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Church which, had it been a bigoted Church, and not long-suffering almost to a fault, might, with its opportunities, as the priest says in the text, have stood in a very different position from that which it at present occupies. No; let those who are in search of bigotry seek for it in a Church very different from the inoffensive Church of England, which never encourages cruelty or calumny. Let them seek for it amongst the members of the Church of Rome, and more especially amongst those who have renegaded to it. There is nothing, however false and horrible, which a pervert to Rome will not say for his Church, and which his priests will not encourage him in saying; and there is nothing, however horrible-the more horrible, indeed, and revolting to human nature, the more eager he would be to do it-which he will not do for it, and which his priests will not encourage him in doing."

In the midst of all this rant, there come wonderful puffs of his own performance. "No work was ever offered to the public in which the kindness and providence of God have been set forth with more striking examples, or the machinations of priestcraft more truly or lucidly exposed." With these materials, our readers may form their own conclusion about the modesty, humility, meekness, patience, charity, veracity, and purity of this new apostle. And is he an exception to the average? Not a bit. Luther was just like him in dog-faced effrontery; Jewell was an equally courageous liar; every one of his virtues is copied from those of the great Reformers, even down to his licentiousness. And we see that these volumes have reached a second edition; so he has a congenial audience, probably among the poor creatures who give their money to the Bible Societies.

We said that Ultra-Protestantism was divided into two branches, one more respectable than the other; though the respectable Protestant would doubtless loudly blame Mr. Borrow, yet we fear he has no objection to using him. Such are the tactics of the party,-to keep always a decent front towards the enemy, but to act by that which it keeps behind; its sting is in its tail. In front, gravity, gray heads, and uplifted eyes-your Wilberforces, your Puseys, and your Sumners; behind, a mass of filth-Borrows and Achillis, and a crew of the like, who fester together, and spread the pestilence of their opinions, as masses of putrefaction spread fevers. And the masks in front have too often no objection to patronise openly some of the doings of the crew behind. The Bishop of Oxford will write an abominable sermon on the Immaculate Conception, to be carried about by colporteurs like Borrow: he cannot come out of this Babylon; he has his foot deep in this mire, and cannot, or will not, draw it out. Poor

people! it is the only element of power that they have: aloft they are weak as Antæus in the arms of Hercules; they gather strength from contact with the mud whence they sprung.

These volumes finish with a puff of Lavengro, which was "written to inculcate virtue and genuine religion, and to awaken a contempt for nonsense of every kind, and a hatred of priestcraft, especially that of Rome." They end with some abusive lines of the profligate Rochester, who was a "great poet," and who "died a sincere penitent-thanks, after God, to good Bishop Burnet." - Following this cue, we will conclude our paper with a monumental character of this prelate of "the unpretending and long-suffering-almost-to-a-fault Church of England," as depicted by one of her own poets:

"Here Sarum lies, who was as wise
And learn'd as Tom Aquinas;

Lawn sleeves he wore, but was no more

A Christian than Socinus.

Oaths pro and con he swallow'd down,
Loved gold like any layman;

He preach'd and pray'd, and then betray'd
God's holy Church for Mammon.

If such a soul to heaven stole,

And 'scaped the devil's fires,
I do presume there may be room
For Borrow and such liars."*

Short Notices.

THEOLOGY, PHILOSOPHY, &c.

The Life of St. Joseph. By F. Joseph Ignatius Vallejo, S.J. (Dublin, Duffy.) This volume of hagiography is far more critical and learned than such books usually are; indeed, it sometimes carries its discussions into the regions of prolixity and tediousness; witness the disquisition on the exact time when St. Joseph was purified from the stains of naturewhether before or after birth. Nevertheless we are bound to say that it is just such a life as we most approve of, never recounting wonders without discussing the authority on which they rest, and being full of references to and explanations of points of history, antiquities, doctrine, and morals. The translation is hardly worthy of the work.

