the Gallican Bishops in 1682, and quoted by 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 foremost by the present Pope Greg. XVI. in his Encyclic letter to all Patriarchs, Primates, &c., in 1832. "Maximum," says he, "fidei in Sanctam hanc Sedem studium inculcate inclamantes cum S. Cypriano, falso confidere se esse in Ecclesia, 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, Hæc 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 quæ non habetur in antiquis editionibus, neque in libris nostris antiquis, by the confession of a Gallican Abbé 5!

4 See Note to p. 84, at end.

5 L'Abbé Migne est ultramontain. Il a promis d'envoyer ses ob

Thursday, August 15th.-To-day being the fête de l'Assomption, 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 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 Patriarcharum, Regina Sanctorum omnium, Janua

servations sur la note en question et les conséquences que l'on en tire. (MS. note from M. l'Abbé 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.

How

Cali, Salus infirmorum, Refugium peccatorum. Remembering these and other similar unfounded assertions which were propounded to the poor ignorant people as if they possessed all 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 Supreme Being, that a notice of them in such a narrative as this would seem scarcely reverent. 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 most perfect of women (the antithesis and antidote of Eve) as a subtle and efficacious means of 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 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 Bibliothèque 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 metropolis in the world.

In the afternoon, spent some time in a bookseller's shop in the Palais Royal, looking at a volume just published, de l'Ultramontanisme et des Jésuites, being Lectures by M. Quinet, delivered by him in his character of Professor of European Languages and Literature, at the Collège de France. (It may be here mentioned, that the Professors of the Collège 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 colleague, 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 Ecclésiastique Français, Paris, 1844, by the celebrated Lawyer and Député, Dupin, which maintains the principle of a National Church with much learning; he follows the line of argument traced by the great writers of the Gallican Church, Bossuet, Fleury, and Dupin, and endeavours to recover their principles from the neglect and contempt 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 profound reverence for the

6 Voir le Mandement portant condamnation de cet ouvrage par le Cardinal Archevêque de Lyons.-(See note to p. 88, at the end of this volume.)