in many Protestant countries the Clergy have 
forfeited their proper position as teachers of Christianity. 
They have ceased to be Theologians. This has arisen, in a © 
great measure, from the secularization of Universities. In 
Protestant Germany, for example, the principal works which 
are produced on Theology and Biblical criticism come, not 
from the Clergy, but from lay professors of theology. The 
authors of these works are not bound together by any pro- 
fession of faith, and may be of no creed at all; few of them 
speak as if they had any mission from Christ, and they do 
not treat the Scriptures as the bread of life given by God’s 
love to a famishing world; but they handle them too often 
with dry, cold, philosophical indifference, as if they were 
only like some botanical or mineral specimen ; and many of 
them seem to be tempted to attract hearers and allure 
readers by broaching what is paradoxical, novel, and 
startling, rather than by maintaining what is true; and 
having little reverence for Antiquity and Authority, and 
without a fixed rule of faith, they do not interpret Scripture 
“according to the proportion of faith,’* and have little 
scruple in preferring their own private opinions and arbitrary 
conceits to the judgment of the Universal Church and of 
Christ Himself, even in questions concerning the ‘Truth, 
Genuineness, and Inspiration of Holy Scripture. Men who i 
have ‘not the palate of faith have-no relish for true doctrine, 
and no disrelish for false ;* and we cannot expect vindica- 


ligionists :—“ ΠῚ clero pontificio ὃ il pit. ignorante di tutto il clero cattolico, 
salvo poche eccezioni.” ‘‘In other parts of Italy it is in fact not a whit 
better, as Bishops grant ordination with a facility of which no one in 
Germany can have an idea.” See what is said of the incredible ignorance 
of the Piedmontese clergy by the distinguished: teacher, Professor 
Domenico Berti, “ Rivista Italiana,” 1850, i. 123, 124... “ The state to 
which we are brought, is”’ (say intellectually gifted persons in the Papal 
States) “that in the finest and mentally most richly endowed part of 
Italy we are absolutely without any literature.” The art of Printing has 
now been invented for about 400 years ; but not a single copy of the Old 
Testament, in the original, has ever been printed at Rome ; and no edition 
of either Testament in Italian has been published there. That of Pope 
Sixtus V. was suppressed. 

2 Rom. xii. 6. 

5 “Si adsit palatum fidei” (said 8. Augustine), “sapit mel Dei,” and 
the converse is no less true. 


226 Miscellanies. 


tions of the true Faith, or refutations of deadly heresy, 
from such theologians as these ; however distinguished they 
may be by their attainments—and very eminent they are— 
in what concerns the letter of Scripture. For as the Apostle 
says, “the letter” (without the Spirit) “killeth, but the 
Spirit giveth life.” ἡ 

The severance of the science of Divinity from the Christian 
Priesthood is deeply to be deplored.’ ‘It is an evil omen for 
a Nation, when its future Clergy sit at the feet of Laymen 
to learn theology. This was not the case in the Ancient 
Church. There, all the greatest works on Holy Scripture, 
and Christian doctrine and discipline, and Church History, 
were composed by Bishops and Presbyters of the Church. 
And so it has ever been in England. God grant that it 


may never be otherwise ! 
I do not presume to say that a Layman may not be a 
good divine. Heaven forbid! If he is a sound member of 


* 2 Cor. iii. 6. There are, doubtless, bright exceptions to what is stated 
above. It may suffice to mention the names of Hengstenberg, Lange, 
and Delitzsch. But the fact is unquestionable. The following is an 
extract from a letter lately received by me from a distinguished student of 
theology in the most celebrated German University, whose name holds 
an honourable place in the literary annals of his country. Deploring the 
circumstance to which I have referred, he says, “This state of things 
cannot be beneficial to the Church nor to theological Science (‘ Wissen- 
schaft’). Instead of being united, they endeavour to ignore one another. 
The Professor forgets that he is lecturing to young men who are 
desirous of entering the sacred ministry; and when the student is 
ordained, he discovers that he must forget what he learnt at the University, 
because it is of no use to him in his parochial ministry ; and therefore he 
often conceives an utter disrelish and deplorable contempt for Theology, 
and does not make any progress in it, but, in a pietistical spirit, abandons 
the study of Divinity altogether. Of course you know that there are 
some exceptions to what I have said concerning Professors of Theology, 
especially Professor Hengstenberg, whose works are much read by the 
parochial clergy.” 

5 This is deplored by many wise and good men in Germany; as, for 
instance, by the late Dr. Rudolph Stier, in his “ Reden Jesu” (vol. iv., 
Preface), who laments “the unhappy divorce between the Church and the 
Professorial Chair; and the unpractical method of the Theological 
Schools, which coldly and stiffly fences itself against the use of any word 
which may speak from heart to heart.” Here is a solemn warning for 
our English Colleges and Universities. 


The Christian Priest as a Divine. 327 


Christ’s Church, doubtless he may be. Butiof this I am 
sure, that a Christian Priest has many special means and 
professional helps for cultivating Theology. He has the gift 
of the Holy Ghost bestowed on him at Ordination ; and if 
he does not fail to stir up the grace that is in him and to 
cherish that Divine gift by fervent prayer and diligent 
study, it will enlighten his mind to see, and purify his heart 
to receive, Divine Truth. He has the abiding sense of his 
solemn responsibility, bound upon him by his vows at 
Ordination, to set himself apart from the world, and to 
dedicate himself wholly to God, and to search for the σα ἢ 
with all his heart, mind, soul, and Spirit, and to teach only 
what is true. He enjoys those blessed opportunities of 
growing in grace and spiritual wisdom, which arise from 
constant study of the Scriptures, and from reading them in 
the House of God, and from expounding them to his flock, 
after earnest supplication to Him; and from ministering at 
the baptismal font and at the holy table ; and from offering 
up daily the sweet incense of Prayer; and from catechizing 
Christ’s little ones. And he has the benefit of that holy 
wisdom which grows up by the side of sick-beds, and of 
death-beds, and springs forth in churchyards at the side 
of the grave. What is the study of Theology and Biblical 
Criticism without these things? A mere science of the 
schools and of the lecture-room; a thing only of grammars 
and lexicons; a dry, lifeless skeleton; a heartless thing, 
made for theorizing and disputing, but not for living, loving, 
acting, suffering, and dying, as Christian Theology ought to 
be—a quickening principle, almost a holy inspiration, 
animating the heart, soul, and spirit, ay, and glowing and 
burning as a sacred fire, in the whole man, filled with the 
Holy Ghost. 


This brings me, in the last place, to consider your duty. 
You are watchmen of the house of Israel; keep your watch 
diligently. “Corde vigila, fide vigila, spe vigila, charitate 
vigila, operibus vigila.’*® You are shepherds of the flock 
which Christ has purchased with His own blood; feed and 


6 §. Aug. (Serm. 23, De Verbis Domini). 


328 Miscellanies. 


tend it well, keep it safe from wolves. You are spiritual 
guides of others; therefore the Priest’s lips should keep 
knowledge.’ Even the inspired Apostle, in his last days on 
earth, did not disdain to send for his books and his parch- 
ments ;* and he charged his beloved son Timothy, who was 
richly endued with spiritual graces, to “ give attendance to 
reading, to exhortation, to doctrine.”® You are husband- 
men of God’s Vineyard, dressers of His Garden; keep up 
its hedges, keep it clear of weeds. You are stewards of 
God’s mysteries; keep the treasure safe. As Priests and 
Deacons of the Catholic Church of England, you have, 
thank God, in your hands the true Canon of Holy Scripture, 
pure and unadulterated; you have the unmutilated Sacra- 
ments of Christ; you have the Creeds of the Ancient 
Church of God; you have a Scriptural and Catholic Liturgy; 
you have an Apostolic Ministry. ᾿ Keep these things safe, 
even at the cost of your own blood. “0. Timothy, keep 
that which is committed to thy trust.”* And “keep 
thyself pure.” ? Keep thyself unspotted from the world.’ 
Endeavour to keep the unity of the Spirit in the bond of 
peace.* 

Heaven forbid that you should ever surrender a single 
iota, even the least tittle, of Christian doctrine. No: keep 
it unto death. But remember that in things indifferent,— 
that is, in things not clearly commanded by Holy Scripture 
or by the Church of which you are ministers, and which 
are not enjoined or allowed by your lawful superiors—such, 
for example, as many matters ritual and ceremonial,— 
you may not seek to please yourselves, if you desire to 
please God. What is not so ordered, is unlawful, and ought 
not to be introduced on any mere private motion of your 
own. Such an act is schismatical. Even if a thing be not 
expressly forbidden, yet if it be not commanded, it is not to 
be introduced by private persons, if it will give offence even 


7 Mal. ii. 7. 

* 2 Tim. iv. 13, and Bp. Bull's Sermon on that text, i. 240. 
9 1 Tim. iv. 13. ' 1 Tim. iv. 20. 

31 Tim. v. 22. 3 James i. 17. 


4 Eph. iv. 3. 





Let all things be done to edifying. 329 


to weaker brethren. As the great Apostle says concerning 
such things, “ All things are lawful unto me, but all things 
are not expedient,”—and why? Because “all things edify 
not. Let no man seek his own, but every man another’s 
wealth.” ° 

If you desire that God should bear with your infirmities, 
you must bear the infirmities of the weak. As the same 
great Apostle says, who was the most strenuous asserter of 
Christian Doctrine, and of all men can be the least suspected 
of any cowardly compromise, “‘ We that are strong ought 
to bear the infirmities of the weak, and not to please our- 
selves. Let every one of us please his neighbour for his 
good to edification. or even Christ pleased not Himself.’’® 
We are all members one of another in Christ,’ and none of 
us liveth to himself;* and all our actions are to be con- 
sidered, not merely absolutely in themselves, but with 
reference to the effect and influence they will have upon 
others, especially on those committed to our trust. 

Therefore, dearly beloved, give “none offence to any, 
that the ministry be not blamed.”*® Hear our Lord’s words, 
“* Whoso shall offend one of these little ones that believe in 
Me, it were better for him that a millstone were hanged 
about his neck, and that he were drowned in the depth of 
the sea.”* ‘When ye sin so against the brethren, and 
wound their weak conscience,’ says St. Paul, “ye sin 
against Christ ;” and so shall thy ‘weak brother perish, 
for whom Christ died,” * and thus you would violate charity, 
without which, as the same Apostle testifies, it would avail 
-you nothing to have even the tongues of men and angels, 
and the gift of prophecy, and to understand all mysteries 
and all knowledge, and faith that could move mountains, 
and to give your bodies to be burned.* Therefore, beloved 
in the Lord, look not every man on his own things, but 
every man also on the things of others.‘ If you follow this 


> 1 Cor. vi. 12; x. 23, 24. 6 Rom. xv. 1—3. 
7 Eph. iv. 25. * Rom. xiv. 7. 

9 2 Cor. vi. 3. 1 Matt. xviii. 6. 
1 Con wuiel th, 12... 3 1 Cor. xiii. 1—5. 


4 Phil. ii. 4. 


΄ 


330 Miscellantes. 


rule, then, as you walk through your parishes, your shadow 
will be like the shadow of Peter passing by, and falling on 
the sick in the streets ;° and your least actions will be like 
the handkerchiefs and aprons taken from the body of 
St. Paul at Ephesus, and carried to those who were 
diseased ;° they will diffuse a salutary influence and will 
have a healing virtue. Then, “the peace of God, which : 
passeth all understanding, will keep your hearts and minds 
through Christ Jesus;”* and when your race is run, you 
will be able to say with the Apostle, ‘‘ I have fought a good 
fight, I have kept the faith: henceforth there is laid up for 
me a crown of righteousness, which the Lord, the righteous 
Judge, shall give me at that Day.” * 





In the same month as that in which the foregoing Address 
was delivered, Pope Pius IX. addressed a letter “ to all Pro- 
testants and other Non-catholics” (as he called them), to 
which, shortly afterwards, a Reply was written by me and 
published under the title of “ Responsio Anglicana Litteris 
Apostolicis reddita Pii Pape IX. ad omnes Sroteaiaaa 
aliosque Acatholicos,” 1868 :— 


Litteras nuperrimé scripsit Pius Papa Nonus ad omnes 
Protestantes. Scribens ad omnes Protestantes, ad nos 
scribit qui cum Keclesia Anglicané communicamus. Htenim 
dum nos Catholicos esse asseveramus, Protestantes quoque 
esse nos non diffitemur, ed quod errores Catholicew fidei 
adversantes repudiamus. Protestantes sumus ut veré simus 
Catholici. : 

Quod Litteras " ad nos dictare, et paternam de animarum 


5 Acts νυ, 15. ® Acts xix. 12. 

7 Phil. iv. 7. 8 2 Tim. iv. 7, 8. 

9 Hoc titulo insignitas, “ Sanctissimi Domini Nostri Pii Divind Provi- 
dentid Pape IX. Litterw Apostolice ad omnes Protestantes aliosque 
Acatholicos.” He Litter, Latino sermone scripte et Rome in lucem 
edit die mensis Septembris XXX. anno MDCCCLXVIIL, in preci- 
puarum nationum linguas verse sunt, et per Europam et Americam et 
alias regiones divulgate. 





Δ οῤέν to the δ 2ερέζ of Pius 1X. 331 


nostrarum salute sollicitudinem profiteri, non dedignatus sit 
Romane Urbis Episcopus, nobis non potuit non esse accep- 
tissimum. 

Qua enim et quanta beneficia in Angliam nostram ex 
Italie oris abundaverint, vix cogitatione complecti, nedum 
verbis exprimere, valemus. Ut enim uberrimos illos fruc- 
tus taceamus, quos ex illustrium Virorum scriptis colligimus, 
quorum nominibus splendent Italie fasti, quim veteres tim 
recentiores, et ut supersedeamus enumerare preclara illa 
Architecture, Sculptures et Pictures monumenta, qua nos in 
Italize civitates et preecipué Romam alliciunt, visendi et 
emulandi gratia, alia sunt etiamnum insigniora, que nos 
cum Italia, et cum ipsa Roma, non solim jucundissima con- 
suetudine conciliant, verim etiam sanctissimo pietatis vin- 
culo consociant atque conjungunt. 

Sancti Petri, Romane Hcclesize, cum Sancto Paulo, Fun- 
datoris, Littersee veré Apostolice assidue sonant in Kcclesiis 
nostris, et nostris omnium manibus versantur. Sancti Clemen- 
tis, Episcopi Romani, Sancto Paulo familiaris, Litterarum veré 
Apostolicarum Codex antiquissimus, imo unicus, apud nos 
Londini religiosé asservatur, et non tantum est typis excu- 
sus, et Anglicana versione donatus, ut quam plurimis in- 
notescat, sed etiam arte, quod aiunt, photographica usque 
ad minutissimos apices exactissimé est repreesentatus, ut 
nullo temporis lapsu Sancti Clementis memoria obsolescat, 
et voces ejus obmutescant. Sancti Ambrosii Mediolanensis 
Episcopi nomen et scripta magno apud nos florent honore. 
Sancti Leonis Magni, Presulis Romani, Sermones atque 
Epistolas veneramur. Sancti Gregorii Primi, Antistitis 
Romani, memoriam grata recordatione prosequimur, non 
solim propter scripta veré Apostolica, sed quod Apostolicum 
erga nos animum gesserit, et Apostolicum affectum exhi- 
buerit, et Apostolicum munus expleverit, quippe qui Sanctum 
Augustinum ad nos Evangelii preeconem miserit ; cui Archi- 
episcopi nostri Cantuarienses continua et nunquam interrupta 
serie succedunt; etsi neminem feré lateat, Ecclesiam Christi 
in Britannid floruisse multos ante Augustinum annos, imo 
ab Apostolorum ipsorum tempore, et Hpiscopos Britannos 
primitivis Heclesize Conciliis interfuisse. 


332 Miscellantes. 


Ut alia preetermittamus, Symbolum Apostolicum, quod | 


cum vetere Symbolo Romano in omnibus feré consonat, quo- 
tidie in nostris Ecclesiis recitatur, et in illam fidei profes- 
sionem baptizamur. In Symboli Niceno-Constantinopoli- 


tani forma, quod in sacrosancto mysterio Corporis et San- 


guinis Christi celebrando apud nos semper recitatur, eatenus 
ad amussim cum Roman Ecclesidé conspiramus, ut hoc po- 
tissimtim nomine invidiam Orientalium in nos conflaverimus, 
Symbolum Athanasianum, quod a Latina Hcclesia originem 
trahere a Theologis nostris est demonstratum, in Kcclesiis 
nostris cantatur. 

Que cim sint luce meridiand clariora, satis, opinamur, 
liquet, nos, prout fas est, Italie nomen magn& cum obser- 
vantid colere, et Litteras vere Apostolicas a Roma ad nos 


perlatas summa cum reverentié salutaturos fore; et ut cum 


Italicé: gente atque Kcclesia arctiore adhuc unione copulemur 
in Christo Domino Nostro, summo Ecclesiz Capite, et ani- 
marum Pastore atque Episcopo, impensissimo studio ayere, 
et ferventissimis votis anhelare, et Deum Optimum Maximum 
enix? apprecari. 

Quapropter, ut verum fateamur, non mediocri dolore affecti 
et animi perturbatione sumus commoti, quim Litteras Pii 
Papze Noni Apostolicas nuperrimé ad nos datas, et per 
totum Orbem terrarum jam divulgatas, in manus nostras 
susceperamus, et oculis perlustraveramus. 

Litterze Apostolice, ita sané ratiocinabamur, spiritu Apos- 
tolico debent animari. In Litteris Apostolicis Christiana 
charitas, equitas, humilitas claré elucebunt. Sic augura- 
bamur fore. Sed spem fefellit eventus. Quanté acerbitate 
nos nostraque perstringat Pius Pontifex Romanus, quam 
iniqué de nobis judicet, qaam inhumané et contumeliosé nos 
lacessat, insectetur et insultaverit, Deum testem appellamus. 
Cujus quidem judicio infallibili caussam nostram integram 
committere satius duceremus, et convicia in nos conjecta 
silentio premere, nisi, in prave religionis crimine, negligere 
quid de se publicé dicatur, utcunque calumniosé, hominum 
esset dissolutorum, et ad injurias Divini Nominis pes et 
oscitanter conniventium. 

Sed ad rem veniamus. 


ee Pe ry 2 he ere 


Principles of the Anglican Church. 223 


In Litteris hisce Apostolicis profitetur Pius Pontifex se 
“‘ omnes totius orbis Hpiscopos convocasse in Gicumenicum 
Concilium futuro anno Rome concelebrandum.” Cum omnes 
Episcopos ait a se esse convocatos, satis declarat eos, quia 
se non sint convocati, judicio suo non esse Episcopos. Hance 
de nostris Hpiscopis sententiam fert ; sed quam benevole, 
quam mansueté, quam eequé, ipse viderit. 

At heeretici, inquit, estis et schismatici. Hsto: sed si 
veré Apostolicus est, debebat heresim veritate redarguere, 
et schismati charitate mederi. Episcopos Arianorum heere- 
ticos magnus Athanasius, Episcopos Donatistarum schis- 
maticos magnus Augustinus, Episcopi veré Apostolici, ad 
Concilium convocandos esse censuerunt. Preclare et sa- 
pienter factum. Quapropter? Nempe, ut heresi et schis- 
mati eorum, Domino adjuvante, finis poneretur. Ht votis 
eorum Deus veritatis et pacis annuit. Sed “ Sanctissimus 
Dominus noster Pius Papa IX.” (hunc titulum, sané magni- 
ficum, et pené divinum, sibi vindicat) diversam plané viam 
insistit. In Litteris suis Apostolicis, Episcopos Ecclesize 
Anglican universos, in Anglia, Hibernia et Scotia, et omnes 
Episcopos in America, et in Britannicis coloniis, per universum 
orbem diffusis, cum Anglicané Ecclesia communicantes, hac 
ratione 5101 conciliare existimavit, si Episcopos esse negaverit. 
Ad alia transeamus. LEcclesiam Anglicanam ubique dis- 
seminatam his coloribus depingit Pius Pontifex Romanus in 
Litteris Apostolicis: “ Haud possumus quin futuri Concilii 
occasione eos omnes Apostolicis ac paternis nostris verbis 
alloquamur, qui etiamsi eundem Christum Jesum veluti Re- 
demptorem agnoscant, et in Christiano nomine glorientur, 
tamen veram Christi fidem haud profitentur, neque Catholicce 
Heclesice communionem sequuntur.” 

Apostolica sané et paterna verba, et ad Christianam cari- 
tatem et pacem promovendam accommodatissima! Itane 
“-veram Christi fidem haud profitemur,’ sed ethnicis et 
publicanis protenis sumus aggregandi, qui “fidem semel 
sanctis traditam” ut cum Sancto Juda Apostolo loquamur,' 
tuemur et propagamus? Siccine veram Christi fidem haud 
profitemur, qui, ut Episcoporum nostrorum plusquam sep- 


1 Epist. S. Jud. 3. 


224 — Muscellantes. 


tuaginta Londini nuper congregatorum verba mutuemur, 
omnes canonicas Scripturas Veteris et Novi Testamenti, ut- 
pote firmum Dei Verbum, amplectimur et veneramur, et 
omnibus legendas, cum pif ad Deum oratione, tradimus et 
commendamus? Scilicet veram Christi fidem haud profite- 
mur, qui Tria Symbola, Apostolicum, Niceenum, Athana- 
sianum, in Kcclesiis nostris recitamus, et tanquam normam 
interpretandarum Scripturarum, in rebus que ad fidem per- 
tinent, optimam atque tutissimam, Concionatoribus nostris 
proponimus? Ergone veram Christi fidem haud profitemur, 
qui vivificis Christi Sacramentis regeneramur, et recreamur ? 
Itane veram Christi fidem haud profitemur, apud quos nova 
quotidie Ecclesiarum eedificia exstruuntur, et vetera instau- 
rantur et amplificantur, in quibus sincerum Dei Verbum 
palam legitur et predicatur, et Sacramenta Christi rite 
ministrantur, et orationes, psalmi et hymni et cantica spiri- 
tualia ad Deum, in nomine Jesu Christi Domini Nostri, quo- 
tidie ascendunt? ‘lacemus Scholas, que proximis antehac 
annis apud nos surrexerunt feré innumere, in quibus juven- 
tus nostra Christi discipliné imbuitur. Omittimus Missiones 
EKvangelicas ad exteras orbis terrarum nationes, et plurimas 
sedes Episcopales ab Hcclesié Anglicana in coloniis nostris 
fundatas. Scilicet veram Christi fidem haud profitemur, qui 
queecunque ab Kcclesize Universes Conciliis veré Gicumenicis 
et Generalibus, in Christiane doctrine articulis, stabilita et 
promulgata sunt, et ab Ecclesia Catholicé recepta, toto animo 
amplectimur et veneramur? {Si cum Christo, si cum Apos- 
tolis, si cum Apostolicis viris, qui in antiquissimis et incor- 
ruptissimis Ecclesie seeculis floruerunt, et in Christo placidé 
obdormiverunt, communicare, non est veram Christi fidem 
profiteri, vellemus sané sciscitari, queenam sit illa vera Christi 
fides, quam Pius Papa Nonus nobis ediscendam proponit? 
Anne aliqua Christi fides post Christum recentiis nata? 
Anne aliqua Christi fides ab humano ingenio excogitata? 
Anne aliqua Christi fides a Romano Pontifice ex scrinio pec- 
toris sui in lucem edita ? 

Sanctus Paulus in Litteris suis veré Apostolicis scribens 


ad Galatas,” et ad czteros omnium locorum et seculorum 
3 Epist. ad Galat. i. 8, 9. 


True Catholic Communion. 335 


fideles, ita loquitur, “ Licet Angelus de celo evangelizet 
preeterquam quod evangelizamus vobis, et preter id quod 
accepistis, anathema sit!” Hrgo quodcunque Kcclesia 
primitive in rebus fidei fuit ignotum, etiamsi Angelus 
evangelizaverit, a nobis esset rejiciendum, nisi anathemate 
Apostolico perculsi esse vellemus. Omnia que Sanctus 
Paulus et ceeteri Apostoli evangelizaverunt, nos accipimus ; 
quee autem in rebus fidei a Paulo et aliis Apostolis non sunt 
evangelizata, et ab Apostolicis Hcclesiis recepta, nos repu- 
diamus. Utrobique Paulo adstipulamur. Sed Pius Nonus 
Papa Romanus nos haud veram Christi fidem profiteri 
asserit. Utri creditis, Pio Paps, an Paulo Apostolo ἢ Utri 
creditis, Pio Papz, an Spiritui Sancto per Paulum elocuto ? 
Ad Romanum Concilium non sumus appellati, sed judicium 
Dei appellamus. 

Verum enimverd “ Catholicee Ecclesis Communionem,”’ 
inquit Pius Pontifex, “non sequimini.”” Gravissima sané 
criminatio. Schisma facinus esse teterrimum, imd grande 
sacrilegium, ultrd confitemur. Schismatis delictum ne 
martyrii quidem sanguine ablui dixerunt Sancti Episcopi 
Ignatius et Cyprianus. Sed hujus peccati ream se esse 
negat Ecclesia Anglicana. Ab Hcclesia Catholicé nunquam 
descivimus: ne a Romana quidem Hcclesid voluntarié nos 
separavimus. Schisma quod inter Romam et nos ortum est, 
non a nobis est profectum:~sed ab hoc fonte derivatum, 
quod communicare nobiscum Romana Hcclesia noluit nisi 
eum erroribus ejus communicare vellemus; id quod a nobis 
non poterat fieri, nisi a Christo, Qui est Veritas, et ab 
Apostolis Hjus, qui erant Veritatis doctores ab Eo constituti, 
et Spiritu Sancto informati, discederemus. Res igitur ed 
devenit, ut electionem inter Romanum Pontificem et 
Christum Jesum facere simus coacti. Preetulimus Christum. 

Neevos in Ecclesia Anglicana reperiri posse non infitiamur. 
Non pauca apud nos esse, liberé agnoscimus, propter qu 
indignationem Dei deprecamur, et misericordiam Ejus, ob 
Christi merita, humiles flentesque supplicamus. Errores et 
schismata nonnullorum, qui in Hcclesié Anglicané locum 
non imum obtinent, non dissimulamus. In Apostolis erat 
Judas. Bono semini zizania superseminari in agro Dominico, 


᾿ 


426 Miscellanies. 


frumento paleas misceri in are Sud, malos pisces cum bonis 
in rete Hyangelicum colligi, Christus Ipse ostendit. Hee 
est conditio Ecclesiz in terrd peregrinantis. Multa tolerare 
dolens gemensque cogitur, que patientiam ejus, spem, et 
charitatem exercent. Non igitur quid a quibusdam fiat in 
Keclesié Anglicand, sed quid ipsa Ecclesia fecerit et faciat, 
est a candidis censoribus inquirendum, et ab eequis sestima- 
toribus pensitandum. | 

Reformatoribus Kcclesiz Anglican non erat propositum, 
novam aliquam Kcclesiam condere, ut imperiti quidam et 
malevoli calumniantur ; sed que erat lapsu temporis depra- 
vata, ad formam revocare quam optimam, nempe primitivam. 
Quo jure igitur nobis Pius Pontifex schismatis crimen 
intentat? Quo teste? quibus argumentis? A Communione 
Catholica, inquit, segregamini, ed quod ipsum Pium Papam 
Romanum sancti Petri esse successorem, et Petri praerogati- 
varum ex asse heredem non pro comperto habetis; et quod 
Pontificem Romanum fidei Christiane Arbitrum, Sacerdotem 
Universalem, et summum Ecclesiz Christi Universe in terris 
dominatorem non agnoscitis. A Communione Catholica, 
Pio judice, separamur, quia, dum Petrum Apostolum ultrd 
largimur et palam predicamus vivum fuisse LHcclesize 
lapidem,® non Petrum sed Curistum esse Hcclesiee Perram, 
id est, fundamentum immobile et inconcussum, fidenter 
asseveramus. 

Si in his fallimur, fallimur cum Apostolicis Viris, fallimur 
cum Apostolis, et (absit invidia verbo) cum Ipso Christo, 
Qui est Via, Veritas, Vita;* Christus enim interdixit 
Apostolis Suis’ ne quis eorum se supra ceeteros extolleret.’ 
Et si quis ad verba Christi Petrum alloquentis animum 
diligenter attenderit, que Pontifices Romani assidué inge- 
minant et ingerunt auribus nostris, “Super hanc Perram 
eedificabo Ecclesiam Meam,”* et si quis ad scopum Christi 
adverterit in his verbis, non de Petro, sed de Sud Ipsius 
Person4 et officio responsum ex Apostolorum ore elicientis, 
et si verba illa aliis Sancte: Scripture locis illustranda 
contulerit, pro comperto, ut opinamur, habebit, hec verba 


3 Vide 8. Johann. i. 42. * Johann. xiv. 6. 
6 Matth. xx. 25, 26; xxiii. 8—11. 6 Matth. xvi. 18. 


Who ts the Head of the Church ? 337 


non ad Petrum pertinere, sed ad Curistum. “ Super hanc 
Petram,” id est super Meipsum, Quem tu, Petre, confessus 
es, “‘zedificabo HEcclesiam Meam.” Ut enim Christus in 
alio loco appellat Se “‘ Hune lapidem,’’’ ut in alio se vocat 
“Hoc Templum,” ὃ ut in alio se nominat ‘ Hunc panem,” " 
ita in hoc loco se nuncupat “ Hane Petram.’? Non dubi- 
tamus igitur cum Sancto Augustino’ dicere, “ Petra est 
Christus Quem confessus est Petrus.” 

Sed quid in Augustino immoramur? Spiritum Sanctum 
Pauli Apostoli voce loquentem audiamus ; “ Aliud funda- 
mentum nemo potest ponere, preter id quod positum est, 
quod est Christus Jesus.”* Et non super wnum aliquem 
Apostolum supereedificari dicit Ecclesiam, sed “‘ super funda- 
mentum Apostolorum et Prophetarum, Ipso summo angulari 
lapide Jesu Christo.”* Spiritus Sanctus Johannis Apostoli 
ore declarat, Ecclesiam Christi ‘‘ dwodecim fundamentales 
lapides” (θεμελίους) habere “ et in ipsis duodecim nomina 
duodecim Apostolorum Agni.”* Quidclarius? Quid ad rem 
quam queerimus demonstrandam aptius? ΟῚ Petri Apostoli 
nomen e ceeterorum undecim Apostolorum nominibus exe- 
meris, et Petrum unum Apostolum pro fundamento unico 
constitueris, Petrus a suo loco excidit, et numerus lapidum 
fundamentalium turbatur, et sedificium ruit. 

Vide quantam in Kcclesiam confusionem inferant, qui 
Petrum unum fundamentum asserunt. | 

Restitit in faciem Petro Paulus Apostolus, “quia erat 
reprehensibilis,” et quod simulationi ejus consenserunt 
Judi,’ et “ qudd non recté ambulabat.”°’ Anne igitur 
titubavit Ecclesia Christi Universa, cim Petrus vacillaret ὃ 
Anne Kcclesize Christi restitit Paulus in faciem, quim 
resisteret Petro? Anne Kcclesia Universa errabat, ctim 
Petrus non recté ambularet? Atqui contra eam Portas 
Inferi non preevalituras Ipse Christus promisit® ed quod in 


* Matth. xxi. 44. 8 Johann. ii. 19. 

Johann. vi. 51, 58. 

Serm. 76, 149. Tract. in Johann. 118, 124. Cp. Retract. i. 21. 

1 Cor. iii. 11. 8. Eph. ii. 20. 

Apocalyps. xxi. 14. ° Gal. ii. 2—13, ex Vulgata Versione 
6 Matth. xvi. 18. 

nA g 1τ Z 


oe to — Φ . 


228 Misceilanies. 


Se Vera Prrra esset fundata. Videtis igitur quantam inju- 
riam faciat Pius Pontifex Romanus corpori mystico Christi, 
im6 quantam Christo Ipsi et Spiritui Sancto, clm Ecclesiam 
Universam ab uno homine, etiam Apostolo, nedum a Papa 
Romano, pendere faciat. Quilibet homo in Hcclesia, queelibet 
Kcclesia particularis, errare et deficere potest. Etenim Eccle- 
siarum etiam Apostolicarum candelabra Se de suis locis mo- 
turum comminatur in Apocalypsi Christus, nisi resipiscant.’ 
Sed Universa Christi Ecclesia non potest errare et deficere 
ita ut ex ea Veritas Christi penitiis evanescat, etsi tenebris 
errorum obnubilatum iri, novissimis presertim hisce tem- 
poribus, preedixerit Christus,’ ut quando Ipse iterim venerit, 
fides vera inventu difficilis futura sit.? Restitit Pape Vic- 
tori Sanctus Ireneeus Lugdunensis Episcopus; restitit Papis 
Zephyrino atque Callisto Sanctus Hippolytus Portuensis 
Episcopus; restitit Stephano Papz Sanctus Cyprianus; re- 
stitit Zosimo Pape Sanctus Augustinus. Restiterunt nostra 
memorid, anno MDCCCXLVIII.,. Pio Papz Nono omnes 
Ecclesize Orientalis Patriarche, et triginta feré Episcopi, ut 
hereticorum dogmatum fautori, et tyrannidem in Eccle- 
siam affectanti. Sanctus Gregorius’ Papa Primus sic locu- 
tus est; “ Ego fidenter dico, quia quisquis se Universalem 
Sacerdotem vocat, vel vocari desiderat, in elatione sué Anti- 
christum preecurrit.”” Honorii Pape heresim ipsi Pontifices 
Romani detestati sunt, et anathemate disert® perculerunt, in 
formula solemni cui subscripserunt quum ad sedem Papalem 
eveherentur. Anne igitur cum Honorio Papé communicare, 
ad salutem erat necessarium? Nonne potiiis cum eo com- 
municantes in perditionis periculum incidebant? LExire ex 
Babylone populum Suum jubet Spiritus Sanctus, “ utne par- 
ticipes sint delictorum ejus, et de plagis ejus non accipiant.’’? 
Babylonem esse civitatem Romanam magno consensu affir- 
mant Patres. Pontificii ipsi, Cardinales atque Episcopi—et ᾿ 
nominatim Bellarminus, Baronius, Bossuetius —illud infi- 
tiari non audent, imd id ingenué confitentur. Babylonem 
Ecclesiam esse degenerem, depravatam, atque adulteram, 


7 Apoe. xi. 5. 8. Matth. xxiv. 12. 
9 Lue, xviii. 8. 1 §. Gregor. Epist. vii. 33. 
2 Apoc. xviii. 4, ex Vulgaté Versione. 


On Union with Rome. 339 


plerisque qui Apocalypsim diligenter evolvunt satis liquet. 
Constat igitur Babylonem esse Ecclesiam in Romana civi- 
tate; et ex ed nos exire jubet Spiritus Sanctus. 

Quareé ne nobis objiciat.Pius Papa Nonus nos “ Catholicas 
Kcclesiee communionem non sequi,” quid Romanz Babylonis 
errores merit6 et serid repudiavimus. Ne nos alliciat atque 
ludificetur vanis pollicitationibus, nos ad “ unicum Christi 
ovile”’ esse redituros, si noxia Romane KEcclesiew pascua, 
spretis Christi dulcibus pratis et aquarum vivarum rivis, 
sectemur. Ipse potits ad Christum redeat ; ipse se ad Petri 
et Pauli Apostolorum exemplar conformet ; ipse venerabilem 
Keclesiarum <Apostolicarum figuram atque imaginem sua 
Keclesia repreesentet. Tum nos secum in fide veré Evange- 
licé, in disciplinaé veré Apostolicd, et in caritate veré Catho- 
lica, libentissimé conjunctos habebit. 

Liceat igitur nobis Pium Papam affari. Nos Tu, Preesul 
illustrissime, levitatis, temeritatis atque inconstantiz in rebus 
fidei insimulasti, et hanc incusationem Tuam oculis omnium 
legendam publicé per Europam divulgdsti. Nos Tu, Anti- 
stes reverendissime, erroris, imperitiz, ignorantie palam 
arguisti, quasi nos in Cimmeria caligine involyeremur, dum 
Tu in luce meridiana& versaris, et lumen universo orbi terra- 
rum suppeditas. Verba Tua ex Litteris Tuis exscribere fas 
sit. KHecclesia Romana, Te judice, est illa ipsa “ Ecclesia, 
in qua Veritas semper stabilis, nullique unquam immutationi 
obnoxia, persistere debet, veluti depositum eidem Ecclesiza 
traditum integerrimé custodiendum,” et “in qua solim in- 
tegra doctrina Christi servatur.”’ 

Voces sané splendidee! sed rem ipsam inspiciamus. 

Sanctus Spiritus, in die Pentecostes* Apostolis illapsus, 
insedit illis in dispartitarum linguarum forma, et variis na- 
tionum linguis dedit eis eloqui, luculenter hoc signo declarans, 
Verbum Dei, quim hoc donum extraordinarium cessisset, in 
omnes linguas esse diffundendum, Versionum vernacularum 
opera. 

Sanctus Paulus ad Timotheum scribens, beatum eum 
preedicat, quod ‘‘ab infantid”? Sacras Scripturas noverit ;* 
adedque Scripturas etiam pueris perscrutandas et ediscendas 

3 Act. ii. 3, 4. “ον Tis, ni. 18, 
4 2 


240 Miscellantes. 


Apostolus docet. Ecclesias sub imagine Candelabrorum in 
Apocalypsi depingit Ipse Christus, nobis hoc signo demon- 
strans preecipuum esse Hcclesiz Christiane officium, Verbi 
Divini lumen manu tenere, et omnibus manifestum facere. 

Quid ab Ecclesié’ Anglicané in hoc munere obeundo factum 
sit et quotidie fiat, legendis coram populo in lingua vernacula 
Sacris Scripturis, et Scripturarum Sacrarum exemplaribus 
per totum orbem disseminandis, non in Anglicano tantum 
sermone (ut taceamus editiones authentice veritatis He- 
braicee atque Greecee apud nos typis impressas) sed in omnium 
feré nationum dialectis, aliis commemorandum relinquimus. 

Sed quoniam nos incusat Pontifex Romanus, et de se 
sudque Kcclesiaé gloriatur, ne egré ferat, si quid ipse in hac 
re effecerit, et nunc efficiat, paulisper dispiciamus. 

Num Tu, Sanctissimus Dominus Noster, Tu Christi Vica- 
rius, Τὰ Episcoporum Episcopus, Tu Summus Fidei Judex, 
et omnium controversiarum Arbiter, Tu Ecclesie Supremum 
Caput, Tu Lumen Nationum, vel unicum Veteris Testamenti 
Hebraici exemplar ostendere potes, typis excusum in urbe 
Tua Roma, “ omnium Ecclesiarum Matre atque Magistra ?” 
Ne unicum quidem. Unam sané, quadringentesimo feré 
post artem typographicam inventam anno, Novi Testamenti 
Greeci recensionem, e Codice celeberrimo Vaticano, post 
longas anxiasque moras gratisalutavimus. Sed Testamenti, 
sive Veteris sive Novi, in lingua patria editionem, a typo- 
grapheo Romano, populus pastorali Tuze curee commissus 
adhuc, opinamur, expectat. Omnes quotquot sunt ubique 
terrarum gentes Tibi a Christo commissas, et a Te evangeli- 
zandas gloriaris. Sed quodnam Sancte Scripture exemplar, 
quemnam Sancte Scripturz librum, ex manibus tuis, in 
suam ipsorum linguam redditum, a T'e etiamnum acceperunt ? 
Nonne lumen divinum Sacrarum Scripturarum apud Te sub 
modio abditur, quod poni debebat supra candelabrum ?* 
Fons aquarum vivarum omnibus bibendus liberé scaturire 
debebat ; nonne apud Te obturatur ? 

Sed nos, qui Scripturas Sacras habemus in manibus, et 
pro virili aliis impertimus, nos scilicet in tenebris Adgypti 


δ Matth. v.15. Mare. iv. 21. Lue. xi. "33. 


Dogma of Immaculate Conception. 341 


palabundi miseré erramus, Tu in terré Gesen commoraris, 
et luce meridiand frueris, et lumen orbi universo minis- 
tras ! 

Aliud jam crimen nobis a Te intentatum inspiciamus. 

Nos, Te judice, semper mutabiles, Tu semper idem: nos 
in Kuripo quodam dogmatum variabilium incerti fluctuamus, 
Tu in fidei portu tranquillo, ancora sacra fundatus, stationem 
tenes. 

Quid multa ? uno exemplo defungamur. 

Concilium a Te indictum, et Rome in Basilic’t Vaticana 
proximo anno habendum, ut ex Bullé Tua cognovimus, “ die 
octava mensis Decembris, Immaculate Deipare Virginis 
Marize Conceptioni sacra, est incipiendum.” 

Heec diei istius commemoratio in mentem illicd vocat, qua 
constantia Ecclesia Romana Christi fidem tueatur. 

Dogmatica definitio Immaculate Conceptionis a Te 
promulgata est Rome in Basilicé Vaticané quatuordecim 
feré abhinc annis, die octavo mensis Decembris anno 
MDCCCLIV. 

Si hoc dogma verum est, et ad salutem necessarium, cur 
non prius est ab Heclesia Romand in lucem editum? Itane 
decebat illam, que se lucis divine fontem esse jactitat, hoc 
jubar veritatis orbi invidere, et per annos mille oetingentos 
et quinquaginta Nationes fide vera fraudare ? 

Atqui hoc dogma, inquies, priis erat cognitum, non. vero 
a Pontifice Romano adhue definitum. Itane sane? Pace 
tua, longé aliter res se habet. Sanctus Gregorius Magnus, 
Papa Romanus, qui ad finem sexti post Christum natum 
seeculi floruit, huic dogmati aperté contradixit. Recole, 
quesumus, paullisper, Presul illustrissime, verba eruditis- 
simi Tui decessoris. Christum, Eumgque solwm, ab originalis 
peccati labe immunem diserté docet. ‘ Nullus alius erat,” 
ita scribit, (ergd non Beata Virgo Maria,) “ qui apud Deum 
pro peccatoribus loquens a peccato liber appareret, quia ex 
eaidem massa editos eequé cunctos” (ergd Beatam Virginem 
Mariam) “par reatus involverat. Proinde venit ad nos 
Unigenitus Patris; assumpsit ex nobis naturam, non 
culpam ; et iterum, “Quia nullus erat, cujus meritis 
Dominus propitiari debuisset, Unigenitus Patris formam 


242 Miscellantes. 


infirmitatis nostra suscipiens solus justus apparuit, ut sie 
peccatoribus intercederet.’”® 

Utri credemus? Sancto Gregorio Paps Primo an Pio 
Pape Nono? Utrumvis sequamur, satis apparet Romam a 
se ips& varidsse. 3 

Sed ulterius proficiscamur. Si hoc Immaculate Con- 
ceptionis dogma innotuisset Ecclesiw, et ab e& receptum 
fuisset, etiam decimo sexto post Christum natum seculo, 
quaré Tridentini Patres de eo litigérunt ? quorsum Domini- 
canorum et Franciscanorum jurgia de hoc ipso dogmate 
acerrima? Vir eruditissimus ejus seculi Melchior Canus, 
Episcopus et Doctor celeberrimus apud Pontificios, de hoc 
ipso dogmate sic scribit: Sancti omnes, qui in ejus rei 
mentionem incidere, wno ore asseverarunt Beatam Virginem 
in peccato originali conceptam.”’ Testes sue sententiz 
excitat Ambrosium, Augustinum, Chrysostomum, Ansel- 
mum, Bernardum, Bonaventuram, Aquinatem, et alios, 
* quibus,” ait, “ nullus sanctorum contravenerit;” et alio 
Joco,* “ Beatam Virginem a peccato originali penitus fuisse 
liberam e Libris Sacris juxta germanum litters sensum 
nusquam habetur. Quinimd lex generalis in eis traditur, 
que unwersos filios Adam, carnali scilicet propagatione 
creatos, sine ulld exceptione complectitur. Nec verd dici 
potest, per traditionem Apostolicam id in Eeclesiam descen- 
disse. Non igitur ad fidem illud attinere potest.” 

Hec Canus. Satis igitur liquet, seeculo post Christum 
decimo sexto hoc dogma ab Hcclesié Roman& non fuisse 
ceceptum. Sed nunc novus rerum nascitur ordo. Jam Te 
definiente (verbis Tuis utimur) ab omnibus est credendum, ~ 
““ Beatissimam Virginem Mariam ab omni originalis culpz 
labe preeservatam esse immunem;” et “si qui sects” aca 
Te definitum est ‘‘in hic re preesumpserint corde sentire, ii 
noverint, ac porro sciant, se naufragium circa fidem passos 
esse, et ab wnitate fidei defecisse.” ὃ 

6 §. Gregorius Magnus in Librum Job, cap. xxxiii., tom. i. p. 762, ed. 
Paris, 1702. 

7 Melchior Canus, Episcopus Canariensis, primaria Cathedre in 
Academia Salmanticensi Preefectus : Opera, p. 348, ed Colon. 1605. 