* This last verse is slightly altered from the original, which runs thus: "If such a soul to heaven stole,

And 'scaped the devil's clutches,
I do presume there may be room
For Marlbro' and his duchess."

MISCELLANEOUS LITERATURE.

St. Charles Borromeo's Instructions on Ecclesiastical Building. Translated and annotated by G. J. Wigley; with Illustrations by S. J. Nicholl, Architect. (London, Dolman.) We first called attention to St. Charles's important work in a review some few years ago. The effect of our notice is Mr. Wigley's translation, to which we cannot but wish well. The translator says that he was surprised and delighted to find the little work codifying the dispersed notions on ecclesiastical structures, and calculated to impress architects with a notion of the minute study and attention necessary to produce a suitable and well-arranged church, and of the paramount necessity of studying and attending to arrangement. The notes and illustrations call attention to the way in which the directions are exemplified in Rome; and are intended to assist in removing from our English Catholic architecture the Anglican tendency with which it is threatened. As this is almost an echo of what we said, we need scarcely say how entirely we agree with Mr. Wigley, and how glad we are to see the matter taken up in so sensible a way by the "president of the Architectural Association, London." We wish we could commend the style of the translation. However, it is intelligible, and appears to be literal.

Landmarks of History: Modern History from the Reformation to the Fall of Napoleon. By the Author of the "Heir of Redclyffe." (London, Mozley.) The author of the "Heir of Redclyffe" is quite able to write a good book; and, indeed, this little history for Protestants is a great improvement on the unprincipled farrago they have been used to; nevertheless it contains proofs of the innate absurdity of the transitional Anglicanism of the present day, and of the manner in which the eyes and minds of Puseyites are distorted when they have to view large questions of morals. Speaking of the Council of Trent, the author says, It was no true council; though, until its decrees shall be revised and altered by a true œcumenical council of the whole Church Catholic, such as were the first seven, the Roman communion continues bound by it, and remains in schism from the rest of the universal Church." It was no true council; yet we are bound to abide by it, though by abiding by it we remain in schism!—that is, we are obliged to be schismatics! No wonder that Anglicans can defend their own position, when they can explain ours in this way. If the Council of Trent can oblige us to be schismatics, they can have no difficulty in believing that the Thirty-nine Articles oblige them to be heretics.

Correspondence.

CAMPION AND HIS CONFESSIONS.

To the Editor of the Rambler.

[This letter reached us too late for insertion in our last Number.—ED.]

DEAR MR. EDITOR,-I make no doubt that your sense of justice will afford me a brief space in your pages. I wish to make a few very brief remarks, not on opinions, but on certain statements of facts which

appeared in two articles of your Number for November last. I must apologise, indeed, for not having made them in your last Number; but I think I need not enter into an explanation of what was a mere oversight.

1. In the article, "Was Campion a Traitor to his Brethren?" the authority of the "eye-witness," when stating the last words of Campion, is summarily swept away with the assertion, that he invented those words "in true historiographical style." There is no proof alleged. Now, Sir, I ask, is this criticism?

That some writers of those days invented speeches, like Livy, there is no doubt. But to include in such a category the brief and often rugged writers quoted in Challoner, is something new indeed; and something, I venture to say, that requires proof. Will your contributor kindly enlighten the public on this head?

2. To the conclusions which he draws from the rackings and disputations of Campion, I do not intend to say any thing; but upon one point I may make an observation. Rishton's statement respecting the number of rackings should not be taken quite literally. If in his Diary he says three times, in his Continuation of Sanders he says three or four times ("Questioni ter aut quater . . . subjicitur;" the page before 191).

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3. As my name occurs more than once in the article alluded to, I shall perhaps, if I remain entirely silent regarding the review of my Church History, appear to give a tacit consent to several inaccuracies in that article. I am, for instance, called to task for not having consulted Cressy. Had, however, the reviewer remembered my preface, he would have borne in mind that my narrative professed to be drawn only "from authors either actually contemporary, or, where such do not exist, from the nearest that can be found." Had he, moreover, really examined Cressy, he would have found that that laborious writer has embodied in his work, not the contemporary authors themselves, but certain passages, generally of no great length; and these passages, moreover, translated into English!

