in

the following analogy:-as man is compounded of flesh and spirit, which, though separate, are closely connected; and the latter rules the former, so that if the end proposed by the spirit is hindered by the flesh, the flesh must be punished by fasts and other methods, and, if necessary, the tongue be prevented from speaking, the eyes from seeing, &c.; in like manner, society is subject to political and to spiritual power, the end of the one being temporal peace, of the other, eternal salvation. They constitute one body, and the inferior must be subject and subordinate to the superior. The spiritual power does not intermeddle with temporal matters, so that the spiritual design is not hindered. But if anything of that kind take place, the spiritual power may and ought to coerce the temporal power, every suitable and necessary manner. "The Pope cannot,' says Bellarmine, "as Pope, ordinarily depose temporal princes, although just reason exists, in the same manner in which he deposes bishops,—that is, as an ordinary judge; yet he may change kingdoms, and take away from one, and bestow upon another, as supreme spiritual prince, if the same should be necessary to the salvation of souls." Again-" the Pope cannot, as Pope, ordinarily enact or confirm civil laws, or annul the laws of princes, because he is not political head of the church; yet he may do all this, if any civil law is necessary to the salvation of souls, and kings will not enact it; or, if any civil law is injurious to the salvation of souls, and kings will not abrogate it." Further-" The Pope cannot, as Pope, ordinarily judge in temporal matters; nevertheless, in any case in which the safety of souls is concerned, the Pope may assume even temporal judgment; when, for instance, there is no judge, as when two independent monarchs are at variance-or when those who may and ought to judge, refuse to give sentence." Once more "the Pope may and ought to compel all Christians to serve God in that manner which their station requires of them. But kings are bound to serve God by defending the church and punishing heretics and schismatics. Therefore the Pope may and ought to enjoin kings to do this, and if they neglect, to compel them, by excommunication and other suitable measures.'

*Bellarmin. de Roman Pontif. 1. i. c. 1-16; l. iv. c. 1-6, 15, 16, 22-24; 1. v. c. 4, 6. De Conciliis, l. i. c. 12, 19; l. ii. c. 2, 5, 10, 11, 13-19.

For maintaining these and similar opinions, Bellarmine was rewarded with a cardinal's hat and other honours.* It will be said, that they are obsolete notions; that they have been disclaimed by the Roman Catholics of England and France; that several foreign universities, when applied to by Mr. Pitt, unanimously declared against them.† All this is true: but while it is acknowledged that no authorized commentary on the decree of the Council of Florence has yet appeared, it cannot be denied that the very loose and general manner in which that decree was expressed has left the door open for any interpretation which the times will bear. The Roman Pontiff does not now speak and act as did Gregory VII. and Innocent III.; it may be hoped that such days are gone by for ever. But no concession has been made; retractation and repeal are words not to be found in the vocabulary of Rome; the Pope has always assumed as much power as he could safely exercise. Only seven years before the publication of Bellarmine's work, (A.D. 1570,) he had proudly and impiously asserted his prerogative, and "in the fulness of apostolical power," excommunicated and deposed our Queen Elizabeth, absolving her subjects from their allegiance. Such things are not heard of in these times; yet neither has the doctrine been recanted nor the power surrendered. The moderate notions entertained by Mr. Butler and the English and French Catholics may possibly be prevalent, even at Rome, at the present period; but should the aspect of affairs change, (which Heaven prevent!) the transalpine system will regain its popularity, and the "Father and Governor of all the faithful" re-assert his long-dormant pretensions, and attempt once more, though with feeble arm, to shake the earth with the thunders of the Vatican.S

* He was very near being canonized after his death. Ten cardinals out of seventeen voted for this honour.-Du Pin, Cent. xvii. book 5.

+ Butler's Historical Memoirs of the Catholics, vol. iv. pp. 10—15.

See Hallam's View of the State of Europe during the Middle Ages, vol. ii. pp. 270-286.

§ "Five centuries have now elapsed, during every one of which the authority of the Roman see has successively declined. Slowly and silently receding from their claims to temporal power, the Pontiffs hardly protect their dilapidated citadel from the revolutionary concussions of modern times, the rapacity of governments, and the growing averseness to ecclesiastical in

The honour and reverence paid to the Pope in his own city, and by all who approach him, are consonant to the lofty titles which he wears, and the exalted station he is supposed to occupy. An elegant writer, himself a zealous Roman Catholic, gives the following description of the manner in which he is ordinarily received, when he shews himself to the multitude after performing divine service in St. Peter's "The immense area and colonnade before the church are lined with troops, and crowded with thousands of spectators. All eyes are fixed on the gallery, [in the front of the church ;] the chant of the choir is heard at a distance; the blaze of numberless torches plays round the columns; and the Pontiff appears, elevated on his chair of state, under the middle arch. Instantly the whole multitude below fall on their knees; the cannons of St. Angelo give a general discharge, while rising slowly from his throne, he lifts his hands to heaven, stretches forth his arm, and thrice gives his benediction, to the crowd, to the city, and to all mankind: a solemn pause follows; another discharge is heard; the crowd rises; and the pomp gradually disappears."* Whenever the Pontiff appears in public, all kneel in his sight; and in private, there are "greater appearances of splendour in the approach to his person than in an introduction to any other sovereign." In the ceremony called the adoration of the Pope, which takes place almost immediately after his election, "he is placed in a chair on the altar of the Sixtine chapel, and there receives the homage of the cardinals; this ceremony is again repeated on the high altar of