8 Ibid. p. 356. 

9 Pii Pape IX. Littere Apostolicw de dogmatici definitione Immacu- 


Religious Position of the Papacy. 343 


Ergo, quod Apostoli non preedicayerunt, quod Apostolic 
Ecclesia non agnoverunt, quod per plus quam mille et 
octingentos annos ab Hcclesia Christi Catholicd non est 
receptum, et quod fidei Hcclesiz Universalis adversatur, 
que Christum so/wm a labe peccati originalis immunem 
esse docuit, subitd, definiente Te, est ab omnibus recipien- 
dum, atque tenendum, tanquam ad salutem eternam necces- 
sarium; et si quis sects corde senserit, naufragium fidei 
passus est, et ab unitate fider defecit ! 

Nosne Tu his verbis excommunicasti? m6 verd excom- 
municdsti Te ipsum. Nos, in hac re, a parte ‘nostra 
habemus Christum, habemus Apostolos, habemus Hcclesiam 
Christi Apostolicam atque Universalem. Te ipsum ab 
Keclesia Catholica abscidisti: Te ipsum a seeculorum priorum 
communione, Te ipsum a predecessoribus Tuis, Te ipsum 
ab Apostolicis Ecclesiis, Te ipsum ab Apostolis, Te ipsum a 
Jesu Christo separasti. Tune igitur nos arguis levitatis? 
Tu nos suggillas ob fidei inconstantiam et defectionem ab 
Ecclesid? Vide ne Tibi conveniat decantatum illud 
Proverbium,— 


ἔλλλων ἰατρὸς, αὐτὸς ἕλκεσιν βρύων. 


Faxit Deus Optimus Maximus, “ Pater luminum, apud 
Quem non est transmutatio nec vicissitudinis obumbratio,’’! 
ut, discussis et dissipatis errorum tenebris, et humanis 
traditionibus sepositis, et novitiis et adulterinis placitis 
repudiatis, omnes qui Christi nomen profitemur, ‘‘ fidem 
semel sanctis traditam”’ integram atque illibatam conser- 
vemus, et in Veritatis tramite simul ambulemus, et in 
pacis consortio ! 

Faxit Unigenitus Patris Atterni Filius Coseternus, Qui 
solus sine labe peccati in nostra carne natus est, et in nostra 
carne passus, et Qui immaculato Suo sanguine nos redemit, 
et Qui “ Unus est Mediator inter Deum et homines,”* ut in 


late Conceptionis Virginis Deipare: Rome, vi. Id. Decembres Anno 
MDCCCLIV. 
! Epist. S. Jacobi i. 17. 2 Epist. S. Jud. 3. 
5.1 Tim. ii. 5. 


344 Miscellantes. 


mystico Ejus corpore, Que est Ecclesia Dei Vivi, fraterno 
amore consociemur ! 

Faxit Spiritus Sanctus, Qui per Prophetas, Apostolos et 
Evangelistas in Sacris Scripturis locutus est, Cujus Virtute 
' regeneramur et indies fovemur et renovamur, ut eodem 
Verbo Divino pasti, et Sacramentis recreati, nos invicem in 
caritate supportemus, solliciti servare unitatem Spiritis in 
vinculo pacis, ita ut quoniam Unus est Dominus, una fides, — 
unum baptisma, Unus Deus et Pater omnium, Qui est super 
omnes et per omnia et in omnibus nobis,* ita veré fiat Unus 
grex, Unus Pastor, Sanctissimus Noster Christus Jesus, 
Verus Dens, Verus Homo, Cui cum Patre et Spiritu Sancto 
gloria sit, laus et dominatio, in sempiternum. Amen. 

Dabamus Londini, in Festo SS. Simonis et Jude 
Apostolorum, MDCCCLXVIII. 





ENGLISH TRANSLATION OF THE FOREGOING. 


Pore Prius [Xru has lately addressed a Letter ἢ from Rome to 
all Protestants.”” Writing to all Protestants, he writes to us 
who are members of the Church of England. For, while we 
affirm ourselves to be Catholics, we do not deny ourselves to 
be Protestants ; inasmuch as we protest against errors con- 
trary to the Catholic Faith. We are Protestants, in order 
‘to be truly Catholic. 

It could not be otherwise than very agreeable to us, that 
the Bishop of Rome should have not disdained to dictate a 
Letter to us, and to express his paternal solicitude for the 
salvation of our souls. 

How many and how great blessings have flowed to Eng- 


4 Eph, iv. 4. 

5 This Apostolic Letter bears the following title, “ Apostolic Letter of 
our most Holy Lord Pius IXth, by Divine Providence, Pope, to all 
Protestants and other non-Catholics.” 

The Letter of Pius the IXth is written in Latin, and was published at 
Rome on the 30th cf September, 1868, and has been translated into the 
languages ot the principal Nations, and has been disseminated through 
Europe and America and parts of the world. 


Answer to Pope Pius 7Χ. 345 


land from Italy, can hardly be conceived in thought, much 
less be expressed in words. Not to mention the rich fruits 
which we gather from the writings of illustrious men, whose 
names adorn the ancient and modern annals of Italy ; not to 
enumerate the splendid monuments of Architecture, Sculp- 
ture, and Painting, which attract us to the cities of Italy, 
especially to Rome, in order to admire and to imitate ; there 
are other benefits still more substantial, which associate us 
with Italy and with Rome, in most delightful communion, 
and combine and unite us with them in the holiest bonds of 
religion. 

The truly Apostolic Letters of St. Peter, who was joined 
with St. Paul in founding the Church of Rome, are conti- 
nually sounding in our Churches, and are in the hands of 
us all. §. Clement, the Bishop of Rome, the friend of St. 
Paul, wrote a truly Apostolic Letter: and the most ancient, 
indeed, the unique Manuscript of that Letter, is preserved 
by us in London with religious reverence ; and has not only 
been printed in the original, and also been translated into 
English, that it may be familiar to all, but has been repre- 
sented, even to its minutest points, by photographic art, in 
order that the memory of S. Clement may never fade away 
through time, and that his voice may sound for ever among 
us. We pay a special homage to the name and to the writ- 
ings of 8. Ambrose, Bishop of Milan; we venerate the Ser- 
mons and Epistles of S. Leo the Great, Bishop of Rome ; 
we cherish with grateful remembrance the memory of Ὁ. 
Gregory the First, the Roman Prelate, not only on account of 
his truly Apostolic writings, but because he was animated 
with an Apostolic affection towards us, and displayed Apos- 
tolic love, and discharged an Apostolic office, in sending to 
us §. Augustine as a Preacher of the Gospel ; to whom our 
Archbishops of Canterbury succeed in a continuous and 
never interrupted line ; at the same time that it is known to 
all, that a Christian Church flourished in Britain many years 
before the coming of Augustine, even from the times of the 
Apostles themselves, and that British Bishops were present 
in the primitive Councils of the Church. 

Not to dwell on other facts, the Apostles’ Creed, which 


246 Miscellanies. 


coincides for the most part with the ancient Creed of Rome, 
is daily recited in our Churches, and we are baptized into 
that profession of Faith. In the form of the Nicene-Con- 
stantinopolitan Creed, which is always recited by us at the 
celebration of the holy Sacrament of the Body and Blood 
of Christ, we agree so minutely with the Church of Rome, 
that principally by this agreement we have incurred the 
obloquy of the Eastern Church. The Athanasian Creed, 
which has been shown by our Theologians to derive its origin 
from the Latin Church, is sung in our Churches. 

Inasmuch as these things are clear as noon-day, it is evi- 
dent, that we, as in duty bound, regard the name of Italy, 
with pious reverence, and that we should be disposed to greet 
with the greatest veneration truly Apostolic Letters con- 
veyed to us from Rome; and that we most earnestly desire 
and yearn with the most ardent longing, and pray with de- 
vout supplications to Almighty God, that we may be united 
with the Nation and Church of Italy in a closer bond, in 
Jesus Christ our Lord, the Supreme Head of the Church, 
and the Shepherd and Bishop of our souls. 

Wherefore, to confess the truth, we were affected: with no 
small sorrow, and were agitated with no little perturbation 
of mind, when we had received into our hands, and had seru- 
tinized with our eyes, the Apostolic Letter lately addressed 
to us by Pope Pius [Xth, and now disseminated through the 
world. 

An Apostolic Letter, we imagined, would be animated 
with ‘an Apostolic spirit. In an Apostolic Letter, Christian 
charity, equity, and humility, will shine forth brightly. 
Such were our hopes. But they were disappointed. With 
how great bitterness Pius, the Roman Pontiff, vituperates 
us and ours; how unjust a sentence he pronounces against 
us: with what asperity and contumely he attacks, impugns, 
and insults us, let God be witness. We would gladly com- 
mit our cause to His Infallible verdict, and we should prefer 
to pass over in silence the calumnies which have been hurled 
against us, if, when men are accused of Heresy, to neglect 
what is said of them in public, however calumniously, were 
not the part of reckless persons, and of such as connive 


Apostolic Episcopacy. 242 


with impious supineness at wrongs done to the name of 
God. 

But to proceed. 

In this Apostolic Letter, Pope Pius asserts that he has 
summoned “ all the Bishops of the whole world to the Gene- 
ral Council which is to meet next year at Rome,” In say- 
ing that he has convoked all the Bishops, he clearly implies 
that those who are not convoked by him are not Bishops. 
He pronounces this judgment on our Bishops. How bene- 
volently, how mildly, how justly, let himself be judge. 

But, says he, you are heretics and schismatics. Be it so. 
But if he is truly Apostolic, he ought to confute heresy with 
truth, and to heal schism with love. The great Athanasius 
deemed it right that the heretical Bishops of the Arians— 
the great Augustine judged it fit that the schismatical 
Bishops of the Donatists—should be called to a Council. 
Those were truly Apostolic Bishops ; and what they did was 
noble and wise. And why.? Because it was done that, by 
God’s help, an end should be put to heresy and schism. And 
the God of Truth and Love heard their prayers. But “ our 
most holy Lord Pope Pius the Ninth ” (such is the magni- 
ficent and almost divine title which he assumes to himself) 
pursues a very different course. In his Apostolic Letter, he 
supposes that he will conciliate the Bishops of the English 
Church, in England, Ireland,;.and Scotland, and all the 
Bishops who communicate with us in America and in the 
British Colonies diffused throughout the world, and that he 
will draw them to himself by this device, if he denies them 
to be Bishops at all. 

But to pass on. 

The Church of England, disseminated throughout the 
world, is depicted in the following colours, by Pius, the 
Bishop of Rome, in his Apostolic Letter :—“ We cannot do 
otherwise than address them all, on the occasion of the ap- 
proaching Council, with our Apostolic and paternal words, 
who, although they own the same Christ Jesus as a Re- 
deemer, and glory in the Christian name, yet do not profess 
the true faith of Christ, nor follow the Communion of the 
Catholic Church. 


248 Mrascellantes. 


Truly these are Apostolic and paternal words, and admir- 
ably fitted to promote the cause of Love and Peace! Is it 
so then, that we do not profess the true faith of Christ, and 
that we are to be counted as heathens and publicans,—we, Ὁ 
who maintain and propagate, to adopt the language of St. 
Jude, “ the faith once for all delivered to the Saints” 5 Is 
it so, then, that we do not profess the true faith of Christ, 
we who (to borrow the words of more than seventy of our 
Bishops lately assembled at London) “‘ embrace and venerate 
all the Canonical Scriptures of the Old and New Testament as 
the sure Word of God,”’ and who deliver and commend them 
to be read by all, with devout prayer to Him? 1510 50, that 
we do not profess the true faith of Christ, we who recite in our 
Churches the three Creeds, the Apostles’ Creed, the Nicene, 
and the Athanasian, and propose them to our Preachers as 
the best rule for the interpretation of Scripture in matters 
which pertain to the Faith? Is it so, that we do not profess 
the true faith of Christ, we who are regenerated and re- 
freshed by His life-giving Sacraments? Is it so, that we do 
not profess the true faith of Christ, we, in whose land new 
Churches are being daily built, and old Churches are restored 
and enlarged, in which the pure Word of God is publicly 
read and preached, and the Sacraments of Christ are duly 
administered, and Prayers, Psalms, and Hymns, and spiritual 
songs are ever ascending unto God in the Name of our Lord 
Jesus Christ? We will say nothing of Schools, which of 
late years have risen among us in countless numbers, where 
our children are trained in the discipline of Christ? We 
will not speak of our Evangelical Missions to heathen Na- 
tions, and of the many Episcopal Sees founded by the Eng- 
lish Church in our Colonies. Is it so, that we do not pro- 
fess the true faith of Christ, we who embrace and venerate 
whatsoever has been established and promulgated in matters 
of Christian Doctrine, by truly Cicumenical and General 
Councils, and received by the Catholic Church? If to com- 
municate with Christ and His Apostles, and with Apostolical 
men, who flourished in the earliest and purest ages of the 
Church, and fell asleep peacefully in Christ, is not to profess 


5 Jude 3. 


St. Paul and Pius 1X. 349 


the true faith of Christ, then we should be glad to know, 
what is that “true faith of Christ,’ which Pope Pius the 
TXth would now set before us tolearn? Isit some faith of 
Christ that has sprung forth into the world in recent days, 
long after the time of Christ? Is it some faith of Christ 
which has been devised by the imagination of man? Is it 
some faith of Christ which has been brought forth into light 
by the Roman Pontiff out of the cabinet of his own breast ? 

St. Paul, in his truly Apostolic Letter, writes to the Gala- 
tians, and to all the faithful of every place and time, and he 
thus speaks: “ Although an Angel from heaven should 
preach to you anything other than what we preach to you, 
and than what ye have received from us, let him be ac- 
cursed.” 7 Therefore, whatsoever was unknown to the Primi- 
tive Church, in matters of faith, although an Angel should 
preach it, is to be rejected by us, unless we are willing to 
be smitten by the Apostolic Anathema. All things that St. 
Paul and the other Apostles preached, we receive. But 
whatever in matters of faith was not preached by St. Paul 
and the other Apostles, and received by the Apostolic 
Churches, we reject. In both respects we assent to St. 
Paul. But Pope Pius the [Xth says that we do “ not pro- 
fess the true faith of Christ.” Whether of the two will ye 
believe, Pius the Pope, or Paul the Apostle? Whether of 
of the two will ye believe, Pius-the Pope, or the Holy Ghost 
who spake by St. Paul? We have not been called to the 
Council at Rome, but we invoke the judgment of God. 

But Pius the Roman Pontiff says, “ Ye do not follow the 
Communion of the Catholic Church.” A very heavy charge. 
We confess that schism is a heinous sin, yea, a great sacri- 
lege. Holy Bishops, Ignatius and Cyprian, said, that the 
sin of schism could not be washed away by Martyrdom. The 
Church of England denies that she is guilty of this crime. 
We have never seceded from the Catholic Church, and we 
did not separate willingly even from the Church of Rome. 
The schism which has arisen between Rome and us did not 
proceed from us, but it was due to this cause, that Rome 
would not communicate with us unless we would communi- 


τ Gal. i, 8, 9. 


250 Miscellantes. 


cate with her in her errors, to which we were not able to 
consent, unless we had been willing to separate ourselves 
from Christ, Who is the Truth, and from His Apostles who 
were appointed by Him to be Teachers of the Truth, and 
who were inspired by the Holy Ghost. Therefore the matter 
was brought to this issue, that we were forced to‘make a 
choice between the. Roman Pontiff and Jesus Christ. We 
preferred Christ. 

That blemishes may be found in the English Church we 
do not deny. We freely own that there are things among 
us, not a few, for which we deprecate the wrath of God, and 
pray humbly, and with tears, for His mercy through the 
merits of Christ. We do not disguise the errors and 
schisms of some who hold not the lowest place in the Eng- 
lish Church. Among the Apostles was a Judas. Christ 
Himself declared that Tares are sown upon the good Seed 
in the Field of the Lord; and that chaff is mixed up with 
the wheat in His Threshing-floor; and that bad fish are 
gathered together with the good into the Net of the Gospel. 
This is the condition of the Church, as long as she is a pil- 
grim in this world. She is compelled with grief and sorrow 
to tolerate many things which exercise her patience, her 
hope, and her charity. Not, therefore, what is done by some 
in the English Church, but what the Church of England 
herself has done and is doing, this is the point to be exa- 
mined by candid inquirers, and to be weighed by impartial 
judges. | | 

The Reformers of the Church of England had no intention 
to found any new Church, as is calumniously alleged by 
ignorant and malignant persons; but their purpose was, to 
restore that which had been corrupted by lapse of time, to 
the best form, namely, the primitive. By what right there- 
fore does Pope Pius charge us with schism? who are his 
witnesses? what are his arguments? Ye are separated, he 
says, from Catholic Communion, because ye are not con- 
vinced that Pius the Pope of Rome is the successor af St. 
Peter, and is sole heir, to the full, of St. Peter’s prerogatives, 
and because ye do not acknowledge the Roman Pontiff to be 
the sole Arbiter of the Christian Faith, and to be the Uni- 


Who ts the Rock ? 351 


versal Priest, and to be the supreme Lord upon earth of the 
Universal Church of Christ. In the opinion of Pius the 
IXth we are separated from Catholic Communion, because, 
while we willingly confess, and openly declare, that the 
Apostle St. Peter was a lively stone of the Church, we con- 
fidently assert, that not Peter, but Curis, is the Rock of the 
Church; He is her immovable and unshaken foundation. 

If we are deceived in this opinion, we are deceived with 
Apostolic men, we are deceived with Apostles, and (with 
reverence be it said) with Christ Himself, Who is the Way, 
the Truth, and the Life. For Christ expressly charged His 
Apostles that no one of their number should raise himself 
above the rest.t. And whoever will carefully attend to the 
words which Christ uttered when addressing St. Peter, and 
which the Roman Pontiffs are continually repeating and 
dinning into our ears, “ Upon this Rock I will build My 
Church ;”” and whoever examines the design of Christ in 
these words, eliciting from the mouth of the Apostles an 
answer, not concerning St. Peter, but concerning His own 
Person and Office ; and whosoever compares those words of 
our Lord with other passages of Scripture illustrative of 
them, he will feel convinced, we are persuaded, that these 
words do not refer to St. Peter, but to Curisr: “ Upon this 
Rock,” that is, upon Myself, whom Thou, O Peter, hast con- 
fessed, “1 will build My Church.” As Christ, in another 
passage, calls Himself this Stone ;* and, as in another place, 
He calls Himself this Temple;* and, in another, names 
Himself this Bread ;* so, in the present passage He calls 
Himself this Rock; and therefore we do not hesitate to 
affirm with S. Augustine, “ Christ Whom Peter confessed 
is the Rock.’’® 

But why should we dwell on 8. Augustine? Let us 
listen to the Holy Ghost speaking by the mouth of St. Paul, 


8 John i. 42. 9 John xiv. 6. 
* Matt. xix, 28; xx. 25, 26; xxiii. 8, 11. 
* Matt. xxi. 44. 3 John ii. 19. 


4 John vi. 51, 58. 
5 δι Aug. Serm. Ixxvi. 149. Tractat. on St. John, 118, 124. See also 
his Retract. i. 21. 


352 —— Miascellanies. 


“Other foundation can no man lay than that is laid, which 
is Jesus Christ;”* and again, he says that the Church is 
built, ποῦ upon any one Apostle, but “upon the foundation 
of Apostles and Prophets, Jesus Christ Himself being the 
Head Corner Stone.”’ The Holy Spirit also declares by 
the mouth of St. John, that the Church of Christ has Twelve 
foundation-stones, and that these J'welve foundation-stones 
have the names of the Twelve Apostles of the Lamb.* 
What can be more clear than this? what more fit to prove 
the point in question? If you remove the name of the 
Apostle St. Peter from among the names of the other eleven 
Apostles, and if you take St. Peter, a single Apostle, and 
make him to be the one foundation, the result is, that Peter 
falls from his own place, and the number of foundation- 
stones is disturbed, and the building collapses to the ground. 
See what confusion is introduced into the Church by those 
who assert that St. Peter is the one foundation ! 

The Apostle St. Paul ‘‘ withstood St. Peter to the face, 
because he was to be blamed,’”’*® and because “the other 
Jews dissembled with him,” and because “he walked not 
uprightly according to the truth of the Gospel.” Did the 
Universal Church of Christ totter, when Peter stumbled? 
Did St. Paul withstand the Church of Christ to the face, 
when he withstood Peter? Did the Universal Church err, 
when Peter walked not uprightly? No. Christ Himself 
promised that the gates of hell should not prevail against 
her, because she is founded upon Himself, the True Rock. 

You see, therefore, what a.wrong is done by Pius 
the IXth, Bishop of Rome, to the mystical Body of Christ: 
yea, what a wrong he is doing to Christ Himself, and to the 
Holy Ghost, when he makes the Universal Church to 
depend upon one man, even though he be an Apostle, and 
much more when he makes it to depend on the Bishop of 
Rome. Any one man in the Church is liable to error, any 
particular Church may err and fail. For Christ Himself, in 
the Apocalypse, threatens that He will remove the Candle- 
sticks, even of Apostolic Churches, from their place, except 


§ 1 Cor. iii. 11. * Ephes. ii. 20, 
* Rev. xxi. 14. ® Gal. ii. 11, 13. 


| Popes have erred, and have been resisted, 353 


they repent.’ But the Universal Church of Christ cannot 
so err and fail that the Truth of Christ should altogether 
vanish from her, although Christ Himself predicts that she 
will be clouded over with the darkness of error, especially 
in these latter days, so that when He shall come again the 
faith will be hard to find.’ §S. Irenzeus Bishop of Lyons 
withstood Pope Victor; S. Hippolytus Bishop of Portus 
withstood Popes Zephyrinus and Callistus; 8. Cyprian 
withstood Pope Stephen; 8. Augustine withstood Pope 
Zosimus. In our own days, in the year 1848, all the 
Patriarchs of the Eastern Church, and about thirty Bishops 
withstood Pope Pius IX. as a patron of heretical dogmas, 
and as assuming a tyranuy over the Church. Pope Gregory 
the First himself uttered the following words, “ I confidently 
assert that whosoever calls himself Universal Priest, or de- 
sires to be so called, that man is by his pride a precursor of 
Antichrist.””* The Popes of Rome themselves execrated 
and anathematized the heresy of Pope Honorius, in the 
solemn formula which they subscribed when they were raised ° 
to the Papal chair. Was it then necessary to communicate 
with Pope Honorius in order to everlasting salvation ? Rather 
did not they who communicated with him incur the peril 
of perdition? The Holy Spirit in the Apocalypse commands 
His People to come out of Babylon, and not to be partakers 
of her sins, that they may not receive of her plagues. The 
Fathers, with a remarkable consent, affirm Babylon to be 
the City of Rome. Romanists themselves, Cardinals and 
Bishops, such as Bellarmine, Baronius, and Bossuet, do not 
venture to deny it; they freely confess it. Many persons, 
who carefully study the Apocalypse, are persuaded, that 
Babylon is a degenerate, corrupt, and unfaithful Church. 
Babylon is the Church in the Roman city; and the Holy 
Spirit commands men to come out of her. Therefore, let 
not Pius the [Xth allege that we “donot follow the com- 
munion of the Catholic Church,” because we have deservedly 
and deliberately repudiated the errors of the Roman Baby- 
lon. Let him not allure and mock us with empty promises 

1 Rev. ii. ὅ. 2 Luke xviii. 8. 

3 S. Greg. Epist. vii. 33. 4 Rev. xviii. 4. 

VoL. 1. A a 


354 : Miscellanies. 


that we shall return to the “one Fold of Christ,” if we for- 
sake the healthful pastures of Christ and the rivers of living 
waters, and resort to the noxious herbage of the Papal 
Church. Let him rather return to Christ. Let him conform 
himself to the pattern of the Apostles St. Peter and St. Paul. 
Let him represent in his own Church the venerable form and 
portrait of Apostolical Churches, then he will have us joy- 
fully communicating with himself, in true Evangelical Faith, 
in true Apostolical Discipline, and in true Catholic Love. 

Let us therefore be permitted to address Pope Pius him- 
‘self; “Thou, most illustrious Prelate, hast charged us with 
fickleness, temerity, and inconstancy, in matters of faith ; 
and this charge has been disseminated throughout Europe, 
to be read by all: Thou, most reverend Bishop, hast openly 
accused us of error, folly, and ignorance, as if we were enye- 
᾿ loped in Cimmerian gloom, while thou art walking in noon- 
day splendour, and art supplying light to the Universe. Let 
us be allowed to quote thine own words from thine Aposto- 
lic Letter to us. The Church of Rome, in thy judgment, is 
that very “ Church in which the truth ever stable, and liable 
to no change, ought to remain, and in which alone the entire 
doctrine of Christ is preserved.” 

Magnificent words! But let us look at facts. 

The Holy Spirit. on the Day of Pentecost came down upon 
the Apostles, and sat upon each of them in the form of 
parted Tongues,’ and gave them utterance in the various 
languages of different nations, and by this sign He mani- 
festly declared that when this extraordinary gift had ceased, 
the Word of God was to be diffused into all languages by 
means of vernacular Translations. St. Paul, writing to 
Timothy, proclaims him to be happy, because, from his in- 
fancy, he knew the Holy Scriptures :* and thus the Apostle 
teaches us that the Scriptures are to be read and learnt even 
by children. Christ Himself, in the Apocalypse, displays 
to us the Churches under the figure of Candlesticks, and 
shows by this symbol that it is the principal duty of the 
Church to hold in her hand the Light of God’s Word, and 
to make it manifest to all. 


5 Acts ii. 3, 4. 6 2 Tim. iii. 15. 


What has Rome done for the Bible ? 355 


We leave it to others to tell, what the Church of England 
has done, and is daily doing, in the discharge of this duty, 
by reading the Holy Scriptures to the People in their 
mother-tongue, and by disseminating copies of the Holy 
Scriptures throughout the world, not only in the English 
Language (to say nothing of the Hditions of the Hebrew 
and Greek Originals printed among us), but also in the dia- 
lects of almost all Nations. 

But since the Roman Pontiff brings an accusation 
against us, and since he boasts of himself and of his own 
Church, let him not take it ill, if we venture to inquire 
a little, what he himself has done, and is doing, in this 
respect. Thou, who commandest thyself to be styled by all, 
“our most holy Lord; Thou, the Vicar of Christ, the 
Bishop of Bishops, the Supreme Judge of the Faith, and 
Arbiter of all controversies ; Thou, the Head of the Church ; 
the light of the nations, let us humbly ask thee, Cansté thou 
show us even a single copy of the original Hebrew Old Tes- 
tament printed in thine own city, Rome, “the Mother and 
Mistress of all Churches”? ? No, not one. One edition of 
the New Testament in Greek printed there the other day— 
about 400 years after the invention of Printing—from the 
celebrated Vatican MS., we have now gratefully hailed, after 
long and anxious delay. But we apprehend that the Flock 
committed to thy pastoral care has still to wait for an edition 
from the Roman Press, in their own tongue, of the Old or 
New Testament. Thou boastest that all the Nations of the 
World are committed by Christ to thy pastoral care, to re- 
ceive the Gospel from thee. But what single copy of the 
Scriptures, what Book of the ‘Scriptures, translated into 
their own language, have any of them, as yet, received from 
thee? Is not the Divine Light of the Scriptures, which 
ought to be placed on a Candlestick, hidden by thee under 
a bushel? The fountain of living waters ought to flow 
freely, that all may drink of it. Has it not been stopped up 
by thee? 

But we, who hold the Scriptures in our hands, we, who do 
what we can to communicate them to others, we, forsooth, 
are wretched wanderers in the darkness of Egypt, while 

Aa 2 


256 Miscellanies. 


Thou dwellest in a land of Goshen, and enjoyest the noon- 
day sun, and ministerest Light to the World! 

Another accusation, urged against us, in thy Apostolic 
Letter, demands our attention. We, thou sayest, are ever 
changing, thou art ever the same. We are ever ebbing and 
flowing in an Euripus of varying dogmas; thou art firmly 
moored, as it were, by a sacred anchor in the tranquil haven 
of heavenly Truth. i 

We need not say much here: a single example may suffice. 

The Council, which has been announced by thee and is to 
be held at Rome next year in St. Peter’s Church, is ap- 
pointed to open (as we learn from the Bull published by 
thee) “on the 8th day of December, the day dedicated to 
the Immaculate Conception of the Virgin Mary Mother of 
God.” 

The mention of that day reminds us at once of the con- 
stancy by which the Roman Church maintains the Faith 
of Christ. | 

The dogmatic definition of the Immaculate Conception of 
the Virgin Mary was promulgated by thee in St. Peter’s 
Church at Rome about fourteen years ago, on the 8th day 
of December, in the year 1854. 

If this dogma is true, and necessary to salvation, why was 
it not published before by the Church of Rome? Was it 
fit, that she, who boasts herself to be the fountain of Divine 
Light, should grudge this ray of Truth to the world, and 
should rob the nations of the faith, for 1850 years ? 

But thou wilt reply that this dogma was known before, 
but not as yet defined by the Bishop of Rome. 

Was it so? With thy leave, the matter was far other- 
wise. §S. Gregory the Great, Bishop of Rome, who flourished 
at the end of the sixth century after Christ, openly contra- 
dicted this dogma. Recollect, we humbly entreat thee, for 
a moment, O most illustrious Prelate, the words of thy most 
learned predecessor, 8. Gregory. He openly taught, that 
Christ, and Christ alone, was exempt from the taint of Original 
Sin. Hear, we pray thee, his words, ‘‘ There was no one else”’ 
(therefore, not the blessed Virgin Mary) “who stood forth 
free from sin to intercede with God for sinners, because the 


Rome's Vartableness and Errors. 357 


like guilt had involved all equally, all having sprung from 
the same mass of sin. Therefore the Only-begotten of the 
Father came to us, and took our nature without our sin.” 
And again, he says, ‘Inasmuch as there was: no one by 
whose merits God could be propitiated, the Only-begotten 
of the Father, taking Himself the form of our weakness, 
appeared among us, the only Righteous One, in order that 
He mighi intercede for sinners.””’ Which of the two shall 
we believe? Pope Gregory the First, or Pope Pius the 
Ninth? Is it not clearly manifest, that Rome has herein 
greatly varied from herself ? 

But we may proceed further. 

If this decree of the Immaculate Conception had been 
known to the Church, and had been received by her, even 
in the sixteenth century after Christ, why did the Bishops 
in the Council of Trent disagree on this very Doctrine? 
How are we to account for the bitter wranglings of the 
Dominicans and Franciscans concerning it? One of the 
most learned men of that age, Melchior Canus, a distin- 
guished Bishop and Doctor of the Church of Rome, thus 
writes concerning that dogma: “‘ All the Saints, who have 
mentioned the subject at all, assert with one voice that the 
Blessed Virgin. was conceived in original sin.”* He cites 
as his witnesses, Ambrose, Augustine, Chrysostom, Anselm, 
Bernard, Bonaventura, Aquinas,-and others, “ who,” he adds, 
‘were never contradicted by any one of the Saints.””? And 
in another passage he says,’ “ We nowhere read in Scrip- 
ture, according to its true sense, that the Blessed Virgin was 
wholly free from original sin. On the contrary, Scripture 
declares a general Law, which comprehends all the descend- 
ants of Adam, who are created by carnal propagation, with- 
out any exception. Nor can it be said that this dogma of 
the Immaculate Conception has come down by Apostolic 
tradition. Therefore ié cannot be a part of the Faith.” 


7 §. Gregory the Great, Bishop of Rome, on the Book of Job, cap. xxxiii. 
tom. i. p. 762, Ed. Paris, 1702. 

* Melchior Canus, Bishop of the Canaries, Principal Professor in the 
University of Salamanca, Works, p. 348, ed. Cologne, 1605. 

9 Ibid. p. 356. s 


358 Miscellanies. 


Such are the words of that learned man, Melchior Canus. 

Hence it is clear, that this dogma of the Immaculate 
Conception was not received by the Church of Rome in the 
sixteenth century after Christ. But now a new order of 
things has arisen. Now, since thou hast defined it, to quote 
thine own words,’ All men must believe “that the most 
blessed Virgin Mary was preserved free from all taint of 
original sin; and whoever shall presume to think otherwise 
in their hearts, let them know, and henceforth be convinced, 
that they have made shipwreck of the faith, and have fallen 
away from the unity of the faith.” 

Consequently,a dogma, which the Apostles never preached, 
and which the Apostolic Churches never recognized, and 
which for more than 1800 years was not received by the 
Catholic Church of Christ, and is repugnant to the Faith of 
the Church Universal which taught that Christ alone is free 
from the taint of original sin, now suddenly, because thou 
hast defined it, is to be received and held by all as necessary 
to everlasting salvation; and whoever entertains a contrary 
opinion, has made shipwreck of the faith, and has fallen away 
from its unity ! 

Dost Thou suppose that Thou hast excommunicated us by 
these words? No, rather Thou hast excommunicated Thy- 
self. We have Christ on our side; we have the Apostles ; 
we have the Apostolic and Universal Church of Christ. 
Thou hast cut Thyself off from the Catholic Church; Thou 
hast separated Thyself from the communion of past ages; 
Thou hast severed Thyself from Thy predecessors, from the 
Apostolic Churches, from the Apostles, Thou hast severed 
Thyself from Christ. Dost Thou charge us with fickleness, 
dost Thou scoff at us for inconstancy in the Faith, and for 
defection from the Church? ‘Take heed that the celebrated 
proverb be not applied to Thee, 


“ Healer of others, full of sores Thyself.” 
May it please the Great, Good, and Glorious God, “with 


τ ἢ & Apostolie Letter of Pope Pius [Xth on the dogmatic definition of the 
Immaculate Conception of the Virgin Mother of God,” dated at Rome, 8th 
December, 1854. 











Prayer for Unity in the Truth. 359 


Whom is no variableness nor shadow of turning,’’? that the 
darkness of error may be dispelled and dispersed, and human 
traditions be laid aside, and all novel and corrupt dogmas 
be repudiated, and we all, who profess the Name of Christ, 
may preserve “the Faith once for all delivered to the 
saints,’* entire and unsullied, and may walk together in the 
path of Truth and in the fellowship of Peace! 

May it please the Only-begotten, Co-eternal Son of the 
Eternal Father, Who alone has been born in our nature 
without the taint of sin, and has suffered in our flesh, and 
Who has redeemed us with His Immaculate Blood, and Who 
is the Only Mediator between God and men,* that we may 
be joined together with brotherly Love in His mystical 
Body, which is the Church of the Living God. 

May it please the Holy Ghost, Who spake in the Holy 
Scriptures by the Prophets, Apostles, and Evangelists, and 
by Whose power we are regenerated, and daily nourished 
and renewed, that we, being fed by the same Divine Word, 
and refreshed by the same Sacraments, may forbear one 
another in love, endeavouring to keep the Unity of the 
Spirit in the bond of Peace; that as there is one Lord, one 
Faith, one Baptism, one God and Father of all, Who is 
above all, and through all, and in us all,’ so there may be 
in very deed, one Flock and one Shepherd, our most Holy 
Lord Christ Jesus, Very God and Very Man, to Whom with 
the Father and the Holy Ghost, be all glory, praise, and 


dominion, for evermore. Amen. 
London, Oct. 28, being the Festival 


of δ. Simon and 8. Jude, Apostles, 
1868. 





3 James i. 17. 3 Jude 3. 
4] Tim. ii. 5. 5 Eph. iv. 4. 


360 Miscellanies. 


The foregoing papers on the Vatican Council may be ~ 
followed by an “ Essay on the Babylon of the Apocalypse.” 

The New Lectionary has happily provided that a far larger 
portion of the Book of Revelation should be read in our 
Churches than was formerly the case. The Holy Spirit 
says emphatically, ‘‘ Blessed is he that readeth, and they 
that hear the words of this prophecy, and keep those things 
which are written therein” (Rev. i. 3). Blessed is he that 
keepeth the sayings of the prophecy of this book” (Rev. xxii. 
7), and a warning is pronounced by Him against those 
who take away from the words of this book (Rev. xxii. 19). 
It is clearly, therefore, a solemn duty for every one to read 
the Apocalypse, and to study it carefully with humility and 
prayer. No one whois a Christian can be excused in laying 
it aside. And if the command of the Holy Spirit had been 
complied with, this Book would have been better understood 
than it is. 

The following pages, the result of diligent meditation for 
many years upon a portion of the prophecies in it—of great 
doctrinal and practical importance at this time—are sub- 
mitted to the reader’s consideration, in the hope that — 
nothing will be found in them that is contrary to sound 
and sober reason, exercised reverently in the interpreta- 
tion of the Inspired Word of God, 








ESSAY, 
δ. 





CHAPTER I, 
WHETHER BABYLON IN THE APOCALYPSE IS THE CITY OF ROME, 


ΤῊΣ subject of our Inquiry is ;— 

Whether the Prophecies in the Apocalypse,’ or Revelation 
of St. John, respecting Babylon, concern Romer as she 
now is? 

This Question divides itself into two parts ; 

First ; Do these prophecies concern the ΟἾΤΥ in which the 
Bishop of Rome holds his See ? 

Secondly ; Do they concern that City in her eit) as 
well as her temporal character ; that is, do they concern her 
as a Ohurch, as well as a City? and as exercising power, | 
not merely at Rome and in Italy, but in many other countries, 
and over manyother nations, of the world ? 

Let us begin with the consideration of the former of these 
two questions, Do these prophecies concern the Crry oF 
Rome? 


1. First, these Apocalyptic prophecies, which describe 
the Woman who is called Babylon, and is seated on the 
Beast with seven heads and ten horns, do not concern the 
older, literal, Assyrian Babylon. The inscription on the 
Woman’s forehead is Mystery ;? indicating a spiritual 


1 Chapters xiii. xiv. xvi. xvii. xviii. xix. 
2 Rev. xvii. 5,7. Mystery, i.e. something sacred and secret, which is 
designed to convey to the mind more than meets the ear; see Casaubon, 


262 Miscellanies. 


meaning. This word had been used by St. John’s brother 
Apostle St. Paul, in his description of the Mystery of 
Iniquity, opposed to the Mystery of Godliness :* and St. John 
adopts the word from St. Paul, and appears to apply it to 
the same object as that which had been portrayed by that 
Apostle.* 


Again, the Babylon of the Apocalypse is described as a 


City existing and reigning in St. John’s age;* but the 
literal, or Assyrian Babylon had long ceased to be a reigning 
city when St. John wrote. Therefore the Babylon of the 
Apocalypse cannot be the literal or Assyrian Babylon. 


2. What, then, is the City of which St. John speaks ὃ 

It is called by him a @rear Crry,’ and it is one which 
existed’ in his age; and would continue to exist for many 
centuries, certainly to our own times; as is evident from the 
fact, that its destruction, as described in the Apocalypse, is 
represented there as accompanied by events, which, how- 
ever near they may now be, no one can say have yet taken 
place. 

The Babylon of the Apocalypse is, therefore, some Great 
City which existed in St. John’s age, and which still exists 
in our own. 

Now, almost all the Great Cities of his age have fallen 
into decay; almost the only great City which then existed, 
and which still exists, is Roms. 


3. Thirdly, we read in the Apocalypse: Here is the mind, 
or meaning, which hath wisdom ;* the Seven heads of the 
Beast are Seven ΜΟΥΝΤΑΙΝΒ, on which the Woman sitteth. 

In St. John’s age there was One City, a Great City, built 
on Seven Hitts,—Rome. The name of each of its Seven 


Exerc. Baron. 16 ad a.p. 43; and cf. Heidegger, Myst. Bab. ii. pp. 79, 
80. 
3 2 Thess. ii. 7, and 1 Tim. iii. 16. 

4 2 Thess. ii. 7. 

5 Rev. xvii. 18. 

6 Rev. xvii. 18. 

7 Rev. xvii. 18, “ that Great Crry which reigneth.” 
® Rev. xvii. 9. 








a ee ae 


Ts St. Fohn's Babylon the City of Rome? 363 


Hills is well known:° in St. John’s time Rome was usually 
called “ the Seven-hilled City.”?* She was celebrated as such 
in an annual national Festival.” And there is scarcely a 
Roman Poet of any note who has not spoken of Rome as a 
City seated on Seven Mountains. Virgil,’ Horace, Tibullus, 
Propertius, Ovid, Silius Italicus, Statius, Martial, Claudian, 
Prudentius—in short, the unanimous Voice of Roman Poetry 
during more than five hundred years, beginning with the 
age of St. John, proclaimed Rome as “ the Seven-hilled City.” 


9 Palatine, Quirinal, Aventine, Celian, Viminal, Esquiline, Janiculan. 

‘ ἡ πόλις ἡ ἑπτάλοφος, Urbs Septicollis. 

3 The national festival of Septimontium. Plutarch, Probl. Rom. 
p. 280 D: τὸ Σεπτιμούντιον ἄγουσιν ἐπὶ τῷ τὸν ἕβδομον λόφον τῇ πόλει 
προσκατανεμηθῆναι, καὶ τὴν Ῥώμην ἑπτάλοφον γενέσθαι.----Ἴ αὐτο de L. L. : 
Dies Septimontium nominatus est ab his septem montibus in quibus 
Roma sita est. 

3 The passages referred to from these writers are as follows ; 

Virgil, Georg. ii. 5385. Aan. vi. 784:— 

Septemque una sibi muro circumdedit arces. 

Horace, Carmen Sze. 7 :— 

Dis, quibus septem placuere colles. 

Tibullus, ii. v. δ :— 

Carpite nunc tauri de septem montibus herbas. 

Propertius, 111. x. 57 :— 

Septem urbs alta jugis toti que ail orbi. 

Ovid, Trist. i. iv. 69 :— 

| Sed que de septem totum circumspicit orbem 
Montibus imperii Roma detimque locus. 
Silius Italicus, xii. 606 :— 
Defendere tecta 
Dardana et in septem discurrere jusserat arces. 
See also x. 587 ; xvi. 620. 

Statius, Silv. iv. iii, 26 :— 

Septem montibus admovere Baias. 

Martial, iv. lxiv. 11 :— 

Hine septem dominos videre montes, 
Et totam licet estimare Romam. 

Claudian, xii. 19 (ed. Gessner) :— 

Aurea septem-geminas 
Roma coronet arces. 
See also xv. 194. 

Prudentius, De Romano Martyre, 411 :— 

Divim favore cum puer Mavortius 
Fundaret arcem septicollem Romulus. 


Such are some of the expressions of Roman Poets for five centuries 
concerning Rome. 


364 Miscellanies. 


Nor is this all. The Apocalypse is illustrated, in this 
respect, from another source, equally obvious to the world 
—Coins. 

On the Imperial Medals of that age, which are still pre- 
served, we see Rome displayed as a Woman sitting on Szven 
Hits, as she is represented in the Apocalypse.‘ 


4. Fourthly, St. John gives another criterion by which 
the Apocalyptic City is to be identified. T'he Woman which 
thou sawest (he says) is that Great Oity, which REIGNETH over 
the Kings of the Earth.’ 

If we refer to the Latin Poets of St. John’s age, we find 
that the Epithets commonly applied to Rome, ἂρ," The 
great, The mighty, The royal, Rome; The Queen of Nations ; 
The Eternal Oity ; The Mistress of the World. 

If, again, we contemplate the public feelings of the World 
as expressed on the Coins of that period, we there see 
Rome, as the great City, deified, crowned’ with a mural 
diadem, holding in her palm a winged figure of Victory, 
which bears in its hand a Globe, the symbol of Rome’s 
Conquests and Universal Sway. 

Rome, then, was that great City: Rome reigned over the , 
Kings of the Earth. Therefore the Woman is Rome, 


5. Yet further, St. John gives us another characteristic. 

The Woman described by him as sitting on Seven Hills, 
and as reigning over tke Kings of the Earth, is called 
Basyton. - Upon her forehead was a name written—Mystery, 
Basyton the Great. This name, as we have seen, is not 


4 See the coin of Vespasian, described by Capt. Smyth, Roman Coins, 
p- 310. Ackerman, i. p. 87: “ Rome seated on seven hills; at the base 
Romulus and Remus suckled by the wolf; before, the Tiber personified.” 
It may be seen in Gessneri Numismata, Tab. lvii. Cp. Vaillant, p. 30. 

5 Rev. xvii. 18. 

6 “ Maxima rerum Roma.” Virg. Ain. v. 600, 660. Manil. iv. 773 
Propert. iv. 1. Hor. 1 Sat. v. 1. 1 Ep. vii. 44. Ovid, Met. xv. 4465. 
See the passages cited by Elsner ad Apoe. xvii. 3; xviii. 7. 

7 See the figures described, and the citations collected, in Spence’s 
Polymetis, p. 243, and Vaillant, Numismata Area Imperatorum, Paris, 
1695, p. 205, “ Dea Roma ; Roma Aterna . . . dextré Victoriam tenens.” 
See also 191, and Gessner, Tab. lviii. and lxii. 

