the Tractarians, "is difficult, but the Bible plainly says that Tradition is to be reverenced; the Fathers are easy, and the Fathers say that such and such doctrines are taught by Apostolic Tradition; therefore, the only right way to ascertain truth is to ascertain what the Fathers thus assert to be traditional, and to believe it accordingly." The Evangelicals, on the other hand, thus syllogised: "The Bible is the word of God, therefore it is easy to be understood; the Fathers are not inspired, therefore what they state historically is not to be believed; moreover, the Fathers are Antilutheran and Papistical, therefore they are wrong." The Evangelicals had, further, a corollary to these propositions, which they only hinted in print, but ceased not to utter plainly in private and in sermons. It ran thus: "The Bible is easy only to the spiritually-minded; therefore it is easy to all who are spiritually-minded. The Puseyites say it is not easy to them; therefore they are not spiritually-minded."

And thus stood the controversy at the conclusion of its third year of existence. The dreams of its earliest infancy were fading into oblivion; romance was giving place to reality; already the movement was displaying somewhat of the energy and recklessness of advancing youth; and henceforth we have to watch its rapid progress towards a vigorous manhood. Then came its transitory season of maturity, its speedy decay, and its second childhood. In our next Number we shall continue to trace its history. Meanwhile, we pause for a brief retrospect of its early stages. Commencing with an undoubting faith in the divine origin of the Established Church, its aim was to carry out her true (supposed) principles, and to defend her against her enemies. It had no misgivings as to her essentially primitive and apostolic character. It had few, if any, secret sympathies for Rome. It viewed Puritanism, in all its modifications, as an incubus upon Catholic truth. It abhorred Erastianism, and believed the Reformation to have been conducted on Antierastian principles. Accordingly its conduct was in harmony with its aim. It established daily prayers; it taught justification by sacramental grace; it urged weekly administrations of Holy Communion; it practised fasting and other mortifications; it extolled the Bishops, and looked to them to fight for the Church against the State; it called for a restoration of Church discipline; it claimed the right of giving absolution to the sinner; and all these things it justified by appeals to the opinions of a large body of Anglican divines of the past three hundred years.

As time rolled on, and controversialists attacked the move

ment, and the influx of minds of various types compelled its leaders, even when most unwilling, to contemplate the consequences of their views, its patristic aspect grew more prominent, and it was compelled to defend itself more in detail against suspicions of Romanising, and against Rome herself. The difficulty of using the Fathers at once against Protestantism and against "Romanism" was every day found more insurmountable. The old Anglican nonjuring theory was no longer applicable. A new position, both offensive and defensive, must be taken up. The threats of Rome must be warded off, while her beauties were acknowledged and her wealth appropriated; and all this without giving fresh handle to the carping unfairness of the Ultraprotestants.

Thus, then, the first epoch of Puseyism was consummated. It stood face to face with the Catholic Church, attracted, confounded, terrified. No suspicion had as yet touched its conscience that, after all, the Anglican Church might be no better than a mob of Wesleyans or Calvinists. The Anglican hierarchy had not as yet "pronounced" against the agitators. It still seemed possible to shew that the Church of England was Catholic, and the idea of "unprotestantising" her was as yet in the womb of time. Rome was still to be combated, and not conciliated, far less obeyed. The British monarch was still the Defender of the Faith; and girding themselves up with new energies for the conflict, the gathering hosts of Tractarianism prepared new weapons for the discomfiture of their foes. How they fought, and how they prospered, we shall in due time see.

Ecclesiastical Register.

APOSTOLICAL LETTER OF OUR MOST HOLY FATHER POPE PIUS IX.

RE-ESTABLISHING THE CATHOLIC HIERARCHY IN ENGLAND.

PIUS PP. IX.

AD PERPETUAM REI MEMORIAM.

