solidarity of Christianity and democracy. He was elected a member of the Constituent Assembly, in whose ranks sat three bishops and twenty priests. But his parliamentary career lasted only ten days, during which he spoke twice, neither time with much success. On the 16th May, he resigned his seat, and on the 26th, retired from the editorship of l'Ere nouvelle, and went to seek solitude and repose in one of the French convents of the restored order of Dominicans. We have no intention of impugning the purity of Lacordaire's motives in 1848; but we certainly think that his conduct in giving in his adherence to that most lamentable, most unjustifiable, and most useless of revolutions, which deprived France of a limited and strictly constitutional monarchy, to plunge her into anarchy terminating in despotism, did very little credit either to the clearness of his vision or the soundness of his judgment.

Lacordaire was in favour of the Italian wars of independence in 1848 and in 1859, for which a most needless apology is made by his biographer, who embraces the opportunity to make a fierce attack upon these great national movements. He denounces the covetousness of Piedmont, laments over the trials and perils of the holy see, and speaks of the unification of Italy as "that fatal utopia, invented by revolutionary despotism, to alienate for ever the Italian cause from catholic hearts." As soon as the temporal power of the papacy was menaced, Lacordaire repudiated the cause of Italian independence; and with his views of humanity as existing for the church, and not the church for humanity, we can scarcely wonder at his doing so. But the way in which he praises the conduct of Pius the Ninth, can only be accounted for by gross ignorance or wilful blindness. He is not ashamed to term the "Washington of Italy" that Pius who entered upon the path of reform, but refused to follow it out; who basely deserted the Italian cause in 1848-9, and would not permit the Roman troops to act against the Austrians; who fled from Rome, and called to his aid the foreign arms of Austria, Spain, and France; and who was finally replaced upon the throne of the country he had deluded, abandoned, and betrayed, by the aid of French bayonets, without whose support and protection bis present tenure of power would not be worth a week's purchase. We should however state, that although Lacordaire was a thoroughgoing partisan of the temporal power of the pope, and repudiated the idea of any terms or conditions being made with the head of the church, he was, at the same time, not blind to the numerous abuses and defects of the papal government, and admitted the necessity of "important modifications in the government of the Roman States."

After he had resigned his seat in the Constituent Assembly,

Lacordaire resumed his duties as preacher in Notre Dame; and during the years 1849, 1850, and 1851, delivered, to an immense audience, a series of discourses on the communion of man with God, on the fall and the restoration of man, and on the providential economy of the restoration. His last public appearance in Paris was a charity sermon preached at St Roch in February 1853. This discourse gave offence to the imperial government; and Lacordaire, finding himself restricted in that freedom of speech of which he had been throughout life a steady and powerful defender, never again preached in Paris. But at Toulouse-the birthplace of St Dominic and the burialplace of St Thomas Aquinas-he delivered, in 1854, six discourses, which his biographer pronounces "the most eloquent, the most irreproachable of all." Thereafter he accepted the direction of the School of Sorèze; and to it, and to the government of the Dominican province of France, he devoted the remainder of his life. He succeded in making Sorèze the most flourishing seminary in the south of France. It was there that he commenced these "Letters on the Christian Life," which he did not live to finish; there he received the distinguished honour of being elected a member of the French Academy; and there he died, in the winter of 1861, after a long and painful malady, endured with Christian patience and fortitude. His last words were, "Mon Dieu! ouvrez moi, ouvrez moi !"

We have already, at considerable length, assigned our reasons for differing from many of the views and opinions contained in this interesting volume, whose pages glow with the warmth, and tenderness, and natural partiality of a life-long friendship; and therefore-although we cannot agree in the exaggerated estimate which Count Montalembert has formed of the verdict which posterity will pronounce on the character and genius of his hero-we have the less hesitation in closing our sketch of his career in the Count's own picturesque and eloquent language:—

"And now what will remain of him upon this earth? I have said, and I believe, that his glory will soar to a very great height in a distant future. But between this and then, who knows? It will undoubtedly happen to him as has happened to all those who have more than others influenced the action of their time, and who have impressed upon it the stamp of their writings or of their speech. It will happen to him as has happened to greater than him, to Dante, to Shakespeare, to Corneille; the verdict of his age will not be entirely received by succeeding ages. Certain phases of his talent will be anew contested; certain forms of his eloquence will grow old. The ideas, the passions, the strifes which have moved him, will appear superannuated or insignificant. The immortal truths of the religion which he defended, assailed by new

enemies or compromised by new follies, will demand new proofs and new champions. Its foundations, already threatened by cupidity, will perhaps be delivered over by treachery to persecution and destruction. But what neither time, nor man's injustice, nor 'the treasons of glory' shall ever deprive him of, is the grandeur of his character, the honour of having been the most manly, the most strongly-tempered, the most heroic soul of our time; of having undertaken and practised, better than any one before him, that indispensable alliance of faith and of liberty which alone can restore modern society; of having united to so much strength and brilliancy the intimate tenderness and the soft melancholy which move and attract more than genius. He will always be, as when alive, still more loved than admired; and no one will ever contemplate that free and intrepid figure without a rising tear,-that humble, involuntary tear, which is the seal of real glory and of true love. When I look for a greater, a more eloquent than him, I can think only of Bossuet; and when I open Bossuet I find a sentence which sums up the life of our friend, I see it all glorious 'with that divine lustre which is within us, and where we discover, as in a globe of light, the immortal charm of honour and of virtue."

ART. IV.-Döllinger on "The Church and the Churches."