® Rev. xvii. 5. 








Resemblances of Rome to Babylon. 365 


to be taken literally; it cannot designate the Assyrian City 
on the Euphrates; but it designates some other great city 
which was like Babylon, and is therefore called by that 
name. 

To apply this geographically ; Babylon has found a remark- 
able parallel in Rome. Babylon (as 8. Augustine says*) was 
the Eastern Rome: and Rome, the Western Babylon. 

Babylon was situated in a vast plain: and every one has 
heard of the Campagna of Rome. Both cities are inter- 
sected by rivers. The soil of Babylon is described in Scrip- 
ture as productive of clay for brick, and slime, or bitumen, for 
morter.’ Witness the Inspired History of the building of 
Babel in that region. And the enormous brick Walls of 
Babylon have passed into a proverb. 

- Turn now to Rome. We there recognize a resemblance 
in these respects, in the long arched aqueducts of brick 
which still stretch across the Roman Campagna, and con- 
nect the City with the distant hills; and in the roads, 
paved with bituminous blocks, which joined the capital to 
the coast. 

Again: the city of Babylon* was surrounded with pools, 
which, when it was destroyed, stagnated into swampy 
morasses, and now greatly increase the dreariness and un- 
healthiness of its desolate plain. 

Let us now direct our eyes to the Campagna* of Rome, 
formerly peopled with cities, and alive with the stir of men. 
From the inundations of the Pomptine marshes, and from 


9 §. Aug. de Civ. Dei, xvi. 17; xviii. 2,22. His words are, “Civitas 
Roma altera Babylon.” —*‘* Roma altera in Occidente Babylonia.” —“ Roma 
secunda Babylonia.” 

| Gen. xi. 3. 

2 See the authorities collected by Rennell, Geogr. of Herodotus, sect. 
xiv., and Heeren’s Researches, vol. 11. pp. 122, 174. 

3 See Sir W. Gell’s Rome and its Vicinity, Article Campagna, i. 
pp. 249—258. A distinguished Roman Catholic author, Chateaubriand, 
“Souvenirs d'Italie,’ p. 4, thus speaks of the Roman Campagna, 
“ Figurez-vous quelque chose de la désolation de Tyr et de Babylone dont 
parle l’Ecriture. On croit y entendre retentir cette malédiction du 
Prophéte, Venient tibi duo hee subitd in die und, sterilitas et viduitas.” 
Hence, Rome, as she is, though a great City, yet might well be repre- 
sented by St. John as in the wilderness. (Rev. xvii. 3.) 


266 Miscellanies. 


the inveterate malaria of many centuries, and from the fetid 

miasma brooding over its sulphureous springs and brooks, it 

is now scarcely habitable; and by its wild and lonely aspect 

presents a sad prognostic of its future destiny ; and seems 

to sound a solemn alarm and warning into the ear of Faith, 

that the likeness will one day be stronger between Babylon 
and Rome. 

Here are some striking similitudes; and we must not 
neglect the historical parallel between Babylon and Rome. 
Babylon had been and was the Queen of the East, in the 
age of the Hebrew Prophets ; and Rome was the Mistress of 
the West, when St. John wrote. Babylon was called the 
Golden Oity, the glory of kingdoms, the beauty of the Chaldees’ 
excellency.* She claimed Eternity and Universal Supremacy. 
She said in her heart, 1 will ascend into heaven, I will exalt 
my throne above the stars of God.’ I shall be a Lady for ever. 
Iam, and none else beside me: I shall not sit as a Widow, 
neither shall I know the loss of children.’ In these respects 
also, Babylon was imitated by Rome. She also called her- 
self the Golden City, the Eternal City.’ 

Again: the King of Babylon was the rod of God’s anger, 
and the staff of His indignation® against Jerusalem for its 
rebellion against Him. Babylon was employed by God to 
punish the sins of Sion, and to lay her walls in the dust. So, 
in St. John’s own age, the Imperial legions of Rome were 
sent by God to chastise the guilty City which had crucified 
His beloved Son. 

Again: the Sacred Vessels of God’s Temple at Jerusalem 
were carried from Sion to Babylon, and were displayed in 

* Isa. xiii. 19; xiv. 4. 

δ Isa. xiv. 13. 

6 Isa. xlvii. 7, 8. 

7 The words Romar AlrERNAE are found on the imperial coins of 
Rome, e.g. on those of Gallienus, Tacitus, Probus, Gordian, and others. 
The Jupiter of Virgil speaks the national language when he says (Ain. 
᾿ ee *“‘ His ego nec metas rerum nec tempora pono; 

IMPERIUM SINE FINE DEDI.” 
The Pope is called Urbis Aiterne Episcopus, by Ammian. Marcellin 


xv. 7. Of. xiv. 6; xvi. 10; xix. 10. 
* Tsa. x. 5. 








The City of Rome called Babylon. 267 


triumph on the table at the royal banquet in that fatal night, 
when the fingers of a man’s hand came forth from the Wall® 
and terrified the King.’ 

So, the Sacred Vessels of the Jewish Temple, which were 
restored by Cyrus, and the Book of the Law, and the Golden 
Candlestick,? and the Table of Shewbread, were carried cap- 
tive in a triumphal procession to the Roman Capitol: and even 
now their effigies may be seen at Rome, carved in sculpture 
on one of the sides of the triumphal Arch of Titus, the Im- 
perial Conqueror of Jerusalem. 


6. And what now, it may be asked, was the language of 
St. John’s own age on this subject? Did it, or did it not, 
recognize Rome in Babylon ? 

To speak, first, of the Jews. So strong was their sense 
of the analogy between these two Cities, that the name which 
they commonly gave to Rome was Babylon.? They felt that 
in their own history God had identified the two. And, it 
may be added, as remarkable, that, as the restoration of the 
Jews by Cyrus did not take place till Babylon was taken, 
and then ensued immediately, so it is, and has long been, a 
deeply-rooted opinion and a common proverb among the 
Jews, that “the redemption of Israel will not be accom- 
plished, before Rome is destroyed.’’* 


9 Dan. v. 5, 6. 

1 At the time when the victorious Persians rushed into the city, the 
princes of Babylon were engaged in festivities. The reader may compare 
Daniel v. 1—30, and the terrible description Isa. xxi., with Xenophon, 
Cyr. vii. 5 (p. 403, ed. Oxon. 1820), who says, that the guards of the 
palace were intoxicated. 

* Joseph. Bell. Jud. vii. 5, where he describes the candlestick. 
The Apocalyptic phrase, “ Z will remove thy Candlestick” (Rev. ii. 5), 
receives a remarkable illustration from this procession. The Jewish 
Candlestick is represented on a Coin of Vespasian. Gessner, Tab. lviii., 
with the legend “ HrzrosoLyMa caPra.” 

5. Schéttgen, Hor. Hebr. p. 1125. Wetstein in Apoc. xvii. 18. Winer, 
Biblisch. Realwérterbuch, ii. p. 395, “ Schon die Judex pflegten das ihnen 
verhasste Rom Babylon zu nennen.” Cp. Mede’s Works, p. 902. 

4 R. Kimchi in Abdiam: IR AW) ΡΤ MMT OTN jaw OY, cum 
devastabitur Roma (Edom), erit redemtio Israeli. See the authorities 
in the preceding note. The opinion of the Rabbis is, that this destruction 
will be by fire. See the authorities in Vitringa, p. 792, note. 


368 Miscellanies. 


Next, How were these Chapters of the Apocalypse, con- 
cerning Babylon, understood by Christian writers ΡΝ : 
St. John ? 

Before this question is answered, one remark may be τοῦδ. 
When St. John wrote, Rome was Queen of the World, and — 
whenever she looked on Christianity, it was with an evil 
eye. ae 
St. John himself was a martyr in will for the faith; he 
wrote the Apocalypse in Patmos, to which he was sent by 
Rome as a prisoner, for the testimony of Jesus Christ He 
could not speak clearly concerning Rome without exas- 
perating her.° The same observation applies to the earliest 
Interpreters of the Apocalypse. ‘The identification of Rome 
with Babylon would have been resented as treason against 
her. And we know that the followers of Christ were 
commonly regarded by Roman writers as ill affected to her, 
and even as the cause of her calamities. 

Now, mark the reply which was made to such allegations 
as these by the ancient advocates of Christianity. They 
did not deny that Rome was aimed at in their inspired 
prophecies; but they averred that it was their bounden 
duty and interest to wish well to the existing empire of 
Rome, because, as Paul had told the Thessalonians,’ the 
imperial Government letted,—that is, hindered, prevented, 
or postponed,—the rise* of another Power in its place, to 


5 Rev. i. 9. 

6 Hence 8S. Jerome (ad Algasiam, Qu. xi. vol. iv. p. 209) explains the 
reserve of St. Paul in 2 Thess. ii. 3: Si aperté audacterque dixisset, “ Non 
veniet Antichristus, nisi priis Romanum deleatur Imperium,” justa 
causa persecutionis in orientem tune Ecclesiam consurgere videbatur; and 
Remigius, B.‘P. M. viii. 1018: Obscuré locutus est, ne forte aliquis 
Romanorum legeret hance Epistolam, et excitaret contra se aliosque Chris- 
tianos persecutionem illorum gui se putabant semper regnaturos in mundo, 
See also S. Hieron. in Hierem. xxv. 

7 2 Thess, ii. 6, 7. 

® Tertullian de Resurr. Carnis, c. 24. §S. Chrysostom and Theophylact 
on 2 Thess. ii. 5. Hippolytus de Antichristo, c. 49. S. Jerome ad 
Algas, Qu. xi. ad 2 Thess. ii. 7, in Hierem. xxv. 26: Eum qui nune 
tenet (now letteth), Romanum Imperium ostendit. His words on Dan. vii. 
are very striking: ‘ Omnes Scriptores Ecclesiastici tradiderunt, quando 
regnum est destruendum Romanorum,’ that then the little horn of Daniel 
(the beast of the Apocalypse) would avise. See my note on Dan. vii. 8. 





Ancient Christian Testimonies. 369 


which they could not wish well, inasmuch as it would be 
more injurious to the Gospel, than the heathen Empire of 
Rome. 

Let these things be candidly considered, and it will appear 
remarkable, that we should have so large an amount of asser- 
tion from the early Christian Church that the Babylon of the 
Apocalypse is Rome. 

We find that among the early Christians some were so 
much impressed with this identity, that they even supposed, 
that the Babylon, from which St: Peter dates his first Hpistle,° 
was Rome. ‘This supposition was doubtless caused by the 
common belief among Christians as to the typical relation 
of Babylon to Rome, and proves how strong that belief 
was. 

A very ancient witness on this subject is Ireneus. He 
was one of the disciples of Polycarp; the scholar of St. John, 
and one of the most learned among the writers of the Eastern 
Church of that age; and he lived and died in the West, at 
Lyons in Gaul, of which he was Bishop: Referring to the 
Apocalypse, he says that the world must wait till the Roman 
Empire is divided into several kingdoms; signified by the 
ten Horns of the Beast ; and that; when these kingdoms are 
increasing in might, then a great Power will arise, which 
will overawe these kingdoms, and will be the Abomination of 
Desolation, and will be characterized by the number of the 
Name of the Beast predicted by St. John: And, proceeding 
to speak of this number, he adds, that it is wiser to wait 
till the Prophecy is fulfilled, than to pronounce confidently 
upon it; but that, in his own opinion, the word Λατεῖνος, 
Latinus, which contains the requisite number, expresses that 
power. And why, it may be asked, does he fix upon this word? 
“‘ Because the Latins (he says, or Homans) are they who now 


9 Kuseb. ii. 15: τοῦ Μάρκου μνημονεύειν τὸν Πέτρον ἐν τῇ προτέρᾳ ἐπι- 
στολῇ ἣν καὶ συντάξαι φασὶν ἐπ᾿ αὐτῆς Ῥώ μη, σημαίνειν τε τοῦτ᾽ αὐτὸν τὴν 
πόλιν τροπικώτερον Βαβυλῶνα προσειπόντα (1 Pet. v. 13). Eusebius 
is speaking of Clemens Alexandrinus and, perhaps, Papias the Scholar of 
St. John.—S. Hieron. in Esa. xlvii. 1: Non ipsam Babylonem quidam 
sed Romanam urbem interpretantur, que in Apocalypsi et in Epistola 
Petri spiritualiter Babylon appellatur. 1 Pet. v. 13. 

VOL. I. Bb 


370 Miscellanies. 


reign ;” alluding manifestly to the words of St. John, The 
Woman which thou sawest is that great City, which reigneth 
over the Kings of the Earth. 

It is therefore clear, that S. Irenzeus applied the prophe- 
cies of St. John, concerning the Woman on the Seven Hills, 
the Woman which reigneth, the Woman which is Babylon, to 
the City of Rome. 

One of the most learned of the Christian Fathers of the 
Latin Church of that age was Tertullian. He affirms that 
the Christians of his day pray for the duration of the Roman 
Empire. And why? Because its fall would be succeeded 
by the rise of another: more terrible power. And in two 
places of his works he uses these words : —‘“ Names are 
employed by us as signs. Thus Samaria is a sign of Idola- 
try, Egypt is a symbol of Malediction, and, in like manner, 
in the writings of our own St. John, Babylon is a figure of 
the Roman City, mighty, proud of its sway, and fiercely per- 
secuting the Saints.” 

If also we refer to those ancient writers who conigasel 
Commentaries on the Apocalypse, we find the same inter- 
pretation meeting us from various quarters, and from the 
earliest times, and continued in an wsapicigeeaie te series down 
to our own day. 

The earliest extant Commentary on the Apocalypse is by 
a Bishop and Martyr of Pannonia, Victorinus, in the third 
century. He says, “the City of Babylon, that is, Rome: 


1 §. Iren. v. 30, pp. 448, 449, ed. Grabe. We may insert a testimony 
from Hippelytus, a Scholar of Ireneus (Phot. Cod. 121, and see Cave, i. 
102), de Christo et Antichristo, ὃ 36, οὗτος Ἰωάννης ἐν Πάτμῳ τῇ νήσῳ 
ὧν ὁρᾷ ᾿Αποκάλυψιν μυστηρίων φρικτῶν. . . λέγε μοι, μακάριε Ἰωάννη, 
᾿Απόστολε τοῦ Κυρίου, τί εἶδες καὶ ἤκουσας περὶ Βαβυλῶνος; καὶ 
αὐτή σε ἐξώρισε (she exiled thee), referring to St. John’s banishment 
by the Roman Emperor. 

2 Tertullian, Apol. c. 32: Est et alia major necessitas nobis (Christianis) 
orandi pro Imperatoribus, etiam pro omni statu Imperii rebusque Romanis, 
quippe qui vim maximam universo Orbi imminentem Romani Imperii 
commeatu scimus retardari (alluding to St. Paul’s ὁ κατέχων, he that 
letteth). Hence, in cap. 39, he says: Oramus pro Imperatoribus . 
pro rerum quiete, pro mora finis. And see the note of Rigaltius. 

3 Tertullian adv. Jud. c. 9; and adv. Marcion. iii. ο, 13. 








Summary of the Evidence. 371 


the City on seven hills, that is, Rome ; and, The Kings of the 
Earth will hate the harlot, that 1s, Rome.’ 9 

Not to mention more authorities, the same language is 
echoed from the Hast in the Commentaries of two Bishops 
of Cappadocia, Andreas* and Arethas ; the former of whom 
expounded the Apocalypse in the sixth century; and from 
Italy and Rome itself by Cassiodorus,’ first a Senator of 
that city, and then an Hcclesiastic; and from Africa by 
Primasius,’ a Bishop of Adrumetum, in the sixth century. 

Thus an appeal has been made to the best Expositors in 
the best ages of the Church—of whom some lived before 
Rome had become Christian, and some after—who were 
exempt from the partialities and prejudices of modern 
times, and who, to say the least, had no personal reasons for 
inventing and promulgating such an Interpretation as this, 
but had many inducements to suppress it—and we find that 
they declare, that the Babylon of the Apocalypse is Rome. 


7. To sum up the evidence on this portion of the inquiry; 
We have in our hands a Book, dictated by the Holy Spirit 
to St. John, the beloved Disciple, the blessed Evangelist, 
the last surviving Apostle,—a Book predicting events from 
the day in which it was written even to the end of tume; a 
Book designed for the perpetual warning of the Church, and 
commended to her pious meditation in solemn and affec- 


4 See S. Victorinus in Apoc. Bibl. Pat. Max. ii. pp. 416, 419, 420. 

5 Arethas (Cramer, Catena, p. 427): πόρνην τὴν παλαιὰν ὑπειλήφασι 
Ῥώμην, p. 429. Βαβυλῶνα ἢ καὶ αὐτὴν τὴν Ῥώμην τὴν παλαιὰν ἢ καὶ τὴν 
νέαν. See also p. 430.—Andreas, Bibl. P. Max. v. 623, where he asserts 
that “ most of the ancient Interpreters in the Church affirm that the 
Apocalyptic prophecies concerning Babylon regard Rome;” and that 
when the Man of Sin “appears, it will be as sovereign of Rome, and (in 
the opinion of some, p. 621) in the Temple, or Church, of God.” These 
testimonies from Andreas and Arethas are recorded by them as expositions 
of others. 

6 See his Complexiones in Apocalypsim, xxv. p. 235: Meretricem 
sedentem supra Bestiam, que habebat capita septem, nonnulli de Romana 
volunt intelligere civitate, que supra septem montes sedet, et mundum 
singulari ditione possidet. 

Primasius, Bibl. Patr. M. x. p. 326: Romam, que super septem 
montes preesidet, significans. 


Bb 2 


272 Miscellanies. 


tionate terms. In it we behold a description, traced by the 
divine finger, of a proud and prosperous Power, claiming 
universal homage, and exercising mighty dominion: a Power 
enthroned upon many waters, which are Peoples, and Multi- 
tudes, and Nations, and Tongues :* a Power arrogating Hter- 
nity by calling herself a Queen for ever: a Power, whose 
prime agent, by his lamb-like aspect,’ bears a semblance 
of Christian purity, and yet, from his sounding words and 
cruel deeds, is compared to a Dragon: a Power beguiling 
men from the pure faith, and trafficking in human souls,' 
tempting them to commit spiritual harlotry, alluring them 
to herself by gaudy colours and glittering jewels, and hold- 
ing in her hand a golden cup of enchantments, by which she 
intoxicates the world, and makes it reel at her feet. 

This power, so described in the Apocalypse, is identified 
in this divinely inspired Book with 

(1) a Great City ; and that City is described as 

(2) seated on seven Hills. It is also characterized as 

(3) that Great City, which reigned over the Kings of the 
Earth in the time of St. John. And 

(4) it is called Babylon. 

Having contemplated these characteristics of this pro- 
phetic description, we pause, and consider,—what City cor- 
responds to it? 

It cannot be the literal Babylon, for she was not built on 
seven hills, nor was she the Queen of the Earth in St. John’s 
age. It is some Great City which then existed, and would 
continue to exist to our age. Among the very few Great 
Cities which then were, and still survive, One was seated on 
Seven Hills. She was universally recognized in St. John’s 
age as the Seven-hilled City. She is described as such by 
the general voice of her own most celebrated writers for five 
centuries; and she has ever since continued to be so cha- 
racterized. She is represented as such on her own Coinage, 
the Coinage of the World. This same City, and no other, 
then reigned over the Kings of the Earth. She exercised 
Universal Sovereignty, and boasted herself Eternal. This 


8 Rev. xvii. 1, 15. 9 Rev. xiii. 11, 
1 Rey. xviii. 13. 














Testimony of Romish Divines. 373 


same City resembled Babylon in many striking respects ;— 
in dominion, in wealth, in physical position, and in histori- 
cal acts, especially with regard to the Ancient Church and 
People of God. This same City was commonly called Baby- 
lon by St. John’s own countrymen, and by his disciples. 
And, finally, the voice of the Christian Church, in the age 
of St. John himself, and for many centuries after it, has 
given an almost unanimous verdict on this subject ;—that 
the Seven-hilled City, that Great City, the Queen of the 
Karth, Babylon the Great of the Apocalypse, is the City of 
Rome. 


8. So strong is the evidence of this identity, that the 
Divines of Papal Rome herself acknowledge it. Itis enough 
to mention three most eminent among them,—Cardinal Bel- 
larmine, Cardinal Baronius, and the famous French Bishop, 
Bossuet. 

“St. John in the Apocalypse,” says Cardinal Bellarmine,' 
“calls Rome Babylon ; for no other city besides Rome reigned 
in his age over the Kings of the Harth, and it is well known 
that Rome was seated upon Seven Hills.” 

“Tt is confessed by all,” says Cardinal Baronius,* “ that 
Rome is signified in the Apocalypse by the name of 
Babylon.” 

And the language of the celebrated French Prelate, Bos- 

‘suet,’ in his Exposition of the Book of Revelation, is: “ The 


? Similar avowals might be cited from other eminent Romish Theo- 
logians, e. g. Salmeron, Alcasar, Maldonatus. 

3 The words of Cardinal Bellarmine are as follows (Bellarmine de Rom. 
. Pont. ii. c. 2, ὃ Pretere’d, tom. i. p. 232, ed. Colon. 1615): “ Praeteread 
Joannes in Apocalypsi passim Romam vocat Babylonem, ut Tertullianus 
annotavit lib. 3 contra Marcionem, et aperté colligitur ex capite xvii. 
Apocalypsis, ubi dicitur Babylon magna sedere supra septem montes et 
habere imperium super reges terre. Nec enim alia civitas est, que 
Joannis tempore regnum habuerit super reges terre quim Roma, et 
notissimum est κα θεὰ septem colles Romam eedificatam esse.” 

* Baronius, Annal. ad a.p. 45, num. xvi.: “In Apocalypsi Joannis 
Romam Babylonis notatam esse nomine, in confesso est apud omnes.” 

δ Bossuet, Préf. sur Apocalypse, ὃ vii.: “C’est une tradition de tous 
les Péres que la Babylone de ὐθαχῶρο c'est l’ancienne Home. Tous 
les Péres ont tenu le méme langage. Avec des traits si marqués c’est une 
énigme aisée ἃ déchiffrer que Soe sous la figure de Babylone.” 


374 Miscellanies. 


features (in the Apocalypse) are so marked, that it is easy 
to decipher Rome under the figure of Babylon.” 


Such is the avowal of the most learned Divines of Papal — 


Rome. 


Here then, we see, the question is brought into a narrow 
compass. ‘The Babylon of the Apocalypse, it is allowed by 
Romish as well as Protestant writers, is the City of Rome. 
Is it also the Church of Rome? This will be considered in 
the next Chapter. 





CHAPTER II. 
WHETHER BABYLON IN THE APOCALYPSE IS THE CHURCH OF ROME. 


Ir may now be asked,— 

Since such heavy judgments are denounced on Babylon in 
the Apocalypse, how could any persons acknowledge Rome 
to be the Apocalyptic Babylon, and yet regard her as the 
Mother and Mistress of Churches ? 

The answer is, the Divines of Rome affirm that what St. 
John predicted of Babylon, concerns Rome as‘a City, but 
not as a Church. And, some of them add, that it concerned 
ancient heathen Rome, but does not refer to it as Christian.® 

In support of this opinion it is alleged by them, for in- 
stance by Bossuet, who has most laboured this point, in his 
Commentary on the Apocalypse,’ that the ancient Christian 
Fathers did indeed identify the Apocalyptic Babylon with 
the City of Rome; but he affirms, that they did not identify 
it with the Church of Rome; and he adds that every person 
of judgment will prefer the interpretation of the ancient 


6 “ Non Romana Ecclesia est Babylonis nomine nuncupata, sed ipsa 
tantummodo civitas, cum adversus Ecclesiam bellum gereret.” Baron. 
Ann. a.D. 45, 5. num. xviii. 

‘Non contra Eecclesiam Romanam, sed contra Gentilitatem Romanam, 
Joannes est locutus.” Bellarm. de Pontif. ii. ο. ii. 

“ La Babylone, dont saint Jean prédit la chute, étoit Rome conquérante, 
et son empire ; et la chute de Rome arrivée sous Alaric est un dénoiment 
de la prophétie de saint Jean.” Bossuet, Préf. sur l’Apoe. § viii. 

7 Vol. xxiv. of his works, ed. Paris, 1827. 


Et ee CD eee Tee δέω, ἊΨ 











Views of Ancient Fathers. 375 


Fathers to that of those modern Expositors who identify 
Babylon with the Ohurch of Rome. 


But on this allegation it may be observed,— 

The Fathers who lived in the first three centuries, that is, 
who flourished before Rome became Christian, recognized the 
Oity of Rome inthe Apocalyptic Babylon ; so did the Fathers 
who lived in the fourth, fifth, and sixth centuries, when Rome 
was becoming, and in the end did become, Christian. And 
we follow the Fathers, as far as they go.. We, with them, see 
the City of Rome in Babylon. But the question is,—Ought 
we not to see something more ? 

And here we make a distinction. St. John was inspired 
by the Holy Ghost ; he was a prophet, and was enabled to 
foresee and foretell what the Church of Rome would become. 
But the Fathers were not Prophets; they knew Rome only 
as she was in their own age; and we do not pretend that the 
Church of Rome was then, what she is now. 

The Fathers could not foresee that, in the sixteenth cen- 
tury after Christ, the Church of Rome, at the Council of 
Trent, would add Twelve Articles to the Nicene Creed, and 
that she would impose those articles on all men, as terms of 
communion, and as necessary to salvation. The Fathers 
could not foresee, that in the nineteenth century after Christ 
the Church of Rome would add another new article to “ the 
faith once delivered to the Saints”* by decreeing that the 
Blessed Virgin Mary was exempt from original sin.’ They 
would have recoiled from such a notion, as incredible. In- 
deed one of our strongest objections to the Church of Rome 
is, that she enforces doctrines which the Ancient Fathers 
never knew, and which (as the Romish advocates of the Doc- 
trine of Development allow) she herself did not explicitly 
profess for many centuries. And, if she had held these 
doctrines in the days of the ancient Fathers, then our argu- 
ment against the novelty of these doctrines would fall to the 

ground. 


8 Jude 3. 
9 As was done on Dec. 8, 1854, when the Church of Rome made “ the 
Immaculate Conception ” to be an article of Faith. 


376 Miscellanies. 


Our answer therefore is :—We do not pretend, that, in the 
age of the Fathers, the Church of Rome was Babylon; but 
the question to be considered is, whether she did not become 
Babylon, by adopting and enforcing doctrines which neither 


they nor she held or dreamt of in their age; and whether, ~ 


by now holding those doctrines, and by anathematizing all 
who do not receive them, she does not identify herself with 
the Apocalyptic Babylon, who requires all men to drink of 
her cup. And we think, that if the Fathers were alive, 
they would join with us in the inquiry, whether she is 
Babylon, or no? 


The truth also is, that Bossuet misrepresents the inter- 
pretation which identifies the Church of Rome with Baby- 
lon. He calls it ‘a Protestant interpretation ;” by which 
he means that it is a modern interpretation, contemporary 
with, or subsequent to, the Reformation in the sixteenth 
century. | 

But this is an oversight. For no sooner did the Church 
of Rome begin to put forth her present claims, and enforce 
her modern creed, than it was proclaimed by many witnesses, 
that by so doing she was identifying herself with the Baby- 
lon of the Apocalypse. 

Dating from Pope Gregory the First, who made a pro- 
phetic protest against the title of Universal Bishop at the 
close of the sixth century, we can trace* a succession of 
such witnesses to this day. In that series we may enume- 
rate the celebrated Peter of Blois, the Waldenses, and 
Joachim of Calabria,* Ubertinus de Casali, Peter Olivi,* 

* Rev. xiv. 8; xyiii. 3. 

2 See the authorities in Wolfii Lectiones Memorabiles, ii. pp. 839 ---- 
841; also in i. 376, 384, 408, 418, 429, 438, 443, 488, 597, 600, 610; and 
in Gerhard, Confessio Catholica, p. 583, sqq. ed. Francofurti, 1679, See 
also Abp. Ussher de Christ. Eccl. Success. c. ii. p. 36; ὁ. v. p. 109; ¢.'vii. 
p. 196. Illyric. Catal. Test. p. 1558. Grosstéte, Bp. of Lincoln, ap. 
M. Paris, ad αν. 1253. The Bishop's dying words on this subject are 
very striking. See also Allix, Hist. of the Churches of Piedmont, p. 207. 


3 See Appendix C of the Author's Edition of the Apocalypse, in the 
original Greek, with an English translation and Harmony, Lond. 1849. 


4 See Appendix D and E of the Volume referred to above. It must be. 


remembered, also, that only they who were ready to incur great perils for 











Dante, Petrarch, and others. B77 


Marsilius of Padua, and the illustrious names of Dante and 
Petrarch.° 

The interpretation, which identifies the Church of Rome 
with the Apocalyptic Babylon, does not date from the Re- 
formation; the truth is, that it was prior to the Reformation, 
and did much to produce the Reformation. 

In the seventh and following centuries, the Church of 
Rome was united with the City of Rome, by the junction of 
the temporal and spiritual Powers in the Person of the 
‘Roman Pontiff; and when the Church of Rome began to put 
forth her new dogmas, and to enforce them as necessary to 
salvation, then it was publicly affirmed by many (although 
she burnt some who affirmed it), that she was fulfilling the 
Apocalyptic prophecies concerning Babylon. And though 
the destruction of heathen Rome by the Goths in the fifth 
century was a most striking event, yet not a single® witness of 
any antiquity can be cited in favour of the Exposition of 
Bossuet and his co-religionists, who see a fulfilment of the 
predictions of the Apocalypse, concerning the destruction of 
Babylon, in the fall of heathen Rome by the sword of Alaric. 

Indeed, that exposition is a modern one; it is an after- 
thought; and has been devised by Bossuet and others to 
meet the other, which they call the Protestant, interpretation. 
The identification of the Apocalyptic Babylon with ancient 
Heathen Rome, as its adequate antitype, is an invention of 
modern Papal Rome. 


But let us now suppose, for argument’s sake, with 
Bossuet and the great body of Romish Interpreters, that the 


the truth, would venture to promulgate this Exposition. Peter Olivi was 
condemned as a heretic, and the Sarabaites were burnt for teaching 
_“Keclesiam Romanam magnam esse meretricem.” See Appendix D, 
p- 143, and Appendix E, pp. 144, 145. 

δ See the numerous passages collected from Dante by Wolfe, pp. 610— 
613; from Petrarch, ibid. pp. 677-684; and from Dante and Petrarch 
in Rossetti’s Spirito Antipapale, Lond. 1832. 

ὁ Primasius, Bede, Haymo, Aquinas, and Ambrosius Ansbertus, who ' 
lived either before the corruptions of Rome became flagrant, or wrote 
under her influence, generalize some of these predictions into denunciations 
against Heresy; but not one of them supposed them to have been ex- 
hausted in the destruction of heathen Rome. 


378 Miscellanies. 


prophecies of the Apocalypse concerned Rome only as a City, 
a pagan City, and do not concern her now both as a City 
and a Church. And let us also suppose with them, that 
Rome is, as they affirm her to be, the “ Mother and Mistress 
of all Churches ;” and that there is one thing needful for 
all men—as all Romish Divines assert—namely, to be in 
communion with Rome. 

What then is the state of the case? 

Here is the Apocalypse, a prophetical Book, as they allow, 
dictated by the Holy Ghost, revealing the History of Chris- 
tianity from the Apostolic age to Christ’s Second Advent, 
and designed for the edification and comfort of the faithful 
members of the Church in the dangers, trials, difficulties, 
and perplexities which awaited them. Under such circum- 
stances as these, nothing would have been more natural, 
nothing, we may almost add, more requisite, than that St. 
John should have said to the followers of Christ,—You will, 
I foresee, be assailed by violence from without, and by here- 
sies and schisms from within; you will be tempted to swerve 
from the faith.* But be of good cheer, you need not be dis- 
tressed, you need not be perplexed. There is one Church, 
which cannot err, and will never fail,—the Church of Rome. 
Rome is now a Heathen City, the Queen of the Gentile 
World; but Rome will, ere long, become the Capital of 
Christendom. And the Church of Rome is, by Christ’s 
appointment, the Mother and Mistress of Churches. He, 
who now rules at Rome, is a Pagan Prince; but when a few 
years have elapsed, the sovereignty of Rome will pass into 
other hands: it will be swayed for more than a thousand 
years by the Bishop of Rome. He is infallible; he is the 
Arbiter of the Faith ; his chair is the Centre of Unity ; he 
is the Vicar of Christ. One thing is indispensable: remain 
in communion with him. Obey him; then nothing can 
harm you, nothing can disturb you. You will be safe, you 
will be blessed, for ever. 

What a simple rule! how easy of application! Can it be 
imagined, that the Author of the Apocalypse would not 
have commended it? Can it be imagined that St. John— 
or, rather, the Spirit of God Who wrote by him,—would 








a ee a a a ee ee le «.: 








Prophecy, how to be interpreted ? 379 


have been silent on this most momentous matter? that He, 
when writing a prophetic history of the Church, would not 
have breathed a syllable about it? And yet, if the Church 
of Rome ἐς not the Harlot City, if she is not Babylon, then 
she is not even once mentioned in the Apocalypse. Indeed 
it is affirmed by Bossuet, that there “is not a single trace of 
the Church of Rome in this whole book.’ Her very existence 
is ignored. And yet we are assured by all Romish Divines 
and Roman Pontiffs, that Rome is “the Mother and 
Mistress of Churches,” and that communion with the see of 
Rome is indispensable, and that subjection to her laws is 
necessary to salvation. . . . How incredible! 


Another objection may be considered here. 

Some persons have alleged, that since Prophecy is best 
interpreted by its fulfilment, and since all do not agree in 
interpreting these Apocalyptic prophecies in such a manner 
as to apply them to Rome, and since Rome denies that they 
are applicable to herself, therefore they ought not to be so 
interpreted. 

But a little consideration will show the fallacy of this 
allegation. 

It is indeed true, that Prophecy is best interpreted by its 
fulfilment; and, if it cannot be proved to the satisfaction 
of candid, intelligent, and attentive inquirers, that these 
Prophecies have been partly fulfilled in the Church of Rome, 
then assuredly there is a strong presumption that they have 
not been so fulfilled. 

But,—because the fulfilment is not universally acknow- 
ledged, and, particularly, not acknowledged by the Church 
of Rome,—it is not therefore true, that they have not been 
fulfilled. 

All Christians agree, that the Prophecies of the Old 
Testament, concerning the Messiah, have now been fulfilled 
for near two thousand years in the person of Jesus Christ. 
And yet, up to this hour, the heathens do not believe this ; 
and, what is more, the Jews, who held those prophecies in 


7 Pref. x. Bossuet calls “ Rome une Eglise, dont il n’y a aucun vestige 
dans tout le livre.” 


280  Miscellanies. 


their hands, and were the most concerned in the accomplish- 
ment of those prophecies, do not acknowledge their fulfil- 
ment, but obstinately deny it. 

But, let us ask,—Does this denial of that accomplishment 
in any degree invalidate the truth of those prophecies, or 
render their fulfilment less certain? Assuredly not. Nay, 
it confirms it. For, this incredulity of the Jews was 
predicted in those prophecies: “ Lord, who hath believed our 
report ?”’ * is the question of the prophet Isaiah. 

In like manner, it is futile to allege, that these prophecies 
of the Apocalypse do not point at the Church of Rome, 
because the Church of Rome does not acknowledge that they 
concern her. Indeed this her scepticism concerning them 
is a corroboration of the proof of their fulfilment. Just as 
it was foretold in the prophecies of the Old Testament, that 
the Jews would not believe their fulfilment, so in like manner 
it is foretold in those of the Apocalypse, that she whom they 
do concern will not believe them, and will not repent,*® but 
will be stricken with judicial blindness, and be hardened by 
God’s judgments; in a word, that Babylon will be Babylon 
to the end. Ξ 

Therefore, if the Church of Rome is Babylon, we have no 
reason to be surprised that she does not acknowledge, and 
we have no reason to expect that she will acknowledge, that 
she herself is the subject of these prophecies, and is there 
portrayed as Babylon. 

Let us observe here the mysterious dealings of God. The 
Jews hold in their hands, and revere as divine, the Old 
Testament. And from the Old Testament the Church of 
Christ proves her own cause against the Jews. And so the 
Church of Rome holds in her hands the Apocalypse; she 
acknowledges it to be the work of St. John, and requires 
all men to receive it as divinely inspired.' And may not 
perhaps the Church of Christ prove from it her own cause 
against Rome ? 


8 Isa. liii. 1. John xii. 38. 

9. Rev. ix. 20; xvi. 9—11. 

1 See Concil. Tridentin. Sess. iv., where “ Apocalypsis Joannis Apostoli” 
is specified in the Roman Canon of Scripture. 








Bossuet's Theory. 381 


The true question therefore, we see, is—not whether the 
Church of Rome acknowledges,—no, nor whether persons of 
our own Communion acknowledge, that these prophecies have 
been already fulfilled, or are being fulfilled, and will be 
completely fulfilled, in the Church of Rome,—but, whether 
there is evidence to convince a fair, honest, and unprejudiced 
mind that such is the case. 

This is the question before us. 


Let us therefore proceed with our ga ape The 
Woman, called the “ Harlot,” ? and “ Babylon,” “the 
Great City,” the “ City on Seven Hills,” the City of ene 
sits on the Beast as on a throne, that is, governs it, and is 
supported by it. The Beast is represented as having ten 
Horns* bearing Crowns,* which, we are taught, are ten Kings, 
or Kingdoms ; and these, it is added, had not received power 
in St. John’s age, but were afterwards to receive it with 
the Beast.’ 

Now, if, with Bossuet and his co-religionists, we imagine 
the Woman on the Beast to be Heathen, and not Christian 
- Rome, then let us ask, Where, i in that case, were these Ten 
Kingdoms, which did πο exist in St. John’s age, and which 
were to arise and receive power together with Rome? 
Heathen Rome reigned alone, and was destroyed, before any 
such kingdoms arose. None can be found to correspond to 
St. John’s description. 


2 Heidegger’s note deserves attention (Myst. Babylon, i. 58): “ Mere- 
trix a Bestid distinguenda est. Meretrix in Bestid sedet, eamque regit, 
subjicit, et ad facienda imperata flectit. Bestia, multitudo regnum con- 
stituens, meretricem βαστάζει... Hadem utrobique Babylon: sed parte 
imperante et parente discreta.” 

8 These Ten Horns, as Mede observes, are not to be regarded as dis- 
tributed among the Seven Heads, but as all issuing from the Seventh 
Head. 

4 Rey. xiii. 1. The word here rendered crowns is διαδήματα, the 
emblem of royalty, distinguished from στέφανος (Rev. vi. 2), the crown 
of victory. Both are ascribed to Curist. See Rev. vi. 2; xix. 12. 

5 Rev. xvii. 12, μίαν ὥραν μετὰ τοῦ Onpiov. Cf. Dan. vii. 7, where 
the horns are kingdoms; and this exposition is approved by our best 
Divines; e. g. Bp. Andrewes, Tortura Torti, p. 181; Bp. Butler, Analogy, 
ii. 7. 


382 Miscellantes. 


But now adopt, again, the other supposition. Let the 
Beast, with the Woman enthroned upon it, represent the 
City and Church planted on the Seven Hills on which the 
Woman sits. Let it represent the Church of Rome. Then 
all is plain. When the heathen Hmpire of Rome fell, new 
Kingdoms arose from its ruins. These were the horns of 
the Beast which then sprouted up; then the Church of 
Rome increased in strength; and these Kingdoms received 
power with her. 

Look again at the prophecy. These kings, we read, give 
their power and strength to the Beast. They reign, as kings, 
at the same time with the Beast. As kings—that is, they 
are called kings—but the Beast is the real Sovereign of 
their subjects. And what is the fact? The European 
Kingdoms, which arose at the dissolution of the Roman 
Empire, surrendered themselves to the dominion of the 
Church of Rome, and were, for many centuries, subject to 
the Papacy. The Woman, who sat upon the Beast, had her 
hand upon the Horns, and held them firmly in her grasp. 
She still treats them as her subjects. The Papal Coins pro- 
claim this. ‘‘ Omnes Reges servient οἱ. “ Gens et Regnum, 


quod tibi non servierit, peribit.”* Such are her claims; and 


at the Coronation of every Pontiff she thus accosts him: 
“ Know thyself to be the Father of Kings and Princes, Ruler 
of the World.” These are the words which he assumes to 
himself,’ when the papal Tiara is placed on his brow. Thus 
in the claim of the Church of Rome to exercise sway over 
the Kings of the earth, and in that amplitude of dominion 
and plenitude of felicity, to which she has appealed for so 
many generations as a proof that she is favoured by Heaven, 
we recognize another proof that the Babylon of the Apoca- 
lypse, the Woman on the Beast, to whom Kings were to give 
their power and strength, is no other than the Church of 
Rome. 

Still further: It is prophesied in the Apocalypse that some 
of the Horns, or kingdoms, which were to receive power 


5 See the Papal Coins; Paris, 1679, pp. 50, 58. 
7 These words were addressed to Pope Pius IX., on his accession to the 
Papacy, on the 21st June, 1846. 








- 
a ae ee een,” eee 











Flouse of Savoy. 383 


together with the Beast, will one day rise against her, and 
eat the flesh of the Harlot, and burn her with fire. 

Now, again suppose, for argument’s sake, that the Woman 
on the Beast was Heathen Rome. Then, we readily allow, 
that Alaric with his Goths, Attila with his Huns, Genseric 
with his Vandals, Odoacer with his Heruli, did indeed sack 
the City of Rome.’ But when did they ever receive power 
together with Rome? when did they give their power and 
their strength to Heathen Rome? Never. Jf, therefore, 
the Woman upon the Beast is the City of Pagan Rome, then 
the Prophecy of St. John has failed; which, since it is from 
God, is impossible. 

But Pagan Rome has long since ceased to be. Therefore, 
these predictions cannot concern Pagan Rome. But (as 
Romanists themselves acknowledge) they do concern the 
Seven-hilled City, Rome; and, therefore, they point at that 
City in which the Bishop of Rome now rules. And the 
marvel predicted by the Apocalypse is this—and a stupen- 
dous mystery it is—that some of the Powers of the Harth, 
which received strength with the Beast, and at one time 
gave up their might to it, would, under the overruling sway 
of God’s retributive justice, arise against the Woman seated 
on the Beast, and “tear her flesh,” and burn her with fire.' 
And, what is still more marvellous, they will do this, 
although, in the first instance, they have been leagued with 
the Beast and with the False Prophet,’ or False Teacher, 
who is the Ally of the Beast, on whom the Woman sits as a 
Queen, in opposition to Christ: and it is foretold, that they 
will punish Rome in a mysterious transport of indignation, 
and in a wild ecstasy of revenge. 

Such is the prophecy of St. John. And let us ask the 
candid reader,—Is not this prophecy even now in course of 
fulfilment, in the eyes of the World? 

Of all the princely houses of Europe that were once 
devoted to the Roman Papacy, none was a more abject vassal 


8 Rey. xvii. 16. 

9. Alaric, a.p. 410; Attila, a.p. 452; Genseric, a.p. 455; Odoacer, a.p. 
476. 

' Rev. xvii. 16. 2 Rev. xvii. 13, 14; xix. 19. 


284 Miscellanies. 


of it, than the house of Savoy. In the seventeenth century, | 
A.D. 1655, it executed with ruthless obsequiousness the san- 


guinary mandates of Rome, exhorting it to exterminate the 
Vaudois—the Protestant communities of the Alps—with 


fire and sword. Such was its eagerness in the work of | 
destruction, that Oliver Cromwell wrote a letter of expostu- 


lation to the Duke of Savoy, and sent an ambassador from 
England to deprecate this crusade of desolation ; and Milton 
then wrote his famous sonnet, which has proved almost 
prophetic (let the reader be requested to refer to it), “On 
the late Massacre in Piedmont,” 


“ Avenge, O Lord, Thy slaughter’d saints, whose bones 
Lie scatter’d on the Alpine miountains cold.” 


And what is now the case, at the present time ? 

A Prince of that same house, the house of Savoy, has been 
raised up to the Throne of Italy, Victor Emmanuel ; and he 
has “ torn the flesh” of Rome, he has despoiled her of the 
greater part of her temporal dominions ; France, Spain, and 
Portugal, have recognized him as King of Italy; he has 
suppressed her Monasteries, and has thus deprived Rome of 
her.most powerful spiritual Army; and it is not improbable, 
that either his dynasty, or that of some other Potentates for- 
merly devoted to the Papacy, may be employed as an instru- 
ment for inflicting more chastisements on Papal Rome. 

Further, let us look forward, and examine the Apocalyptic 
Prophecy, which describes what the state of the mystical 
Babylon will be after her fall. 

