came to present excuses to Mrs. Foljambe for the severe measures had recourse to, and asked her pardon. He then added:-" "His Eminence the Cardinal Vicar desires to see the Abbé as soon as possible."

"The Abbé," said the lady, "will go to the Cardinal Vicar the moment a note signed by the Pope or Cardinal Antonelli shall guarantee him that his personal liberty shall not be interfered with." The captain took his leave; but the note never came, nor did the officer again make his appearance.

During the whole day the Spada Palace was surrounded by policeagents. In the evening, just as the shades of night set in, a handsome carriage, with servants in full liveries, conveyed away Mrs. Foljambe and a priest, who in height and manner resembled the Abbé, the horses starting off at a rapid pace. At a later period the Abbé Passaglia got into a modest vehicle, which was in waiting behind the Palace, and crossed the frontier at Corése, where he was welcomed by the Piedmontese authorities. Great was the joy at Rome when his escape was known.

Review.

Temporal Sovereignty of the Popes: Three Lectures, by the Very Rev. H. E. MANNING, D.D., Provost of Westminster, delivered in the Church of St. Mary of the Angels, Bayswater. London: W. Knowles, Norfolk-road, Westbourne-grove, Bayswater. 1860.

SUCH is the programme placed before the public of three lectures delivered by a Rev. Gentleman, who, though not of the Established Church, assumes a certain ecclesiastical position in our metropolis, and styles himself " Provost of Westminster.'

But, to save him from any disagreeable responsibility in respect of these lectures, we are informed that they" are printed from the shorthand-writer's notes during the author's absence from England, and therefore necessarily "without his revision."

Must we, then, drop the tract before we read it? Must we withdraw our pen from criticism? No; we must assume the shorthand writer's notes are correct, -substantially so, if not verbatim,—and in every case that they represent the animus, if they do not record the ipsissima verba, of the Reverend and eloquent Lecturer, whose sermons, before he joined the Church of Rome, acquired for him considerable distinction.

With all the assumptions, the imaginary facts, and the illogical consequences, we suppose we must not venture on any attempt to fix the author. But from what follows, and which forms the conclusion of the Lecture, we do not suppose he would wish to escape. Pp. 79, 80, 81, and 82 are as follows: -Having referred to certain antichristian principles, whose result must be "the destruction of the Christian society of Europe, and the restoration of the "natural society of man without God in the world," Dr. Manning proceeds :

Now I have said all that I wish to say; I will only conclude with this: "They who lend a hand to this work of destruction, they who speak a word for "it, they who sympathize with it, are all against God; and will purchase to "themselves judgment according to their proportion. What their proportion may be I know not."

But we assert that those who are supporting the cause of Protestantism, which is scriptural primitive Christianity, though opposing Romanism, are not helping on the work of destruction.

That judgment will be in this world and in the next. Read the history of Christian Europe, and look along the line of its monarchs who have fought with the vicar of Christ, and find me one who has ever contended against the temporal sovereignty of the vicar of our Divine Lord, and has not been chastised. Find me one who has ever dared to resist the Divine ordinance of God in whose history there is not written-nay, scored, engraved in characters so deep, that the lapse of ages cannot efface them-the judgment of God upon that rebellious head."

Individual monarchs, endeavouring to rise above the superstitions of their day, may, no doubt, have suffered; but we point to England as a nation who has acquired her chief glory, prosperity, and splendour since she shook off the galling yoke and the degrading superstition of the great Apostasy of the West.

"I will not go to old examples; I will take only one. There was one who rose to a zenith of power in Europe which has never been surpassed. His arms won the dominion of Spain; the whole of France was under his feet; Germany had been beaten down again and again in a succession of battles. He had been crowned King of Italy, and there was a King of Rome of his own making; Belgium was his; Sweden was reigned over by his creature; England remained, as it were, floating on the waters; and there was one vast country defended by its own winters. These were the only barriers to his universal rule. But, in the zenith of his power, there was an old unarmed man in the Vatican, whom, most unchivalrously, his armed men took away in the dead of the night. Weak and sick as he was, they hurried him along, with the blinds of his carriage down, lest, whosoever should see him, should recognise him, and should know him to be the vicar of Christ. That poor feeble man was in the grasp of the eagle; he was imprisoned at Savona, and at Fontainebleau. This great Emperor was King of the world, and when this poor feeble man affixed to the doors of his church the sentence of excommunication, the Emperor said, 'Does he think this will make the muskets fall from the hands of my soldiers?' 'Within three short years,' as an historian, and himself a soldier, in that great expedition, writes, our men could not hold their muskets.' You know the history; that which has been, shall be.