UNIVERSALIS Ecclesiæ regendæ potestas Romano Pontifici in sancto Petro Apostolorum Principe a Domino nostro Jesu Christo tradita præclaram illam in apostolica sede sollicitudinem quacumque ætate servavit, qua religionis Catholicæ bono ubicumque terrarum consuleret, ejusque incremento studiose provideret. Id autem Divini ipsius fundatoris consilio respondit, qui capite constituto Ecclesiæ incolumitati usque ad consummationem sæculi singulari sapientia propexit. Pontificiæ hujus sollicitudinis fructum sensit una cum aliis populis inclytum Angliæ

regnum, cujus historiæ testantur Christianam religionem vel a primis Ecclesiæ sæculis in Britanniam invectam esse, atque in ea deinde plurimum floruisse; sed medio circiter sæculo quinto, posteaquam Angli et Saxones in eam insulam advocati sunt, non modo publicas illic res, sed etiam religionem maximis fuisse detrimentis affectam. Constat vero simul sanctissimum prædecessorem nostrum Gregorium Magnum missis primum cum sociis Augustino monacho, atque eo postmodum aliisque pluribus ad Episcopalem dignitatem evectis, additaque iis magna presbyterorum monachorum copia, Anglo-Saxones adduxisse, ut Christianam religionem amplecterentur, et virtute sua effecisse, ut in Britannia, quæ Anglia etiam appellari cœpit, Catholica iterum restituta undique fuerit, et amplificata religio. Sed ut quæ sunt recentiora commemoremus, nihil in tota Anglicani schismatis, quod sæculo decimo sexto excitatum est, historia manifestius arbitramur, quam Romanorum Pontificum prædecessorum nostrorum impensam curam, et nunquam intermissam, ut religioni Catholicæ in eo regno in maximum periculum, et ad extremum discrimen adductæ succurrerent, et quacumque possent ratione auxilium afferrent. Quo inter alia spectant, ea quæ a Summis Pontificibus, vel ipsis mandantibus, atque probantibus provisa gestaque sunt, ut in Anglia haudquaquam deessent, qui Catholicarum illic rerum curam susciperent, itemque ut adolescentes Catholici bonæ indolis, ex Anglia in continentem venientes, educarentur, atque ad scientias præsertim Ecclesiasticas diligentur informarentur; qui sacris subinde ordinibus insigniti et in patriam reversi sedulam navarent operam popularibus suis Verbi et Sacramentoruin ministerio juvandis, et veræ fidei ibidem tuendæ ac propagandæ.

Verum ea sunt fortasse clariora, quæ prædecessorum nostrorum studium respiciunt, ut Angli Catholici, quos tam atrox, et sæva tempestas Episcoporum præsentia, et pastorali cura privaverat, præsules iterum haberent episcopali charactere insignitos. Jam vero Gregorii XV. Litteræ Apostolicæ incipientes "Ecclesia Romana," datæ die XXIII. Martii, an. MDCXXIII. ostendunt, Summum Pontificem, ubi primum potuit, Guillelmum Bishopium consecratum Episcopum Chalcedonensem cum satis ampla facultatum copia, et cum ordinariorum propria potestate ad Angliæ, et Scotia Catholicos gubernandos destinasse; quod postea Urbanus VIII., Bishopio mortuo, missis ad Richardum Smith similis exempli Litteris Apostolicis die Iv. Februarii, an. MDCXXV. renovavit, Episcopatu Chalcedonensi, et iisdem, quæ Bisliopio concessæ fuerant, facultatibus Smithio tributis. Visa sunt in posterum, quum Jacobus II. in Anglia regnare cœpisset, Catholicæ religioni feliciora tempora obventura esse. Hac vero opportunitate Innocentius XI. statim usus Joannem Leyburnium Episcopum Adrumetenum totius Angliæ regni Vicarium Apostolicum anno MDCLXXXV. deputavit. Quo facto aliis Litteris Apostolicis die xxx. Januarii, an. MDCLXXXVIII. editis, quarum initium est "Super Cathedram," Leyburnio tres alios Episcopos Ecclesiarum in partibus infidelium titulis insignitos Vicarios Apostolicos adjunxit: quapropter Angliam universam, operam dante Apostolico in Anglia Nuntio Ferdinando Archiepiscopo Amasiensi, in quatuor districtus Pontifex ille partitus est, Londinensem scilicet, Occidentalem, Medium, et Septentrionalem, quibus omnibus Vicarii Apostolici cum opportunis facultatibus, et cum ordinarii locorum propria potestate præesse cœperunt. Eis autem auctoritate sua, sapientissimisque responsis tum Benedictus XIV. edita die xxx. Maii, MDCCLIII. Constitutioue, quæ incipit "Apostolicum ministerium," tum alii Pontifices prædecessores nostri, ac nostra Propagandæ Fidei Congregatio ad tam grave munus rite recteque gerendum normæ, et adjumento fuerunt.