Her condition, we are taught in the Apocalypse, will then 
be like that of the literal, or Assyrian Babylon, after its 


destruction. Concerning the literal Babylon, Isaiah pro- 


phesied thus: Wild beasts of the desert shall lie there, and 
their houses shall be full of doleful creatures; and owls shall 
dwell there, and satyrs shall dance there.» And Jeremiah 
predicted that Babylon shall become heaps, a dwelling-place 
for dragons, an astonishment, and a hissing.‘ 

So St. John in the Apocalypse prophesies of the mystical 
Babylon: Babylon the great (he says) is fallen, and is become 


3 Isa, xiii. 21. 4 Jer. li. 37, 














Babylon not only Fleathen Rome. 385 


the habitation of devils, and the hold of every foul spirit, and 
the cage of every unclean and hateful bird.’ For all nations 
have drunk of the wine of the wrath of her fornication, and 
the kings of the earth have committed fornication with her ; 
for her sins have reached to heaven, and God hath remembered 
her iniquities.° 

Now, take, again, the supposition of Bossuet, and of other 
Romish Theologians, and let it be imagined, for argument’s 
sake, that Babylon is only the heathen City of Rome. 
Rome was taken, at several times, by the Goths and the 
Vandals; let its capture be, as is alleged by those Romish 
Divines, the fulfilment of St. John’s Prophecy, Babylon is 
fallen. Rome having been Pagan, became Papal. What 
then is the consequence? Rome—Papal Rome—is become 
the habitation of devils, and the hold of every foul spirit! 
. ... Will this be allowed by Romish Divines? Rome 
the habitation of devils, the hold of every foul spirit, the 
cage of every unclean and hateful bird ! 

No: in their language Rome is “ the Capital of Christen- 
dom,” “the Holy City,” the “spiritual Sion.” They call 
her Sovereign “the Supreme Pontiff,’ “ Holy Father ;” 
his States are “the States of the Church; ” and his throne, 
“the Holy See.” 

Therefore these Apocalyptic prophecies were not fulfilled 
in Pagan Rome. But it is allowed-by Romish Divines that 
they concern Rome. Therefore they do not concern Rome 
only as Pagan, but as Papal. 


Again; it is prophesied in the Apocalypse that Babylon 
will be burnt with fire, and become utterly desolate. Now, 
let Babylon be imagined to be only the heathen City of 
Rome. How then, let us ask, can the prediction be re- 
conciled with the fact ? How can it be said, that Rome has 
been burnt with fire, and that the smoke of the burning 
ascends to heaven?’ Has the voice of harpers and musicians 


5 Rev. xviii. 2. 

6 Rev. xviii. 3,5. See “Harmony,” p. 88, § 49, in the present writer's 
separate Edition of the Apocalypse. 

7 Rev. xviii. 8, 9. 


VOL. I. σο 


386 Miscellantes. 


ceased within her? has she been taken up, like a great mill- 
stone, and plunged in the sea?*® No: the voice of melody is 
still heard in her princely palaces ; they are still adorned with 
noble pictures and fair statues. The riches of her purple 
and silk and scarlet, and pearls and jewels,’ are still 
displayed in the splendid attire of her Pontiff and his 
_ Cardinals in their solemn conclaves. Cavalcades of horses 
and chariots,' with gorgeous trappings, and long trains of 
religious processions, still move along her streets; clouds of 
frankincense still float in her Temples, which on high 
festivals are hung with tapestry and brocade and gay em- 
broidery; her precious vessels still glitter on her Altars ; 
her rich merchandise of gold and silver is still purchased ; 
her dainty and goodly things are not yet departed from her. 
She still sits as a Queen, and glorifies herself, and says, I 
am no Widow, and shall see no sorrow. She still claims the 
title of Divinity, and calls herself Ermrnat. 

Let any one refer to the confident language she used, and 
to the gorgeous splendour in which she displayed herself on 
December 8, 1854, when she promulgated, in St. Peter’s 
Church, the dogma of the Immaculate Conception; and on 
Whitsunday, June 8, 1862, when she canonized the Japanese 
Martyrs,—a ceremonial associated with her own claims to 
Supremacy, spiritual and temporal, and the still greater 
splendour which she exhibited on July 18, 1870, when the 
Roman Pontiff declared himself in that Church to be 
Infallible ; and he will admit these statements to be un- 
questionable. 

Here, therefore, we are brought to the same conclusion, 
The Babylon of the Apocalypse is allowed on all hands to 
be Rome. Pagan Rome it cannot be. It is therefore Papal 
Rome. 


But it may be said: True, the Apocalyptic Prophecies 
have failed of their effect, if- Babylon be interpreted as 
representing only the City of Rome as Heathen. Still, it 
may be alleged that it does not necessarily follow that they 


* Cp. Rev. xviii. 21. ® Cp. Rev. xvii. 4; xviii. 12—16. 
1 Op. Rev. xviii. 13. * Cp. Rev. xviii. 7. 


Babylon not an Infidel Rome. 387 


concern Papal Rome, inasmuch as it is possible that the City 
of Rome may cease to be Papal, and that it may, at some 
future time, become infidel, and then be destroyed in the 
manner described in the Apocalypse. 

This is the theory of some Romish Expositors,* who 
perceive the insurmountable difficulties embarrassing the 
hypothesis of Bossuet and others, which has now been 
examined; and which has been, and still is, maintained by 
their most eminent Divines. 

Here then we may observe— 

Romish Divines agree with us, that Babylon is the City of 
Rome. But they are not agreed among themselves, whether 
Babylon is the Rome of 1500 years ago, or a Rome still 
future. And yet they say that they have, in the Roman 
Pontiff, an Infallible Guide for the exposition of Holy 
Scripture. How is it, that this Infallible Guide has not yet 
settled for them the meaning of the prophecies concerning 
his own Oity ὃ Here was a worthy occasion for the exercise 
of his powers. How is it, that the Bishop of Rome has left 
the Church of Rome in a state of uncertainty and of variance 
with regard to these awful prophecies which refer to the 
City of Rome? How is it, that he allows some Romish 
Divines to say that these prophecies refer to a Rome of more 
than a thousand years ago, and permits others to say that 
they relate to a Rome still future? Is this Unity? [5 this 
Infallibility ? 

Let us now examine the hypothesis of these other Roman 
Divines, who say that the Apocalyptic Babylon is Rome 
future; Rome becoming heathen and infidel. 

Rome heathen and infidel!’ What then becomes of their 
assertion, that no Heresy has ever infected her, and that 
every Church must conform to her ? ‘ 

Babylon is described as drunk with the blood of the saints, 
and as making all to drink of her cup.’ 

Now, that Rome will become heathen, and that she will 
propagate heathenism with the sword, this assuredly is an 

3 e.g. Cornelius ἃ Lapide and others. 
4 See the Papal Brief on the Immaculate Conception. 


5 Rev. xvii. 6, 2. 
cc 2 


388 Miscellanies. 


alternative to which no advocate of the Church of Rome 
could be driven, except by desperation. But, however this 
may be, this Exposition is irreconcilable with the words of 
St. John, and cannot therefore be sound. And why? 
Because, as we have seen, St. John refers to Rome reigning 
over the Kings of the Earth in his own day. He then 
proceeds to reveal her future History. No intimation is 
given of any break in the thread of his prophecy. But if 
Babylon is some future Rome, as well as the Rome of St. 
John’s age, there must be a chasm in that history of nearly 
two thousand years. 

Let us refer again to the Apocalypse. There it is said 
that the Beast on which the Woman sitteth, is the eighth head 
or king; " and that five heads had already fallen in St. John’s 
age, that the sith was then in being, that the seventh 
would continue only for a short time, and then the eighth 
would appear; and that the eighth head is the Beast on 
which the Woman sits. 

If Kings are here used to signify individuals, then the 
eighth head, i. e. the Beast and the Woman on it, must have 
arisen soon after St. John’s age. But let us allow, that 
kings are here used for forms of government, as is common 
in Scripture Prophecy.’ Then the eight heads are the eight 
successive forms of Government in the City of Rome. Five 
of these had followed one another, and had passed away, in 
St. John’s age. Therefore five heads are said to have fallen. 
The sixth or imperial head was then in being. But the 
imperial head also fell. It perished with Romulus Augus- 
tulus, A.D. 476. It was to be followed by the seventh. 
And the seventh was to be of brief duration, it was only 
to continue for a short space. The eighth was to arise’ 
from the seven;' that is, without interruption, after the 


6 Rev. xvii. 10, 11. 
7 Dan. vii. 17, 23, 24. See the LXX, and Lowth on Hosea iii. 3. 
Rev. xvii. 10. 

9 Bishop Andrewes c. Bellarmin. cap. xii. p. 289: Plagam accepit caput 
septimum, plagi curatd revixit octavum, Romanus Pontifex, caput 
regno (i. 6. tiara) redimitus. 

1 ἐκ τῶν ἑπτὰ, Rev. xvii. 11. 


Fulfilment of the Prophecy. 389 


seventh; and the eighth is the Beast on which the Woman 
sitteth.? ° 

Therefore the Beast with the Woman sitting upon it has 
appeared long ago. 

These Prophecies concern that Woman: this Woman is 
the City Rome: and they therefore concern Rome, not 
future only, but such as she has long been, and now is. 


We have now seen that the Apocalyptic Babylon is not 
Rome only as pagan. Let us now pass on to the positive part of 
our argument, and let us inquire more particularly, Whether 
the Babylon of the Apocalypse is or is not Christian Rome, 
under the dominion of Popes; and whether it is Rome, as 
Rome is now ? 


1. Here we may observe first, the City seated on the 
Beast is called a harlot. This is the scriptural name of a 
faithless Church. 

Such is Christ’s love for His faithful people, that He is 
pleased to speak of His own relation to them under the term 
of marriage. The Church is His spouse.’ I have espoused 
you as ὦ chaste virgin to Christ, says St. Paul to the Corin- 
thians.* Hence spiritual wnfaithfulness to Christ is repre- 
sented in Scripture as adultery. 

This idea runs through the whole Book of Revelation. In 
the Church of Pergamos there are said to be some who hold 
the doctrines of Balaam, and cause others to commit fornica- 
tion. At Thyatira there is a Jezebel, who, by her false 
teaching, seduces Christ’s servants; and they who commit 
adultery with her are threatened with tribulation. And, on 
the other hand, the faithful who follow the Lamb—i. e. Christ 
—whithersoever He goeth, are said to be virgins, and not to 
have been defiled with women; that is, not sullied with the 
stain of spiritual harlotry.’ 

The name harlot, therefore, describes a Ohurch, which 
has fallen from her first love, and gone after other lords, 

3 Rev. xvii. 3, 8, 11. 8 John iii. 29. Eph. v. 23—32. 


4 2 Cor. xi. 2. 5 Rev. ii. 14. 
6 Rev. ii. 20, 22. 7 Rev. xiv. 4. 


200 Miscellanies. 


and given to them the honour due to Curist alone; and if 


the Roman Church gives to other beings any of the worship 


which is due to Christ alone (and surely she ascribes honour 
to the Blessed Virgin Mary almost as much as to Christ), 
then this name is applicable to the Church of Rome. 

2. But here it is said by some Romish Divines,—/f a 
faithless Church had been intended by St. John, then 

(1) he would not have called her a harlot, but an adul- 
leress ; and 

(2) he would not have designated her by the name of a 
heathen city, Babylon, which never owned the true God, but 
by the name of some city, such as Samaria, which once knew 
Him, and afterwards fell away from Him. 

These are Bossuet’s * allegations. 

We may reply to them as follows: 

(1) We allow that a faithless Church may be called an 
adulteress ; but she may also be, and often is, called in 
Scripture a harlot, when she mixes false doctrine and 
worship with the true faith. 

Thus Isaiah exclaims concerning Jerusalem, the ancient 
Church of God,’ “ How is the faithful City become a harlot!” 
And Jeremiah, “Thou hast played the harlot with many 
lovers.””? And Hosea, “ Though Israel play the harlot, let 
not Judah offend.” ? 

The original word which is uniformly used for harlot by 
St. John in the Apocalypse is πόρνη, porné.* And this same 
word (πόρνη), or its derivatives, is used in the passages just 
quoted, and is employed in the Septuagint Version of the 
Prophets of the Old Testament,. at least jifty times,* to 
describe the spiritual fornication, that is, the corrupt doctrine 
and practice of the Ohurches of Israel and Judah; and so 

5 Bossuet, Préface sur l’Apocalypse, vii.—ix. 

9 Isa. i. 21. 1 Jer. iii. 1. 

3 Hosea iv. 15. 

3 The Hebrew ΓΝ, which is always rendered harlot by our trans- 
lators; as FDNI is apdulterese. 

‘ e.g. Ezek. xvi. 15, 22, 83, 35; xxiii. 7, 8, 11, 14, 17, 18, 19, 29, 35, 
43, 45; xliii. 7,9. Jer. ii. 20; iii. 1, 2, 6,9; xiii. 27. Hosea ii. 2, 4, 
δ, 10; iv. 12, 15, 18; v. 4; vi. 10; ix. 1. Isa, i. 21. Micahi. 7. 
Nahum iii. 4, So ἐκπορνεύω very frequently. 


ee ee ι΄... 


Bossuet's Allegations. 391 


Samaria herself, or the Church of Israel, which Bossuet 
specifies as the proper parallel, is charged with harlotry. 

Therefore the word harlot does designate a Church; and 
if the Church of Rome is described by that name in the 
Apocalypse, then the word harlot, as applied to her, indicates 
the multitude of her sins. 

Besides, the Harlot’s name in the Apocalypse is Mystery.® 
This word, Mystery, is used more than twenty times in the 
New Testament, and is never applied to any object openly 
infidel, but is always applied to something sacred and reli- 
gious,—such as a Church. 

(2) To consider Bossuet’s second objection :—We readily 
allow that a faithless Church might be called a Samaria ; 
but we affirm that it may also with greater propriety, under 
certain circumstances, be termed Babylon. Thus Isaiah 
addresses Jerusalem, the ancient Church of God, by two 
heathen names, Sodom, and Gomorrah. ‘“ Hear the word of 
the Lord, ye rulers of Sodom ; give ear unto the law of our 
God, ye people of Gomorrah.” 5 And again, he says, “ they 
declare their sin as Sodom.’”?? So Ezekiel calls Jerusalem 
a sister of Sodom; and Sodom more righteous than her.* 
It is clear that the words Sodom and Gomorrah, two heathen 
names applied to Churches, denote here great flagrancy of 
guilt in those Churches. In the Apocalypse, also, itself, a 
false teacher in a Church is called not only a Balaam, but a 
Jezebel,’ that is, is compared to a heathen patron of idolatry. 

Therefore, Babylon may represent a faithless Church; one 
which, having been a Bethel, or House of God, becomes a 
Bethaven, or House of vanity (idols).’ And if the Apocalyptic 
Babylon be a Church, and if the Church of Rome be that 
Church, then the heathen name Babylon, ascribed to her, is 
designed by the Holy Spirit to show the enormity of her 
guilt. ; 


3. The Harlot is named Babylon. And Babylon is called 


5 Rey. xvii. 5, 7. 6 Isa. 1. 10. 

7 Isa, iii. 9. 

* Ezek. xvi. 48. Compare 2 Pet. 11. 6. Jude 7. 

9 Rev. ii. 14, 20. 1 Hosea x. 5, 15. 


392 Miscellanies. 


the Great Oity. She is so named twelve times® in the 
Apocalypse, and no other city is called in this book the Great 


City. ‘Now, the Great City, which is the city of the Beast, 


who persecutes the Witnesses, and in whose street. their 
body lies,’ which City is called, spiritually, Sodom and 
Egypt, is also called the City in which their Lord was cruci- 


fied That is, it is also spiritually called a Jerusalem, 1. 6. ἴδ. 


is called a Church of God. ᾿ 
Therefore, again we see, the Harlot is a Church.° 


4. This is also clear from the following considerations. 

The Apocalypse abounds in contrasts. For example the 
Lame, who in St. John’s Gospel is always called ᾿Αμνὸς, and 
never ᾿Αρνίον, is called ᾿Αρνίον, and never ᾿Αμνὸς, in St. 
John’s Apocalypse, in which “Apviov occurs twenty-nine 


times, And why does ὁ ᾿Αμνὸς here become τὸ ’Apviov? 


To contrast Him more strongly with τὸ Onpiov; that is, to 
mark the opposition between the Lams and the Bzasr.° 


2 Rey. xi. 8; xiv. 8; xvi. 19, bis; xvii. 5, 18; xviii. 2, 16, 18, 19, 21. 
The passage, Rev. xxi. 10, has been corrected from the best MSS. by recent 
editors. 
3 Rev. xi. 8. 
4 Rev. xi. 8. 
* Vitringa’s remarks (p. 477) are very pertinent on this point: Roma 
dicitur Babylon causa idololatria, dicitur Algyptus (xi. 8) ob tyrannidem 
in populum Dei, dicitur Sodoma (xi. 8) causi corruptionis morum: sed 
et spiritualiter dicitur Hierosolyma (xi. 8) quippe in qué Dominus 
mystic dici queat crucifixus esse (id est, in membris suis). Ex quo facile 
colligimus, Romam hic intelligi non Paganam sed Pseudo-Christianam, 
quia neutiquam probabile est Spiritum Sanctum Romam Paganani com- 
paraturum esse cum Higrosolymis, 
6 This contrast is even more striking in the original: where it is aided 
by an exact correspondence of syllables and accents. On one side are, 
‘H ΠΟΊΡΝΗ KAI ΤΟ ΘΗΡΙΌΝ, 
The Harlot and the Beast. 

on the other side are, 
‘H NY M@4H KAI TO ’APNI'ON, 
The Bride and the Lamb. 

See Rev. xxi. 2,9; xxii. 17. 

If any one can have any doubt of St. John’s intention to identify the 
Woman on the Beast with a faithless Cuvurcun, let him read the following 
description :—Kal ἦλθεν els ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς 
ἑπτὰ φιάλας, καὶ ἐλάλησε μετ ἐμοῦ, λέγων, Δεῦρο, δείξω σοι τὸ 

















Contrasts. 393 


And as the Lamb is contrasted with the Beast, so is the 
Spouse of the Lamb, or the Bride, contrasted with the Harlot 
who sits on the Beast. 

Thus, on one side we see the faithful Woman,’ clothed 
with the Sun, Which is Christ, and treading on the Moon, 
that is, surviving all the changes and chances of this world ; 
and having her brows encircled with Twelve stars—the 
diadem of Apostolic faith. She is a Mother; and her child 
is caught up to heaven. On the other side, we see a faithless 
Woman, arrayed in worldly splendour, and having on her 

forehead * the name Mystery ; and called “ Mother of abomi- 
nations of the Harth.” 

Again; On the one side, we see the faithful Woman driven 
into the wilderness and persecuted by the Dragon. 

On the other side, we see the faithless Woman, enthroned 
on seven hills, sitting on many waters which are peoples and 
nations ; persecuting, and sitting on the Beast, who receives 
his power from the Dragon. 

The former Woman is the faithful Church, which is truly 
Catholic or Universal. 

The latter Woman, who is contrasted with her, and is 
called the Harlot, is a faithless Ohurch, which claims to be 
Catholic, but is not. | 

Let us pursue the contrast. 

The faithful Woman appears again, after her pilgrimage 
in the wilderness of this world is over. Her sufferings have 
ceased. Look upward. Her glory is revealed at the close 


κρῖμα τῆς πόρνης τῆς μεγάλης... .. Kat ἀπήνεγκέ pe els ἔρημον ἐν 
πνεύματι" καὶ εἶδον γυναῖκα καθημένην ἐπὶ θηρίον κόκκινον (Rev. xvii. 
Ἵν 3). 

And then let him compare it with the words which describe the faithful 
Church in glory :—Kai ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόν- 
τῶν τὰς ἑπτὰ φιάλας... καὶ ἐλάλησε μετ᾽ ἐμοῦ, λέγων, Δεῦρο, 
SeiE@ σοι τὴν νύμφην τοῦ ἀρνίου τὴν γυναῖκα. Καὶ ἀπήνεγκέ με ἐν 
πνεύματι ἐπ᾽ ὄρος μέγα καὶ ὑψηλὸν, καὶ ἔδειξέ μοι τὴν πόλιν τὴν ἁγίαν 
Ἱερουσαλήμ (Rev. xxi. 9, 10). 

7 Rev. xii. 1. 

® Rev. xvii. 5. The words, Mystery, BapyLon THE GREAT, inscribed 
on the Harlot’s forehead, appear to be a contrast to the words, HoLINEss 
to the Lor», written on the forefront of the Mitre of the High Priest 
(Exod. xxviii, 36—38). 


394 Miscellantes. 


of the Apocalypse. The Woman which was in the wilder- 
ness has now become the Bride in Heaven. She is Christ’s 
Church glorified, His Spouse purified. She is arrayed in 
Jine linen, pure and white. She is called the Holy City, the 
new Jerusalem.’ 

Now look below at the faithless Woman, or Harlot, sitting 
on the Beast. She is arrayed in scarlet, and pearls, and 
jewels, and gold. She is called Babylon, the Great Oity,' the 
Jerusalem in which Christ is crucified.’ 

Behold once more. What is the end? 

Look upward: Heaven opens its golden portals to receive 
the Bride. 

Look downward: Earth opens its dark abyss to engulf 
the Harlot. 

How striking is the contrast! 

And what is the conclusion from all this ? 

As the former Woman, the Bride, the Holy City, the new 
Jerusalem, represents the faithful Ohwrch, so the second 
Woman, the Harlot, the great City, the City on Seven Hills, 
which reigned in St. John’s age, the mystical Babylon, the 
reprobate Jerusalem, represents a faithless Church. 

The question now is,—What Church ? 

At this point, the evidence, stated in the former Chapter, 
comes in with irresistible force. It was then proved that 
the City on seven hills—the City which reigned in St. John’s 
age—the City called Babylon in the Apocalypse,—is the 
City of Rome: and this (as we have also seen *) is generally 
allowed by Romish Divines. 

The answer, therefore, is: The second Woman, the 
Harlot, represents the faithless Ohurch in the City of 
Rome. 

5. Is this result confirmed by facts? Let us inquire. 

The Woman enthroned on the Beast is represented in the 
Apocalypse as holding a golden cup in her hand, with which 
she intoxicates men, and of which she requires all to 
drink.* 


9 Rev. xix. 7, 8; xxi. 2, 9, 10. 1 Rev. xvii. 4, 5; xi. 8. 
2 Rev. xi. 8. 5 Above, p. 373. 
* Rev. xiv. 8; xvii. 4; xviii. 6. 








Application of the Apocalyptic Prophecy. 5305 


Does this apply to the Church of Rome? Certainly it 
does: this appears as follows ; 


(1) Almighty God has distinguished man from the rest 
of the creation by the endowments of Reason and of 
Conscience; and He commands them to use them, and not 
to give them away. But the Church of Rome requires men 
to sacrifice them to her will. And then she pours into their 
minds a delirious draught of strange doctrines, which cannot 
be found in Holy Scripture, and which were unknown to 
the Apostles, and to the Apostolic Churches of Christ. She 
requires all to drink of this cup.* She says of her Trent 
Creed, ‘‘ This is the Catholic Faith, out of which there is no 
salvation.” ° . 


(2) Again: the faithless Woman in the Apocalypse is 
represented as drunken with the blood of Saints. And when 
I saw her, says St. John, 1 wondered with great admiration.® 

Now, if the Woman had been heathen Rome, past or to 
come, why should St. John wonder? It is not wonderful, 
that a heathen city should persecute the Saints of God. 
St. John had seen the blood of Christians spilt by imperial 
Rome. She had beheaded St. Paul, and had crucified 
St. Peter. He himself had been a martyr in will,’ and was 
now an exile,® by her cruelty. Therefore he could not have 
wondered with great admiration, if the Harlot was heathen 
Rome. * But it was a fit subject for surprise, that a Christian 
Church—a Church calling herself the ‘‘ Mother of Christen- 
dom,” ‘“‘the spiritual Sion,’ “the Catholic Church ”’— 
should be drunken with the blood of the saints; and at such 
a spectacle as that St. John might well have wondered with 
great admiration. 

Has, then, the Church of. Rome stained herself with the 
blood of Christians ? 

5 See the conclusion of the Trent Creed, commonly called the Creed of 
Pope Pius IV. 

® Rev. xvii. 6. 

7 Tertullian de Preeser. xxxvi. Hieron. adv. Jovin. ὁ. xiv. 


8. Rev. i. 9. Tertullianl.c. Origen ad Matth. p.417. Euseb. Chron. 
Domit. xiv. H. EH. iii.18. Hieron. Ser. Eccl. in Joanne. 


206 Miscellantes. 


Yes; she has erected the prisons, and prepared the rack, 
and lighted the fires, of what she calls “the Holy Office of 
the Inquisition”’ in Italy, Spain, America, and India. She 
commanded the ancestors of Victor Emmanuel to persecute 
to the death the Christians of Piedmont. One of her Popes, 


whom she has canonized as a Saint, Pius the Fifth, is. 


praised in her liturgical offices,’ for being an inflexible 
Inquisitor. She has engraven on her cojns’ a picture of the 
sanguinary massacre of S. Bartholomew’s Day, and re- 
presents it there as a work done by an Angel from heaven; 
and her Pontiff? went in a public procession to church to 
return thanks to God for that savage and treacherous deed. 
She has inserted an Oath in her Pontifical, by which she 
- requires all her Bishops to “persecute* and to wage war 
against”? all whom she calls heretics. 

What would St. John have said to this? Would he not 
have justly wondered with great admiration, that such acts 
should be done under the auspices of one who calls himself 
the Vicar of Christ? - 


(3) Again; the Woman is represented as enticing the 
Kings of the Earth to commit fornication with her ;* and they 
are said to give their power and strength to the Beast,’ on 
which she sits. 

This assuredly does not apply to heathen Rome. She 
received the gods of other Nations into her Pantheon. 
Even the reptile deities of Egypt found a place there. She 
would have opened her doors to Christianity, if Christianity 
had been content to be enshrined with Heathenism. 


% Breviar. Roman. v. Maii, ed. Ratisbon, 1840; and p. 662, ed. Paris, 
1842: “ Inquisitoris officium inviolabili fortitudine sustinuit.” 

1 It may be seen on the coins of Pope Gregory XIII.. Numismata 
Pontif. p. 87, ed. Paris, 1679. Strange to say, Rome struck this coin 
again in 1839, and in 1840, thus showing her desire to identify herself 
with this massacre. See Irish Eccl. Journal, No. 13. 

2 Pope Gregory XIII. See Lord Clarendon’s Religion and Polity, 
p. 427. A copy of the religious Service used on that occasion at Rome 
is now at Oxford, in the Bodleian Library. 

3 Pontificale Romanum, p. 63, ed. Rom. 1818. 

+ Rev. xvii. 2; xviii. 3. 5 Rev. xvii. 13. 

















Fulfilment of the Apocalypse. 397 


But these words of the Apocalypse are strikingly 
characteristic of Papal Rome. She has trafficked and 
tampered with all the Kings and Nations of the Earth. 

In the words of Richard Hooker,® “she hath fawned 
upon Kings and Princes, and by spiritual cozenage hath 
made them sell their lawful authority for empty titles.” 
She has caressed and cajoled them with amatory gifts of 
flowers, pictures, and trinkets, beads and relics, crucifixes 
and Agnus Deis, and consecrated plumes and banners. She 
has drenched and drugged their senses with love-potions of 
bewitching smiles and fascinating words; and has thus 
beguiled them of their faith, their courage, and their power. 
Like another Delilah, she has made the Samsons of this 
world to sleep softly in her lap,’ and then she has shorn 
them of their strength. She has captivated, and still 
captivates, the affections of their Prelates and Clergy, by 
entangling them in the strong and subtle meshes of Oaths 
of vassalage to herself, and has thus stolen the hearts of 
subjects from their Sovereigns, and has made Kingdoms to 
hang upon her lips for the loyalty of their People; and so 
in her dream of universal Empire she has made the World 
a fief of Rome. 

So strong is the spell with which she enchains Nations, 
that even we in England who are excommunicated by her, 
and whose Virgin-Queen was anathematized by her as an 
Usurper,’ and whose land is now parcelled out into Papal ® 
Dioceses, as if it were a Roman Province, and the names of 
whose Cities—our Westminsters, Liverpools, and Notting- 
hams—are given away by her as titles as if they were 
Italian villages, have connived at these usurpations with- 
out requiring a retractation of the unrighteous oaths which she 
imposes on English subjects, or a revocation of the impreca- 
tory anathemas which she has denounced, and still denounces 


® Hooker, Serm. v. 15. 

7 Judges xvi. 19. 

8 See the Bull Regnans in eacelsis of Pius V. against Queen Elizabeth. 
Bullar. Rom. vii. p. 99. 

9. See the Papal Brief, published Sept. 29, 1850, for the division of 
England and Wales (and now Scotland 1878), into Romish Dioceses ; and 
see the Sequel of my Letters to M. Gondon, Letter xii. p. 260. 


398 Miscellanies. 


on English Sovereigns,’ and as if it were possible for us to 
sever what she declares indissolubly united—her temporal 
and spiritual sway. 


(4) Again: the Woman is described as sitting on a scarlet- 
coloured Beast, full of names of Blasphemy.? 

Has not Rome fulfilled this prophecy? The colowr® here 
mentioned is reserved by her to her Pontiff and Cardinals. 
And how does she designate herself? As Infallible, Inde- 
fectible, Eternal. And are not these names of blasphemy ? © 
Some persons appear to imagine that names of blasphemy 
must indicate an infidel power. But this notion is erroneous. 
“ Blasphemy,” in the New Testament, denotes an asswmp- 
tion of what is dwine.*| And the names which Rome claims 
for herself, are usurpations of God’s incommunicable Name.° 
“When that which is temporal claims Eternity, this,” says 
S. Jerome,’ “is a name of blasphemy.’ And when Rome 
withholds the Hoty Scrrerure from her people (and she has 
never printed at Rome a single copy of the Old Testament 
in its original language)—and when she bestows honour on 
those who revile Scripture, calling it “imperfect, ambiguous, 
a mute Judge, a leaden Rule,” and by other opprobrious 
names,’ is she not guilty of blasphemy against the Divine 
Author of Scripture? And when, with the Cup of her 


1 See my Letters to M. Gondon, p. 294—305, 3rd ed. 

3 Rev. xvii. 3, 

3 Ceremoniale Rom. iii. sect. 5, c. 5: “ Ruber color precipud ad Papam 
pertinet.” Pope Paul II. made it penal for any one to wear hats of scarlet 
(bireta coccinea) but Cardinals: and he gave them scarlet trappings for 
their mules and horses. See Platina, p. 312. Vitringa, p. 758. Heidegger, 
i. p. 432, Platina, in Greg. IV.: “ Coccinatos nunc aspiceres non homines 
tantiim (Ecclesiastici ordinis), quod leve fortasse videretur, sed equos et 
jumenta.” 

4 Grotius ad Matth. ix. 3: “Dicitur hic βλασφημεῖν, non qui Deo 
maledicit, sed qui quod Det est sibi arrogat .. .” 

5 See on this point Dean Jackson’s Works, i. pp. 352—589. On 
“the assertions of the Romish Church whence her threefold blasphemy 


7 See some of them cited by Bishop Andrewes adv. Bellarmin. cap. xi. 
pp. 259, 260, and Casaubon, in Exerc. Baron. i. xxxiii. See also Letter 
iv. of the Sequel of my Letters to M. Gondon. 











Fulfilment of the Apocalypse. 399 


ῷ 


sorceries in her hand, she takes away the Cup of Blessing 
in the Lord’s Supper which Christ has commanded to be 
received by all;* and when she makes men drink of the 
one, and will not allow them to drink of the other, are not 
these her acts like acts of blasphemy against God ? 


(5) Again: the Harlot in the Apocalypse exercises tem- 
poral and spiritual sway. She is enthroned upon many waters, 
which are Nations and Peoples.’ She has kings at her feet. 
She makes them drink of her Cup. She trades in the souls 
of men.’ The Beast on which she sits as a Queen, and of 
which she is the Governing Power, uses the agency of the 
second Beast, or false Prophet or Teacher, and this false 
Teacher causeth all, both small and great, to receive his mark, 
and that no one may buy or sell, save he who has the mark, the 
name of the Beast, or the number of his name.? 

It is very observable, that this false Prophet or Teacher 
is said in the Apocalypse to have two horns like the horns of 
a Lamb. Now the word Lamb is used twenty-nine times in 
the Apocalypse, and in every one of these places it relates to 
Christ, the Lamb of God. Hence it is clear, that the False 
Prophet or Teacher, who is the ally of the Beast on whom 
the Harlot sits, is not a heathen or infidel power, but makes 
a profession of Christianity. He comes like a Lamb with 
the specious words of Christian innocence and Love. He is 
therefore the Minister of some form of Christianity, or 
Church. Therefore, again, the Harlot is a Church. And 
the Church of which he is a Minister (as is evident from the 
passages of the Apocalypse just cited), puts forth a claim to 
universal temporal and spiritual sway; and this union of 
civil and religious Supremacy is a very striking charac- 
teristic. 

Does not this characteristic apply to the Church of 
Rome,—and to the Church of Rome alone? Assuredly it 
does. 

The Church of Rome sits as a Queen upon many waters, 

δ John vi. 53. Matt. xxvi. 26,27. Mark xiv. 23. - 


9 Rev. xvii. 15. 1 Rev. xviii. 13. 
2 Rev. xiii. 16, 17. Rey. xiii. 11. 


400 | Miscellanies. 


which are peoples, and multitudes, and nations, and tongues.* — 
She claims two swords. Lord, behold, here are two swords ;* 
one of her Pontiff’s ° has interpreted these words of St. Peter 
as authorizing her double sway, temporal and spiritual. She 
holds in her hands two keys—the emblems, as she asserts, of 
her universal power.’ The Roman Pontiff is twice crowned, 
once with the Mitre, his symbol of universal Bishopric, and 
once with the Tiara, in token of Universal Imperial Supre- 
macy. Ηδ wears both diadems. There is indeed a Mystery 
on the forehead of the Church of Romé, in the union of these 
two supremacies; and it has often proved a Mystery of 
Iniquity. It has made the holiest Mysteries subservient to 
the worst Passions. It has excited Rebellion on the plea of 
Religion. It has interdicted the last spiritual consolations 
to the dying, and Christian interment to the dead, for the 
sake of revenge, or from the lust of power. It has forbidden 
to marry—and yet it has licensed the unholiest Marriages.® 
It has professed friendship for Kings, and has invoked bless- 
ings on Regicides and Usurpers. Τὺ claims to be the only 
dispenser of the Word and Sacraments, and it has trans- 
formed the anniversary of the Institution of the Lord’s 


4 Rev. xvii. 15.— Pope Pius IX., in an address to the People of 
Rome, thus spoke: “C’est un grand don du Ciel, parmi tous les dons 
qu'il a prodigués ἃ l’Italie, que nos trois millions de sujets aient deux 
cents millions de fréres de toute langue et de toute nation. C'est la ce 
qui dans d’autres temps, et au milieu de la confusion de tout le monde 
romain, a fait le salut de Rome. 

* Bénissez donc I'Italie, ὃ grand Dieu! Bénissez-la de la bénédiction 
que vous demandent pour elle les saints ἃ qui elle a donné le jour, la 
Reine des saints qui la protége, les apétres dont elle garde les glorieuses 
reliques, et votre Fils, fait homme, qui a voulu que cette Rome fat la 
résidence de son représentant sur la terre. 

“ Donné & Rome, prés Sainte-Marie-Majeure, le 10 février, 1848. 

“Pius PP. IX.” 

5 Luke xxii. 38. 

6 Boniface VIII. in Unam Sanctam. Extrav. Com. Lib. i. Tit. viii. 
Jus Canon. tom. ii. p. 1159, ed. 1839. 

7 See Boniface VIII. ibid.: “Ore divino, Petro data suisque succes- 
soribus in ipso, Quem confessus fuit, petra firmata, dicente Domino ipsi 
Petro, Quodeunque ligaveris.” Matt. xvi. 18, 19. 

8 Heidegger, i. p. 497. See the enormities specified by Sandys, Europe 
Speculum, pp. 37, 49. “On Princes’ Marriages,” and “On Adulterous 
and Incestuous Marriages,” licensed for money by Rome. 











Marks of Fulfilment. 401 


Supper into a season of malediction.® It has changed the 
hill of the Vatican into a spiritual Ebal,’ from which it has 
fulmined curses according to its will. 

Hence we come to the same conclusion: viz. that the 
harlot City is the Church of Rome. 


6. Other characteristics may now be noticed. 
᾿ The Woman in the Apocalypse is said to be seated on a 
scarlet beast ;? to be also clad in scarlet and adorned with 
gold and precious stones and pearls ;* and her merchandise is 
said to be in gold and silver, and precious stones, and pearls, 
and fine linen, and purple, and silk,* and scarlet ;° and after 
her destruction they who weep over her cry, Alas! alas ! 
the Great City, which was clothed in fine linen, and purple, and 
scarlet, and decked with gold, and precious stones, and pearls. 

This description of the Woman’s vesture is so definite, 
and is repeated with such emphasis, that it is manifestly 
intended for the purpose of identification. 

Such, let us note, is her attire. | 

Next we find in the Apocalypse that divine honour is given 
to the Beast on which she sits: They worshipped the Beast, 
saying," Who is like unto the Beast ? | 

The word here interpreted to worship is one (προσκυνεῖν) 
which literally signifies to adore by prostration and by kissing ; 
as described in the divine words, Yet I have lefi Me seven 
thousand in Israel, all the knees which have not bowed to Baal, 
and every mouth which hath not® kissed him. | 
- This word (προσκυνεῖν) occurs twenty-four times in the 
Apocalypse. In ten of these instances, it designates adora- 
tion paid to Atmiauty Gop: in nine others, it describes the 
adoration claimed for the Beast and his image; and thus it 
shows, that he exacts what is due to Gop, and (as the Angel 


9 By the Papal Bull, called “ In Cand Domini.” 

1 Deut. xxvii. 13. 

2 βηρίον κόκκινον, Rev. xvii. 3.—Coccineus color est ruber acutus (says 
Pliny, N. H. xxi..c. 8), qualis rwbedo micat in rosis. Victorin. ad Apoc. 
xii. 3: coloris rwbei, id est aeeetnes. 


3 Rev. xvii. 4. ᾿ 4. σηρικόν. 
5 Rey. xviii. 12. 6 Rev. xviii. 16. 
7 Rev. xiii. 4. ® 1 Kings xix. 18: οὐ προσεκύνησεν. 


VOL. I. pd 


402 Miscellanies. 


warns St. John) not due to Angels, but to God alone ;" and 


this is Blasphemy. 

Observe, next, the votaries of the Beast say, Who is like 
unto the Beast? This is a challenge to God Himself. Lord, 
says the Psalmist,’ Who is like unto Thee ? andagain, O Ged, 
Who is like unto Thee ὃ and, Among the gods, there is none like 
unto Thee, O Lord; there is not one that can do as Thou doest.* 
It is also a parody of the name of the Angel Prince, the 
conqueror of Satan and his angels, Michael, whose name 
means Who is as God? Let us remember, too, that this ex- 
pression, Who is like unto the Beast ? the watchword of the 
worshippers of the Beast, affords a striking contrast to the 
words emblazoned on the standard of the Maccabees, those 
courageous soldiers against Antiochus Epiphanes, — Who 
among the gods is like unto Thee, Jehovah ? from which badge 
(according to some) the Maccabees derived their name.* 

Recollect, now, that Babylon is a type of Rome; and it is 
said to the King of Babylon, How art thou fallen from heaven, 
O Lucifer, son of the morning! how art thow cut down to the 
ground, which didst weaken the nations! For thou hast said 
in thine heart, I will ascend into heaven; I will exalt my 
Throne above the stars of God: I will sit also wpon the Mount 
of the congregation ; I will be like the Most High. Yet thou 
shalt be brought down to hell.’ 

Here, the Mount of the congregation, wherein the κὸν οὗ 
Babylon sits, is the '᾿ΠΈΜΡΙΕ of Gon.* 

Let it be remembered also that the Woman sitting on the 
Beast is called the Mother of abominations.’ The word abomi- 
nation® (βδέλυγμα) specially designates an object of ddola- 

9 Rev. xix. 10; xxii. 9. ' Ps, xxxv. 10. 

* Ps. Ixxi. 17; cxiii. 5. 3 Ps. lxxxvi. 8. 

* This name (Maccabee) is supposed by some to be derived from the 
Hebrew words, “ Mi Camoka Baelim, Jehovah?” Exod. xv. 11. See 
Grot. Pref. in 1 Macc. Buxtorf. de Abrev. Prideaux, Connexion, 
Part ii. bk. iii. ad ann. 166, p. 249. 

5 Isa. xiv. 12—16. 

6 The original signifies the Mount of God’s presence; the Sanctuary 
of His Temple where He meets His people. See Bp. Lowth ad loc. 


7 Rev. xvii. 4, 5. 
"ΡΨ res abominanda. Dan. xi. 31; xii.11. See Vitring, Anacr. 


pp. 607, 759. Hengstenberg, Christol. 703, 708. 


Other Proofs of Fulfilment. 403 


trous adoration ; and the prophecy of Daniel, predicting the 
pollution of God’s Temple by the setting up in it of the 
abomination of desolation,’ was fulfilled in the first instance 
(B.c. 168) by Antiochus Epiphanes, who placed an idol upon 
the altar of God inthe Temple at Jerusalem: or, as the Book 
of Maccabees expresses it, set up the abomination of desola- 
tion on the ALTAR :' thus defiling God’s House, and making 
it desolate; that is, banishing from it God’s true worship, 
and His faithful worshippers.” 

This prophecy was to have a second fulfilment in Christian 
times. For our Blessed Lord speaks of it as referring to an 
event still future, as follows :— 

When ye shall see the abomination of desolation, spoken of 
by Daniel the Prophet, stand in the Hoty Puace; whoso 
readeth, let him understand.* 

This prediction of our Lord had, no doubt, a partial fulfil- 
ment when Jerusalem was occupied, and its Temple pro- 
faned, by factious assassins professing zeal for God. But it 
will have another fulfilment in the Christian Sion, or Church. 
This opinion is confirmed by the prophecy of St. Paul, con- 
cerning the Mystery of Iniquity.«. Then, says the Apostle, 
shall the Man of sin, or that Lawless One (ὁ ἄνομος), be re- 
vealed, the Son of perdition, who opposeth and exalteth himself 
above all that is called God, or that 1s worshipped, so that he, 
as God, sitteth in the TempLeE of Gop, showing himself that he 
is God.’ 

The words here rendered, so that he sitteth in the Temple 
of God (καθίσαι εἰς ναὸν), are remarkable. Nads, the word 
rendered Temple, is the holier part of the Temple,—the Sanc- 


9 βδέλυγμα τῆς ἐρημώσεως. Dan. xi. 31: cp. Matt. xxiv. 15. 

"1 Mace, i. 54: φκοδόμησεν βδέλυγμα ἐρημώσεως ἐπὶ τὸ θυσιασ- 
τήριον. 

2 See Prideaux’s Connexion, Part 11. books ii. and iii., especially from 
B.c. 175, when Antiochus Epiphenes succeeded his ἐπριπρὴ to 8.0. 164, in 
which year Antiochus died. 

3 Matt. xxiv. 15. 

* For a further examination of St. Paul’s prophecy concerning the Man 
of Sin, the Author begs leave to refer to the note on 2 Thess. ii. 3, 4, 
in his edition of the Greek Testament. 

5 2 Thess. ii. 3, 4. 

pd 2 


δι.  Miscellanies. 


tuary, where the Atrar is; and καθίσαι εἰς ναὸν are words 
involving motion, and signify to be conveyed or to convey 
himself and take a seat in the Hol y Place of the Temple of 
God, or the Christian Church.* 

Let us now review the evidence before us. 

The abomination of desolation, as we have seen, was the 
placing ofa profane thing on the Altar in God’s Temple ; and 
our Lord speaks of the abomination of desolation, as still to 
be expected, and to be manifested in the Holy Place ;’ and 
St. Paul predicted the appearance of a Power, which he calls 
Mystery, claiming adoration in the Christian Temple,— 
taking his seat in the Sanctuary of the Church of God,* 
showing himself that he is God. Let us also remember that 
Daniel’s. word abomination,’ which describes an object of 
idolatrous worship, is adopted by the Apocalypse; and that, 
in like manner, St. Paul’s word Mystery is adopted in the Apo- 
calypse ; and that both these words are combined in this book, 
in the name of the Woman, whose attire is described minutely 
by St. John, and whose name on her forehead is “‘ Mystery,” 
Babylon the great, Mother of abaminations of the Earth.” © 

Is this description applicable to the Church of Rome? ° 

For an answer to this question, let us refer—not to any 
private sources—but to the official “ Book of Sacred Cere- 
monies ” of the Church of Rome. 