"I urge you, therefore, think of the Church; live with the Church; let your whole heart and soul, every thought of your intellect, every affection of your heart, every emotion of your will, be with the Church of God. The Church of God is the presence of God, and the mind of the Church is the mind of God, and the voice of the Church is the voice of God. Next, love the person of the vicar of Christ-not on abstract principles, not the Holy See, not an abstraction, but the living, breathing man, who has upon him the dignity of that Church, and the unction of the great High Priest. Be filially devoted, for the time is come when, according to the prophecy, he is the sign which shall be spoken against; he is set for the fall and for the rising again of nations. He is the test of the world; Pius IX., that despised name to those who are not of his family-he is the test of the world. And there are voices that are coming up now as of old, Hail, King of the Jews!' and they would fain blindfold him, and buffet him, and spit upon his face; they would mock him as a false King with a reed, a feeble reed, as an impotent King with a crown of thorns-mock loyalty from a revolting people; and they may say, 'Away! we will not have this man to reign over us; we have no King but Cæsar.' But he is vicar of Him who will judge the world."

This we Protestants deny; and, according to the voice of prophecy, look forward to the not far-distant destruction of Rome, whose mysterious power has so long enthralled the nations and Churches of the earth.

Miscellaneous.

THE ROMAN CATHOLIC CHARITIES.-L'Ami de la Religion contained some time since an article showing that the evil arising from the excessive absorption of wealth by Romish establishments was a subject which agitated the public mind of France as well as that of England, in connexion with the mischievous Roman Catholic Charities Bill. The article gave extracts from a Report made by the (French) Attorney-General, Mons. Dupin, in the name of the First Commission of Petitions, deputed to examine a Petition concerning Religious Societies. The learned reporter went at great length into the historic features of the question; showing the restrictions which the kings and senates of former days found it needful to impose on charitable bequests and donations, and on the formation of new religious establishments :-"Now, if we would approximately form an idea of the kinds of wealth which may flow in that direction to the injury of families, we must examine the statistics of the Associations, Societies, and establishments holding in mortmain, and all whose members are endeavouring to obtain gifts and legacies to the advantage of their Society. The religious Societies known to the Minister of Public Instruction and Worship are: -1st. Societies of men to the number of sixty-eight, nineteen of which only are licensed, and forty-nine are not licensed. These, teaching, preaching, learned agricultural Societies, control 3,088 establishments or schools; they number 14,304 monks, and 350,953 scholars. 2d. The religious Societies of females for teaching, boarding, or retirement, licensed from 1802 to January 1st, 1860, deducting twenty-nine of these establishments which have been suppressed, amount to 2,972. No one has employed himself in valuing, even approximately, the real estate which they possess. Still less is the amount known of their personal property, which is supposed to be very large. It is impossible to foresee to what amount, in time, a mass of uncontrolled possessions and wealth would rise, which, according to the expression of the Edict of 1749, 'cannot be diminished by alienations, and are, on the other hand, increased continually by new acquisitions. If a Society is useful,' said the Learned Magistrate, 'it should be licensed. But it should not be possible for an establishment, even if useful, to exist in fact, when it can have no existence by right,' and 'when, far from being protected by the power of the laws, it is protected by their weakness!' Your Committee do not invoke the severity of the laws, 'bat the maintenance of legal rights.' Here is more than a law. That is an eternal principle, and one independent of positive laws, which does not allow any Society to be formed in a State without the approval of the high authorities of the nation. In truth, you are not requested to give a legal and regular existence to the establishments which are referred to you; but is not the tolerance, of which they are the object, much more dangerous and subject to abuse than an open sanction, the conditions of which would be fixed by law?" FRANCE AND THE POPE.-The Correspondent of the Times, Oct. 14, 1861, writes:"In the meantime, I must draw your attention to an article which appears in the Constitutionnel, supposed to be in particular M. de Persigny's paper. If any meaning can be attributed to it, which is, of course, difficult to say, it is decidedly favourable to a speedy solution. It is headed, 'The Papacy considered with regard to its Temporal Power.' It points out three stages in the Papacy-poverty, the period of proletariat, as it is called; the period of property, when the Papacy received large grants; and the period of Sovereignty. The article says that every one of these successive stages was represented by contemporaries as a degenerating of the Papacy, and St. Bernard's opinion is quoted as a proof of this view. It then continues: These apprehensions and complaints, the result of a narrow-minded zeal, and of monarchical illusion, were either exaggerated or altogether unfounded, because the charges which we have retraced had their origin in the course of events and in the social necessities to which the Papacy had to submit, under the pain