fluence. But if thus bearded by unmannerly and threatening innovation, they should occasionally forget that cautious policy which necessity has prescribed; if they should attempt, an unavailing expedient! to revive institutions which can be no longer operative, or principles that have died away, their defensive efforts will not be unnatural, nor ought to excite either indignation or alarm. A calm, comprehensive study of ecclesiastical history, not in such scraps and fragments as the ordinary partisans of our ephemeral literature intrude upon us, is, perhaps, the best antidote to extravagant apprehensions. Those who know what Rome has once been are best able to appreciate what she is; those who have seen the thunderbolt in the hands of the Gregories and the Innocents will hardly be intimidated at the sallies of decrepitude-the impotent dart of Priam amidst the crackling ruins of Troy." —Hallam, vol. ii. p. 372.

* Eustace's Classical Tour, ii. 167-171.

St. Peter's."

"But why," asks the writer quoted above, "why should the altar be made his footstool! The altar, the beauty of holiness, the throne of the victim-lamb, the mercy-seat of the temple of Christianity; why should the altar be converted into the footstool of a mortal ?"* Why, indeed, but as a fulfilment of the apostolic prediction-" He as God sitteth in the temple of God, shewing himself that he is God."(2 Thes. ii. 4.)

The right of electing the Pope is vested in the cardinals, who are also bound to choose one of their own number. The cardinals are the deacons, priests, and bishops of Rome and its suburbs. Their number is seventy; and they are created at the pleasure of the Pontiff. They constitute the consistory, or council of the apostolic see; preside over the Pope's tribunals; and enjoy great privileges and honours. origin is assigned to the eleventh century.

Their

Of the Roman Pontiff as a temporal prince, it is not necessary to speak in this place. Ecclesiastical historians have faithfully recorded the progress of priestly ambition, and have shewn how the pastor of a Christian congregation became a proud prelate, and how that prelate possessed himself of territory, and figured for ages as a powerful prince. The Pope's present territory comprises a tract of country about 120 miles long, and from 80 to 100 broad, thinly peopled, and badly cultivated. A good writer observes" The ecclesiastical states have lost that paramount importance which they once possessed, and are the least flourishing and powerful of all the divisions of Italy. . . . . There is very little manufacturing industry of any description. The annats, contributions, and indulgences, which anciently maintained the pontifical sovereign in such pomp, have disappeared with the decaying faith of the Catholic world. He maintains about 6000 or 7000 troops, which are little better than a species of militia. The population of the ecclesiastical states is about 2,600,000.

* Eustace's Classical Tour, iv. pp. 368, 381-383.

....

+ Mosheim, Cent. xi. part 2. c. 2. s. 6. Much useful information on this subject is contained in a work published a few years ago, intituled, "Catholicism in Austria."

The revenue is estimated at £1,237,000, but is burdened with a debt of £24,700,000."*

The reforming decree passed in the twenty-third session contained eighteen chapters. Its principal enactments were included in the three following particulars :-1. The residence of the clergy. The chapter on this subject commenced with these words:- "Since all to whom the cure of souls is committed are bound by divine command to know the state of their flocks; to offer sacrifice for them; to feed them, by the preaching of the divine word, the administration of the sacraments, and the example of all good works; to exercise paternal care over the poor and other distressed persons; and to apply themselves to all other pastoral duties, which cannot be performed by those who, instead of watching over the flock, leave it, as the hirelings do; the holy council admonishes and exhorts them to remember the divine precepts, and to be patterns of the flock, feeding and ruling the same in judgment and truth." Personal residence is then enjoined on ecclesiastics of every grade: but it is observable that several legitimate causes of absence are allowed,-viz., "Christian charity, urgent necessity, due obedience, and the advantage of the church or state;" of these, the Pope was constituted supreme judge; and next, the metropolitan; or, in his absence, the senior suffragan bishop. It is true that provision was directed to be made for the churches in such cases, and that temporary periods of absence were prohibited to exceed two or, at the most, three months in the whole year; but the above-mentioned exceptions might be made to extend to any length of time; and the divine right of residence, which had been the fruitful source of so much contention, was kept entirely out of sight. 2. The age, qualifications, &c., of candidates for holy orders. It was enjoined that none should be admitted to minor orders under fourteen years of age. Sub-deacons must be twenty-two years old, deacons twenty-three, and priests twenty-five. Some suitable directions are given respecting the examination of candidates, and the requisite qualifications for office. It would have been well had they been always duly

Murray's Encyclopædia of Geography, p. 619.