This Book, sometimes called ‘‘ Ceremoniale Romanum,” is’ 
written in Latin, and was compiled three hundred and forty 


6 There are about twenty- five passages in the Acts of the Apostles, 
where the Jewish Temple i is called ἱερὸν, but not a single one where it 
is called vads, nor is there one, in any of the Apostolic Epistles, where 
it bears this name. The ναὸς τοῦ Θεοῦ, in the mouth of an Apostle 
speaking to Gentile Christians concerning the future, cannot mean the 
Jewish Temple, and can only mean the Christian Church. Compa 
Macknight’s note on this passage (2 Thess. ii. 2, 3): “ The sitting of the 
Man of Sin in the Temple of God, signifies his being a Christian by 
profession, and that he would exercise his. usurped authority in the 
Christian Church.” 

7 Matt. xxiv. 15. Mark xiii. 14. 

5 yay Θεοῦ (says Theodoret ad loc.) ras ἐκκλησίας ὠνόμασεν, ἐν als 
προεδρίαν dprace.—In templo, id est in Ecclesid Dei, says Bp. 
Andrewes adv. Bellarmin. cap. ix. pp. 225, 226. 

9. βδέλυγμα. Rev. xvii. 4, 5. ' Rev, xvii. 5, 7. 





“ Adoratio Pontificis.” 405 


years ago, by Marcellus, a Roman Catholic Archbishop, and 
is dedicated to a Pope, Leo X.’ Let us turn to that portion 
of this Volume which describes the first public appearance of 
the Pope at Rome, on his Election to the Pontificate. 

_ We there read the following order of proceeding: ‘“ The 
Pontiff elect is conducted to the Sacrarium, and divested. of 
his ordinary attire, and is clad in the Papal robes.’ The 
colour of these is then minutely described. Suffice it to say, 
that five different articles of dress, in which he is then ar- 
rayed, are scarlet. Another vest is specified, and this is 
covered with pearls. His mitre is then mentioned ; and this 
is adorned with gold and precious stones. 

Such, then, is the attire in which the Pope is arrayed, and. 
in which he first appears to the World as Pope. Refer now 
to the Apocalypse. We have seen that scarlet, pearls, gold, 
and precious stones are thrice specified by St. John, as charac- 
terizing the Mysterious Power portrayed by himself.’ 

But we may not pause here. Turn again to the “ Cere- 
moniale Romanum.” ‘The Pontiff elect, arrayed as has been 
described, is conducted to the Cathedral of Rome, the Basi- 
liva, or CuurcH, of St. Peter. He is led to the Atrar; he 
first prostrates himself before it, and prays. Thus he declares 
the sanctity of the Altar. He kneels at it, and prays before 
it, as the seat of God. : 

What a contrast then ensues! We read as follows ; 

“The Pope rises, and, wearing his mitre, is lifted up by 
the Cardinals, and is placed by them upon the Attar—to sit 
there. One of the Bishops kneels, and begins the ‘Te Deum.’ 
In the mean time the Cardinals kiss the feet and hands and 
tace of the Pope.” 

Such is the first appearance of the Pope in the face of the 
Church and the World. 

This ceremony has been observed for many centuries ; 
and it was performed at the inauguration of Pius IX.;* 
and it is commonly called by Roman writers the ‘ Apora- 


2 Rome, a.p. 1516. 

3 Rev. xvil. 4; xviii. 12, 16. 

* On 21st June, 1846. See my Letters to M. Gondon, Letter xii. p. 315, 
3rd edit. ἡ nf | 


406 Miscellantes. 


tion.” 5 It is represented on a coin, struck in the Papal 


mint with the legend, “ Quem creant, adorant,”’ °“—* Whom 
they create (Pope), they adore.” .... What a wonderful 
avowal ! 

The following language (the original is in the note below) 
was addressed to Pope Innocent X. by Cardinal Colonna, at 
the ceremony of his adoration : *— 

“Most Holy and Blessed Father, Head of the- Church, 
Ruler of the World, to whom the keys of the Kingdom of 
heaven are committed, whom the ANGELS IN HEAVEN REVERE, 
and whom the gates of hell fear, and whom all the World 
adores, we specially venerate, worship, and adore thee, and 
commit ourselves, and all that belongs to us, to thy paternal 
and more than divine disposal.” 

What more could be said to Almighty God Himself ? 

But to return. Observe the nature of this ‘ AporaTION,’ 
It is performed by kneeling, and kissing the face and hands, 


5 See Histoire du Clergé, &c., dedicated to Pope Clement XI., Amst. 
1716, vol. i. p. 17: “ Quand l’élection est faite, le Pape est conduit ἃ la 
Chapelle, ou il regoit l’adoration des Cardinaux. Ensuite il est porté 
assis dans le Siége Pontifical ἃ l’église de 8. Pierre et posé sur Vautel 

. . ou il regoit encore publiquement l’adoration.” 

Compare Lettenburgh’s Notitia Curia Romane, 1683, p, 125: “ Pon 
tatur Pontifex in sede Pontificali ad S. Petrum, poniturque supra Altare 
majus, ubi salutatur osculo pedis, mantis, et oris a Cardinalibus; peract& 
adoratione, descendit Pontifex ex Altari.” ‘ Rome (says Heidegger, 
Myst. Bab. i. 537), phrasis illa, adorare Papam, in quotidiano usu 
est.” 

Various Books have been written by Romish Divines,—Mazaroni, 
Stevanus, and Diana,—* De adoratione et osculo pedum Pontificis.” See 
Heidegger, Myst. Bab. i. 511, 514, 537. At the coronation of Pope 
Innocent X., a.p. 1644, which is described with great minuteness by. 
Banck, Roma Triumphans, Franeker, 1656, the following “formula 
adorationis ” was addressed, by Cardinal Colonna, on his knees, in his own 
name and that of the Clergy of St. Peter’s, to the Pope: “Sanctissime et 
Beatissime Pater, Caput Ecclesiw, rEcTOR OrBIs .. . cui claves regni 
celorum sunt commisse, quem ANGELI in celis REVERENTUR, porte 
inferorum timent, TOTUSQUE mundus ADORAT, nos Te unicd veneramur, 
colimus et ADORAMUS, et nos omniaque nostra paterne et PLUS QUAM 
DIVINZ dispositioni ac cure submittimus.” ... (Banck, p. 384, a very 
interesting volume). 

An engraving representing the “Adoration of the Pope,” may be seen 
in Picart, Cérémonies, i. p. 296. ᾿ 

5 Numismata Pontificum, Paris, 1679, p. 5. 


ΝΣ ΟΝ οννοννοὐν.-............... 


“ Adoration of the Pope.” 407 


and feet. And what is St. John’s word, nine times used to 
describe the homage paid to the Mysterious rival of God? It 
is προσκυνεῖν, to kneel before and kiss. 

Next, observe the place in which this adoration is paid to 
the Pope. The Temple of God. The principal Temple at 
Rome, St. Peter’s Church. Observe the attitude of the Pope 
when he receives it. He sits. Observe the place on which 
he sits. The Altar of God. : 

Such is the inauguration of the Pope. He is placed by 
the Cardinals on God’s Altar. There he sits as ona Throne. 
The Altar is his footstool; and the Cardinals kneel before 
him, and. kiss the feet which tread upon the Altar of the 
Most High. 

Let us now turn to St. John. The Power described by 
him is Mystery, and is called the mother of Abominations. 
And the word Abomination in Scripture often means Idols ; 
and, in the prophecies of Scripture, it describes a special form 
of idolatry. The Abomination of desolation, as we have seen, 
prefigures the setting up an object of idolatrous adoration on 
the Auvar in the Tempte of God. 

Such was the Idol set up by Antiochus in the Jewish 
Temple. And our Lord describes the Abomination of deso- 
lation as standing in the Holy Place. And the Apostle St. 
Paul predicts that the fall of the Roman Empire’ will be 
succeeded by the rise of a power which he calls Mysrzry 
exalting itself above all that is called God, or is worshipped ; 
so that he as God sitteth in the Temple of God—or, is con- 
veyed to the sanctuary of God, and there placed to sit— 
showing himself that he 1s God. 


7. The following questions therefore arise here :— 

Has not the Church of Rome fulfilled the Apocalypse in 
the eyes of men, has she ποῦ proclaimed, and does she not 
now proclaim, her own identity with the faithless Woman in 
the Apocalypse, at every election of every Pontiff, even by 
the outward garb of scarlet, gold, precious stones, and pearls, 
in which she then invests him, and in which she then displays 
him to Christendom and the world ὃ 


7 As is shown in my notes on 2 Thess. ii. 6, 7. 


᾿ sp Miscellanies. 


Has she not fulfilled the θῶ ΜΉΝ ‘aii does she not 
proclaim her own identity with that faithless Woman whose _ 
name is Mystery, Mother of Abominations, by publicly com- — 
mencing every Pontificate with making the Pontiff her own 
Idol, by lifting him up on the hands of her Cardinals, and by 
making him sit on God’s Altar, and by knéeling before him, 
and kissing his feet ? 

By her long practice of this form of Abomination, which 
she calls “ Adoration,’’ has she not idéntified herself with 
the Apocalyptic power, whose name is Mystery, and also with 
the “ Mistery of Iniquity,” described by the Apostle St. Paul 
as enthroned in the Temple of God ? 

By placing her Pontiff to be adored, like the Most High, 
in God’s presence, on God’s Altar in God’s Church—in her 
own principal Church at Rome, St. Peter’s—as Antiochus 
Epiphanes placed an idol to be adored on the Altar in the 
Temple at Jerusalem,—does she not make the Pope of Rome 
to be like to the King of Babylon, whose pride and fall are 
portrayed by Isaiah,* and to the Abomination of desolation ® 
spoken of by Daniel the Prophet, and by our Blessed Lord 
Himself ? 


8. Let us pause here, and sum up what has been said. 

Hither the claims of the Church of Rome are just—or they. 
are not. 

If they are,—she is infallible, and indefectible. She is the 
Mother and Mistress of Churches. Her Pontiff is the Uni- 
versal Pastor; the Centre of Unity; the Father of the 
Faithful ; the Supreme Head, and Spiritual Judge of Chris- 
tendom ; the Infallible Teacher of Divine Truth, and (as he 
himself asserts) it is necessary for every one to be in commu- 
nion with him, and to be in subjection to him. Out of his 
Communion there is no salvation. 

Now, we hold in our hand the Apocalypse of St. John, 


5. Isa. xiv. 12—15. Cf. Witsii Miscell. Sacr. p. 653, lib. iii. 
8. 2. 

9 The following was written in the twelfth century : “ Dictum Danielis, 
nono, convenit modernis Prelatis et Ecclesim Rectoribus, videlicet Cum 
videritis desolationem.”’ Joachim Abbas, in Jerem. c. 37. 





Summary of the Evidence. po 


the Revelation of Jesus Christ,’ the voice of the Spirit to the 
Churches ;* the prophetic History of the Church from the 
Apostolic age to the Day of Doom. 

In it St. John places us at Rome: he points to its Seven 
Hills :* he shows us the City enthroned upon them: he 
detains us there, while he reveals to us Rome’s future ἜΤΙ 
even to its total extinction, which he describes.‘ 

(1) Zf (as Rome affirms) Christ has instituted a ictal 
Supremacy, and an Infallible Authority, which all men are 
obliged to acknowledge, and to which all must bow, and with 
which all must be in communion on pain of everlasting dam- 
nation, it may reasonably be supposed, that the Hoty Srrrtir, 
in revealing the future History of the Church (as He does in 
the Apocalypse), and in providing guidance and comfort for 
Christians, under their trials, which He predicts, would not 
have failed to give some notice of such spiritual supremacy 
and infallible authority in the Church. 

(2) If Christ has settled that spiritual Pre-eminence and 
Supremacy at Rome, it may reasonably be concluded, that 
the Hory Sprrit, when speaking specially and copiously of 
Rome, and tracing her history (as He does in the Apocalypse, 
and as Romish divines allow that He does), even to the day 
when she will be burnt with fire, and her: smoke ascend to 
heaven,—would not have omitted to mention that Pre-emi- 
nence and Supremacy supposed to exist at Rome. 

(3) If the Church of Rome. is,—as she herself affirms,— 
the true Spouse of Christ, the Mother and Mistress of all 
Churches in Christendom, and if communion with her is 
necessary to salvation, assuredly the Hoty Spririr would have 
taken great care that no reasonable man should be able to 
impute to the Christian Church of Rome what He intended 
for the Heathen City of Rome. And, since by the Union of 
the supreme civil authority with the spiritual in the person 
of the Bishop, who is also the Sovereign of Rome, and by 
the consequent incorporation of the City of Rome in the 
Church of Rome, there was great probability of such a con- 
fusion—which the Hoty Sprrrir could foresee—He would have 


1 Rev. i. 1. 2 Rev: ii. 7, 11, 17, &e. 
8 Rov. xvii. ic) ᾿ ἢ Rev. xviii. 1—24. 


4το Miscellanies. 


guarded against it, and have taken care, that the character 
He draws of the Harlot, and the awful description which 
He gives, in the Apocalypse, of her future doom, could 
not possibly be applied by any reasonable man to the Church 
of Rome. | 


Now, what is the fact? 

(1) Not a word does the Holy Spirit say, in the Apoca- 
lypse, of the existence of any Supreme Visible Head or 
Infallible Authority in the Church. 

(2) Not a word does He say of the Church of Rome being 
the Centre of Unity—the Arbitress of Faith—the Mother 
and Mistress of Churches. Not a word does He speak in 
her praise. Indeed the advocates of the Church of Rome 
(who allow that, in the Apocalypse, He speaks largely of the 
Roman City) say that He does not mention the Roman Ohurch 
at all! §. : 

How unaccountable is all this, if, as they affirm, Christ 
has instituted such a Supremacy; and if He has placed it 
at Ltome ! 


9. But now let us take the other alternative. Let the 
claims of the Church of Rome be unfounded ; then it must 
be admitted that they are nothing short of blasphemy: for 
they are claims to Infallibility, Indefectibility, and Universal 
Dominion, spiritual and temporal, which are Attributes of 
Atmicuty Gop. 

And now again let us turn to the Apocalypse. What do ΄᾿ 
we find there ? 

We see there a certain City portrayed—a great City— 
the great City—the Queen of the Earth when St. John wrote 
—the City on Seven Hills—the City of Rome. 

At Rome, then, we are placed by St. John. We stand 
there by St. John’s side. This city is represented by him 
as a Woman; it is called the Harlot. It is contrasted by 
him with the Woman in the Wilderness, crowned with the 
Twelve Stars, the future Bride in Heaven, the new Jeru- 
salem ; that is, it is contrasted with the faithful Apostolic 


5 See Bossuet, above, p. 379. 


Summary of the Evidence. δι. 208 


Church, now sojourning on earth, and to be glorified here- 
after in heaven. 

The Harlot persecutes with the power of the Dragon; the 
Bride is persecuted by the Dragon : the Harlot is arrayed in 
scarlet; the Bride is attired in white: the Harlot sinks to 
an abyss; the Bride mounts to heaven. The Bride is the 
faithful Church ; the Harlot contrasted with her, is a faithless 
Church. 

The Great City, then, which is allowed by Romanists to be 
Rome, is called a Harlot, and a Harlot is a faithless Church, 
therefore that Great City is the Church of Rome. 


This Harlot-City is represented as seated upon many 
waters, which are Peoples, and Nations, and Tongues. Kings 
give their power to her, and commit fornication with her. 
She vaunts that she is a Queen for ever. She is displayed 
as claiming a double Supremacy. 

Now, look at Rome. She, she alone of all the Cities that 
are, or ever have been, in the world, asserts universal Supre- 
macy, spiritual and temporal. She wields two swords. She 
wears two Diadems. And she has claimed this double power 
for more than a thousand years. “ Ruler of the World ᾽"--- 
“ Universal Pastor ”—‘ Father of Kings and Princes ”— 
*¢ Infallible Teacher and Guide ’’—these are the titles of her 
Pontiff. She boasts that she is the Catholic Church; that 
she is “ alone, and none beside her’? on the earth: she affirms 
that her light will never be dim, her Candlestick never 
removed. And yet she teaches strange doctrines. She has 
broken her plighted troth, and forgotten the love of her 
espousals. She has been untrue to God. She has put on 
the scarlet robe and gaudy jewels and bold look of a harlot, 
and gone after other gods. She canonizes men,—as she did 
the other day (June 8, 1862), and then worships them. She 
would make the Apostles untrue to their Lord, and constrain 
the Blessed Mother of Christ to be a rival of her Divine Son. 
She adores Angelis, and thereby dishonours the Triune God, 
before Whose glorious Majesty they veil their faces. She 
deifies the Creature,:and thus defies the Creator. 

St. John, when he calls us to see the Harlot-City, the 


412 ; _ Mescellanies. 


seven-hilled City, fixes her name on her forehead—Mystery 
—to be seen and read by all. And he says, Blessed is he 
that readeth, and they that hear the words of this prophecy.° 

Her title is Mystery; a secret spell, bearing a semblance 
of sanctity : a solemn rite which promises bliss to those who 
are initiated in it: a prodigy i inspiring wonder and awe into. 
the mind of St. John: an intricate enigma requiring for its 
solution the aid of the Spirit of God. 

Heathen Rome doing the work of heathenism in perse- 
cuting the Church was no Mystery. But a Christian Church, 
calling herself the Mother of Christendom, and yet drunken 
with the blood of saints—this is a Mystery. A Christian 
Church boasting herself to be the Bride, and yet being the 
Harlot; styling herself Sion; and being Babylon—this is a 
Mystery. A Mystery: indeed it is, that, when she says to all, 
“ Come unto me,” the voice from heaven should ery, “ Come 


out of her, My People.” A Mystery indeed itis, that she who. 


boasts herself the City of Saints, should become the habita- 
tion of devils : that she who claims to be Infallible should be 
said to corrupt the earth: that a self-named “ Mother of 
Churches,” should be called by the Holy Spirit the ‘‘ Mother 
of Abominations :” that she who boasts to be Indefectible,, 
should in one day be destroyed, and that Apostles should 
rejoice at her fall:* that she who holds, as she says, in her 
hands the Keys of Heaven, should be cast into the lake of 
fire by Him Who has the Keys of hell.’ All this, in truth, 
is a great Mysrery. 


_ Nearly Eighteen Centuries have passed away, since the 
Holy Spirit prophesied, by the mouth of St. John, that this 
Mystery would be revealed in that City which was then the 
Queen of the Earth, the City on Seven Hills,—the Crry of 
Rome. 

The Mystery was then dark, dark as midnight. Man’s 
eye could not pierce the gloom. The fulfilment of the 
prophecy seemed improbable,—almost impossible. Age after 
age rolled away. By degrees, the mists which hung over it 


® Rev. i. 3; xxii. 7. 7 Rey. xviii. 4. 
Rev. xviii. 20, ν Rev. i. 18. 


a a, ee ee mn ee ee Ἂ 


Fulfilment of the Prophecy. 413 


became less thick. The clouds began to break. Some 
features of the dark Mystery began to appear, dimly at first, 
then more clearly, like Mountains at daybreak. Then the 
form of the Mystery became more and more distinct. The 
Seven Hills, and the Woman sitting upon them, became 
more and more visible. Her voice was heard. Strange 
sounds of blasphemy were muttered by her. Then they 
became louder and louder, And the golden chalice in her 
hand, her scarlet attire, her pearls and jewels were seen 
glittering in the Sun. Kings and Nations were displayed 
prostrate at her feet, and drinking her cup. Saints were 
slain by her sword, and she exulted over them. And now 
the prophecy became clear, clear as noon-day ; and we 
tremble at the sight, while we read the inscription, em- 
blazoned in large letters, “ Mystery, Basyton tae Great,” 
written by the hand of St. John, guided by the Holy oes 
of God, on the forehead of the Cauron of Roux. 





CHAPTER III, 
REFLECTIONS ON THE PROPHECIES CONCERNING BABYLON 
IN THE APOCALYPSE. 


Reasons have now been given for the conclusion: stated 
above, that the prophecies contained in the Thirteenth, 
Fourteenth, Sixteenth, Seventeenth, Eighteenth, and: Nine- 
teenth Chapters of the Revelation of St. John the Divine, 
and which describe the guilt, and portray the punishment, 
of the mystical Basy.on, have been partly accomplished, 
and are in course of ‘complete accomplishment, in the Cuurcn 
of Romz. 
j= Seis may allege that such an assertion is uncharitable ; 

that it is inconsistent with the loving spirit of the Goins 
to arraign a Christian Church, one so distinguished as the 
Church of Rome for. amplitude, dignity, and antiquity; and 
to brand it with such an ominous name—to characterize it 
as BABYLon. 


414 | Miscellanies. 


But to this we reply,—Who wrote the Apocalypse? St. 


John. He was a son of thunder;' but he was the beloved 
disciple of Christ ; he leaned on His bosom at the institution 
of the Divine Feast of Love. To him the Son of God be- 
queathed His beloved Mother with almost His last breath, 
when He was dying on the Cross. He was the Apostle of Love. 
And this divine son of thunder, St. John, fulmined forth God’s 
judgments in love ; and he says in the spirit of love, ‘ Little 
children, keep yourselves from idols” (1 John v. 21). 
Repent (says Christ, by St. John’s mouth in the Apoca- 
lypse) ; do thy first works; and, I will give thee the Morning 
Star. As many as I love, I rebuke and chasten ; be zealous 
therefore, and repent.® Behold, I stand at the door.t 
Again; let us ask, Who moved St. John to write the 
Apocalypse? The Hoty Sprrir of God. If any man hath 
an ear, let him hear what tae Srrrit saith unto the Churches.® 
Assuredly, it is not uncharitable for us to declare, what 
the Holy Spirit of Peace dictated to the Apostle of Love. 
Nay, rather, they, whose office it is to guide and warn 
others, are guilty of grievous sin: they are chargeable with 
cruelty to the souls of others, and the blood of those souls 
is on their heads, and they are doing what in them lies to 


frustrate St. John’s labour of love; they are resisting the . 


Holy Ghost; they are forfeiting the blessings promised in 
the Apocalypse to all who read and keep the words of this 
prophecy,’ if they fail to proclaim, what, by the voice of St. 
John, it has pleased God to reveal. 

They are not lovers of peace, or of their own and other 
men’s souls, who build up a wall, and daub it with untem- 
pered mortar ;" and speak smooth things, and prophesy deceits,* 
and say, Peace, peace, when there is no peace ;" for it is written, 
Ὁ son of man, if thou dost not speak to warn the wicked from 
his way, that wicked man shall die in his iniquity; but his 
blood will I require at thy hand.” 


' Mark iii. 17. * Rev. ii. 28. 

3 Rev. iii. 19, 4 Rev. iii. 20, 

5 Rev. ii. 7, 11, 17, 29; iii. 6, 13, 22. 6 Rev. i. 3; xxii. 7. 
7 Ezek. xiii. 10. 8 158. xxx. 10. 

9 Jer. vi. 14, © Ezek. xxxiii. 8. 


χε on ee ee ee a ee a ee 


Reply to Objections. 415 


2. We have received the Apocalypse from the hand of St. 
John, who calls it “ the Revelation of Jusus Curist,”’! and 
the voice of ‘ the Spirit to the Churches.’ Inthe Apocalypse 
we have a positive command from Atmicuty Gop not to par- 
take of the sins of Rome, lest we also receive of her plaques.°— 
If any man worship the Beast and his image, and receive his 
mark in his forehead, or in his hand, the same shall drink of 
the wine of the wrath of God, which is poured out without 
mixture into the cup of His indignation; and he shall be tor- 
mented with fire and brimstone in the presence of the Holy 
Angels, and in the presence of the Lamb.* 

3. Some persons have used this latter text as an argument 
against the identification of Rome with Babylon. They 
allege that by such an identification, all, who are or have 
been in communion with Rome, are consigned to damnation ; 
and that, since for many ages a great part of the Visible 
Church was in communion with Rome, the Church itself had 
become reprobate, and Christ’s promise of His presence and 
Spirit to it had failed, 7f Rome is Babylon. But this is a 
great mistake. Such persons do not seem to have observed, 
that many have never had an opportunity of hearing the 
warnings of the Apocalypse, and that the text (Rev. xiv. 10) 
refers to a period after the fall of Babylon, when God’s 
‘judgment will have been executed on the City and See of 
Rome,‘ and that it is addressed to those who will not heed 
the warning given by that awful catastrophe. 

We do not hesitate to affirm, that the Church of God has 
never ceased, and will never cease, to exist ; and we do not 
scruple to assert, that the Church of God has never ceased, 
and will never cease, to be visible. We are not like the 
Donatists, who imagined that the Catholic Church of Christ 
might be reduced to a small and obscure Communion. 

We also readily acknowledge, that, for many centuries, a 
large portion of the Church Catholic was infected by the 
errors of Rome. But those errors were not the essence of the 


Rev. i. 1. * Rev. xviii. 4. 

3 Rev. xiv. 9, 10. 

* The attentive reader of the Apocalypse need not be reminded that 
Romanism will survive the fall of Rome. 


4 16  Miscellanies. 


Church: and it was possible to communicate with the Church 
of Rome, without communicating in its errors. And we 
doubt not, that many generations of holy men fell asleep in 
Christ, who deplored those errors, and did not communicate 
in them, although they were in communion with the Church 
in which those errors arose. : 

But as years passed by, Rome changed her course. She 
did not renounce her errors, and she made communion in 
her errors essential to communion with herself. She enforced 
her errors as terms of communion: and she excommunicated 
all, who would not, and could not, receive and profess those 
errors as articles of Faith. Thijs she did particularly in the 
sixteenth century, at the Council of Trent. And thus she 
became the cause of the worst schism which has ever rent 
the Church of Christ. 


And ever since that time, she has continued to enfarele 


those errors, which she then imposed as truths; and by her 


recent Acts, claiming to herself power to make the dogmas of ἡ 
the Immaculate Conception and of the Pope’s Infallibility. 
to. become articles of Faith, she has aggravated her sin in 


inculeating heresy as if it were Truth, and in tearing the 


Church by schism, while she professes to he the centre vf, 
Unity. 
Thus she has verified the prophecy of the Apocslgua al 
which God says, ‘Come out of her, My people, that ye be 
not. partakers of her sins.”* She has still some people of 
God in her.. But.she has so identified her sins with herself, 
that they can hardly remain in her now withaut being par- 
takers of her sins.° She has. made communion in her sins 
necessary for communion with herself. They therefore, who. 


hear the voice, must come out of her. And if they come. 


out, she is guilty of the sin of the separation (for there never 
can be separation without sin), not only by teaching false 


; 


Rev. xviii. 4. 

61 do not say that the sin of those who comply with sinful terms of 
communion is equal to those who impose them: or that the condition of 
those who live in countries where the Scriptural warnings against Roman 
errors are not heard, is one of equal responsibility to that of those who 
have the Bible open before them, and yet fall away to Rome. 


τ οβηφ ων 


Spiritual Uses of these Prophecies. 417 


doctrines, but by enforcing them as terms of communion 
with herself; and not only by separating herself from the 
Truth as it is in Christ, but by separating from herself all 
who desire to cleave steadfastly to Him. 

Here, we say, was a new era in the History of the Church. 
And it is this change in the spiritual polity of the Church of 
Rome which has placed her in a new attitude with regard to 
the rest of Christendom ; and which calls for more serious 
attention to the prophecies of the Apocalypse, because it is 
an evidence of their truth, and because it is also a warning 
that the time of their full accomplishment is at hand. 

Thus, then, we see in the Apocalypse a strong appeal to 
our Charity. Christian love longs, above all things, for the 
salvation of souls. It prays and labours that they may 
escape God’s judgments, and especially that they may be 
saved from the fearful woes which are denounced by God 
upon Babylon.’ How, therefore, would it rejoice, that these 
prophecies of the Apocalypse were now duly pondered by 
all members of the Church of Rome! How thankful would 
it be, that the words of the Apostle and Evangelist St. John, 
who was miraculously rescued from the fiery furnace® at 
Rome, to behold and describe these Visions in the Apocalypse, 
should have power, by God’s grace, to pluck them as brands 
from the fire !° 

Hspecially too, as years pass on;and as God’s judgments 
on Rome approach nearer and nearer, and as, in the events 
of our own day, He makes us feel the tremblings of the 
earthquake which will engulf her, and to see the flashings 
forth of the fire which will consume her, true Christian 
Charity will put on Angels’ wings, and will hasten with a 
Seraph’s step; and will be like the heavenly Messengers. 
_ despatched by God to Lot in Sodom; and will lay hold on 
the hands of those who linger, and will urge them forth from 
the door, and will chide their delay, and will exclaim,— 
« Arise! what dost thou here? ‘Take all that thou hast, 
lest thow be consumed in the iniquity of this city.’’* 

And what, therefore, shall we say of those, our beloved 

7 Rev. xiv. 10, 11; xix. 20. ὃ Tertullian de Prescr. Heret. ὁ. 36. 


9 Zech. iii. 2. ' Gen. xix. 12—16. 
VOD: I. Ee 


418 | Miscellantes. 


friends, our brothers and sisters in Christ, who have been 
nurtured with the same milk of the Gospel at the breast of 
the same spiritual mother with ourselves ; who have breathed 
the same prayers, knelt before the same altars, and walked 
with us side by side in the courts of our own Jerusalem ; 
and have been carried away captive—alas! willingly cap- 
tive—to Babylon ? 

What shall we say of them? It may be, that we ourselves 
might have prevented their fall, if we had exhorted them to 
hear what the Spirit saith by the mouth of St. John. Shall 
we do nothing for their recovery? Shall we not, even with 
tears, implore them to listen—not to us, but—to their Ever- 
lasting Saviour, their Almighty King and Judge, speaking 
in the Apocalypse? Shall we not point to the cup of wrath 
in God’s right hand, ready to be poured out upon them? 
Shall we not say, in: the words of the Prophet,—* Arise ye 
and depart, for this is not your rest; because it is polluted, 
it shall destroy you, even with a sore destruction ?”?? 

The Boox of Revetarion, thus viewed, as it ought to be, 
is a divine Warning of the peril and unhappiness of all who 
are enthralled by Rome. And its prophetic and commina- 
tory uses ought to be pointed out by all Christian Ministers, 
and to be acknowledged by all Christian congregations. 
And they, whether Clergy or Laity, forfeit a great blessing 
and incur great danger, who neglect these divinely-appointed 
uses of the Apocalypse, particularly in the present age, when 
the Church of Rome is busy, with extraordinary subtlety, 
in spreading her snares around us, to make us victims of 
her deceits, prisoners of her power, slaves of her will, and © 
partners of her doom. 


4, But in discharging this duty, a Minister of the Gospel 
must crave not to be misunderstood. 

Having a deep sense of the danger of those who dwell in 
Babylon, he will never venture to affirm that none who have 
dwelt there could be saved. The Apocalypse itself forbids 
him. On the very eve of its destruction the voice from 
heaven says, “ Oome out of her, My People, that ye be not 

* Micah ii. 10. 





Cautions in ther Application. 419 


partakers of her sins, and that ye receive not of her plaques.* 
And so, we doubt not, God ever has had, and still has, some 
people in Babylon. 

Many, doubtless, there were in former times in our own 
land, who had not the blessed privilege which we enjoy of 
hearing the voice, Come out of her. They had not the warn- 
ings of the Gospel: to them it was almost a sealed book. 
And this, too, is still the case with many in foreign lands. 
And, since responsibilities vary with privileges, and God 
judgeth men according to what they have, and not according to 
what they have not,‘ therefore Christian Love, which hopeth 
all things,’ will think charitably, and if it speak at all, will 
not speak harshly of them.° 

All this we readily allow. But then we must not shrink 
from asking, What will be the lot of those who hear the 
voice, Come out of her,’ and yet do not obey it? And, still 
more, what will be the portion of those,—the recent converts 
as they are called, and others who follow them, who,—when 
the voice from heaven says, Come out of her,—go in to 
Babylon, and dwell there ? 

Again: a Minister of the Gospel is obliged, for fear of 
misrepresentation, to say, that he readily acknowledges, and 
openly professes, that Christianity does not consist in hatred 
of ome. | 

We are not of those, who, in the words of Lord Claren- 
don,* “consider the Christian Religion no otherwise than 
as it abhors and reviles Popery, and who value those men 
most, who do it most furiously.” No; the Gospel is a divine 
' Message of Peace on earth, and good will towards men.2 The 


3 Rev. xviii. 4. * Luke xii. 48. 2 Cor. viii. 12. 

5 1 Cor. xiii. 7. 

6 Compare the wise and charitable sentiments of 5. Cyprian, Epist. 
Ixiii.: Si quis de antecessoribus nostris vel ignoranter vel simpliciter non 
observavit et tenuit quod nos Dominus facere exemplo suo et magisterio 
docuit, potest simplicitati ejus de indulgentid Domini venia concedi; nobis 
vero non poterit ignosci, qui nuwaec a Domino admoniti et instructi 
sumus. : 

7 Rev. xviii. 4. 

Lord Clarendon, Hist. Rebell. i. 88, p. 38, ed. Oxf. 1839. 

9 Luke ii. 14. 

Ee 2 


420 Miscellanies. 


banner over us is Love. No one is safe, because his brother 
is in danger: no man is better, because his neighbour is 
worse. Our warfare is not with men, but with sins. We 
love the erring, but not their errors; and we oppose 
their errors, because we love the erring, and because we 
desire their salvation, which is perilled by their errors, and 
because we love the truth, which is able to save their souls. 

We know that Error is manifold, but Truth is one: and 
that, therefore, it is not enough to oppose Error; for one 
error may be opposed by another error; and the only right 
opposition to Error is Truth. We know, also, that by God’s 
mercy there are truths in the Church of Rome as well as 
errors; and that some, who oppose Rome, may be opposing 
her truths, and not her errors. But owr warfare is against 
the errors of Rome, and for the maintenance of the truth of 
Christ. We reject Popery because we profess Christianity. 
We flee Babylon, because we love Sion. And the aim of our 
warfare is not to destroy our adversaries, but to save their 
souls and ours. Therefore in what has been said on this 
subject, we have endeavoured to follow the precept of the 
Apostle, Speak the truth in love ;* and if, through human 
infirmity, anything has been spoken otherwise, we pray 
God that it may perish speedily, as though it had never 
been. 


5. It cannot be doubted, that our most eminent Divines 
have commonly held and taught that the Apocalyptic pro- 
phecies concerning Babylon, were designed by the Holy 
Spirit to describe the Church of Rome. Not only they who 
flourished at the period of our Reformation, such as Arch- 
bishop Cranmer, Bishops Ridley and Jewel, and the Authors 
of our Homilies, but they also who followed them in the 
next, the most learned, Age of our Theology,—I mean, the 
end of the sixteenth and beginning of the seventeenth 
century,—proclaimed the same doctrine. And it was main- 
tained by those in that learned age, who were most eminent 
for sober moderation and Christian charity, as well as for 


* Cant. ii. 4. Eph. iv. 15. 





looker, Bp, Andrewes—Reaction. 421 


profound learning. It may suffice to mention the names of 
Richard Hooker* and Bishop Andrewes.* 

But after them a new generation arose. This was a race 
of men endued with more zeal than knowledge; devoid, for 
the most part, of reverence for Authority and Antiquity, 
elated with an overweening confidence in their own sagacity, 
and idolizing their own imaginations. And having once 
possessed themselves with a persuasion, that they could not 
adopt a more effectual mode of assailing what they disliked, 
than by arraigning it as Popish, they denounced ancient 
Truths as if they were modern Corruptions, and impugned 
Apostolic Institutions as if they were Papal Innovations. 
They involved them all in one sweeping accusation of Anti- 
christian error and Babylonish pollution. Against them 
they sounded the Trumpets, and on them they would have 
poured out the Vials, of the Apocalypse. 

Such was the use they made of this sacred Book. Now’ 
mark the result. 

A reaction took place. The indiscriminate violence and 
wild extravagance of these eager zealots afforded an easy 
triumph to their Romish antagonists. 

Some of their precipitate charges were easily refuted. It 
was proved, that many things, which they had affirmed to 
be Antichristian, were really Apostolic; and that many 
things which they execrated as Popish, and would exter- 
minate as Babylonish, had been authorized by the unanimous 
consent, and embodied in the universal practice, of the 
Christian Church. 

Let us observe the consequence. 

Some of their accusations being thus ignominiously routed, 


3 Hooker, e.g. Sermon on St. Jude 17—21: “That which they (i.e. 
the Papists) call schism, we know to be our reasonable service unto God 
and obedience to His Voice, which crieth shrill in our ears, ‘Go out of 
Babylon, My People, that you be not partakers of her sins, and that ye 
receive not of her plagues.’” (Rev. xviii. 4.) 

I may add, as naturalized in England, the illustrious name of Isaac 
CasauBon. See his Ephemerides, lately published at Oxford, p. 800, 
See also the excellent discourse of Bp. Bedell, in his Life by Burnet, 
pp. 155—173. London, 1692. 

* Bp. Andrewes 6. Bellarmin. capp. ix.—xii. pp. 220—290. 


422 Miscellanies. 


it was inferred by many persons, that the rest of their asser- 
tions were no less futile; and because much was shown to 
be Apostolic, which they had alleged to be Antichristian, 


therefore it came to be supposed, that what was Antichristian, _ 


might be Apostolic. And so the passionate zeal of the 
accuser wrought the acquittal of the accused; and some 
pious and sober-minded men, disgusted by the extravagant 
folly, and alarmed by the destructive violence, of these 
furious Religionists, ceased to regard Rome as Babylon; not 
from any amendment on her part, but only through the pre- 
sumptuous ignorstioe and intemperate vehemence of her 
foes.° 

What do we thence learn ? 

The necessity of sound reason and of sober caution, as well 
as of Christian charity, in the investigation of sacred truth. 
And, in the matter before us, we may rest aspred, that 
however excellent our motives may be, we should in reality 


be acting as enemies to the cause of Christianity, as piously 


and wisely vindicated at our own Reformation; and be 
effective partisans of Romish error and corruption, if we 
were to bring a blind accusation of Popery against every- 
thing in the Church which displeases ourselves. ; 

This has been signally exemplified in the history of the 
Interpretation of the Apocalypse. 

They who employed it to denounce whatever they disap- 
proved, brought discredit on this Divine Book; and they 
did much to invalidate its solemn warnings against Roman 
superstition, and to deprive the Church of its heavenly con- 
solations. 

We, therefore, have here a double duty. The Apocalypse 
is the Voice of God to the Church. On the one hand, 
although its prophecies have been misapplied by some, it 
is not safe for us to neglect their right application; on the 
other, we must be on our guard not to strain them beyond 
their proper limits, lest, by being applied where they are not 
applicable, they should become inapplicable where they ought 
to be applied. 


5. Compare the statements of Bishop Warburton, Discourse xxviii. 
vol. x. pp. 180, 181, ed. London, 1811. , 





We do not derive our Orders from Rome. 423 


6. Another consideration has had much weight even with 
some members of our own communion, and has rendered 
them unable to see the Church of Rome in the Apocalypse. 

It is the following argument, with which we are often 
encountered, both by Romanists and Protestant Noncon- 
formists. Jf,—they say,—the Church of Rome is the Apo- 
calyptic Babylon, then you yourselves, the Ministers of the 
Church of England, who derive your Holy Orders from 
Rome, are infected with the taint of Babylon: your 
ministerial commission, therefore, is liable to grave sus- 
picions: the validity of your ministrations is questionable ; 
in a word,—by fixing a stigma on Rome, you have branded 
yourselves. 

Such is the objection. 

But, assuredly, the fear of it is as μνοδοπονα as the 
allegation of it is illogical. 

We, of the Anglican Priesthood, do not derive our Holy 
Orders from Rome—but from Curist. He is the only source 
of all the grace which we dispense in our ministry. And 
suppose we admit (as we do) that this virtue flows from 
Him through some in communion with Rome, and suppose 
that no charitable allowance is to be made for those who 
held some of her doctrines in a darker age—what then? 
The Channel is not the Source. The human Officer is not 
the Divine Office. ‘The validity of the commission is not 
impaired by the unworthiness of those through whom it 
was conveyed. The Vessels of the Temple of God were 
holy even at Babylon: and, after they had been on 
Belshazzar’s table, they were restored to God’s altar. The 

Scribes and Pharisees, against whom Christ denounced woe, 
were to be obeyed, because they sat in Moses’ seat,’ and as 
far as they taught agreeably to his Law. The Word and 
Baptism of Christ, preached and administered even by a 
Judas, were efficacious to salvation. The Old Testament is 
not the less the Word of God because it has come to us by 
the hands of Jews, who rejected Him of whom Moses and 
the Prophets did write And so, the sacred commission, 


6 Hzrai. 7. 7 Matt. xxiii. 2. 
8. John i. 45. 


424 Miscellanies. 


which the ministers of the Church of England have received 
from Christ, is not in any way impaired by transmission 
through some who were infected with Romish corruptions ; 
but rather, in this preservation of the sacred deposit even in - 
their hands, and in its conveyance to us, and in its subsequent 
purification from corrupt admixtures, and in its restoration 
to its ancient use, we recognize another proof of God’s ever- 


watchful providence over His Church, and of His mercy to 
ourselves, 


7. We ought, therefore, to be on our guard against two 
opposite errors. On the one hand, it is alleged by some, 
that, if Rome be a Church, she cannot be Babylon. On the 
other hand, it is said by others, that, if Rome be Babylon, 
she cannot be a Church. Both these conclusions are false. 
Rome may be a Church, and yet Babylon: and she may be 
Babylon, and yet a Church. 

This is clear from the case of the Ancient Church of God. 

The Israelites in the Wilderness were guilty of abominable 
idolatry. Yet they are called a Church in Holy Writ.’ 
And why? Because they still retained the Law of God and 
the Priesthood.' So, also, Jerusalem—even when it had 
crucified Christ—is called in Scripture the Holy City.? And 
why? By reason of the truths and graces which she had 
received from God, and which had not yet been wholly 
taken away from her. 

A distinction, we see, is to be made between what is due 
to God’s goodness on the one side, and to man’s depravity 
on the other. 

As far as the divine mercy was concerned, God’s Ancient 
People were a Church: but by reason of their own wicked- 
ness, they were even a synagogue of Satan,’ and, as such, 
they were finally destroyed. 

Hence, their ancient Prophets, looking at God’s mercy to 
Jerusalem, speak of her as Sion, the beloved City:* but 
regarding her iniquities, they call her Sodom, the bloody City.’ 


9 Acts vii. 38, 41, 43. ’ Cp. Hooker, iii. ο. 1 and 2. 
2 Matt. xxvii. 53. 3 Rev. ii. 9; iii. 9. 
4 Ps, lxxxvii. 2. 5 Isa. i. 9,10; iii, 9, Ezek. xxiv. 6. 





Certain fallacies refuted. 425 


In like manner, by reason of God’s goodness to her, Rome 
received at the beginning His Word and Sacramenis, and 
through His long-suffering they are not yet utterly taken 
away from her: and by virtue of the remnants of divine 
truth and grace, which are yet spared to her, she is still a 
Ohurch. But she has miserably marred and corrupted the 
gifts of God. She has been favoured by Him like Jerusalem, 
and like Jerusalem she has rebelled against Him. He would 
have healed her, but she is not healed. And, therefore, 
though on the one hand, by His love, she was, and has not 
yet wholly ceased to be, a Christian Sion—on the other 
hand, through her own sins she is an Antichristian 
Babylon.’ 


8. Having now specified certain causes of a particular 
kind, which have partially interfered with the right applica- 
tion of these Apocalyptic prophecies, we should not be 
dealing candidly, if we did not advert to one, of a different 
nature, which has operated in a manner very unfavourable 
to the true Exposition of the Apocalypse. 

This was the intimate connexion of some of our own 
Princes, especially three of the Stuart race, with Papal 
Courts. One of these three Sovereigns was wedded to a 
Princess of the Romish persuasion ; the second was brought 
up under Romish influence; and the third was himself a 
Romanist, and endeavoured to establish the Romish Religion 
in this land. This civil connexion of Hngland with Papal 
Courts exercised a pernicious influence on our own Theo- 
logical Literature. ‘Those writers were supposed to be ill- 
affected to the reigning Powers, and disloyal to the Throne, 
who identified Rome with Babylon, and pointed to the evils 
which Scripture reveals as the consequences of communion 
with her. They were discouraged or silenced: and so the 
true interpretation of the Apocalypse was for some time in 
peril of being obscured and even suppressed.* 


δ Jer. li. 9. 

7 See Dr. Jackson’s Works, iii. p. 880, “ How the Romish Church is 
both a Church, and yet the Synagogue of Satan.” 

5. See the remarkable declaration of Mede concerning himself, Works, 


426 Miscellantes. 


This may be a warning, that civil connexions with Rome 
are not unattended with ay μων dangers. . . . Let us pass 
to another topic. 


9. Many admirable works have been composed by our 
own Divines (such as Hooker, Andrewes, and Bramhall), in 
Vindication of the Church of England from the charge of 
Schism, preferred against her by Romish Controversialists, 
on the ground of her conduct at the Reformation, when 
she cleared herself from Romish errors, novelties, and 
corruptions. 


