Statesmen foiled in at

certainly in a position not inferior to the divines o statesmen of any Church or nation of the day, whe ther Protestant or Roman Catholic.

In art and science and manufactures, what has she to suffer by a comparison with other nations? In mili tary and in naval matters her reputation and glory remain undiminished.

Where shall we look to find anything which may tempts to win naturally be considered as a set-off against all this? over Popery. We must look to Rome: aspiring, with professions of

humility; powerful, amidst apparent weakness! The points in which England has suffered disaster and defeat are those wherein some of her ministers, lay and clerical, have sought to obliterate her really distinctive excellence, to make an alliance in national or in ecclesiastical matters with Rome, and in spite of religious and constitutional prohibitions, of the experience of the past, and the testimony of history, to invoke the aid of Rome in quelling the disturbances which her own principles have stirred up; in regulating disorders which Rome herself has created; in allaying agitation and animosities which she would gladly see increased; and in seeking Rome's co-operation in promoting the peace and prosperity of a Church which she would see distracted and destroyed

-a Church which she denounces as heretical, and a nation which she regards as the one great barrier to her intrigues and ambition.

Is it presumptuous to suppose that many of our statesmen and divines have been in error

when making concessions or approximations to Rome, augmenting her power, or assimilating Protestantism to its errors, superstitions, or peculiarities? Is it presumptuous to suppose that many who, under an erroneous impression, have inflicted a wound and injury upon their Church and nation, will with frank manliness avow such error, repudiate such policy or proceedings, seek to heal the wound they have made, and repair the injury which they may have inflicted? I think not. I am prepared, however, to find repeated what has already frequently met my notice, that "we have heard enough of these matters, and are sick and tired of them." There may be much truth in some portion of this; but silence and quiescence, though they may be more agreeable, are not always so satisfactory, so safe, as energy and activity, nor so fitted for a crisis such as the present. But the question recurs, However disposed we are Terms of for is Rome disposed for peace? If so, upon Rome. peace, what terms? Are they honourable terms? are they consistent with the glory of our Church and nation ? are they consistent with our liberties, with our safety, and with our independence-nay, are the terms such as Rome would propose consistent with our existence ? with, I do not mean our existence as individuals, but with our existence as a Church and nation, protesting against her errors in religion, her unwarrantable and dangerous assumptions in political, secular, and national affairs? We believe they are not. Abject submission is what Rome requires. Till we render it,

peace with

Prayers for

the conversion of England.

there is no basis of equality on which to lay the foundation of peace.

A right consideration of the real nature, objects, and designs of Popery compels us to answer in the negative. Looking even to the long and carefully prepared arrangements which have preceded this recent instance of Papal encroachment, we perceive the groundwork laid for the conversion of the entire nation, for the gradual subjugation of England to the Romish See, and a spirit manifested which shows the determinate resolution of men willing to stake their all upon the die, to conquer or to fall in their attempt at conquest. "Equidem nihil loci est segnitiæ neque socordiæ."

The "Tablet," of January 4, 1851, informs usThat" in 1839 Cardinal Wiseman, then President of the English College at Rome, drew up a form of prayers for the conversion of England to be used in the College."

That form of prayer, bearing on the obverse of the title page the impress of the "Catholic Institute of Great Britain," together with another copy published at Preston, I have long had in my possession, and at p. 41 of the former edition is the following:-" St. Thomas of Canterbury, who, as a faithful shepherd, didst lay down thy life in defence of thy flock, pray for England."

In a publication of his own, Dr. Wiseman more fully sets forth his veneration for the character, and his desire to follow the example, of St. Thomas à Becket, even "to the shedding of blood." "Fear

not," he says, in that publication,* "that the interests of religion will be jeopardized in my hands, least of all, where the cause of the Holy See is particularly concerned. 'Would to God you could bear with some of my folly! but do bear with me; for I am jealous of you, with the jealousy of God.'+ But need I remind you, or others, of where or how I have been nourished in the faith; how from early youth, I have grown up under the very shadow of the apostolic chair; how week after week, I have knelt at the shrine of Peter, and there sworn him fealty; how I have served as good masters, successive Pontiffs in their very households, and have been admitted to confidence, and if I dare say it, friendship by them? And is it likely that I should be behind any other, be he neophyte, or Catholic of ancient stock, in defending the rights of my holy lord and master under Christ? or that I can require the summoning to watch with jealous eye any attempts to infringe them."

The Doctor then thus proceeds in the same line, and it is to these following remarks that I desire to invite special attention, because therein appears the animus which actuates the chief mover, or one of the chief movers, in the transaction; and we see something of the spirit in which, whether aggressively or defen

* "Words of Peace and Justice, addressed to the Catholic Clergy and Laity of the London District, on the subject of Diplomatic relations with the Holy See." By the Right Rev. Nicholas Wiseman, D.D., Bishop of Melipotamus, Pro. V.A. L. D. London: Dolman.

† 2 Cor. x. 1.

1848.

b

Thomas à

Wiseman's

patron saint.

sively, he is determined to push the claims and authority of the Roman Church :

"The second altar at which I knelt in the Holy City, was that which marks the spot whereon St. Peter cemented the foundations of his unfailing throne, with his blood. The first was that of our own glorious St. Thomas. There I returned thanks Becket, Dr. for the great blessing of being admitted among his children. For two-and-twenty years, I daily knelt before the lively representation of his martyrdom; at that altar I partook ever of the bread of life; there, for the first time, I celebrated the Divine mysteries; at it I received the episcopal consecration. He was my patron, he my father, he my model. Daily have I prayed, and do pray to him, to give me his spirit of fortitude to fight the battles of the Church, if necessary unto the shedding of blood. And when withdrawn from the symbols of his patronage, by the supreme will of the late Pontiff, I sought the treasury of his relics at Sens, and with fervent importunity asked and obtained the mitre, which had crowned his martyred head, and I took myself from the shrine of the great confessor, defender of religious rights, St. Edmund, a part of that right arm, which so often was stretched forth to bless your forefathers."

Oh lamentable effects of superstition over a mind, from which brighter and better things might have been expected! But who and what was this Thomas à Becket," saint and martyr?" He had been in early life the boon companion of King Henry the Second.