of losing its influence and prestige. The Papacy has not been aggrandized and enriched by deliberate avarice or ambition, but a moment arrived when, in the interest of its mission, it became necessary that the Papacy should be rich, and it became rich, and a moment arrived when it was necessary that the Papacy should be sovereign, and it became sovereign.' The conclusion is:Now (and this point deserves to be considered), whenever these changes took place in the temporal conditions of the Papacy, those who witnessed it judged that the institution, having degenerated, was on the point of losing its independence. They were wrong, they were the children of an error very common at all times, namely, that the Church must manifest in its external organization the immutability which is the character of its dogmas.' It is but justice to say that M. de Persigny gets the credit of having for some time taken this enlightened view; but that the paper which passes for his organ should find it necessary to express these sensible notions at this moment, shows that they may be avowed with safety.'

GLASGOW CATHEDRAL AT THE POPE'S FEET.-A correspondent of the Scottish Guardian writes to that paper:-" A few weeks ago I visited the Cathedral for the purpose of viewing the building in its restored state, and the stained-glass windows of which I had heard so much. Allow me to remark that, in going the round of the windows, my taste for rich, clear shades of colour was much gratified; but, further than that, I can only say that my judgment or the windows are sorely at fault. Descending to the crypt by the north staircase, my attention was arrested by rather a suspicious-looking window on the north side, close by the door of the small chapel, without inscription, without the name of the donor, wrapt up in mystery to the onlooker, so much so, that I was led to scrutinize it more narrowly than I might otherwise have done. I looked for some point in the representation that would unravel the mystery. I did not look long until I recognised Glasgow Cathedral' in the foreground. With this key in my hand, the meaning of the design flashed across my mind at once. We have the Pope seated in the socalled chair of St. Peter, with Glasgow Cathedral laid at his feet, and two cardinals (I presume), one on either side of the chair, evidently in the act of presenting our Cathedral to his Holiness. This forins the subject of one-half of the window; in the other we have a gathering of Popish officials, one on the left more prominent than the rest, bearing a church in his hands, and presenting it, I suppose, to the Pope.'

Entelligence,

FRANCE. The Mémorial de Lille says:-"Two days ago a young girl, named Maria H- who was shut up in the convent of the Bon Pasteur, resolved to make her escape from the place, but which she could only do by scaling a wall. On reaching the top of it, she was preparing herself to drop on the other side, a depth of about eighteen feet, and was already hanging by her hands, when a man who was passing rushed forward and attempted to catch her in his arms. The shock to him was, however, so great that he was knocked down and rather severely shaken, and before he had recovered himself the young girl had fled. She has, it is thought, taken refuge with her family."-Morning Chronicle, Nov. 27, 1861.

ROME.-RELIGIOUS INTOLERANCE.-At the opening of the session of the Academy of the Catholic Religion at Rome, Cardinal Gagiano made a speech, in which he denounced liberty of conscience as an "impious and infernal' thing. He drew largely upon Pagan authors for arguments in support of intolerance, and proved from Plato and Cicero that neither the Persians, Greeks, Assyrians, nor Romans had ever allowed religious liberty.-Manchester Guardian, May 25, 1861

Macintosh, Printer, Great New-street, London.

THE

PROTESTANT MAGAZINE.

PUBLISHED

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"The Bishop of Rome hath no jurisdiction in this Realm of England.”—ART. XXXVII.

VOLUME XXIV.-A.D. 1862.

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