It has been shown in those Vindications, that it is the 


bounden duty of all Churches to avoid strife, and to seek 
peace, and ensue it.” But it was also shown, no less clearly, 
that Unity in error is not true Unity, but is rather to be 
called a Conspiracy against the God of Unity and Truth. 

Doubtless there is a Unity, when everything in Nature is 
wrapped in the gloom of Night, and bound with the chains 
of Sleep. Doubtless there is a Unity, when the Harth is 
congealed by frost, and mantled in a robe of snow. Doubt- 
less there is a Unity, when the human voice is still, the 
hand motionless, the breath suspended, and the human 
frame is locked in the iron grasp of Death. And doubtless 
there is a Unity, when men surrender their Reason, and 
sacrifice their Liberty, and their Conscience, and seal 
up Scripture, and deliver themselves captives, bound hand 
and foot, to the dominion of the Church of Rome. But this 
is not the Unity of vigilance and light; it is the Unity of 
sleep and gloom. It is not the Unity of warmth and life; 
it is the Unity of cold and death. It is not true Unity, for 
it is not Unity in the Trura. 

Therefore, since it has been proved by Appeals to Reason, 
to Scripture, and to Antiquity, that the Church of Rome has 
built hay and stubble on the one foundation laid by Christ ;* 
that she has added to the faith many errors and corruptions 
which mar and vitiate it; and since, as the Holy Spirit 
p. 880, Letter tv. to Dr. Twisse, and the facts stated in Bp. War- 


burton’s Sermon, and Pyle’s Introduction to the Apocalypse. 
9 Ps, xxxiv. 14, 1 Pet. iii. 11. " 1 Cor, iii. 12. 


ore Se ey 


Warnings of our Blessed Lord. 427 


_ teaches us in the Apocalypse, it is the duty of every Church, 
which has fallen into error, to repent ;? and since Jesus Christ 
Himself, our Great High Priest—Who walketh in the midst 
of the Golden Candlesticks —declares, that when a Church 
has left her first love, He will remove her Candlestick out of its 
place except she repent,” and strengthen the things which 
remain, that are ready to die;* and since the corruptions of 
one Church afford no palliation or excuse for those of an- 
other ; for, as the Prophet says, though Israel play the harlot, 
let not Judah sin;* and, as Christ Himself teaches, though 
the Church of Sardis be dead,® and Laodicea be neither hot 
nor cold,’ yet their sister Ephesus must renvember whence she 
has fallen, and do her first works,’ and Pergamos must repent, 
or He will come quickly, and fight against her with the sword 
of His mouth *°—therefore, we say, it was justly concluded by 
our Divines, that no desire of Unity on our part, nor reluc- 
tance on the part of Rome to cast off her errors, could exempt 
England from the duty of Reformation ; and if Rome, instead 
of removing her corruptions, refused to communicate with 
England, unless England consented to communicate with 
Rome in those corruptions, then no love of Unity could 
justify England in compliance with this requisition of Rome ; 
for Unity in error is not Christian Unity; but, by imposing 
the necessity of erring as a term of Union, Rome became 
guilty of a breach of Unity, and-so the sin of Schism lies at 
her door. 

This has been clearly shown by our best English Divines; 
-and a careful study of this proof is rendered requisite by the | 
circumstances of our own times. 

But there are many persons who have not the opportunity 
of perusing their works; and they who have, will not forget 
that those works are the works of men, and are not exempt 
from human imperfections. 

10. Let all therefore remember, that there is another Work 
on this important subject; a Work not dictated by man, but 


2 Rev. iii. 3. 3 Rev. ii. 5. * Revi ur 2. 
5 Hos. iv. 15. 6 Rev. iii. 1. ; 7 Rev. iii. 15. 
8 Rev. ii. 5. 9 Rev. ii. 16. 


428 Miscellantes. 


by the Holy Spirit; a Work, accessible to all,—the Apoca- 
LYPSE of Sr. Joun. 

The Holy Spirit, foreseeing, no doubt, that the Church of 
Rome would adulterate the truth by many “gross and 
grievous abominations ”—I use the words of the judicious 
Hooker ;' and that she would anathematize all who would 
not communicate with her, and denounce them as cut off 
from the body of Christ and from hope of everlasting salva- 
tion ; foreseeing, also, that Rome would exercise a wide and 
dominant sway for many generations, by boldly iterated 
assertions of Unity, Antiquity, Sanctity, and Universality ; 
foreseeing also, that these pretensions would be supported 
by the Civil sword of many secular Governments, among 
which the Roman Empire would be divided at its disso- 
lution; and that Rome would thus be enabled to display 
herself to the world in an august attitude of Imperial power, 
and with the dazzling splendour of temporal felicity: fore- 
seeing also that the Church of Rome would captivate the 
Imaginations of men by the fascinations of Art, allied with 


Religion; and would ravish their senses and rivet their 


admiration, by gaudy colours, and stately pomp, and prodigal 
magnificence: foreseeing also that she would beguile their 
credulity by Miracles and Mysteries, Apparitions and 
Dreams, Trances and Ecstasies, and would appeal to their 
evidence in support of her strange doctrines: foreseeing 
likewise, that she would enslave men, and, much more, 
women, by practising on their affections, and by accom- 
modating herself, with dexterous pliancy, to their weak- 
nesses, relieving them from the burden of thought and from 
the perplexity of doubt, by proffering them the aid of Infal- 
libility ; soothing the sorrows of the mourner by dispensing 
pardon and promising peace to the departed ; removing the 
load of guilt from the oppressed conscience by the ministry 
of the Confessional, and by nicely-poised compensations for 
sin; and that she would flourish for many centuries in proud 
‘and prosperous impunity, before her sins would reach to 
heaven, and come in remembrance before God:? foreseeing 


' Eccles. Polit. iii. 1. 10. 3 Rev. xvi. 19; xviii. 5. 


Uses of the Apocalypse. 429 


also, that many generations of men would thus be tempted 
to fall from the faith, and to become victims of deadly error ; 
and that they who clung to the truth would be exposed to 
cozening flatteries, and fierce assaults, and savage tortures 
from her;—The Hoty Spirit, I say, foreseeing all these 
things in His Divine knowledge, and being the Ever- 
Blessed Teacher, Guide, and Comrortsr of the Church, 
was graciously pleased to provide a spiritual antidote for 
these wide-spread and long-enduring evils, by dictating the 
APOCALYPSE. 

In this divine Book the Spirit of God has portrayed the 
Church of Rome, such as none but He could have foreseen 
she would become, and such as, wonderful and lamentable 
to say, she has become. He has thus broken her magic 
spell; He has taken the wand of enchantment from the hand 
of this spiritual Circe ; He has lifted the mask from her face ; 
and with His Divine finger He has written her true character 
in large letters, and has planted her title on her forehead, 
to be seen and read by all,—“ Mystery, Bapyton THE 
Great, THE MorHER oF THE ABOMINATIONS oF THE Harru.” ὃ 


Thus the Almighty and All-wise God Himself has vouch- 
safed to be the Arbiter between Babylon and Sion, between 
the Harlot and the Bride, between Rome and the Church. 
And therefore, with the Apocalypse in our hands, we need 
not fear the anathemas which Rome now hurls against us. 
The Thunders of the Roman Pontiff are not so powerful 
and dreadful as the Thunders of St. John, the divine “ Son 
of Thunder,” which are winged by the Spirit of God in the 
Apocalypse. 

What is it to us, if the Pope* of Rome Poses, Ye 
cannot be saved, unless ye bow to me, when the Holy Ghost 
says by St. John, Come out of her, My People, that ye be 


not partakers of her sins, and that ye receive not of her 
plagues ? 


Here then we have a divine Vindication of the Church of 


‘ 8 Rev. xvii. 5. 


* Pope Boniface VIII. Extra. 1, Tit. vii. says: “Subesse Romano 
Pontifici, omnt humane creature declaramus esse de necessitate salutis.” 


430 Miscellanies. 


England, and of her Reformation; and our appeal is, in 
this great’ question between us and Rome, not to Bishop 
Jewel and Hooker, not to Bishop Andrewes and Arch- 
bishop Bramhall, excellent as their writings are, but it is 
to St. John, the beloved disciple of Christ, and to the Holy 
Spirit of God. 


11. Some persons, impelled by charitable motives, which 
are entitled to respect, have cherished a hope that a Union 
might one day be possible between the Ohurches of England 
and Rome: and some, it is to be feared, have been betrayed 
into suppressions and compromises of the truth, with a view 
to that result. , 

It is indeed greatly to be wished, that, if it so pleased God, 
all Churches might be united in the truth. It may, also, be 
reasonably expected, that, as the time of her doom draws 
near, many members of the Church of Rome may be awakened 
from their slumber,—that they may be excited by God’s 
grace to examine their own position, and to contrast the 


present tenets of Rome with the doctrines of Christ and His 


Apostles. Thus they may be enabled to purify the truth 
which they retain from the dross of corruption with which 
it is adulterated; thus they may be empowered by God’s 
grace to emancipate themselves from her thraldom into the 
glorious liberty of the children of God.’ 

Our own duty it is, to do all in our power to accelerate 
this blessed work. But let us be sure that it will be impeded 
by all who disguise the truth. It will be retarded by all who 
connive at, flatter, or extenuate guilt. It can only be fur- 
thered by uncompromising, though not uncharitable, state- 
ments of the sin and danger of communicating in the errors 
and corruptions of Rome. 

And, of all the instruments which it has pleased God to 
give us for this holy labour of religious Restoration, none 
assuredly is so effectual as the language of the Holy Spirit 
in the Apocalypse of St. John. 

His divine Voice forbids us to look for Union with the 
Church of Rome. We cannot unite with her as she is now; 


Rom. viii. 21. 


a ee οδου νν,ν....ώ —— 


Ls Union with Rome possible ? 431 


and it forbids us to expect that Rome will be other than she 
is. It reveals the awful fact that Babylon will be Ballon 
to the end. It displays her ruin. It says that death, mourn- 
ing, and famine, are her destiny: and that she will be burnt 
with fire.” It shows us the smoke of her burning ;’ and we 
look upon that sad spectacle from afar with such feelings of 
amazement and awe as filled the heart of the Patriarch, when 
he looked toward Sodom and Gomorrah, and toward all the 
land of the plain; and, lo, the smoke of the country went up 
as the smoke of a furnace.* 

Let none imagine that Rome is changed: that, although 
she was once proud and cruel, she is now humble and gentle ; 
and that we have nothing to fear from her. This is not the 
doctrine of Rome herself. She proclaims herself Infallible, 
and therefore cannot change. And the Holy Ghost in the 
Apocalypse teaches us that she is unchanged and unchange- 
able. He warns us, that i she regains her sway, she 
will persecute with the same fury as before.’ She will 
break forth with all the violence of suppressed rage. She 
will again be drunken with the blood of the Saints.’ Let 
us be sure of this; and let us take heed accordingly. We 
have need to do so; more need, perhaps, than some of us 
are aware. The warning is from God: He that hath ears to 
hear, let him hear? | | 


12. Again: from the Apocalypse we learn, that Rome will 


6 Rev. xvii. 16. ” Rev. xviii. 8. 8 Gen. xix. 28. 

9 Let me add here the sober reflections of our great philosophical 
divine, Bishop Butler :—‘ The value of our own Established Church ought 
to be very much heightened in our esteem by considering what it is a 
security from,—I mean the great corruption of Christianity, Popery ; 
which is ever hard at work to bring us again under its yoke. Whoever 
will consider Popery as it is professed at Rome, may see that it is a 
manifest open usurpation of all human and divine authority. In 
those Roman Catholic countries, where its monstrous claims are not 
admitted, and the civil power does in many respects restrain the Papal, 
yet persecution is professed, as it is also enjoined by what is acknow- 
ledged to be their highest authority,—a General Council, so called, with 
a Pope at the head of it; and is practised in all of them, I think without 
exception, where it can be done with safety.”—Bp. Butler’s Serm. V. on 
1 Tim. ii. 1, 2. 

1 Rev. xvii. 6. 2 Matt. xi. 15. Rev. ii. 7, 11, 17, 29. 





432 Miscellantes. 


be visited with plagues, like Egypt, but that, like the 
Sovereign of Egypt, she will not repent: her empire will be 
darkened,’ and her citizens will gnaw their tonques for pain. 
But she will not repent of her deeds.’ She will be Babylon | 
to the end. And God forbid that England should be joined 
with Babylon ! | 

Here then is a warning to us as a Nation. Let us pause 
before, with a view to peace, we sacrifice truth. Let us not 
incur God’s malediction, by doing evil that good may come.° 
Let us repent of the sins we have already committed, in this 
respect. Let us not treat the Roman Babylon as if it were 
Sion, lest God should treat the English Sion as if it were 
Babylon. 


13. Many there are among us, who seem to find pleasure 
in forgetting the spiritual blessings, which the members of 
the Church of England enjoy, and to take pleasure in ex- 
posing and exaggerating personal defects in her Rulers; 
and some there are who use and recommend Romish books 
of devotion, and speak of the Church of Rome as the Catholic 
Church, the Roman See as the Centre of Unity, and would 
bring all under the sway of the Roman Pontiff. 

Let them look at the Churches of Asia as represented in 
the earlier chapters of the Apocalypse. They are Seven, 
and by their Sevenfold unity they represent the Universal 
Church, made up of particular Churches: and what is said 
by Christ to them, is not to be understood as said to them 
exclusively, but as addressed to every Church in Christen- 
dom. The language of St. John to each of them is, “ Hear 
what the Spirit saith unto the Churches.” 7 

Were the seven Churches of Asia subject to the Bishop 
of Rome? No. Was any one of them so subject ? Not one. 
They were all governed by St. John, and one like the Son of 
man walked in the midst of the Candlesticks, and ordered 
St. John to write to the Angel of each Church. That is, 


3 Rev. xvi. 10. * Tbid. 
5 Rev. xvi. 9, 11. 6 Rom. iii. 8. 
7 Rev. ii. 7, 11, 17, 29; iii. 6, 18, 22. 


Principles of the Anglican Church. 433 


every Church in Christendom is governed by Christ: and it 
is instructed by Him, not through the Bishop of Rome, but 
through its own Bishops; and all,—Bishops, Clergy, and 
People,—are responsible to Christ. 

The Seven Churches of Asia are now no more. Their 
Candlesticks have been removed. Here is a solemn warning 
to the Church of Rome—Remember whence thou art fallen ; 
repent, and do thy first works, or 1 will remove thy Candle- 
stick out of its place. Cease to claim Universal Dominion : 
cease to boast that the Roman See is the Rock of the 
Church. Behold the true Catholic and Apostolic Church 
displayed by St. John. She does not wear the Papal tiara, 
but is crowned with twelve stars:° she does not sit upon the 
seven hills, but she has twelve foundations, and in them are 
the names of the twelve Apostles of the Lamb. 

If, therefore, any of the members of the Church of Eng- 
land should feel shaken in their allegiance to her, or ὍΘ᾽ 
fascinated by the claims of Rome, they will find divine 
guidance and warning in the Apocalypse. 

We may thank God, and we can never thank Him 
enough, that the Church of England does not impose any 
unscriptural terms of communion; that she holds in her 
hands the Scriptures pure and entire; has an uninterrupted 
succession of Bishops; that she administers the Sacraments 
fully and freely by an Apostolic Priesthood; that she keeps 
the Catholic Faith as embodied in the Three Creeds, and pos- 
sesses a Scriptural and Catholic Liturgy. But we do not say 
that the Church of England is perfect. No: there are tares 
mixed with the wheat here, and in every part of the visible 
Church. We are on earth, and not in heaven; and we are 
subject to the infirmities of earth. In this world we dwell 
in Mesech, and have our habitation in the tents of Kedar.’ 
On earth, the true Church of Christ is not, and never will 
be, in a state of peace and happiness. No: she is the 


8 Rev. ii. 5. 9 Rev. xii. 1. 

' Rev. xxi. 14. This twelvefold Apostolie Universality of the Church 
is also displayed in the number of the sealed, who are 12 x.12,000. Rev. 
vil. 4; xiv. 1. 

* Ps. exx. 6. 

VOL. I. ΕΓ 


434 Miscellantes. 


Woman persecuted by the Dragon, and driven by him into 
the Wilderness, subject to manifold persecutions, offences, 
distresses, and trials, from within and without. But the 
Church in the wilderness brings forth a man-child, who has 
power to rule the nations with a rod of iron, and is caught wp 
to God, and His throne. Such will be the lot of the remnant 
of her seed who keep the commandments of God, and have the 
testimony of Jesus Christ.* Such is the character of the true 
Church; and so now the Church of England, distracted as 
she is by divisions within, and beleaguered by foes without, 
and persecuted by the powers of Evil, and, like Eve, 
bringing forth children in sorrow, and in travail with them 
till Christ be formed im their hearts,* has never failed to 
bring forth masculine spirits, who have been endued with 
power by Christ to break the earthen vessels of godless 
theories with the iron rod of God’s Word;°* and they have 
been caught up to Christ in a glorious apotheosis. And if 
we are true to Christ, if we are of the holy seed, and keep 
God’s commandments, and have the testimony of Jesus Christ, 
in this wilderness of doubt and danger, even Persecution 
itself will give us wings for heaven. 

And, that we may not be perplexed by the lukewarmness 
of many who profess the truth, or exasperated by the 
tyranny of evil men, and so, in a fit of weak and irritable 
impatience, fall into schism,—let us observe the Apocalyptic 
Churches. Though under the government of St. John and 
of Apostolic Bishops, not one of them is free from blemish. ᾿ 
Christ does not find their works perfect.. He notes their 
errors in doctrine, and reproves their defects in discipline.’ 
And what follows? Does He advise their members to quit 
them ? Does He exhort them to pass from Ephesus or Sardis 
to Rome, and to look for peace and perfection there? No: 
He commands them to repent, to watch, to strengthen the 
things that remain, to abide in the truth, to be faithful unto 
death. This is His exhortation to us. Hold fast the truth. 


3 See Rev. xii. 5—17. 4 Gen. iii. 16. Gal. iv. 19. 
5 Ps. ii. 9. 6 Rev. iii. 2. 
7 Rev. ii. 5, 10, 16, 20; iii, 2. 


Warnings of the Apocalypse. 435 


In patience possess ye your souls. Edify the Church of 
England by long-suffering, meekness, zeal, faithfulness, holi- 
ness, and love. Pray for her, labour for her: be thankful 
for the privileges, the inestimable privileges, which you 
enjoy in her communion. Use them aright; and you will 
save yourself and others.* 

But let us now remark, that the Apostle St. John, as we 
have seen, having before his eyes many Churches requiring 
reformation, Churches of his own age and under his own 
jurisdiction, yet says little to them in comparison with what 
he says of the future condition of another Church, the Church 
of the City on the Seven Hills,—the Church of the Imperial 
City,—the Church of Rome. 

He contrasts her, in her corrupt state, with the Woman in 
the wilderness,—who will hereafter be the Bride in heaven ; 
that is, he contrasts her with the Church militant on earth, 
who will hereafter be the Church triumphant and glorified. 
And he calls her the harlot. He contrasts her with the 
new Jerusalem, or spiritual Sion, and he calls her Babylon. 
He reveals her history, even to her fall. 

And wherefore does he speak so largely of her? Because, 
being inspired by the Holy Ghost, he foreknew what she 
would become. He foresaw how imposing her claims would 
be; how extensive her sway; how powerful her influence; 
how dangerous her corruptions ; how deadly her errors; and 
how awful would be her end. 

Therefore he uplifts the veil which hung before the 
future, and he displays her in her true ‘colours. He writes 
her name on her forehead,—Mystery, Babylon the Great. 
He does this in love, and in desire for our salvation. He 
does it, in order that no one may be deceived by her; that 
no one may regard her as the Bride, since Christ condemns 
her as the Harlot; and that none should dwell in her as 
Sion, since God will destroy her as Babylon. 


14, The Church of Rome holds in her hand the Apocalypse 
—the Revelation of Jesus Christ. She acknowledges it to be 


8 Luke xxi. 19. 9 ] Tim. iv. 16. 
gy f 2 


436 Miscellanies. 


divine." Wonderful to say, she founds her claims on those 
very grounds which identify her with the faithless Church, 
—the Apocalyptic Babylon. As follows :— 

(1) The Church of Rome boasts of Universality. 

Yes, and we read that the Harlot is seated on many waters, 
which are Nations, and Peoples, and Tonques. 

(2) The Church of Rome arrogates Indefectibility. 

And the Harlot says that she is a Queen for ever. 

(3) The Church of Rome vaunts temporal felicity, and 
claims supremacy over all. 

Yes; and in the Apocalypse the Harlot has kings at her 
feet. 

(4) The Church of Rome prides herself on working 
miracles. 

Yes; and in the Apocalypse the minister of the Harlot 
makes fire to descend from heaven. 

(5) The Church of Rome points to the Unity of all her 
members in one creed, and to their subjection under one 
supreme visible Head. 

Yes; and in the Apocalypse the Harlot requires all to 
receive her mark, and to drink of her cup. 


Hence it appears that Rome’s “notes of the Church” are 


marks of the Harlot: Rome’s trophies of triumph are stigmas 
of her shame; the very claims which she makes to be Sion, 
confirm the proof that she is Babylon. : 
Therefore, let us not be weak in the faith; let us not be 
confounded by the wide extent, the temporal prosperity, the 
alleged Unity and Universality, and the long impunity, of 
Rome. It was prophesied by St. John that she would have 
a wide and enduring sway ; that God, in His long-suffering 
to her, would give her time to repent, if haply she would 
repent; that He would heal her, if she would be healed; 
but that, alas! she would not repent, and that her sins 
would at length ascend to heaven, and that she would come 
in remembrance before God. And when that awful hour 
shall arrive, then, woe to the Preachers of the Gospel, if they 
have not taken up the warning of St. John, and sounded 


' See Canons of Council of Trent, Sess. iv. 


ΝΥΝ: ΑΝ ee ae δαίμων, 


Concluston. | 437 


the trumpet of alarm in the ears of their hearers, Come out 
of her, my people, and be not partakers of her sins, lest ye 
receive also of her plaques.” 


15. Lastly, another caution is here given by St. John. 

Some, at the present critical time, may be in danger of 
being deluded by the confident language and bearing of 
Rome. They may imagine, that a cause pursued with such 
sanguine reliance, and with such outward appearance of 
success, must be good. But let us remember the parallel— 
Basyton. Its streets echoed with music; its halls resounded - 
with mirth and revelry; its king’s guards were intoxicated 
at the gates of the city and at the very doors of the palace, 
and the vessels of God were on the tables at the royal 
banquet, when the fingers of a man’s hand came forth from 
the wall,—and Babylon fell.’ 

So it is probable that Kome will be most infatuated, when 
most in peril. She will exult with joy, and be flushed with 
hope, and be elated with triumph, when the judgments of 
God are ready to fall upon her. Her Prelates will vaunt 
her power, and will, as at this hour, be making new aggres- 
sions, and be putting forth new doctrines, and be entranced 
in a dream of security, when her doom is nigh. And, as the 
great River, the river Euphrates, the glory and bulwark of 
Babylon, became a road for Cyrus and his victorious army, 
when he besieged and took the city, so it may be anticipated 
that the swelling stream of Rome’s Supremacy, which has 
now flowed on so proudly for so many centuries, and has 
served for her aggrandizement, will (by exasperating many 
potent enemies against her) be in God’s hands the means 
and occasion of her destruction and final desolation; and so 
the drying up of that spiritual Hwphrates will prepare a Way 
for the Kings of the Hast*—that is, for Jesus Curis, and for 
the Children of Light, who are His faithful soldiers and 
servants, and who will be admitted to share in the royal 


2 Rev. xviii. 4. 
3 Compare Dan. v. 5, 6, 7, &c., and Isa. xxi., with Xenophon, Cyrop. 
vil. 5. ; 


4 Rev. xvi. 12; cp. Isa. xliv. 27,28; xlv.1. Jer. 1. 38; li. 36. 


248 Miscellanies. 


splendour of the Mighty Conqueror, the King of Glory, 


Who is the Dayspring from on high,—the Light of the 
World,—the Sun of Righteousness, with healing in His 


wings. 


May all who read these words be of that blessed company, 
through Jesus Christ our Lord. Amen. 


> Luke i. 78. Jobn viii. 12. Mal. iv. 2. 


RECORDS OF THE CONGRESS 
OF OLD CATHOLICS AT COLOGNE IN 1872, 





I RECEIVED an invitation to the Congress, in a letter dated 
July 10th, 1872, from the Secretary of the Cologne Commit- 
tee, Dr. H. Wingerath; but I felt some doubts whether to 
accept the invitation, for reasons stated to the Clergy and 
Laity of the Diocese of Lincoln in the following Letter :— 


The relation subsisting between us, and the kindnesses 
received by me at your hands, induce me to address you on 
the following subject :— 

In the Diocesan Synod, held at Lincoln, on September 
20th, 1871, a resolution was adopted, expressive of sympathy 
with the “‘ Old Catholics” of Germany; and I was authorized 
by the Synod to address a letter, in its name, assuring them 
of the interest we feel in their work, and of the hope we 
entertain of their success. : 

A similar feeling was manifested by the large gathering 
of Clergy and Laity at the “Church Congress” held a few 
weeks afterwards in the largest town of this Diocese, Not- 
tingham. The letter of the Lincoln Diocesan Synod elicited 
a grateful acknowledgment from the President of a meeting 
of the Old Catholics ; and the courteous reference made by 
Dr. Von Déllinger to the proceedings of the Nottingham 
Church Congress is probably well known to you. 

It is doubtless due to those expressions on your part, that 
I have been invited to attend the Congress of Old Catholics, 
which is appointed to be held at Cologne, on September 
20th, 21st, 22nd, of this year. 


440 Miscellanies. 


This invitation has caused me some hesitation. 

If I were to decline it, I might perhaps incur the charge 
of indifference to what appears a great and holy cause, and 
of acting in a spirit at variance with that which was ex- 
pressed at the Lincoln Diocesan Synod, and in the Church 
Congress at Nottingham. 

The Church of England, by her peculiar constitution and 
position, both as Catholic and Protestant, seems to have 
peculiar responsibilities and duties at this crisis to the Old 
Catholics and to the whole of Christendom; as well as to 
possess some special privileges and advantages for imparting 
to others the spiritual benefits which she herself, by God’s 
goodness, richly enjoys. 
~ On the other hand, it might be apprehended, that by 
accepting the invitation I should perhaps be thought by some 
to be identifying myself with the “ Old Catholics,’ and to 
be committing myself, and (what is a more serious matter) 
to be committing you, and the Church of England, to the 
various opinions which have been adopted, or may be adopted, 
by them. 

After giving to this grave matter the best consideration 
in my power, and after consultation with others to whose 
judgment a respectful deference is due, and after earnest 
prayer to Almighty God for guidance, I have deemed it best, 
on the whole, to accept the invitation; but, at the same 
time, in accepting it I have thought it my duty to guard 
carefully against those inferences which I have just specified, 
and to state distinctly the understanding on which the inyi- 
tation is accepted by me. 

This I have endeavoured to do in the Reply which I have 
made to the invitation of the Old Catholics, and which I feel 
it my duty to communicate to you, in order that you may 
see what the conditions are upon which I should go to the 
Congress, provided it should be willing to accept me on 
those terms. I have not the presumption to imagine, that 
if I were to go to Cologne, I should go, in any respect, 
us a representative of the Church of England, or of this 
Diocese ; and I wish it distinctly to be understood that Τὸ 
disclaim such pretensions. If 1 go to the Congress, it will 


Cologne Congress of Old Catholics. 441 


be in order to show sympathy with a body of men whom T 
greatly admire, and to testify an interest in a cause which I 
believe to be the cause of God; and which seems to have a 
strong claim on the support and co-operation of all who 
wish well to the peace, freedom, good order, and happiness 
of Civil Governments, as well as of the Christian Church. 

In the event of my going to the Congress of Old Catholics 
at Cologne, I feel bound to declare, that I should go ina 
spirit of uncompromising loyalty to those fundamental prin- 
ciples of Christian doctrine and discipline which are contained 
in Holy Scripture as received and expounded by the judg- 
ment.and practice of the Primitive Church, and as reasserted 
by the Church of England at the Reformation in the six- 
teenth century. : 

Harnestly requesting your prayers on its behalf, 

I am, my dear Friends, 
Yours sincerely, 


C. LINCOLN. 
Riseholme, Lincoln, August 9th, 1872. 


Let me now be allowed to express the feelings with which, 
after careful consideration, I accepted the invitation. This 
may be done by transcribing the reply written to Dr. Win- 
gerath ; to which I will subjoin an English translation. 


Viro erudito 


DOCTORI H. WINGERATH, 
5. P. Ὁ. 


CHRISTOPHORUS WORDSWORTH, 


Episcopus Lnncoluensis. 


Lireris tuis, vir humanissime, quibus me ad Concilium Ve- 
terum Catholicorum Colonize Agrippinensis mense Septem- 
bri habendum vocasti, citiis rescripsissem, nisi res, de qua 
in tua Epistola agitur, tanti momenti videretur, ut delibera- 
tionem maturam flagitaret. 

Consulendos quoque de ea arbitrabar viros quosdam pri- 
marios, quorum apud me plurimum valet auctoritas, preeser- 
tim Reverendissinum Antistitem, Archiepiscopum Cantua- 


442 Miscellanies. ahi 


riensem, hujusce.Provinciz Metropolitanum, cui canonicam 
obedientiam debeo. Rem quoque retuli ad venerabile 
Kcclesiz nostre Cathedralis Capitulum, cujus suffragio jam 
munitus hodie tibi respondeo, cum grati animi erga te 
tuosque significatione, sperans fore, ut, diebus a te indictis, 
Deo favente, presenti vestra Coloniz fruar, et conventui 
vestro intersim. 

Sed dum hanc spe jucundam foveo, nonnulle me movent 
rationes, ut indulgentiam a te paulisper petam, dum animi 
sensus intimos tibi liberé exponere conor, quibus in incepto 
vestro tam arduo tamque glorioso contemplando afficior. 

Primitivam Kcclesiz fidem instaurare, antiquam KEccle- 
siz disciplinam redintegrare, errores, corruptelas, novitates 
et superstitiones abstergere, in Hcclesié Catholicé gliscentes 
et ingravescentes, et contra spiritualem illam dominationem 
strenué decertare, que Sacre Scripture auctoritati et 
Christianee Antiquitati adversatur, et omnia in Ecclesia et 
Republica perturbare, et pessundare, aggreditur,—hoc sané 
saluberrimum opus esse videtur et nobilissimum, et quod 
omnium Christi fidelium studia ad se jure debeat allicere et 
conciliare. 

Quocirca mihi quidem videtur, nos, quiin Hcclesiz Angli- 
cane gremio sumus nutriti, et qui insigni Dei Optimi 
Maximi clementid preclaris in Ejus Communione beneficiis 
per multa jam szecula fruimur, vix Christiano nomine dignos 
existimatum iri, nisi omnia vobis prospera auguraremur et 
apprecaremur, et operam nostram pro virili parte vobis 
subministraremus. 

Qué quidem in contemplatione, non ingrata animum subit 
recordatio, quedam esse plané singularia, que amoris et 
pietatis nexibus nos vobiscum devinciunt. 

Mille et centum anni jam effluxerunt, ex quo sanctus Boni- 
facius, quem vos ‘‘ Germaniz Apostolum ” jure appellatis, ab 
Angliz nostre litoribus ad Evangelium apud vos preedican- 
dum profectus est. In iis precipué urbibus, ubi veterum 
Catholicorum nomen hodie potissimum floret (quod felix 
faustumque sit!) Apostolicum ministerium exercuit. Ultra- 
jectum, Colonia Agrippine, spiritualium ejus certaminum 
testes sunt. In Bavaria Kcclesias struxit. Fuldense cceno- 


re 


Old Connexion of England with Germany. aa 3 


bium condidit. Moguntiaci Sedem Episcopalem obtinuit, 
Germaniz et Belgii Primas. Complures Cathedras Episco- 
pales in Germania vestr4 erexit. Octo Concilia apud vos 
habuit, ut fidem Christianam promoveret, et disciplinam 
stabiliret. Denique Christi Ecclesiam, quam apud vos Apos- 
tolicé manu plantaverat, sanguine suo beatissimus Martyr 
irrigavit. 

Nos igitur Angli, nostrorum et vestrorum annalium memo- 
riam recolentes, cum vobis, Germaniz veteribus Catholicis, 
Christiane fidei et pietatis arctissimis vinculis constringi 
videmur et consociari. 

Nec minus nos officia Christiane benevolentiz a vobis 
erga nos preestita sumus experti. Septimo post Christum 
natum seculo, venit ad nos a regionibus vestris vir sanctus 
Botolphus, divini Verbi preeco fervidissimus, et nobis pree- 
cipue, qui agrum Lincolniensem incolimus, nunquam sine 
honore memorandus, ubi in fide Christiana propaganda 
feliciter laboravit, et apud quos urbs’ florentissima nomen 
ejus est sortita, et memoriam ejus hodie servat et veneratur. 

Liceat quoque mihi, vir humanissime, exemplum eruditis- 
simi Presulis excitare, qui per decem annos sedem Hpis- 
copalem Lincolniensem ornavit, Gulielmi Wake, et qui ad 
Archiepiscopatum Cantuariensem evectus fraternam concor- 
diam atque consensum inter nos Anglos et veteres Gallia 
Catholicos fovere commercio Epistolico,’ et aliis benevolen- 
tiz officiis, impensé et strenué tentavit. Cujus quidem 
desideriis et conatibus si eventus respondisset, minimé 
dubito quin alia futura fuisset Gallize et Europe facies 
atque alius status, quam quem hodie cum tanto dolore omnes 
videmus. 

His igitur preeteriti temporis monumentis edocti, preclaré 
de nobis actum iriarbitraremur, si ad opus illud absolvendum 
a vobis, tam feliciter inchoatum nobis aliquid adjumenti 
afferre liceret. Quid enim excogitari potest exoptabilius, 
quam unanimi consensu laborare ad Dei gloriam amplifican- 
dam, et Ecclesive emolumentum promovendum ? 


1 Boston: i.e. St. Botolph’s town. : 
2 Vide Hist. Eccles. Moshemianam, ed. Lond. 1833, Append. 3. 


444 Miscellantes. 


Accessit insuper aliud, propter quod literze tuze humanis- 
simee non mediocri voluptate me affecerunt. | 

Proximo anno Lincolniz in Ecclesia nostra Cathedrali 
Synodum habuimus, cui interfuerunt presbyteri hujus Dice- 
cesis circiter quingenti, in qué fraternum erga vos studium 
testificati sumus, et Synodicé Epistolé declarandum cen- 
suimus.° 

Paucis quoque interjectis diebus, in nobilissim& hujus 
Dicecesis urbe, Nottinghamia, Conventus Ecclesiasticus cleri 
et populi habitus est frequentissimus, qui propensissimo erga 
vos veteres Catholicos affectu est animatus, et in quo vestra- 
rum rerum gestarum, magno cum audientium plausu, facta 
est commemoratio.* 

Que cum ita sint, equidem mihi viderer officio meo Epis- 
copalidefuturus, et fratrum meorum votis parum satisfacturus, 
si a vobis ultro ad concilium Colonize propediem habendum 
honorificé appellatus, desiderio vestro obtemperare detrec- 
tarem. 

Verum enimvero, Vir amplissime, veniam te mihi largi- 
turum facile mihi persuadeo, si, his lubentissimé commemo- 
ratis, queedam alia, sepositis omnibus ambagibus, et unico 
veritatis studio commotus, nunc adjecero. 

Vos, viri spectatissimi, “ veterum Catholicorum” nomen 
vobis vindicatis ; splendidum titulum sané atque magnificum. 

Nos quoque, Kcclesise Anglicanes Episcopi, Presbyteri, 
Diaconi et Fideles, eandem veterum Catholicorum appella- 
tionem nobismet ipsis attribuere non dubitamus. Omnem 
enim fidei Christiane doctrinam recipimus, que, a fonte 
sanctee Scripture profluens, ad nos, per consensum Kec- 
clesiz veteris Catholicew, tanquam per sacrum canalem, 
manavit. 

Nos tria Ecclesiz veteris symbola,—Apostolicum, Nics- 
num, Athanasianum,—in KEcclesiis nostris recitamus. Nos 
Conciliorum veterum decreta in rebus fidei agnoscimus et 
veneramur. Nos, secundum Kcclesie veteris normam, tres 
Ministrorum ordines, Episcoporum, Presbyterorum et Dia- 
conorum, continué serie et nunquam interruptdé successione, 


3 Vide “ Lincoln Diocesan Calendar for 1872,” pp. 101-4. 
* Report of the Nottingham Church Congress, Oct. 12, 1871. 


Can the Trent Creed be held by Old Catholics? 445 


ab ipsis Apostolorum temporibus, ad Dei Verbum rite pre- 
dicandum, et ad Sacramenta Christi legitimé administranda, 
consecramus. Ut verbo dicam, quodcunque Ecclesia vetus 
Catholica, ad salutem eternam necessarium, agnovit atque 
recepit, nos agnoscimus atque recipimus; quodcunque in 
fidei articulis Hcclesia vetus Catholica ignoravit vel repu- 
diavit, nos ignoramus et repudiamus. 

Hic, igitur, vir egregie, oritur quzestio non levis, inter 
nos vosque, amicé, tranquillé et moderaté, et sine partium 
studio, prout Christianos et Catholicos decet, dispicienda et 
disquirenda. | 

In illa fidei formula, quam ἃ vobis anno 1871 Monachii 
promulgatam vidimus, duz proponuntur assertiones, (pace 
vestraé dixerim) que non parvum nobis scrupulum injiciunt. 

Primo enim loco vos Professionem fidei amplecti videmini, 
que a Pio Quarto Papa est edita,’ seeculo decimo. sexto 
vergente, nempe anno 1564; et que omnibus tanquam ad 
salutem necessaria preescribitur, “‘ extra quam nemo salvus 
esse possit.” 

Qua quidem in Pii IV" professione, duodecim fidei arti- 
culos deprehendimus, symbolo Niczeno-Constantinopolitano 
assutos, non quasi probabiles opiniones, sed sub pcoena 
eterne damnationis ab omnibus recipiendos; quos ab 
Keclesiaé’ vetere Catholic& receptos, nedum omnibus in- 
culcatos, nemo unquam demonstravit, neque demonstrare 
poterit. | 

Nobis quidem, in Hcclesié Anglicand enutritis, hi fidei 
articuli, utpote sequioris evi placita, non se approbaverunt. 
Symbolis Hcclesiz vetéris Catholicee acquiescimus. Ht (si 
liberé loqui fas est) vir ornatissime, vos quoque Hcclesiz 
veteris fide contenti esse debetis, si veteres Catholici, non 
nomine tantum appellari, sed re vera esse, desideratis. 

Audaciusculé forsan heec effutiisse videar; sed vos ipsi 
huic nostra loquendi libertati occasionem prabuistis. 
Htenim in eddem vestra fidei formula, quam Monachii nuper 


5 Programm des Katholiken-Congresses in Munchen (22-24 September, 
1871). Stenographischer Bericht iiber die Behandlungen des Katholiken- 
Congresses. 5. 221. Vide etiam ibid. Art. vii. ubi omnia Ecclesie Romane 
dogmata, Vaticanis decretis priora, approbari videntur. 


446 | Miscellanies. 


edidistis,° vos ad decreta Conciliorum Ecclesiz Catholicee 
indivise, tanquam ad optimum et tutissimum credendi 
exemplar, appellatis. Rectd sané et egregi®, et quemad- 
modum veteres Catholicos decet. 

Sed da veniam, sodes, vir humanissime, dum a te modes- 
tissimé quero, si ad indivise Ecclesie fidem, tanquam ad 
sacrum portum confugitis, quorsum alter ille vester recursus 
ad Pii IV" Professionem, que certé ab indivisé Ecclesia non 
est profecta, sed innumeras in Ecclesi& divisiones peperit ? 

Hec, ingenué fateor, ut mihi quidem videtur, “non 
bené conveniunt, neque in unf sede morantur.” Sed 
quandoquidem veteres Oatholici appellari et esse vultis, 
malumus credere vos vetera Hecclesie indivisee decreta 
novitiis Pii IV“ placitis esse pralaturos. 

Quam quidem sententiam firmitis amplector, quippe qui 
persuasissimum habeam, vos, si Pii Quarti dogmata mordicus 
tenetis, nunquam contra Pii Noni placita prevalituros; 
preecipueé contra illud novissimum figmentum, et portentosum 
Vaticani sui concilii effatum, quo Infallibilitatis preerogativam 
sibi impié arrogavit, et sic se suosque perpetud et inextri- 
cabili errandi necessitate implicavit et irretivit. 

Hee, vir erudite, nimis calid® fortasse disputari arbitra- 
beris ; sed longo usu didicisse mihi videor, veritatem, eamque 
sine fuco et fallaciis simplicem et illibatam, unicum esse 
Christiani amoris argumentum et significationem. Quare te 
tuosque his condonaturos facile mihi persuadeo. 

Debebam quoque apert® declarare id quod de his rebus 
animo sentio, quippe qui officii vinculis, non tantum erga 
vos, sed erga nostrates quoque, obstrictus sim; et de 
utrisque malé meruisse mihi viderer, si, vobis inhonest& 
adulatione assentando, Ecclesiz Anglicane causam, (quam 
Dei et Veritatis esse causam nullus dubito) indecora prodi- 
tione propinavissem. Nos nullas novitates in rebus fidei 
aucupamur; imd prorsus detestamur. Nos cum omnibus in 
vera fide Catholicé atque disciplini communicare avemus, et 
si quid nos ipsi a vetustate veré Catholicé defecisse depre- 
hensi fuerimus in rebus ad eternam salutem necessariis, 
(de adiaphoris nihil moror) ad primitive Kcclesize regulam 

6 Loco citato p. 221. 


τ a A 


Present Dilemma of the Old Catholics. 447 


a vobis revocari non refragamur, imo summoperé desi- 
deramus. : 

Sed heec hactenus. Quoniam autem loquendi libertatem 
mihi vos non illibenter concessuros pro certo habeam,. hoc 
quod jam restat dicendum, sine ull& tergiversatione vel 
dissimulatione eloquar. 

Neminem fere latet paullé attentiorem, vos, qui nobilis- 
simum opus in vos suscepistis, Hcclesiam Catholicam ad 
veterem puritatem revocandi, in ancipiti rerum discrimine, 
quim politicarum tim precipué Kcclesiasticarum, hodie 
versari. Inter Scyllam atque Charybdim vobis est navi- 
gandum. Ab una parte, metuendum est ne formidolosd 
Pontificis Romani dominatione, omnia ad se rapiente, et 
humana atque divina jura sub pedibus proculcante, proster- 
namini et obruamini. Ab altera parte, non minus verendum 
est, ne in multifaria dissidia distrahamini, et in novas 
opiniones et indisciplinatam licentiam evagemini, et, debili- 
tatis et fractis per mutuas dissentiones viribus (ignoscite, 
quzeso, liberrimé loquenti) in confusionem civilem et ecclesi- 
asticam dissolvamini. Unicum meo saltem judicio contra tanta 
mala remedium est, ut veré veteres esse Catholici firmiter 
atque constanter perseveretis. “ Hic murus ahenéus esto.” 
Unitas in veritate contra unitatem in errore opponenda est. 
Authentic& Christi Infallibilitate contra adulterinam Ponti- 
ficis Infallibilitatem est obnitendum. In Ecclesia veré 
Catholicé contra Pontificis Hcclesiam hereticam atque 
schismaticam est decertandum. Nulla doctrina, tanquam 
ad salutem eternam necessaria, populo credenda debet 
proponi, nisi que ex Oraculis divinis Sacre Scripture 
hausta sit, et sinceree Antiquitatis Christiane fidei consen- 
tanea. Episcopi Catholici, Apostolorum successores, sed 
jam mancipia Pontificis facti, et Cathedree Pontificiz ini- 
quissimi jurisjurandi, per quatuordecim szecula post Christum 
natum inauditi, catend obstricti, magno Ecclesiz detrimento, 
et suo ipsorum dedecori, in libertatem pristinam sunt vindi- 
candi. Si his armis dimicaveritis, certam victoriam vobis 
Deo assistente, polliceri poteritis. Tum demum Kcclesia * 
Catholica genuina puritate clarescet, et venustate reflorescet 
primitiva. 


448 Miscellantes. 


Sed ut heec votis nostris respondeant, non tantum nume- 
rosis hominum ingenii et eloquentie dotibus instructorum 
conventibus, utcunque ad mentes hominum excitandas et 
accendendas necessariis, et plaudentium multitudinum accla- 
mationibus, res (mef quidem sententid) transigenda est, sed 
quieté et tranquillé, et conjunctis consiliis virorum modestia, 
verecundia, gravitate, eruditione, sapientid, puritate fidei, et 
sanctitate vite, spectatissimorum, preecipué autem, sine 
quo nihil firmum esse potest, Det Optimi Maximi favore et 
preesidio. 