With regard to Ina, if the reviewer had consulted the index, under. the head "School," he would have found some slight mention of that king, but not "as a founder of religious establishments, one of which, in an altered form, is in full vigour at Rome even to this day;" for the connection between the English college at Rome and the Saxon school has been proved by Tierney to be purely imaginary.

The reviewer's reference to Lanfranc and the see of St. Martin's is obscure, but seems to mean that all notice of this point of history has been omitted by me, since it has, he says, been omitted by "all." If such were his meaning, a glance at the index would have undeceived him.

Had I not felt it a duty to protest against the manner in which Campion's biographer is thrust aside, I would never have troubled you with these remarks; I would have left my History, even in mere matters of fact, to be its own defence.-I remain, dear Sir,

Sedgley Park, Dec. 16, 1857.

Yours, &c.

T. CANON FLANAGAN.

[With respect to the objections of this letter, the first we have answered in an article about Campion; to the second we reply, that we believe Mr. Flanagan is right in supposing that he was racked a fourth time; but this was after October 31, and therefore does not in the least injure our argument. With regard to Cressy, we hinted our regret that

Mr. Flanagan had so confined his search to the ordinary published materials, that he had not consulted even the catalogue of Mss. in the library of Douai, where any historian would suppose that many treasures might be found, and where certainly a very valuable unpublished portion of Cressy's great work does exist. Mr. Flanagan replies that he only consults original works, not compilations. We ask, in return, how does he know what original works to look for, if he neglects to consult the historians that have preceded him? Mr. Flanagan only mentions Ina in a note, in the period of Queen Elizabeth; he is quite forgotten in his proper place. His ecclesiastical establishment at Rome is, we imagine, continued in the Ospedale di San Spirito. As to the see of St. Martin, we were mistaken in supposing that Mr. Flanagan omitted to mention it; but we look in vain for any elucidation of the point, which might naturally have been connected with the peculiar institution of suffragan bishops in England, at first with sees in partibus infidelium, but by Act 26 Henry VIII. c. 14 (after the schism) with sees in English towns, probably on the precedent of the see of St. Martin, abolished by Lanfranc. It is a point that ought to be cleared up.-ED.]

TRANSLATION OF THE SCRIPTURES.

To the Editor of the Rambler.

DEAR SIR,-I believe that the task of correcting the Douai and Rheims version of the Scriptures has been committed to Dr. Newman and other competent scholars. Will you allow me, through your pages, to make a suggestion that may possibly be useful to them? I suppose that the problem they have to solve is this: given the Vulgate, and the scarcely less latinised version of the Douai translators, as their basis, to dress this out as much as possible in plain Saxon. Now it may help them, to remember that there exists a cognate language to ours, the Flemish, in which there is scarcely a Latin root; that in this language there exists a version of the Scriptures made from the Vulgate, yet containing no word that is not of the broadest Saxon type. Surely this version might furnish many useful hints to our translators. For instance, what can be better Saxon than the "Wee aen u, schynheilige schriftgeleerden en Phariseërs!"-"Woe to you, sham-holy scriptureteachers and Pharisees," instead of "scribes and Pharisees, hypocrites!" What stronger word than skin-holiness for hypocrisy ?

I do not at all mean to say this boorish version is to be implicitly followed; but I think it will be found a wholesome weight to put into the scales, to prevent the ear being led captive by the Latin of the Vulgate and the Gallicisms of Douai and Rheims.

I am, dear Sir, yours truly,

LECTOR.

ERRATUM.

In January Number, p. 34, line 11 from top, for friend read fiend.

London: Levey, Robson, and Franklyn, Great New Street and Fetter Lane, E.C.

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