The Church and the Churches; or, The Papacy and the Temporal Power: An Historical and Political Review. By Dr DÖLLINGER.~ Translated, with the author's permission, by WILLIAM BERNARD MACCABE. London: Hurst & Blackett.

FOR Considerably more than a quarter of a century the author of "The Church and the Churches" has occupied a very distinguished place among Roman Catholic theologians. Born at Bamberg in 1799, and educated at Würzburg, Döllinger soon attracted notice as a young man of superior talents; and, after serving for some years as a curate in Franconia, he was appointed a professor in connection with the Ecclesiastical Seminary at Aschaffenberg. In 1826, his earliest work, entitled "The Doctrine of the Eucharist in the First Three Centuries," made its appearance; and, in the same year, he became a member of the Faculty of Theology in the new University of Munich. Since that period his numerous publications attest at once his wonderful diligence, his zeal as an advocate of the Romish system, his eloquence, and his extensive erudition. Nor has he confined his attention to the duties of a professor's chair, and to the quiet walks of theological literature. He has been long known on the Continent as one of the leaders of the

Ultramontane party, and has signalised himself by his activity as a politician, as well as by his labours as a divine. From 1845 to 1847 he represented the University of Munich in the Bavarian Chambers; and in 1848, when elected a deputy to the national parliament, he is said to have framed the celebrated definition of "The Relations between Church and State" which was carried at Frankfort, and afterwards nominally adopted both at Vienna and Berlin. In 1847, he was deprived of his professorship, and consequently of his seat as a member of the Bavarian legislature; for the ministers raised to power by Lola Montez dreaded his ability and influence. In 1849, he was restored to his professorial chair, and he has since devoted himself with singular assiduity to literary pursuits. The progress of the recent revolution in Italy has been watched by him with intense concern; and when the throne of the sovereign pontiff began apparently to totter to its fall, he deemed it expedient to accede to a request presented to him, and to give two public lectures in Munich, with a view, as it would seem, to prepare the minds of Roman Catholics for the fall of the papal monarchy. These lectures attracted great attention at the time of their delivery; reports of them were circulated in tens of thousands through the medium of the newspapers; and the impression they produced was extensive and profound. All felt that one of the great questions of the day had been taken up by one of the master spirits of Romanism, and all were anxious to know what Dr Döllinger had to say on the subject. His lectures were, of course, variously received, and led to much favourable, as well as unfavourable, criticism. The author has appended them to the volume before us, and they may be regarded as the starting-point of his present publication.

Though Dr Döllinger has not expressly mentioned the design of this volume, the cause of its appearance is sufficiently obvious. The peculiar position of the pope may well create unpleasant doubts in thoughtful minds in reference to the Church of which he is the visible representative; and our author has written this work to reassure waverers, and to inspire fresh confidence in the divine authority of Romanism. The condition of the pontiff must ever be a matter of much interest to all his sincere adherents. He has acted as a temporal potentate for upwards of a thousand years; and when his kingly dignity is imperilled, no wonder that those who look up to him as their spiritual chief are inspired with the deepest solicitude. The pope is the head of the Roman Catholic Church, not as a picture stands at the top of the page of an illustrated magazine, or as an ornament surmounts a pillar, but as the head stands related to the man, or as the brain forms a part of the human organism. According to the ideas

of strict Romanists, the Church could not exist without the pope; for the destruction of the ecclesiastical head would inevitably and immediately prove fatal to the ecclesiastical body. But though Dr Döllinger believes that the loss of the sovereignty of Rome would be a sad calamity to the Church, and that it might interfere with the personal independence of the successor of Peter, he is careful to assure his readers that it would not affect the rights or prerogatives of the pope as the chief ruler of Christendom. In his lectures at Munich, he distinctively proclaimed that the temporal power of the bishop of Rome is of comparatively modern origin. 'Unquestionably," said he, "the papacy is older than the States of the Church; the Roman bishops have been from all time chief shepherds of the Church; but in later ages only have they become temporal princes. The Roman see subsisted seven centuries without possessing in sovereignty a single village. And even after the large donations of the Frankish kings, and that the emperor had laid the foundation for a State of the Church, centuries had still to pass away before the pope came into quiet posses sion and actual administration of the land in its subsequent extent. In Rome itself the popes' power was long disputed; they were frequently and for a long time compelled to leave their city, and to prefer having their residence in Viterbo, Anagni, Orvieto; or they were necessitated to pass the Alps and seek elsewhere an asylum, most frequently in France. In the fourteenth century there came no pope to Italy for nearly seventy years. The court (Curia) resided in Avignon. In fact, it was not till the time of Leo X., about 350 years ago, that the popes held quiet possession of the State, with its three million of inhabitants." ("The Church and the Churches,” p. 457.)

"The Church and the Churches" is the production of an earnest, vigorous, and learned polemic. If we cannot adopt his conclusions, we cannot but admire his eloquence, his acuteness, and the extent of his information. It must be interesting to British Protestants to know that there is a Roman Catholic professor at Munich who is intimately acquainted with their religious history; who can tell, as well as any of their own writers, of the Broad Churchmen, the High Churchmen, and the Evangelicals of the English Establishment; who can dis course fluently of Wesleyans, Calvinistic Methodists, Free Churchmen, Ulster Presbyterians, Quakers, and Plymouth Brethren; who can relate the doings of the Countess of Huntingdon; who has studied Mann's "Census of Religious Worship," and who has heard of Spurgeon, "the greatest favourite among the preachers of the day, who proclaims the purest

Calvinism." Dr Döllinger is equally conversant with the reli