Si quid apud vos auctoritas nostra valeret, que sentio 
quam sit exigua, suaderem vobis (utcunque indignus qui 
monitoris partes in me suscipiam), ut quemadmodum factum 
legimus in Conciliis LEcclesiz veteris, in quibus sacer 
Evaneetu Codex in regali throno in medio collocatus est, ut 
omnium oculis eluceret, tanquam ccelestis quedam credendi 
et docendi cynosura, sic apud vos quoque in vestro conventu 
fieret, ut Sacra Scriprur# majestas omnibus colenda, ut 
regula fidei divina, observaretur; et sicut in antique Hccle- 
size Synodis invocatio Sancti Sprrrirvs preibat, sic in vestro 
quoque Congressu nobile et illustre praludium, hymnus ille 
pene divinus, Veni Creator, cantaretur, et Oratio Domryica 
sonaret, ut omnibus palam fieret, vos non in vestra intelli- 
gentid, et in vestris viribus, sed in Sancti Spreirus afflatu 
et auxilio spem ponere; et quemadmodum in veteris Hccle- 
sie Synodis Professio fidei antecedebat, sic in vestro 
Concilio Symsotum Nicznum ab omnibus una voce recitare- 
tur, ut omnes scirent vos fidei et amoris sanctissimis nexibus 
consociari; et ut omnibus innotesceret, vos veré veteres 
esse Catholicos, et cum vetere Catholici Ecclesié Caristum 
adorare, verum Deum, et verum Hominem, summum Ec- 
clesize Pastorem, et Maximum et AJternum Pontificem, In- 
fallibilem fidei et morum Magistrum, “ Regem Regum et 
Dominum Dominantium,”’ et in Eo vos vestram fiduciam 
collocare. 

Sed finis huic nimis prolixee Epistole jam faciendus est. 
Unum tantum vobis jam spondeo atque polliceor; si Deus 
nostram profectionem ad vos fortunaverit, me attentum 
auscultatorem, et devotum pro vobis et Hcclesiaé Catholica 


Letter to Dr. Wingerath. 449 


precatorem, habebitis, Vale, Vir ornatissime, eb nos 
ama. 

Dabam Riseholmiz prope Lincolniam, a.p. vy. Idus Sex- 
tiles, A.S. MDCCCLXXII. 





The following is an English Translation of the above :-— 


To Dr. H. Wingerath, Secretary to the Committee of the Con- 
gress of the Old Catholics, to be held in September at 


Cologne. 


I should have replied. sooner, my dear Sir, to. the letter 
which you have been good enough to address to me, inviting 
me to the Congress of Old Catholics to be held at Cologne in 
September, if the matter to which that letter refers had not 
seemed to me to be of such serious importance as to require 
mature consideration. 

lt appeared to me also to bes my duty to consult some 
persons in high station, to whose authority I am bound to 
defer, especially the most reverend Prelate the Archbishop 
of Canterbury, the Metropolitan of this Province, to whom 
I owe canonical obedience. Lalso referred the subject to the 
Chapter of my Cathedral Church; and being now fortified 
with their opinion upon it, I beg leave to address you, with an 
expression of thankfulness to yourself and those who are 
associated with you, and also of hope that I may be per- 
mitted, by the blessing of God, to enjoy your society at 
Cologne, and to be present at your assembly. 

But while I cherish this pleasing hope, I am induced to 
crave your indulgence for a short time, while I endeavour 
to give free utterance to my feelings in contemplating the 
difficult and glorious ener ere on which you : have 
embarked. 

To restore the primitive faith of the Church, to build 
up again her ancient discipline, to sweep away errors, cor- 
ruptions, novelties, and superstitions which prevail and have 
become inveterate in the Catholic Church, and to contend 
strenuously against that spiritual domination which sets itself 
up in opposition to Holy Scripture and Christian Antiquity, 

VOL. I. a g 


450 Miscellantes. 


and which is now endeavouring to disturb and subvert every- 
thing in Church and State,—this, my dear Sir, seems to me 
a most salutary and noble work, which may well attract and 
concentrate on itself the hearty good wishes of all who are 
sound believers in Christ. 

I do not, therefore, hesitate to say that we who have been 
nurtured in the bosom of the Church of England, and who 
by the mercy of God have enjoyed signal blessings in her 
communion for many generations, should hardly deserve to 
be regarded as worthy of the name of Christians if we did 
not wish you “ God speed,” and heartily pray for your suc- 
cess, and endeavour to afford you our aid to the best of our 
power. 

In contemplating this subject some reminiscences suggest 
themselves of a very interesting character, which seem to 
connect us with you by ties of piety and love. 

More than 1100 years have now passed away since the 
time when S. Boniface, whom you justly style the “ Apostle 
of Germany,” went forth from the shores of England to 
preach the Gospel among you. He exercised an apostolic 
ministry in those cities, especially where the name of the 
“ Old Catholics” is now famous. May this be a happy 
omen! Utrecht and Cologne are witnesses of his spiritual 
struggles. He built churches in Bavaria, he founded the 
Coenobium of Fulda, he held the Episcopal See of Mayence 
as Primate of Germany and Belgium. He erected several 
Episcopal Sees in Germany. He held eight Councils in 
your land, in order that he might advance the Christian 
faith, and establish Christian discipline. Lastly, the Chris- 
tian Church which he had planted in Germany by his apos- 
tolic hand was watered by the blessed martyr with his own 
blood. When we, therefore, in England revolve the records 
of our own and of your annals, we perceive that we are con- 
nected and associated with you, the Old Catholics of Ger- 
many, by endearing bands of Christian faith and love. 

On our side, also, we have experienced acts of Christian 
benevolence from you. In the seventh century after Christ 
you sent to us a holy man—St. Botolph—a zealous preacher 
of God’s Word, and never to be mentioned without honour 


Keligious [ntercommunion—A bp. Wake. 451 


by those who dwell in the county of Lincoln, where he 
laboured successfully in propagating the Christian faith, and 
in which one of the most flourishing towns (Boston— 
1. 6. Botolph’s town) derived its name from him, and pre- 
serves and venerates his memory. 

Permit me also to cite the example of a learned Prelate 
who adorned the See of Lincoln for ten years, William Wake, 
and who, when raised to the Archiepiscopal chair of Canter- 
bury, earnestly endeavoured to cherish brotherly concord 
and consent between ourselves and the Old Catholics of 
France (especially the celebrated Dupin) by means of epis- 
tolary correspondence and other offices of friendship. And, 
if the event had corresponded to his desires and efforts, there 
is no reason to doubt that the condition of France and Europe. 
would have been very different from that which, to our great 
sorrow, we now see it to be. 

Being, therefore, instructed by these records of the past, 
we should consider ourselves fortunate if we were permitted 
to lend any help for the completion of that great work which 
has been so happily begun by you. For, what can be con- 
ceived more blessed than to labour with unanimity for the 
advancement of the glory of God, and for the promotion of 
the welfare of His Church ? 

Nor is this all. On some other grounds your courteous 
communication caused me great pleasure. Last year we held 
a Synod at Lincoln in our Cathedral Church, at which about 
500 presbyters of this diocese were present, and in which 
we testified our brotherly affection towards you, and re- 
solved that it should be declared to you in a Synodical 
Kpistle. 

A few days afterwards a very numerously-attended Con- 
gress of clergy and laity was assembled at Nottingham, 
the most important town in this diocese; and that Congress 
was animated with a spirit of zeal on your behalf, and 
favourable mention was made of your proceedings, with 
enthusiastic applause. 

I should, therefore, be shrinking from a duty of my epis- 
copal office, and should be disappointing the just desires of 
many of my brethren in this diocese, if, when I had received 

ag2 


452 , Miscellanies. 


an honourable call to the Congress at Cologne, I declined to 
accept the invitation. 

At the same time, respected Sir, Iam sure you will pardon 
me, if, laying aside all circumlocution, and being influenced 
solely by zeal for the truth, I now proceed to make some 
additions to what has just been said. 

You, to whom I look with reverence, claim to your- 
selves the name of ‘Old Catholics”—a splendid and 
glorious title. 

We also—the Bishops, priests, deacons, and faithful laity 
of the Church of England—do not scruple to designate our- 
selves by the same appellation. We also call ourselves 
“Old Catholics,” inasmuch as we receive every doctrine 
of the Christian faith which, issuing forth from the foun- 
tain and well-spring of Holy Scripture, has flowed to us 
through the sacred channel of the consent of the ancient 
Catholic Church. 

We recite in all our churches the Three Creeds of the 
ancient Church of Christ—viz., the Apostles’ Creed, the 
Nicene, and the Athanasian. We recognize and venerate 
the decrees of ancient Councils in matters of faith. Con- 
formably with the rule of the ancient Church, we consecrate 
three orders of ministers—Bishops, Priests, and Deacons ; 
continued in an unbroken line of succession from the times 
of the Holy Apostles, for the due preaching of the Word of 
God, and for the legitimate administration of the Sacraments 
of Christ. In a word, whatsoever the ancient Catholic Church 
recognized and received as necessary to everlasting salvation, 
we also recognize and receive ; and whatever, as to Articles 
of Faith, the ancient Catholic Church ignored or rejected, we 
also ignore and reject. 

Here, therefore, my dear Sir, an important question arises 
for examination and discussion between us and you in a 
friendly spirit and with mildness and gentleness, and without 
any party bias, as befits Christians and Catholics. 

In that Formula of Faith which was put forth by you last 
year at Munich, two assertions are propounded—may I be 
allowed to say ?—which cause us some embarrassment. 

In the first place you appear to embrace the profession of 


a ee i a ae TT 


Can the Trent Creed be held by Old Catholics ? 453 


faith which was promulgated by Pope Pius IV., in the latter 
half of the 16th century—viz., in the year 1564, and which 
is imposed upon all as necessary to salvation; or, as its 
phrase is, “ outside which none can be saved.” And in that 
programme, published by you at Munich, you expressly 
declare that you belong to the Roman Church as “not 
yet altered by the Vatican Decrees ””—that is, you appear 
to accept all Roman doctrine up to the 18th of July, 1870. 

In the Creed of Pius IV., we find 12 Articles of Faith 
tacked on to the Nicene Creed; not as probable opinions, 
but to be received by all on pain of everlasting damnation. 
These 12 Articles have never been proved by any one, nor 
ever will be proved, to have been received by the ancient 
Catholic Church; much less to have been enforced by it as 
terms of Communion. 

These 12 Articles, being the dogmas of a later age, are 
not accepted by us, who have been brought up in the Com- 
munion of the Church of England. We are satisfied with 
the Creeds of the Old Catholic Church; and, pardon me for 
speaking frankly, my dear Sir, you also ought to be content 
with the faith of the ancient Church, if you desire, not only 
to be called, but to be “‘ Old Catholics.” 

Perhaps I may seem to you to have expressed myself 
rather too boldly ; but you yourselves have given me an occa- 
sion for this freedom of speech. 

In the same Formula of Faith which you lately published 
at Munich, you appeal to the decrees of the Councils of the 
undivided Catholic Church as the best and safest standard of 
belief. Wisely and nobly you have acted in so doing, and 
as befits “ Old Catholics.” 

But pardon me, my dear Sir, while I ask one question 
with great humility. If you take refuge in the faith of the 
undivided Catholic Church as in a sacred harbour, what 
means that other reference of yours to Pius IV.’s Profes- 
sion of Faith, which certainly was not produced by the 
undivided Church, but which has caused innumerable 
divisions in the Church ? 

‘To speak openly, these two propositions do not appear to 
be quite compatible. But since you desire to be called, and to 


454 Miscellantes. 


be, “ Old Catholics,” I have little doubt that you will prefer 
the ancient decrees of the undivided Church to the novel 
dogmas of Pope Pius IV., and I embrace this opinion more 
heartily because I am persuaded that if you cling tenaciously 
to the tenets of Pope Pius IV., you will never be able to 
prevail against the decrees of Pope Pius IX. ; especially 
against that most recent figment and portentous utterance 
of his Vatican Council, by which he has impiously arrogated 
to himself the prerogative of Infallibility, and has thus en- 
tangled and riveted himself and his votaries in a perpetual 
necessity of erring. 

Perhaps, Sir, you may be of opinion that these words are 
spoken with too much warmth; but I have learnt by long 
experience that simple and unadulterated truth, without 
colour or disguise, is the best evidence of Christian love ; 
and, therefore, I readily believe that what has now been said 
will be pardoned by you and yours. 

It was incumbent also upon me to declare my sentiments 
unreservedly on these matters, inasmuch as I am bound by 
obligations of duty not merely to you, but to those of our 
own Communion; and I should have deserved ill both of you 
and of them, if, by complying with you in the language of 
servile adulation, I had complimented away, by an humiliat- 
ing compromise and ignominious betrayal, the cause of the 
Church of England, which I verily believe to be the cause 
of God and of the Truth. We, in the Church of England, 
covet no novelties in matters of Faith. No; we altogether 
detest them. We earnestly long and yearn to communicate 
with all men in the true Catholic faith and discipline; 
and if we ourselves shall have been found to have declined 
- from true Catholic Antiquity in matters which are necessary 
to everlasting salvation (I lay no stress upon mere indif- 
ferent things), we do not refuse to be called back by you 
to the rule of the Primitive Church—nay, we ardently 
desire it. 

But to proceed. Since 1 am persuaded that you will 
willingly grant me freedom of speech, I will now utter what 
remains to be said without shrinking or reserve. 

No one who attentively considers the position of the Old 


Oe a ee ee 


Dangers of Old Catholics. 455 


Catholics can fail to perceive that you who have undertaken 
the glorious task of restoring the Catholic Church to its an- 
cient purity are now placed in a very critical condition with 
respect to civil affairs, and still more with regard to eccle- 
siastical. You have to steer your course between a Scylla 
and a Charybdis. On the one side, it is to be feared, that 
you may be flung prostrate and overwhelmed by the formid- 
able domination of the Roman Pontiff, grasping all things to 
himself, and trampling under foot all human and Divine law. 
On the other hand, it is no less to be apprehended that you 
may be distracted by multifarious divisions, and may run — 
astray into new opinions and undisciplined licence, and that 
your strength may be enfeebled and broken by intestine 
dissensions (forgive this freedom of speech), and that you 
may be disorganized and dissolved in civil and ecclesiastical 
confusion and anarchy. : 
The only safeguard, as it seems to me, against these great 
evils is, that you should persevere firmly and constantly to 
be truly “ Old Catholics.” Hie murus ahenéus esto. Unity 
in error is to be opposed by unity in the truth. ‘The spurious 
infallibility of the Roman Pontiff is to be resisted by the 
authentic infallibility of Christ. In the Church that is truly 
Catholic the battle is to be fought against the heretical and 
schismatical Church of the Papacy. No doctrine ought to be 
propounded to the people as necessary to eternal salvation 
except what is derived from the Divine Oracles of Holy Scrip- 
ture, and agreeable to the faith of genuine Christian Anti- 
quity.’ Catholic Bishops, successors of the Apostles, but 
now degraded into serfs and vassals of the Pope, and bound 
as slaves to the Papal Chair by the chain of a godless oath, 
unheard of in Christendom for 1400 years after Christ, to 


7 St. Basil (S. Basil, de Fide, tom. ii. p. 224, ed. Paris, 1722) declares 
the judgment of the ancient Church, when he says, “It is a manifest 
falling away from the faith, either to reject anything that is revealed in 
Holy Scripture, or to enforce anything (as an article of belief) in addition 
to what is written there.” And our own Richard Hooker well says 
(Hooker’s Ecc. Pol. ii. vy. 4), “To urge anything for religious assent of 
Christian belief as part of that supernatural and celestially revealed Truth 
which God hath taught, and not to show it in Scripture, that did the 
ancient fathers evermore think unlawful, impious, execrable.” 


456 Miscellanies. 


the great damage of the Church, and to their own shame 
and disgrace, ought to be manumitted and emancipated from 
their spiritual thraldom into their ancient liberty. Fight 
with these weapons, and by God’s help you will gain a certain 
victory. Then at length the Catholic Church will shine in 
her genuine purity, and flourish again in her primitive beauty. 

But that these things may be brought to a successful 
result, the work before you is to be transacted not merely 
by crowded assemblies of men richly furnished with gifts of 
ability and eloquence, however necessary they may be to 
stimulate and arouse public opinion, nor by enthusiastic 
acclamations of applauding multitudes, but with quietness 
and calmness, and by the united counsels of men most revered 
for moderation and meekness, for gravity, learning, and 
wisdom, for purity of faith and holiness of life, especially 
(without which nothing is strong) the favour and protection 
of Almighty God. 

If, my dear Sir, my voice could have any influence (I well 
know how feeble it is), I would fain endeavour to persuade 
you, however unworthy I may be to tender any advice, that 
as we read in Church histories was done in the Councils 
of the ancient Church, in which the sacred volume of the 
Gospels was placed in the midst on a royal throne, in order 


that it might shine to the eyes of all as a heavenly pole-star 


of what is to be believed and taught, so it might also be 
done in your Congress, in order that the majesty of Holy 
Scripture might be reverenced by all as a Divine Rule of 
Faith ; and as the Councils of the ancient Church were 
opened by an invocation of the Holy Spirit, so, in your 
Congress, that divine hymn, the “ Veni Creator Spiritus,” 
might be sung as a noble and illustrious prelude, and the 
Lord’s Prayer might be said, in order that all the world 
might know that you do not place your hope and confidence 
in your own intelligence and on your own strength, but in 
the inspiration and aid of the Holy Ghost; and, as in the 
Synods of the ancient Church, a profession of faith preceded 
their debates, so, in your Council, the Nicene Creed might be 
recited by all with one voice, that all men may know that 
you are joined together by the holiest bands of faith and 


pentane 


Previous Private Conference at Bonn. 457 


love, and that all may acknowledge that you are in very 
deed ‘‘ Old Catholics,” and that you, together with the Old 
Catholic Church, worship Christ, very God and very Man, 
the Chief Pastor of the Church, the Great and Eternal High 
Priest, the Infallible Teacher of Faith and Duty, and the 
King of Kings and the Lord of Lords. | 

But it is time to close this long letter. One thing I will 
venture to promise, that if it should please God to prosper 
my journey to you, you will have in me one who will listen 
attentively to you, and will pray heartily for youand for the 
Catholic Church. | 

Farewell, my dear Sir, and grant me the benefit of your 
friendship and regard. 


C. LINCOLN. 
Riseholme, Lincoln, Aug., 1872. 





On Wednesday morning, Sept. 17th, I went with some 
friends, by invitation, to Bonn, where we were received 
with a hearty welcome by some of the leaders of the “ Old 
Catholics,’ who were awaiting our arrival; and. we were 
conducted hy them to a house in the suburbs of the town. 
As this was a private meeting for conference before the 
session of the Congress, I do not mention the names of those 
who were present. There were about twenty in number— 
men of known learning and ability—with some distinguished 
‘members of the Churches of Russia and of France, as well 
as from various parts of Germany. 

When we had arrived at the hospitable dwelling to which 
we were invited, after some words of greeting, I requested 
those who were present to unite in prayer, for the guidance 
and blessing of God on our deliberations, and on those of 
the Congress. The prayer said by me was the following. It 
is from a collect used in the Provincial Synod of Canterbury. 
Dr. Déllinger was kneeling at my side when I used it. 

‘Pater Luminum, et Fons omnis sapientiz, concede 
propitius, ut Spiritus Sanctus, Qui Concilio olim Apostolico 
aspiravit, deliberationes nostras dirigat, ducatque nos in 
omnem veritatem que est secundum pietatem; ut Fidem 


458 Miscellantes. 


Apostolicam et veré Catholicam firmiter et constanter tenea- 
mus omnes, Tibique puro cultu intrepidi serviamus, per 
Jesum Curistum Dominum Nostrum. Amen. 

“ Pater Noster, Qui es in Coelo, &c. 

“‘Gratia Domini Nostri Jesu Christi, et caritas Dei, et 
communicatio Spiritis Sancti sit semper nobiscum omnibus. 
Amen.”” 

I then ventured to say that there was one thing upper- 
mostin my mind ; which, with their leave, I would unburden 
to them. ‘This was, the great importance of endeavouring to 
impart publicly a religious tone and spirit to the movement. 
By many persons it was regarded as merely an intellectual 
and political struggle. Doubtless it had that character; but, 
if it was to succeed, it must, I conceived, possess something 
higher than that. “ The victory which overcometh the world 
is Faith.” If the movement is to attract the sympathy, and 
stir the enthusiasm of good and great men throughout 
Christendom, and if it is to present to their eyes the character 
of a holy enterprise of persons joined together in a sacred 
union of truly Catholic principles, and if it is to enjoy the 
guidance and blessing of Almighty God, it ought to begin 
its proceedings with an Act of Worship, and an Act of Faith. — 

There was another point which I was desirous very re- 
spectfully of pressing upon them, namely, the necessity of 
appealing to the Infallible Word of Hoty Scriprurz in justi- 
fication of their movement; and of regulating their proceed- 
ings by its standard; and the duty also of circulating the 
Holy Scriptures (which, as one of their speakers confessed, 
are now almost a sealed book in many parts of Roman 
Catholic Germany) in the mother tongue of the people. And 
lest they should suppose that we were desirous of leaving 
the Scriptures to be interpreted by every man according to 
his own arbitrary caprice, without reference to the authori- 
tative teaching of the ancient Catholic Church, I proposed 
that the Congress should be opened with the recitation of 
the Nicene Creed. | 

These remarks were received with kindness. But excep- 
tion was taken to them in detail. It was observed that the 
Congress last year, at Munich, had not been opened in this 


Suggestions; and Services. 459 


manner; and that Congress was their precedent. They 
would seem to be putting themselves in the wrong if they 
departed from it, at least without careful consideration. It 
was not usual in Germany to commence meetings in the 
manner suggested by me. I ventured to remark that the 
present movement was altogether without a parallel for 
three centuries, and demanded special direction. It was 
said by some present, that if they adopted the Nicene Creed, 
they would appear by implication to condemn and reject the 
Trent Creed. To this I answered that already at every 
Mass they used the Nicene Creed, and never the Trent 
Creed. It was alleged also that by using the Nicene Creed 
in Latin with the Piliogue we should be alienating those 
members of the Greek Church who would be present at the 
Congress. ΤῸ this it was rejoined that the Nicene Creed, 
might be repeated in its original language; or we might 
use the Apostles’ Creed. 

After an earnest and friendly discussion, it was agreed 
that on every morning of the Congress there should 
be religious services, in which the same Creed (viz., the 
Nicene Creed) would be said, together with the Lord’s. 
Prayer, and the ““ Veni Creator,’ and that thus we should 
be united together in professing the same faith at the same 
time, though not at the same place. It was also stated that 
the Congress would be closed with singing the “ Te Deum.” 

I left with our friends at Bonn copies of the German 
translation of our Knglish Book of Common Prayer, pub- 
lished by 8.P.C.K.; and I may here add that copies of the 
Latin Prayer Book, published by Canon Bright and the 
Rev. P. G. Medd, were presented by me to the Archbishop 
of Utrecht, and to the President of the Congress. 

Let me here mention, that with the co-operation of our 
excellent English chaplain pro tempore, commissioned by the 
Bishop of London, the Rey. F. 5. May, we had a celebration 
of the Holy Communion on Thursday, Friday, Saturday, 
Sunday, and Monday. On one of these occasions we had 
the privilege of joining with our American brethren in their 
Communion Office, the celebrant being the learned, wise, 
and truly catholic Bishop of Maryland, Bp. Whittingham. 


460 Miscellantes. 


The American Church was represented also by the Bishop 
of Maryland’s chaplain, Dr. Hobart, the son of the late 
Bishop, whose name is revered and loved by English 
Churchmen of a generation now passing away, by the 
learned Dr. Rosé, the Rev. Dr. Nevin, and the Rey. 
William Chauncy Langdon—whose work, now continued for 
many years on behalf of the “ Old Catholic” cause in Italy, 
is entitled to all praise. In connexion with him, I cannot 
omit the name of an excellent English friend who has 
laboured ably and indefatigably for many years in the same 
cause, the Rev. Lewis M. Hogg. 

On other days, the celebrants were the Bishop of Ely 
(President of the Anglo-Continental Society), and the 
Bishop of Lincoln; and they preached also on Sunday the 
22nd. An excellent Sermon in the German language was 
published at Cologne by Dr. Biber. 

On the following morning, Friday, the 20th Sept., at 
9 a.m., the business of the Congress was opened in the 
‘‘ Tsabellensalle of the Guerzenich,’ by a meeting of dele- 
gates from all parts of Germany and other countries. 
Above 300 persons were present. I may here borrow the 
words of the correspondent of a London Journal :— 

“1 mentioned to you in my last letter the opening of the 
Congress. The President, Von Schulte, addressed them a 
_ few words of acknowledgment for the honour they had done 
him in electing him president for the second time. This 
time their task was, he said, in one respect, lighter, for at 
Munich they contended for existence. That meeting anda | 
year’s experience of their work had removed all doubt on 
that head. But, on the other hand, their present work was 
more difficult, for they had not merely to defend their 
position as against their opponents, as was the case last 
year, they had to constitute what that party had left them ~ 
without. They were not to spend their time now in assail- 
ing their opponents. As far as arguments or words could 
do it, the doctrine of Infallibility had been long since 
disposed of. What they had to do was to furnish the home 
they had been obliged to establish for themselves. As to 
undertaking the reforms which every one felt to be neces- 


Congress of Old Catholics. 461 


sary, to do that they must have an episcopacy, and of that 
they were still bereft. 

“The first formal speech was that of Archbishop Van 
Loos of Utrecht. It was clear that the aged man felt the 
warmest enthusiasm in the cause, and had we had the 
advantage of being able to follow him in his own language, 
the assembly would have been quite carried away, and have 
pronounced him the greatest of their orators. He justified 
his own position as a bishop of a foreign Church in coming 
to take’ his stand amongst men who had satisfied him of 
their Catholicity, and whom he found persecuted just as his 
Church had been persecuted by Rome. He appealed to 
them to persevere steadfastly in their faith, unshaken by the 
Jesuit assaults, and could fairly instance the faith with 
which his own communion had unswervingly held their 
ground, preaching reunion, and preparing for it by the 
practice of charity. Nothing was more remarkable than 
the calm way in which he discussed this question of reunion, 
not as a matter to be wished, but as an end to be always 
kept in view; not so much for any practical results that 
could now attend our efforts as for the spiritual effect which 
the pursuit of this purpose had upon ourselves. Of his | 
confidence in his Catholicity he spoke with animation. He 
referred to the long struggles his predecessors had, through 
the seventeenth century, to resist the Jesuit order, and 
reminded them that this, and this alone, was the cause of 
the quarrel. Even, said he, Rome itself acknowledges our 
Catholicity ; for why else was I myself, a hundred and fifty 
years after the first series of denunciations, excommunicated 
and driven out of the fold of the Church on my appoint- 
ment to my bishopric? Why turn us out, if we were 
already without the pale? With such force did the old 
man speak, that the meeting was able, from the intonation 
of his voice and the animation of his face, to interpret many 
sentences for themselves, and were ready for the next before 
the previous one was put into German. It was very evident 
from his discourse how thoroughly he entered into the spirit 
of the. movement, how completely he relied upon the Con- 
servative element in it which Dr. Ddllinger represented, and 


462 Miscellantes. 


how cordially pleased the Old Catholics were to have his 
aid. If the second Congress did nothing more than mark 
this union between the little Church of Utrecht, with its 
singular history—so full of the lessons of Jesuit craft and 
Papal recklessness—and this German movement, it would 
not have been held in vain. 

“ The cheers at this speech of the Archbishop had no sooner 
died away than the Bishop of Lincoln was called on, and, 
mounting the chair on which he sat in front of the platform, 
he addressed the meeting in Latin, whilst some of his 
English friends distributed printed copies of the speech 
round the room. He explained this arrangement in a few 
words of French as due to his apprehension that his pro- 
nunciation of Latin might not be altogether intelligible to a 
German audience.” 

The correspondent of the London Journal kindly adds 
that “the Bishop maintained the foreign pronunciation 
of Latin throughout the speech with success.” With- 
out venturing to assume that this was the case, I cannot 
forbear taking this opportunity of expressing a desire that 
the Head Masters of our great English Public Schools, in 
concert with the Public School Commissioners, would take 
the requisite measures, that one uniform pronunciation of 
Latin might be adopted in the Grammar Schools of England, 
and that this uniform pronunciation should as much as 
possible be in accordance with that which is most approved 
on the Continent. This is a matter of importance at the 
present time, when, by reason of such religious movements 
as that which is now stirring the heart of Germany, the 
Christian Churches of Europe are being brought into more 
frequent communication with one another, and are in need 
of one common language as a medium of intercourse: and 
probably no medium would be found so convenient and — 
appropriate as the ancient language of the Western Church. 

Whenever even good linguists converse in English with 
us (I except such men as Dr. Dollinger), they almost in- 
variably sink in our estimation; and we may thence form a 
shrewd guess as to the impression we make on them, when 
speaking, especially in public, in their language. 


Address at the Cologne Congress. 463 


As to religious matters, we do not ask the Old Catholics 
of Germany to come to us, nor do we intend to go to them ; 
but we ask them to meet us on the common ground and 
neutral territory of Scriptural, Primitive, Catholic Truth. 
And this invitation can best be given in the language of the 
Ancient Catholic Church of Western Christendom ; that is, 
in Latin. : 

The success of the Reformation in the 16th century was 
due in great measure to the facility with which the leading 
Reformers communicated with one another in Latin. 

My Address was as follows :— 


Episcopi Lincolniensis ad veteres Catholicos, in Congressu Colo- 
mienst congregatos, reciproca salutatio, die xx™ mensis 
Septembris, MDCCCLXXII. 


Quop vos, Viri spectatissimi, in conventu solenni congre- 
gatos coram intueri liceat, mihi sand perjucundum est et 
perhonorificum. Quid enim excogitari potest optabilius, 
quam illos invicem salutare, qui pro Hcclesié Christi non 
tantim strenué decertare sed omnia perpeti statuerunt ? 

~Verum enimver6, ne patientia vestra abutar, panegyricis 
gratulationibus est temperandum, et ad rem ipsam, de qua 
nunc agitur, festinandum. 

Patres nostri in Anglia, qui tercentum et amplius abhinc 
annis in Keclesia reformanda laboraverunt, bonis spoliari, 
contumeliis affici, in carcerem conjici, et flammis cremari, a 
Romani Pontificis fautoribus non egré tulerunt. Martyrio 
coronati sunt. Patiendo vicerunt. Sed schisma in Heclesia 
Catholicé non fecerunt. Altare contra altare non erexerunt. 
Nullum novum Evangelium, nulla nova Sacramenta, nullum 
noyum Fidei Symbolum, nullum noyum Episcopatum, nullum 
novum Sacerdotium, nullum novum Diaconatum, finxerunt. 
Nihil novi in Ecclesiam Christi intulerunt; sed antiqua in- 
stauraverunt, depravata correxerunt, superstitiosa seposue- 
runt, corrupta emendaverunt. Veré veteres erant Cutholici. 
Liturgiam nostram inspicite, queesumus, veteri Catholice 
consentaneam. Ergo votis eorum favit Devs Optimus Maxi- 
mus, et conatibus Ipse benedixit. Res ipsa clamat. Hodie 
in Anglid nostra, —angusta regione, si cum vestra Germania 


464 Miscellantes. 


comparetur—plus quam viginti mille Ecclesias numerare 
possumus, in quibus Sacra Scriptura assidué legitur in lingua 
vernacula, Symbola vetera recitantur, Sacramenta Christi 
ministrantur, ritus solennes peraguntur ab Episcopis et Pres- 
byteris nostris, continua et nunquam interrupté successione 
ab ipsoruam Apostolorum tempore ad ea munera obeunda ~ 
legitimé consecratis et constitutis. 

Sed, inquietis, schisma inter vos et Pontificem Romanum 
exortum est. Ita sané. Sed nos ab Kcclesié Catholica 
nunquam descivimus. Nos, et Principes nostros, Pontifex 
Romanus excommunicavit, Et quare? Quia ad Christum 
et Apostolos redire voluimus. Quia ad Sacras Scripturas, 
et vetera Ecclesiae Symbola, pura et incorrupta confugere 
decrevimus. Quia Sacramenta Christi, non maneca sed in- 
tegra, habere statuimus. Qluia errores, corruptelas, novi- 
tates, superstitiones, Christi et Apostolorum auctoritati ad- 
versantes, et Ecclesiz primitives repugnantes, repudiavimus. 
Excommunicavit nos Pontifex Romanus, quia nos cum eo in 
erroribus ejus communicare noluimus. Atqui nos excommu- 
nicando, non tantum nos excommunicavit, sed edtenus excom- 
municavit Ecclesiam primitivam, excommunicavit Apostolos, 
et (si fas est dicere,) excommunicayit Christum : et excom- 
municando Christum excommunicavit seipsum. Seipsum ab 
Ecclesié Catholic abscidit, Roma schisma fecit, nos schisma 
patimur. Sed quemadmodum accidisse homini legimus in 
Evangelio, quem Pharisei ex Synagogé ejecerunt quia Chris- 
tum confessus est, imvenit eum Jesus et consolatus est (8. 
Joann. ix. 35) sic de nobis quoque factum est. -Nuperi 
Phariseei nos ex sud synagog&é expulerunt. Sed nos Chris- 
tus invenit; et divina Communione cum Ko, Qui Ecclesiz 
Caput est, magn cum letitia fruimur. 

Sed, dum hee ultrd et palam declaramus, Romanam Eccle- 
siam, quadtenus cum Keclesid Christi CatholicA et primitiva 
adhuc consentit, et qudtenus ea que Christi sunt adhuc 
retinet, Hcclesiam esse non infitiamur. Baptismum Christi, 
etiam Jude manibus administratum, verum esse baptismum 
agnoscimus. Veteris Kcclesiz annales evolvite. In quarto 
post Christum natum seculo, “ingemuit totus orbis, et 
Arianum se esse factum miratus est.” Arianorum Episcopo- 


_ Suggestions to Old Catholics. 465 


rum heretciam pravitatem et perfidiam detestata est Ecclesia 
vetus orthodoxa, sed eos esse Hpiscopos non negavit. Resi- 
piscentes non iterum ordinavit. Schisma non fecit. Re- 
cordamini queso, viri spectatissimi, sancti Hieronymi in 
Dialogo adversus Luciferianos (Opp. tom. iv. pt. 2, p. 289, 
ed. Paris, 1706) de hac questione disserentis. Haud aliter 
nos in Heclesié Romana aliquos esse Episcopos concedimus, 
et aliquem esse in e& populum Dei: imo etiam ad vocem 
‘diyinam de ccelo sonantem aures ecorum et animos erigi 
vehementer optamus, ‘‘ Hite de illd, populus Meus, ut ne 
participes sitis delictorum ejus, et de plagis ejus non accipratis ” 
(Apocalyps. xviii. 4, 5). 

Ignoscite, queeso, viri ornatissimi, si hoc exemplum vobis 
modestissimé proposuero. 

Atqui, respondeatis forsan, apud vos Anglos nonnulli 
Episcopi veritatem amplexi sunt ; vobis igitur ad reforman- 
dam Kcclesiam via facilis erat atque proclivis. Sed omnes 
in Germania nostri Episcopi a veritate defecerunt, et contra 
veritatem conspirant. Nos, in Germania, Hpiscopos a parte 
nostra non habemus. MHaud diffitemur. Non habetis Hpis- 
copos, sed habetis Episcopum Episcoporum, habetis Caris- 
tum. Christus patientiam vestram nunc explorat, fidem 
examinat, spem probat, tentat caritatem. Qui crediderit, non 
festinet (Hsai. xxviii. 15). Schisma vos patimini. Sed 
schisma ne facitote. Episcopos novos creare et constituere 
ne properate. Diceceses, aliis Episcopis jam assignatas, ne 
temeré invadatis. Christus Ecclesiam suam nunquam deseret. 
In Illo spem vestram collocate, et fiduciam erigite. [Ille, 
Fons et Origo omnis gratiz, omnia vobis suppeditabit. Ile 
vobis omnia necessaria et idonea providebit. Hpiscopos non- 
dum habetis ; sed habetis sacerdotes. Habetis nonnullos in 
sacerdotio vestro nobilissimos fidei Confessores, a Christo 
missos, et a Christo probatos. Agite, viri ornatissimi, HEccle- 
siam primitivam instaurate. Scripruras Sancras omnibus 
audiendas et legendas in populari sermone divulgate. Sym- 
Bota vetera Heclesiz, pura et illibata, omnibus recitanda 
proponite. Evaneziium omnibus preaedicari, et SACRAMENTA 
Christi integra et incorrupta omnibus administrari procurate. 
Si hee feceritis, Deus vobis opitulabitur. Preces vestras 

VOL. I. uh 


466 Miscellanies. 


pro Hpiscopis vestris Deus exaudiet, et nonnulli eorum ad — 


saniorem mentem redibunt. Saulus Hcclesiz persecutor, 
Sancto Stephano martyre orante, factus est Paulus Apostolus. 
Christus, in tempore suo opportuno, Episcopos vobis susci- 
tabit ; et interim Episcopatiis defectum vobis non imputabit. 

Quid plura? Indulgentid vestré freto liceat hoc etiam 
adjicere; Paylum Apostolum imitamini. Czeesarem appellate 
(Act. Apost. xxv. 2). Si veteres Catholicit re vera esse sata- 
gitis (liberé et audacter loquenti ignoscite), Caesar vos est 
recogniturus. Duas Kcclesias Pontificias, duas LHcclesias 
Tridentinas, in una et eAdem regione, unam cum altera acriter 
depugnantem, Cesar, med quidem sententid, vix poterit recog- 
noscere. Et, pace vestré dixerim, (sit venia verbo,) Ecclesia 
Pontificia et Tridentina, quasi logic&é rerum consecutione, et 
pene necessariaé successione, in Ecclesiam Vaticanam nune 
evasit. Si Pontificii estis,—Casar vobis regerere poterit,— 
quare Pontificem non agnoscitis? cur Pontifici resistitis ? 
cur contra universos Pontificis Episcopos rebellatis? Sed, 
viri eximli, si vere veteres Catholici estis, si a Pontifice ad 
Deum appellatis, sia Romana Curié et a Vaticano concilia- 
bulo ad Curistum, ad Apostolos, ad Evangelistas et ad Eccle- 
siam primitivam provocatis, vix fieri potest, quin Caesar vos 
recognoscat. Nunquam tam grande dedecus Germanorum 
nomini inuri poterit, ut augustissimus Germanize Imperator, 
Christum, et Apostolos, et Ecclesiam Christi primitivam, ad 
se, tanquam ad fortissimum atque fidissimum Christians 
Reipublices statorem et propugnatorem, confugientes re- 
pellat atque rejiciat. Imd potius sperandum est=fore, ut 


Cesar vos, veteres Catholicos, fidelissimos' et impigerrimos 


suse auctoritatis vindices, et efficacissimos defensores contra 
hodiernos regi dignitatis hostes, Reipublice turbatores, et 
Patrize perduelliones, omnia divina et humana jura sub Pon- 
tificis Romani pedibus conculcanda prosternentes, favore suo 
prosequatur, auctoritate sud sustineat, potestate sua protegat, 
et honoribus debitis afficiat atque adaugeat. 

Et si (quod Deus avertat!) hac non ita contingant, tamen 
hoc pro certo polliceri vobis poteritis; omnes qui Deum 
amant et venerantur, vos Christi confessores et martyres 
benedictos esse agnoscent. Vos agnoscet Deus Pater, vos 


poe Ὺ 





Suggestions to Old Catholtcs. 467 


agnoscet Filius Dei, vos agnoscet Spiritus Sanctus, eo qudd, 
in hoc novissimo labantis pietatis seeculo, vos viam Unitatis 
in Veritate omnibus aperiendam straveritis. 

Quze cum ita sint, Fratres in Christo dilectissimi, ut finem 
jam tandem loquendi faciam, Anglia, Sancti Bonifacii vestri 
Apostoli patria, vobis gratulatur. Vos Hcclesia Anglicana, 
vos Ecclesiae omnes cum Anglicana communicantes, et per 
totum orbem terrarum diffuse, salutant, et operam suam 
vobis pollicentur ; et Deum Optimum Maximum enixd appre- 
cantur, ut conatus vestros secundet, et ut ad eventum exop- 
tatum perducat; ita ut, tenebris errorum dissipatis, que 
nunc Keclesize faciem obnubilant, puritate primitiva clarescat ; 
et ut novitiis placitis repudiatis, omnes qui Curist1 nomen 
-profitemur, “βάδην semel sanctis traditam” (Kpist. Jud. 3) 
integram atque incorruptam conservemus, et pro ed strenué 
certemus ; et ut in mystico Ejus corpore, que est Ecclesia 
Dei Vivi, indissolubilibus caritatis vinculis, et fraterni amoris 
amplexibus, in eternum consociemur. AMEN. 


The following is an English Translation of the above :— 

Mr. President and Gentlemen,—We regard it as a great 
honour and happiness to be allowed to meet and salute you 
face to face; for what can be a greater privilege than to 
greet those who have resolved not only to contend cou- 
rageously, but also to suffer patiently for the Church of 
Christ? But, that I may not tax your patience, I must 
abstain from gratulatory panegyrics, and must hasten at 
once to the subject before us. 

Our own ancestors in England, who laboured for the Refor- 
mation of the Church more than 300 years ago, were content 
to be spoiled of their goods, to be loaded with insults, to be 
cast into prison and to be burnt in the flames by the votaries 
of the Roman Pontiff. They were crowned by martyrdom ; 
they conquered by suffering ; but they did not make aschism 
in the Catholic Church. They did not erect altar against altar, 
they made no new Gospel; they made no new sacraments ; 
they made no new creed, no new episcopate, no new priest- 
hood, no new diaconate. They introduced no novelties into 
the Church of Christ, but they restored what was old; they 

Hh 2 


468 Miscellanies. 


corrected what was amiss, they set aside what was super- 
stitious, they purified what was corrupt. They were, in 
truth, Old Catholics. Examine our Book of Common Prayer, 
which is in agreement with the Liturgy of the ancient Church. 
Therefore, God blessed their work. This is self-evident. At 
the present day, in England, a country of limited extent as 
compared with Germany, we can point to twenty thousand 
churches in which the Holy Scriptures are constantly read 
in our mother tongue, and the ancient Creeds are recited, 
and the Sacraments of Christ are administered, and the 
solemn ritual is performed by bishops and priests conse- 
crated and ordained for that purpose in a continuous and 
uninterrupted succession from the times of the Apostles. 

But you may probably say, “A schism has arisen 
between you and the Bishop of Rome.” Yes, but we have 
never departed from the Catholic Church. The Bishop of 
Rome has excommunicated us and our Sovereigns. And 
why? Because we resolved to return to Christ and His 
Apostles; because we were determined to resort to the 
Holy Scriptures and to the ancient Creeds of the Church, 
pure and incorrupt, and to have the Sacraments of Christ, 
not mutilated, but entire: and because we renounced and 
rejected the errors, corruptions, novelties, and superstitions 
which were repugnant to the authority of Christ and His 
Apostles and of the Primitive Church. The Bishop of Rome 
excommunicated us because we would not communicate with 
him in his errors; but, by excommunicating us, he not only 
excommunicated us, but in that respect he excommunicated 
the Primitive Church, he excommunicated the Apostles, and, 
with reverence be it said, he excommunicated Christ; and 
by excommunicating Christ he excommunicated himself—he 
cut himself off from the Catholic Church. Rome committed 
the sin of schism, and we suffer from that sin committed by 
her. But, as it befell the man in the Gospel whom the 
Pharisees put out of their synagogue because he had con- 
fessed Christ, “ Jesus found him” and comforted him (John 
ix. 35), so it is with us. ‘The Roman Pharisees have put us 
out of their synagogue, but Christ has found us, and we enjoy 
divine communion with the Head of the Church. 


a a ee Ὁ 


flow Rome ts sttll a Church. 469 


But while we make this assertion, we do not intend to 
deny that the Church of Rome, so far as she still agrees in 
some things with the Primitive Church, and so far as she 
retains some things which appertain to Christ, is still a 
Christian Church. The Baptism of Christ, though minis- 
tered by a Judas, was true baptism. Turn to the pages of 
Church history ; remember the words of 8. Jerome in the 
fourth century after Christ—“ the whole world groaned, and 
was astounded to find itself Arian.” The heretical pravity 
of the Arian Bishops was execrated by the orthodox Church, 
but she did not deny that they were Bishops. Those of them 
who recanted their errors were not consecrated by her a 
second time. She did not make a schism. Remember the 
words of δ΄. Jerome in his dialogue against the Luciferians 
(Tom. iv. pt. 2, p. 289, ed. Paris, 1706). In like manner we 
allow that Rome, however corrupt she may have become by 
the act of the Vatican Council, still has some Bishops, and 
contains within herself some people of God, and we 
earnestly desire that they would listen to His voice, “ Come 
out of her, My people, that ye be not partakers of her sins, 
and that ye receive not of her plagues ” (Rev. xviii. 4). 

But you may perhaps reply, “Some of your Bishops 
in England embraced the truth, and, therefore, the work of 
Reformation was easy with you; but all our bishops in 
Germany have fallen away from~the truth, and conspire 
against it; we have not a single Bishop on our side.” 
“True,” we answer, “you have no Bishops on your side, 
but if-you have the truth, you have the Bishop of Bishops— 
you have Christ.” He now tries your patience; He tests 
your faith; He examines your hope; He proves your 
charity. As the Prophet says, “ He that believeth shall not 
make haste” (Isaiah xxviii. 15). You are now suffering a 
schism, but do not make one. Do not be in a hurry to 
consecrate new Diocesan Bishops. Do not be in haste to 

8 The attention of the “Old Catholics” may be respectfully invited to 
the history of the Meletian Schism at Antioch in the fourth century, as 
showing the disastrous consequences that may arise, and long continue, 
from setting up a rival Episcopate, even with good intentions.—See Socrat. 


Hist. Ecce. ii. 44; iii. 6. Sozomen. Hist. Eccl. iv. 2. Theodoret. Hist. 
Eccl. v. 3; v.23. Gieseler, Church Hist., Second Period, Div. i. § 83. 


470 Miscellanies. 


invade dioceses which have been already assigned to other 
Bishops, and are occupied by them. Christ will never 
desert His Church. Place your hope and trust in Him. 
He is the fountain and well-spring of all grace, and He will 
supply all things needful for you. You have not as yet 
Bishops, but you have Priests. Among the members of 
your priesthood you have noble confessors of the truth, sent 
by Christ and approved by Him. Do what is in your power 
to restore the Primitive Church. Circulate the Holy 
Scriptures in your mother tongue, that they may be heard 
and read by all. Let the Creeds of the ancient Church, 
pure and unadulterated, be recited by all in your religious 
assemblies. Let the Gospel be preached to all, and the 
Sacraments of Christ, unmutilated and unalloyed, be 
ministered to all. ‘Then God will rise up and help you. He 
will hearken to your prayers for your Bishops, and some of 
them will return to a sounder mind. When the martyr 
S. Stephen was stoned, he prayed to God for his murderers, 
and Saul the persecutor became Paul the Apostle. Christ 
in His own good time will raise up to you Bishops, and, in 
the meantime, your lack of Bishops will never be laid by 
Him to your charge. a 
Once more, let me crave your indulgence while I add, 
Imitate Paul, the Apostle, when persecuted by his own 
countrymen, ‘‘ Appeal unto Cesar” (Acis xxv. 2). If 
you are really Old Catholics,—pardon, I entreat you, this 
freedom and boldness of speech—Ceesar will recognize you. 
In my humble opinion it is hardly probable, it is scarcely 
possible, that Caesar should recognize two Papal Churches 
—two Tridentine Churches—fighting fiercely one against 
the other in the same country; and—pardon again this 
frankness of speech—the Papal and Tridentime Church has 
now developed itself, by a logical sequence and almost 
necessary result, into the Vatican Church. If you are 
Papists, Caesar may naturally reply to you, “ Why do you 
not acknowledge the Pope? Why do you resist the Pope? 
Why do you rebel against all the Pope’s Bishops?” But, 
most honoured Sirs, if, as I firmly believe, you desire to be 


truly Old Catholics; if you appeal from the Pope to God; — 


Se eS ee 


Appeal to Cesar. 471 


if you appeal from the Roman Curia and from the Vatican 
Cabal to the Judgment Seat of Christ; if you appeal from 
them to the Apostles and to the Evangelists and to the 
Primitive Church, it is hardly possible that Cesar should 
refuse to recognize you. It cannot be believed that such a 
stigma of shame should ever be branded on the name of 
Germany as that the most illustrious Emperor of this great 
nation should repel and reject Christ and His Apostles and 
the Primitive Church, flying for refuge to him as the most 
valiant and faithful champion of the Christian common- 
wealth. Nay, it may rather be hoped that you, the Old 
Catholics of Germany, may be welcomed by Cesar as the 
most loyal and strenuous defenders of his authority, and the 
most powerful guardians of the prerogatives of the Throne 
against the modern adversaries of Royalty—the disturbers 
of the State, and traitors to their Country, who are eager to 
throw prostrate all human and Divine law to be trampled 
under foot by the Bishop of Rome; and that Cesar will 
protect you with his favour, will support you by his 
authority, shield you by his power, and recompense you 
with honours proportionate to your deserts. And even if 
this should not prove to be the case (which God forbid !), 
yet one thing at least is certain—all who love and revere 
God will recognize you as confessors of the truth and as 
blessed martyrs of Christ. God the Father, the Son, and 
the Holy Ghost will acknowledge you, because, in these 
last times of decaying piety and declining faith, you have 


‘opened and paved a way to be trodden by all—the way of 


Unity in the Truth. ‘Therefore, honoured Sirs and beloved 
Brethren in Christ, England, the land of S. Boniface the 
Apostle of Germany, sends her congratulations to you. The 
Church of England, and all Churches diffused throughout 
the world which communicate with her, salute you; and 
promise you their sympathy and help. And they earnestly 
pray to Almighty God that He would vouchsafe to prosper 
your enterprise, and to bring it to a happy issue, so that 
the mists of error having been dispersed, which now over- 
cloud the face of the Church of Christ, she may shine forth 
again in her primitive lustre; and that all novel dogmas 


472 Miscellanies. 


which are repugnant to ancient Truth having been cast 
aside, all we who profess the name of Christ may preserve 
whole and entire the “faith once for all delivered to the 
Saints ” (Jude 3), and may be joined together for ever in 
the mystical body of Christ, which is the Church of the 
living God, in the indissoluble bonds of brotherly love. 


The President, Von Schulte, in acknowledging the fore- 
going address, took care to state to the audience that 
there were some points in it in which they could not 
be expected to agree. There are some things (he frankly 
said) which the speaker and his friends regard as false, but 
which we regard as true; and there are other things which 
they consider as true which we deem to be false. I was 
pleased with this freedom of criticism. The only way, by 
which we can do one another any good is, not by an exchange 
of hollow compliments and cowardly compromises, but by 
speaking openly and boldly what we believe to be the truth 
—provided only, according to the Apostolic precept, we 
speak it in love.—(Hph. iv. 15). 

I have reason to know that this freedom of speech gave 
offence to some.® Indeed, the President afterwards an- 
nounced to the Delegates that he had been reproached by 
some persons for allowing my speech to be continued, 
without remonstrance or interruption, to the end. I am not 
surprised at this. Nations like Germany, distinguished 
by learning and intelligence, are ready enough to hear 
counsel and reproof from their own people (as was shown, 
by the enthusiasm with which the Congress listened to 
speeches far more vehement and bitter, on the doctrines 
and usages of their own Church, from its own members, 
than I should ever thought of uttering), but they are 
naturally susceptible and sensitive in hearing such language 
from others. 

However, I had a public duty to discharge to the cause of 
Truth, and to the Church Catholic, and to the Church of 


9 I believe, to Dr. Von Déllinger; who, however, afterwards wrote to 
me an affectionate letter, inviting me to attend, and to preside at, the 
Old Catholic Conference at Bonn. 





Cologne Congress. 473 


o 


England, and with this feeling, “ liberavi animam meam,” 
and 1 am glad to have done so. 

I must also bear testimony to the courtesy and gene- 
rosity of the distinguished President of the Congress, 
Professor Von Schulte, who, both in public and private 
intercourse, entered fully into my sentiments on the sub- 
ject. | ᾿ 
Having commenced this narrative with the record of our 
hospitable reception at Bonn, I may mention that on leaving 
that place, I expressed a hope that our friends among the 
Old Catholics who had welcomed us there, would give us the 
pleasure of their company, with some others, to dinner at 
our hotel, in the interval between the two Sessions of the 
Congress on Saturday. We had the honour of receiving the 
Archbishop of Utrecht, the President of the Congress (Von 
Schulte), the President of the Cologne Committee (Von 
Wiffling), Professor Huber, Professors Reinkens, Reusch, 
Lutterbeck, Pfarrer Tangermann, Kuhn, Renfle, Thurlings, 
Kaminski, &c.; some Russian friends, Dr. Janewsky, Presi- 
dent of the Theological Seminary of St. Petersburg, and 
Colonel V. Kirieff, Aide-de-camp of Archduke Constantine, 
the Abbé Michaud, and others. The Bishops of Ely and 
Maryland were present, and Dr. Hobart, Dr. Rosé, the Rev. 
Lord Charles Hervey, the Warden of Keble College, Oxford, 
and the Hon. Mrs. Talbot, the Rev. Lewis M. Hogg, the Rev. 
W.C. Langdon, the Rev. J. Hunt, Mrs. Wordsworth, and 
two of the Bishop of Lincoln’s sons. 

The Archbishop of Utrecht was asked to say Grace; 
which he did, using a Latin form similar to that which is 
said in our College Halls, and ending with the Lord’s 
Prayer, in which those who were present joined. He also 
said Grace after dinner, which was also concluded with the 
Lord’s Prayer. 

The company then adjourned to the Great Hall of the 
-Guerzenich, where they listened to eloquent speeches of 
Professor Huber, of Munich; Professor Knoodt, of Bonn; 
and Professor Michelis, of Braunsberg. 

In the afternoon of the following day, powerful and stirring 
harangues were delivered (in the same place) by Professor 


474 Miscellantes. 


Friedrich, Professor Maassen, and the President (Von 
Schulte), in the presence of about 4000 persons. 

The President (Von Schulte), in his address, traced the 
effects of Roman dogmas and discipline on social and do- 
mestic life. He said: “ All my life I have been under a 
delusion ; I thought I was serving the Church of Christ; but 
it was a caricature of the Church made at Rome.” He ex- 
posed the pernicious influences of the Confessional, especially 
on the minds of young women, by the questions they were 
obliged to answer at Confession. He said that when at 
school he had never received a lesson out of the Bible; the 
Bible was virtually a sealed book to the greater part of the 
Roman Catholic population of Germany ; instead of being 
fed with the bread of life from the Holy Scriptures, their 
children were starved by dry, technical, -and scholastic epi- 
tomes, and were drilled by rigid rules which had no spiritual 
vitality ; and, therefore, they were not animated by that 
quickening faith and holy love which is breathed into the — 
soul by the Spirit, especially in communion with God speak- 
ing to it in His Holy Word. He said that this mechanical 
system of training showed its effects in the relation of husbands. 
and wives, of parents and children, masters and servants ; 
and he freely owned that domestic morality and virtue were 
at a lower level in Roman Catholic Germany, than in Pro- 
testant countries where the Bible was received with faith 
and love. Therefore one of the great designs and ends of 
the present movement was not only to reform the Church, 
and to defend the State, but also to infuse fresh life into the 
family. One of the encouraging characteristics of the pre- 
sent Congress was, that it received an assurance of sympathy 
and support during its sittings from the Patriarch of Con- 
stantinople, and from the Armenian Episcopate, and from 
the Archbishop of Syros and Tenos, and from the personal 
presence of distinguished members of the Greek Church. 
I ought not to omit, that the President in the first two great 
public meetings of the Congress testified his respect for the 
Bishop of Ely (now Bishop of Winchester), and for the 
Anglican Communion, by presenting him to this vast assem- 
bly of more than 3000 persons. 


Bishop Harold Browne. 475 


The following are extracts from a published report of the 
Bishop’s speech :— 

Mr. President and Gentlemen,—A reference has been 
most kindly made by Professor Reinkens to the Anglo-Oon- 
tinental Society, of which Iam President, and it has been 
thought that I ought to say a few words in consequence. 
That Society, founded about twenty years ago, is deeply 
interested in the great movement of the Old Catholics. It 
was founded for the sake of giving information concerning 
the English Church to Christians on the Continent, and of 
obtaining information for English Churchmen concerning 
the Continental Churches, in the belief, that if we could 
know and understand each other better, we should be drawn 
closer together, and might both learn from one another and 
teach one another. Especially the Society has for its pur- 
pose to promote prayer for the reformation of defects and 
errors in the Church, and for greater unity and love among 
Christians. And I may say, that the Old Catholics are 
doing, or are promising to do, the very work which our 
Anglo-Continental Society desires to see done; viz. the 
work of internal purification of the Church, if possible, 
without producing schism in the Church. We, English 
Churchmen, naturally sympathize deeply with the German 
Old Catholics; for we, in England, have had to struggle 
against oppression on the one hand, and against licentious- 
ness and unbelief on the other. You have now the same 
struggle. We have had the advantage of carrying our 
Bishops with us in our reforms, and so we could make 
reforms without creating a schism. You have greater diffi- 
culty from not having your Bishops to guide and help you. 
We hope and pray for you, that you may be able to main- 
tain purity of faith, true Catholicity and Christian liberty, 
having power to carry the people with you in making re- 
forms within the Church, that you may not be forced to 
break off from the Church of your Fatherland, but may 
retain it and remain within it, purified, strengthened, and 
freed. I will only add that you have honoured us with an 
invitation to be present at your most interesting Conferences. 
I greatly wish that your leading men would come over and 


476 Miscellanies. 


visit us in England. We should welcome you heartily. 
You might see the working of our Church life. I hope that 
you would see something of good in it. If you did not learn 
anything from us, you might teach and help us. 


On the morning of Monday, the 25rd, the Committee for 
the consideration of the question of reunion of Churches, 
constituted of ten members of the Congress — Dollinger, 
Friederich, Michaud, Michelis, Langen, Lutterbeck, Roet- 
tels, Reinkens, Reusch, and Von Schulte—met in the small 
room of the Guerzenich. The members present in Cologne 
of the Greek and Utrecht Churches, except the Archbishop 
of Utrecht, attended, as did also the Bishop of Ely, Lord 
Charles Hervey, the Rev. F. S. May, and several other 
members of the English and American Churches. Von 
Schulte said he supposed all were agreed that, as there was 
‘ one God and one Christ, there ought to be one Church. A 
further principle accepted by all present on the proposition 
of Michelis was, that the dictum of St. Vincent of Lerins, 
Quod semper, quod ubique, quod ab omnibus, should be the 
creed of this Church. The Anglican clergy reminded the 
Committee that they had no representative power. The 
members of the Russian Church declared their position to 
rest on that of the first seven undisputed Councils. It was 
arranged that secretaries should be appointed for the Russian 
and Greek Churches combined, and for the English and 
American combined, to correspond with the reunion Com- 
mittee of the Old Catholic body. Lord Charles Hervey was 
appointed to act for the English and American Churches, 
and the Committee adjourned to Munich. 


Let me briefly now add a few words in conclusion. 
It would be ungenerous to disparage the work of the Old 
Catholics in the recent Congress. To say (as some have ~ 
done) that “the movement is a failure,” that it is a mere 
convulsive and abortive outbreak, which will soon cease to 
be heard of—is to speak with equal disregard of charity and 

truth. ? 
Let us review the history of our own Reformation. How 


Reftexions on the Old Catholic Movement. 477 


slow was its progress, how many drawbacks and embarrass- 
ments retarded it, how many checks had it to sustain, how 
many obstacles to overcome! Nearly two hundred years 
elapsed between the birth of John Wicliffe and that of 
Matthew Parker. But under the controlling and overruling 
Providence of God, even its hindrances, hesitations, and per- 
secutions were seen eventually to have been fraught with 
blessings. 

I have already expressed a desire, in a letter to the Secre- 
tary to the Congress and in an interview with its leaders at 
Bonn, on the eve of its first meeting, and in a speech on the 
first day of the Congress, that the movement would assume 
a more distinctly spiritual and doctrinal character. The 
desire then felt and expressed became more intense during 
the Congress. 

I believe that the Old Catholic cause would have a great 
accession of power if it opened its public proceeding with a 
public profession of faith and with a common act of prayer 
and praise. 

May I be permitted to say that though prudence is a 
Christian virtue when grounded on Christian principles, and 
guided by Christian precepts, yet, if it subordinates what 
is divine to what is human, and sacrifices what is heavenly 
to what is earthly, it forfeits the name of prudence, and 
becomes craft. 

To say (as some of the Mounts of Old Catholicism do) 
that the Old Catholics hold all Roman Catholic doctrine, 
minus the Vatican decrees, and that therefore the Old Catholic 
body is the Roman Catholic Church with which the State 
entered into contract, before that Council, and is conse- 
quently entitled to recognition from the State as such, and 
to receive endowments from the State in that capacity, is 
hardly a tenable allegation. If it is good for anything, it 
would prove that the endowments of the Church ought to be 
transferred from the German Roman Catholic Bishops and 
their adherents to the comparatively small body of Old 
Catholics. But such a plea appears to be too feeble, espe- 
cially when it comes from some who publicly and energeti- 
cally denounce the whole Papal system, as some Old Catholic 


478 Miscellantes. 


speakers do, and who rise up in open resistance to the 
Romar. Pontiff and the Papal Episcopate. 

It was also said by some Members of the Congress that 
that they were not competent to deal with questions of 
Church Reform, concerning doctrine and discipline, inas- 
much as, having no Bishops, they have “no organ for the 
purpose.” 

But with great deference I would venture to observe that 
their own position and acts seem to be at variance with this 
declaration of incompetency. What have the Old Catholics 
already done? ‘They have pronounced a sentence of censure 
on the Vatican Council. They have rejected the dogma of 
Papal Infallibility. They have virtually condemned the 
Roman Pontiff himself, and the Roman Catholic Episcopate. 
Their present position and proceedings are based on this 
ground. And they have also, at Munich and Cologne, re- 
solved to constitute Kcclesiastical Congregations, and to 
appoint Bishops, in opposition to the Pope and the Papal 
Hierarchy. And for this purpose they are now fraternizing 
with the Church of Utrecht, which is under the ban of Papal 
excommunication. 

Thus they have assumed themselves to be competent to 
pronounce sentence on the gravest matters of Hcclesiastical 
doctrine and discipline ; and can they disclaim competency 
to deal with matters of doctrine and discipline, which have 
been clearly settled by the plainest testimonies of Holy 
Scripture and the Catholic Church ? 

There can, I think, be little doubt that they will ere long 
see reason to act more courageously, and (may I presume to 
add?) more consistently in this respect. 

My impression is that the cause of Old Catholics would 
gain in public estimation, and would commend itself to the 
acceptance of Civil Governments, if it would realize in act 
the speeches of some of its most eminent adherents at the 
Congress, and would unfurl boldly the banner of genuine 
religious Reformation, on sound Scriptural and Catholic 
principles, and would hold it up with an unflinching hand in 
the eyes of the world. I cannot concur in the opinion, 
enunciated by some of them, that, it is necessary to wait for 


Reflexions on the Condition of Germany. 479 


a Synod of the Church in order to do this. The prospect of 
a Synod of Bishops, acting in this sense, is a very dim and 
distant one. A Provincial or Diocesan Synod is not neces- 
sary to tell us that the Sun shines at noonday. Τὺ is not 
needed to inform us that the Word of God, interpreted by 
the judgment and practice of the Primitive Church, is the 


Rule of Faith. What is the use of a Diocesan or Provincial 


Synod of Germany to reiterate the ancient Creed received 
by the Church Universal? This would be actwm agere. And 
what is the need of a Diocesan or Provincial Synod to teach 
us. what has been clearly taught 1800 years ago, in Holy 
Scripture and by the practice of the Primitive Church, that 
enforced clerical Celibacy, and Prayersin an unknown tongue, 
and auricular Confession exacted from all, and other similar 
things, are no parts of the Gospel of Christ. I therefore 
venture to think that the Old Catholics would show more 
wisdom and prudence if they had more decision, and could 
put forth a bolder and more definite statement of doctrine 
and discipline. 

Among other reasons for that opinion is this. The posi- 
tion of the Old Catholics in Germany is a difficult one, but 
the condition of the German Hmpire is still more critical. 
Germany has achieved a conquest over France; but it 
requires far more wisdom and courage to fight a moral and 
spiritual battle than to vanquish the armies of France in 
the open field. ‘ United Germany”? may yet be shattered 
to pieces by an intestine religious war. 

What are the moral, intellectual, and spiritual forces which 


_ Prince Bismarck enlists on the side of the Empire in the 


Campaign which is now before him, the first war-note of 
which has been sounded in the expulsion of the Jesuits, and 
in the disendowment of the Bishop of Ermeland? German 
Rationalism is democratic, German Scepticism is anarchical, 
German Protestantism, as was confessed at the Congress by 
the President of the Protestant Verein, Professor Bluntschli 
of Heidelberg, can never be united in religious docirine 
with the Old Catholics, and has no dogmatic Unity in itself. ᾿ 
Civil Governments cannot look with any confidence to 
any of these disjointed bodies for any compact and solid 


480 Miscellanies. 


_ support against the well organized phalanx of Ultramon- 
tanism, which is swayed secretly and mysteriously by the 
will of one Man, who is supposed to be Infallible, and whose - 
commands are obeyed implicitly because they are believed 
to be oracles of God. 

The only reasonable prospect of success against such 
a formidable Power, is in the raising up such a national 
Church—Evangelical, Apostolic, Catholic—as the Old Ca- 
tholic body professes to be in name, and as, it is to be hoped, 
it may prove to be in fact. 


I feel a strong persuasion—with reverence be it said— 
derived from the study of Scripture Prophecy, and from the 
signs of the times, that before the end of the World, and 
probably ere long, the Church of Rome will make a great 
struggle, and put forth all her energies, in different countries 
of Europe, and that by a necessary process of reaction against 
these efforts there will be a great outbreak of Infidelity, and 
an overflow of Lawlessness and Insurrection. 

But at the same time there appears. reason to believe that 
by God’s good Providence a great impulse will also be given 
to the spread of His Truth, and to the communication of it 
to all who are desirous of receiving it, and to the union of 
many—who are now separated from one another—on the 
common basis of that divinely revealed Truth. 

We seem to have a prospect before us of Revolution, and 
of Reformation. 

The movement of the Old Catholics in Germany appears 
to be a part of the Divine plan for the gracious purposes of 
neutralizing the disastrous influences of Papal despotism, 
and of Unbelief and Anarchy ,which, by an excess of reaction, 
are produced by it; and for the salvation of many souls from 
the shipwreck which now threatens society. 

On such grounds as these let us not uncharitably dis- 
parage it, because yet its day may be “the day of small 
things ;” but let us heartily thank God for it, and let us 
pray Him to bless and direct it. 

I returned to England with feelings of greatly deep- 
ened interest in this great struggle for the sacred cause of 


Congress of Old Catholics at Constance. 481 


Faith and Freedom, and of thankfulness to you for the en- 
couragement you gave me to go and observe it ; and for the 
prayers offered by you and your congregations on its behalf ; 
and with more intense love and gratitude to Almighty 
God for the great blessings our own country has received 
from Him in our English Reformation, and for the ines- 
timable benefits we enjoy in our own national Church. 
May we be enabled by His grace to show ourselves more 
sensible of His goodness, by hearty union among ourselves, 
in the firm maintenance of His Truth, and in devout love to 
our common Lord! 

Tam, 

My dear friends, 
Yours faithfully and affectionately, 


C. LINCOLN. 
September 27, 1872, 


As a sequel to the foregoing, and in eyidence of con- 
tinuance of friendly relations, I may be allowed to insert 
here the following replies to invitations received from them 
to the Congress of Old Catholics at Constance in 1873, and 
Freiburg in 1874. 


Egregio Preesidi 
Cc. A. CORNELIO 
ad Concilium Veterwm Catholicorum Constantice habendum 
benevolé invitanti 
Si Br ὃν 


CHRISTOPHORUS WORDSWORTH, 


Episcopus Inncolmensis. 


Accipio letus fraterni pignus amoris, 
Kt grate mentis mutua dona fero ; 
Atque utinam nobis vos compellare liceret, 


Et nos consiliis consociare tuis ! 
VOL. I. 11 


482 


Miscellanies. 


Sed nos ire vetant stringentes undique cure, 
Et gravat officii Pontificalis onus. 

Spiritus at liber ponti citd transvolat undas, 
Et miscet precibus fervida vota tuis. 


Inclyta qua tollit veteres Constantia turres, 
Jam video doctum se glomerare chorum : 

Agnosco presens in te, Constantia, Numen ; 
Concilium Nemesis convocat ipsa Tuum. 


Tu famosa nimis Synodo, Constantia, seeva 
Nunc es Concilio nobilitanda pio ; 

Martyrum ubi quondam maduit tua sanguine tellus, 
Nunc seges albescit messis Apostolica ; 


Ecce! novo cineres Hussi' fulgore coruscant, 
Fitque Evangelii fax pyra Martyrii ; 

Pragensis ξ video venerandam surgere formam, 
Inque tuo ccetu vivida verba loqui. 


Oh! utinam talis fidei nos excitet ardor, 
Accendatque sui flaminis igne Deus ! 

Tum quisnam tremeret? quis non audere paratus 
Pro Cruce cuncta foret, pro Cruce cuncta pati? 


Nos omnes utinam pascamur Corpore Christi, 
Nos omnes recreet Sanguinis Ille Calix ! * 
Una Fides, Unus Christus, nos Spiritus Unus, 

Unus et unanimes jungat amore Pater ! 


Sic, ubi transierint mortalia szecula, Coeli 
Nos una accipiat non peritura Domus ! 

Hee tibi concordi reddit Lincolnia mente, 
Concilioque precans omnia fausta Tuo. 


Lincolnia, Nonis Septembribus Α.8. MDCCCLXXIII. 


1 Joannes Huss, igne crematus a Concilio Constantiensi, ob Calicem 
Laicis vindicatum ; et Martyrio coronatus septimo die mensis Julii, 1415. 

2 Hieronymus Pragensis pariter a Concilio Constantiensi condemnatus, 
similiter Martyrio coronatus, tricesimo die mensis Maii, 1416. 

8 Calix Eucharisticus Laicis interdictus a Concilio Constantiensi (sess. 


18). 


ee, ee ee es ee ee ae se 


Congress of Old Catholics at Constance. 48 3 
TRANSLATION OF THE ABOVE, BY A FRIEND. 


Gladly this pledge of brothers’ love we greet, 
And thankfully return: oh! would that we 
Might mingle in your halls, in converse sweet 
Speak face to face, from anxious duties free. 


But hemm’d on every side by hindering cares 
We pause, o’erburdened by the pressure grave 

Of Pastoral Office; yet our fervent prayers,— 
To join with yours,—are wafted o’er the wave ; 


Hven now toward Constance’ ancient towers I view 
In friendly bands the sage and scholar throng : 
Seat of one ruthless Synod! * henceforth new 
And nobler titles shall to thee belong. 


A present Providence with thee we own, 
See Nemesis herself your Council cite: 

Where once thy soil with Martyr’s blood was sown 
Are Apostolic fields to harvest white. 


Lo! lightnings from the smouldering ashes break 

Where Huss’ once suffered, strong in conscience’ might | 
A witness to His truth, whose grace can make 

The Martyr’s funeral pyre a torch of Gospel light. 


And he of Prague arises,° reverend name, 
Kindling your souls with vivid words of fire ; 

Oh! could such faith awake the dormant flame 
In our dull hearts, and kindred zeal inspire ! 


Then, who could tremble? Who so cold and dead 
But for the Cross would dare, and all endure ? 
Oh, were we all on that one Body fed! 
All by that Blood refresh’d from chalice pure ! 


4 The Council of Constance, held a.p.,1414—1418. 

5 John Huss, burnt by the Council of Constance for not accepting the 
doctrine of Transubstantiation, and maintaining that the Cup should be 
administered to the Laity in the Holy Communion. Although he had 
received “a safe conduct to and from the Council,” he was martyred 
July 7, 1415. 

6 Jerome of Prague, condemned in like manner by the Council, and 
also crowned with martyrdom, May 30, 1416. 

112 


484 Miscellanies. 


One Faith, one Christ be ours, and Spirit One, 
One Father join us in one loving mind ; 

So, when these restless mortal years are done, 
May we in Heaven one changeless mansion find. 


*Tis thus that Lincoln’s heights, with far-spread gaze, 
Return thy greeting, echo back thy prayer: 

God send His blessing on your works and ways, 
And to your Council grant all prosperous issues fair! 


Lincoln, September 5, 1873. 





THE OLD CATHOLIC CONGRESS AT 
FREIBURG, 1874. 


Egregio Presidi 
C. A. CORNELIO | 
ad Ooncilium Veterum Catholicorum Friburgi habendum 
benevole invitanti 
Β. P. D. 


CHRISTOPHORUS WORDSWORTH, 
Episcopus Lincolniensis. 


Implicitus quanquam curis, senioque gravatus, 
Concilio longé cogar abesse Tuo ; 

At mens fraterni studio festinat amoris, 
Spiritus et fesso corpore liber adest ; 

Commiscetque preces precibus, pia votaque votis 
Anglica Germané juncta sorore soror. 


Oh! utinam vobis adspirans coepta secundet 
Annuat et preesens omnia fausta Devs! 

Sic iterum surgens vinclis Ecclesia ruptis 
Ostendet faciem vivificata suam ; 

Oh! utinam redeat, puls& novitate, Vetustas, 
Et fuget errores intemerata Fides ! 


νον Lede ty ene 7 ere 





ἜΣ ae 


Congress at Freiburg. 485 


Scriptures cunctis Oracula Sancta patescant, 
Maternoque sonent omnibus eloquio ! 
Dispensans plené cunctis Mysteria Christi 
Sacra Ministerium reddat Apostolicum ! 
Unanimes utinam populos Tria Symbola jungant 
Unius et Trini relligione Dei! 
Oh! utinam puro ritu, cui Spiritus adsit 
Et Ratio, possit Mundus adire Deum! 


Tum qui complexus nobis, carissime Frater, 
Angelicoque forent gaudia quanta choro ! 
Tum qui Christicolas antiquo tempore vinxit, 
Christicolas iterum consociaret Amor. 

Ipsa videretur Tellus attingere ccelum, 
Humanasque domos Ipse habitare Deus. 


Heec lingua absentes, prasentes mente, precamnr, 
Εὖ quod cor repetit, dicimus ore “ Vale! ”’ 


Riseholmie prope Lincolniam, 
xv. Kal. Septembres, MDCCCLXXIV. 





TRANSLATION OF THE ABOVE, BY A FRIEND. 


By weight of cares and years detained at home, 
Although we dare not to your Council come; 

Yet wingéd wishes soar, and free as air 

Fraternal Love takes flight, and greets you there; 
There mingling prayers with prayers, like sisters dear, 
Our England and your Germany draw near. 


May God your counsels guide, your labours crown, 
His Spirit breathe, and make your work His own! 
So may the Church of Christ cast off her chain, 
And rise restored to pristine health again : 

May ancient Lore, from novelties made free, 
Revive, and spotless Faith bid Error flee ! 


486 Miscellantes. 


May Scripture’s Oracles, imprison’d long, © 

Speak to all hearts in their loved mother-tongue ! 

By Apostolic hands the Bread of heaven 

And the pure Cup to all be freely given ! 

May the Three Creeds, which teach One Faith Divine, 
Join all in worshipping The One and Trine; 

With holy Ritual may the World draw nigh, 

And solemn reverence pay to God Most High; 

Oh! may the quickening Spirit’s breath be there, 
And Understanding lend a soul to prayer ! 


Then, brother dear, with how divine a grace _ 
Would heart be knit to heart in Faith’s embrace : 
Then would the Choirs Angelic from above 

Bend down, rejoicing at our earthly love : 

Then Charity again, with that pure fire 

Which glow’d of old, would Christian hearts inspire ; 
Then Earth herself would touch the heavenly sphere, 
And God would dwell in human mansions here. 


Such are our prayers ; and what our voices tell, 
Our inmost hearts repeat,— Farewell! Farewell.” 


Riseholme, Lincoln, August 18th, 1874. 


HRASMUS AND THE OLD 
CATHOLICS. 





Tue foregoing Notes on the Old Catholic Congress at 
Cologne, and on the Old Catholic movement generally, may 
not unfitly be followed by some remarks on the work of 
Krasmus and other Reformers in the 16th century. They 
are from a Preface written, at request, by me to an in- 
teresting work of a learned friend, the Rey. Arthur Robert 
Pennington, Rector of Utterby, Lincolnshire, entitled “ The 
Life and Character of Erasmus. London, 1875.” 

Erasmus was one of the principal instruments employed 
by Divine Providence, for conferring great benefits, intel- 
lectual, moral, and spiritual, on human society; and the 
study of his life inspires feelings of thankfulness, while it 
supplies lessons of instruction, which are seasonable at the 
present time. 

The capture of Constantinople by the Turks, and the 
dissolution of the Hastern Empire, were calamities which 
Europe regarded with dismay. But the evil was overruled 
for good. Greek teachers emigrated from the Hastern 
capital. The Learning and Literature of Greece was driven 
westward by the tide of barbarism and unbelief; and being 
aided by the discovery of Printing, were made ministerial 
to the revival of Letters, and to the Reformation of the 
Church. 

Erasmus, born in Holland, at Rotterdam, in 1467, and 
educated at Deventer—where he was a school-fellow of a 
future Pope, Adrian VJ.—felt the influence of these events. 
Many years elapsed before he mastered the Greek language, 


488 Miscellanies. 


but by dint of severe study, especially at Oxford and Cam- 
bridge, he became qualified to bestow the greatest blessing 
on the world that it received for many hundred years. He 
published the first edition of the Greek Testament, at the 
printing-press of Froben, at Basle, in the year of our Lord 
1516. 

In other respects also, circumstances, seemingly unfavour- 
able to Christianity, were made conducive to its rapid diffu- 
sion. The continuation of the use of the Latin language in 
the public services of the Church was doubtless, in many 
respects, a spiritual evil. But this also was overruled for 
good. It preserved Latin from becoming a dead language, 
at least among well-educated men, and it made Latin to be, 
in a certain sense, universal. 

Erasmus was an enterprising traveller; he was a citizen 
of the world; he spent some time at Louvain, Padua, Flo- 
rence, Rome, Paris, and Basle. He resided also in England. 
But he knew no modern language except his own, in which 
few foreigners could converse with him. And he was every- 
where at home. He came to Oxford with letters of intro- 
duction to Charnock, Prior of the Augustinians, in the 
College of St. Mary, in 1497, and soon after his arrival 
received a Latin letter from John Colet, afterwards Dean of 
St. Paul’s, then at Oxford, and wrote a reply to him in the 
same language. This was the beginning of a long friend- 
ship, happy and useful to both, and to the Church and to 
the world. 

The same may be said of the intercourse of Erasmus with 
the dear friend of Dean Colet, Sir Thomas More, and with 
his predecessor in the chancellorship, Cardinal Wolsey, and 
Archbishop Warham, and their royal master, Henry the 
Eighth. If Europe had not then had a common language 
for learned men, some of the best friendships would never 
have been formed, and the light of pure and primitive 
Christianity would not have been rekindled, and diffused so 
rapidly, as it was, throughout the world. 

At the present time we speak of the publication of nume- 
rous editions of an article in a Review as a remarkable 
event: but its circulation is limited to a narrow range, com- 








Evrasmus—A advantages of his Age—Latin. 489 


pared with what was reached by literary works of the 
sixteenth century, which we regard as barbarous. The 
“ Morie Encomium” (or “ Praise of Folly’’) of Erasmus, 
and afterwards his “ Colloquies,” might be called religious 
and political essays or pamphlets, and were disseminated 
everywhere by thousands of copies; they were eagerly read 
by popes and cardinals, kings, princes, and statesmen, 
bishops, abbots, and clergy, secular and regular, and by 
judges, civilians, canonists, and magistrates, and many other 
laymen, and also by fair ladies, in all parts of Europe, and 
their influence was proportioned to their diffusion. 

Some religious Meetings of learned and pious men of 
different churches and countries have lately been held, as at 
Munich, Bonn, Cologne, and elsewhere; and there is reason 
to hope that Conferences of this kind may become more 
frequent, and be conducive to the advancement of Christian 
truth and Christian peace. 

Would it not be worth while to consider whether one 
common language—especially Latin, with the same pronun- 
ciation—might not be adopted with advantage at such con- 
sultations as these? Would not this be better than that the 
members of a Conference should speak in their own tongue, 
and that the rest should wait (as in some cases lately at 
Cologne) for an oral translation of what had been said ὃ 

The services of Erasmus in editing the works of ancient 
Fathers of the Church, especially St. Jerome, and of Latin 
translations of portions of St. Athanasius, St. Chrysostom, 
and St. Basil, claim thankful commemoration. His patristic 
studies prepared and qualified him for the execution of a 
great work which was recommended to general acceptance 
by the depth and variety of its learning, by the tolerant 
moderation of its temper, and by the gracefulness and terse- 
ness of its language—his Paraphrase of the New Testament. 
This was translated into English by Nicolas Udal, Master of 
Kton College (a portion of it, I believe, by Queen Mary), 
and every parish in England was required, by the royal 
authority of Edward VI. and Queen Elizabeth, to procure a 
copy of it for general access in the parish church. 

No one can say how much the English Church and Nation 


490 Miscellanies. 


have been indebted—from that time to this day—to the | 
benefits thus conferred upon them by the learned scholar of 
Rotterdam—Desiderius Erasmus. 

Erasmus was not a Luther; and Luther was not an 
Erasmus. The one was a complement of the other. Their 
differences are brought out sharply and clearly in the epis- 
tolary correspondence between them. If Erasmus had dis- 
played in his writings the vehement indignation of the great 
German Reformer, his Paraphrase of the New Testament 
would not have met with the general acceptance it enjoyed. 
None of Luther’s works attained equal celebrity. But if 
Luther had been an Erasmus, some of the worst corruptions 
of the Papacy would have escaped unscathed. Hach of the 
two had his special mission ; and so far as that mission was 
a holy one, let the Giver of all Good be praised for it. 

We who live now may learn much from them both. 
Erasmus, like Dante, Petrarch, and Boccaccio in Italy, and 
like the author of “Piers Ploughman’s Vision,”’' and 
our Chaucer in the fourteenth century, and our Colet in 
the fifteenth and sixteenth, desired to see a Reformation 
of the Church within the Church, and proceeding from 
the Church. The Reformation, which he wished for, and 
which Colet advocated in his celebrated sermon preached > 
before the English Convocation at St. Paul’s in 1511, was 
rather a Reformation of manners, of bishops, clergy, and 
people, than of doctrine. Not that any of these illustrious 
men had the slightest sympathy with those dogmas which 
have now been made fundamental in the Romish system,— 
especially that of the personal Infallibility of the Roman 
Pontiff, and the Immaculate Conception of the Blessed 
Virgin Mary. Erasmus clung tenaciously to the authority 
of the Church, but not to that of the Pope. He freely 
‘satirized the licentious Alexander VI., Borgia, and the belli- 
cose Julius II.; and in his “ Axioms”? communicated to 
Spalatinus, and probably through him to the Elector Frede- 
rick of Saxony, he did not hesitate to censure Pope Leo X.’s 
Bull, condemnatory of Luther, as “ offensive to all good 
men ;” and he even went so far as to suggest the abolition 


1 The author of Piers Ploughman’s Creed is more anti-dogmatic. 








Erasmus compared with Luther. 4091 


of the festival of the Conception of the Blessed Virgin.? He 
certainly would not have been an advocate for declaring that 
Conception to have been Immaculate, and for making the 
Immaculate Conception to be an article of Faith. But he 
hoped that, by the circulation and study of the Holy Scrip- 
tures, and by the reading of the writings of the Christian 
Fathers, and by the discipline.of such schools as his learned 
friend Colet, Dean of St. Paul’s, had founded and munifi- 
cently endowed (and for which Erasmus provided religious 
exercises of devotion), and by the indirect influence of 
classical literature and elegant scholarship, and by his own 
sportive pasquinades and satirical raillery on religious pil- 
grimages, such as that to the shrine of St. Mary of Walsing- 
ham, and St. Thomas cf Canterbury, and on other abuses 
which he exposed with the caustic wit of a Rabelais, many 
of the worst corruptions and errors of Romanism, which he 
regarded as due to ignorance and barbarism, and to the 
influence of scholastic theology, would gradually and quietly 
melt away. 

But the spirit of Wickliffe had revived in Martin Luther, 
and he, with others like him, were eager for immediate 
results, and boldly attacked dogmas which lay at the root of 
these practices. Doubtless in so doing Luther assailed some 
things that might have been spared, and spared others that 
might have been assailed.’ 

Erasmus sacrificed Truth to a love of Unity. Luther sacri- 
ficed Unity toa love of Truth. The sacrifice of self to the 
love of both Truth and Unity would have immortalized both, 
and have restored the Church. 

In its hatred of the Papacy Germany lost Episcopacy. She 


2 See his interesting discourse “De Amabili Ecclesia Concordia,” 
written only three years before his death, in Browne’s “ Fasciculus Rerum 
Expetendarum,” vol. i. p. 462. 

3 Luther’s reckless dictum concerning the Epistle of St. James (as a 
“‘straminea Hpistola”) is one of the specimens of that arbitrary 
dogmatism and lawlessness of private opinion which unhappily marred 
and damaged his work, and which have been the fertile sources of that 
subjective Biblical Criticism, which has weakened the belief of many in 
the authority and inspiration of the, Bible, and prepared the way: for 
infidelity and its results, especially in Germany, Hol!and, and Switzerland. 


492 β Miscellantes. 


forfeited that form of ecclesiastical government which had 
been continued in the Church from the time of the Apostles 
for 1500 years. The consequences of this loss are now 
manifest to all. St. Jerome never said a wiser thing than 
that there is “no schism which does not generate a 
heresy;”” and Tertullian said no less truly that when a 
disruption takes place, and conflicting sects split off from 
the Church, their only term of communion among them- 
selves is discord; their only “unity is schism;” and the 
consequences are seen not only in religious strifes, but in 
civil turmoils and confusions. 

Let us not, however, take on ourselves to censure either 
Erasmus and Luther, but let us learn wisdom from both. 

The study of their history and of that of their con- 
temporaries has a special interest for the “ old Catholics ” 
of Germany, Holland, Switzerland, and Italy at the present 
time, and for all who sympathize with them in their noble 
endeavour to reform the Church by an appeal to Holy 
Scripture and to primitive Christian Antiquity. It is fraught 
with solemn warnings and salutary instruction to them and 
to us. 

A great conflict is probably at hand, in Germany and 
elsewhere, which will be more violent than that of the 
sixteenth century. Two forms of anti-Christianism,. an- 
tagonistic to each other, are rising in Europe, and driving 
each other by an excess of reaction to more dangerous 
extremes, both hostile to the Truth, and to Unity in Church 
and State; both tending to confusion in doctrine, discipline, 
and civil polity,—Ultramontanism on the one side, and 
Unbelief on the other. The country of Luther is the battle- 
field of this struggle. The fatherland of Erasmus is also 
concerned in it. Germany and Holland have felt also the 
effects of the counter-movement of “old Catholicism” 
begun at Munich, and continued at Cologne, Freiburg, and 
Bonn, 

The conflict of Ultramontanism and Unbelief will probably 
extend throughout Europe and the World. Sounds of its 
approach are heard among ourselves. How shall we meet 
it? History testifies that a well-organized Ultramontanism 








Present Prospects of Christendom. 493 


J 


can never be effectually counteracted by a sceptical 
Secularism, nor by a revolutionary Rationalism. Neither of 
these will save the civil and ecclesiastical institutions of a 
country. They create nothing, they construct nothing, 
they conserve nothing. They are only potent—and very 
energetic they are—in destruction. Nor will a discordant 
Sectarianism, or a creedless Hrastianism—the one distracting 
the Church, the other seeking to tyrannize over it—preserve 
ὃ State from disruption. The conflicts of the seventeenth 
century in England, when Sectarignism and Hrastianism 
were rampant, warn us of this. 

Aérius, the enemy of Episcopacy, and Erastus, the author 
of secular despotism in things spiritual, are, in fact, the 
best allies of Hildebrand, the representative of the Ultra- 
montane dogmas and polity; becanse they weaken the 
Christian Church, which is the only safeguard against the 
schisms and heresies of Rome, and against her temporal 
and spiritual domination. Our only hope of security and 
success against Ultramontanism and Infidelity, which are 
marshalled against each other, and are now threatening to 
overwhelm society in anarchy and ruin, is in reading 
carefully the history of the past, and in learning the lessons 
which it teaches, that the security of Churches, Monarchies, 
and States depends on obedience to the Will and Word of 
God, and on the maintenance of that sound form of Evan- 
gelical and Catholic doctrine, and Apostolical form of Church 
government, which is contained in the Holy Scriptures, and 
which was received by the primitive Church, and which was 
cleared from corruptions at the English Reformation in the 
sixteenth century by wise, learned, and holy men, who, 
under the guidance of the Holy Spirit, steered a middle 
course between the temporizing moderation of an EKrasmus 
and the rash boldness of a Luther; and while they waged 
war against heresy, were not guilty of schism, but contended 
manfully for the Faith, while they steadfastly maintained 
the unity of the Church. 


Monday before Advent, 1874. 





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