Hæc vero totius Angliæ in quatuor Vicariatus Apostolicos partitio usque ad Gregorii XVI. tempora perduravit, qui Litteris Apostolicis die 111. Julii, an. MDCCCXL. datis incipientibus "Muneris Apostolici" habita præsertim ratione incrementi, quod religio Catholica in eo regno jam acceperat, novaque facta regionum ecclesiastica partitione, duplo majorem Vicariatuum Apostolicorum numerum excitavit, et Angliam totam Vicariis Apostolicis Londinensi, Occidentali, Orientali, Centrali, Walliensi, Lancastriensi, Eboracensi, et Septentrionali, in spiritualibus gubernandam commisit. Quæ cursim hoc loco, aliis pluribus prætermissis, indicavimus, perspicuo documento sunt, prædecessores nostros in id vehementer incubuisse, ut, quantum auctoritate sua valebant, ad Ecclesiam in Anglia ex permagna calamitate recreandam, ac reficiendam adniterentur, et laborarent.

Habentes itaque ob oculos præclarum hujusmodi decessorum nostrorum exemplum, illudque pro supremi Apostolatus officio æmulari volentes, et animi etiam nostri inclinationi erga dilectam illam Dominicæ vineæ partem obsecundantes vel ab ipso pontificatus nostri exordio nobis proposuimus opus tam bene cœptum prosequi, et ad Ecclesiæ utilitatem in eo regno quotidi magis augendam nostra impensiora studia revocare. Quamobrem universam, ut nunc est, in Anglia rei Catholicæ statum diligenter considerantes, ac permagnum Catholicorum numerum qui passim ibi amplior evadit, animo rependentes, atque impedimenta illa in dies auferri nobiscum cogitantes, quæ Catholicæ religionis propagationi valde obfuerunt, tempus advenisse reputavimus, ut regiminis ecclesiastici forma in Anglia ad eum modum restitui possit, in quo libere est apud alias gentes, in quibus nulla sit peculiaris causa, ut extraordinario illo Vicariorum Apostolicorum ministerio regantur. Temporum scilicet ac rerum adjuncta effecisse sentiebamus, ut necesse non sit diutius Angliæ Catholicos a Vicariis Apostolicis gubernari, immo vero talem inibi rerum conversionem factam esse, ut ordinarii episcopalis regiminis formam flagitaret. Accessit his, Angliæ Vicarios Apostolices ipsos id interea a nobis communi suffragio petiisse, permultos tam clericos, quam laicos virtute, ac genere spectatos viros hoc idem a nobis precatos esse, aliosque Angliæ Catholicos longe plurimos id in votis habere. Hæc animo volventes non omisimus Dei optimi maximi auxilium implorare, ut in rei tam gravis deliberatione id quod ad Ecclesiæ bonum augendum expeditius futurum esset, nos intelligere et recte implere possemus. Beatissimæ præterea Mariæ Virginis Deiparæ, et sanctorum, qui Angliam virtute sua illustrarunt, opem invocavimus, ut ad negotium istud feliciter absolvendum suo apud Deum patrocinio nobis adesse dignarentur. Tum vero rem universam venerabilibus fratribus nostris sanctæ Romanæ Ecclesia Cardinalibus nostræ Congregationis Propagandæ Fidei sedulo graviterque perpendendam commismus. Eorum autem sententia fuit desiderio illi nostro prorsus consentanea, quam libenter probandam, et ad effectum perducendam judicavimus. Ítalique post rem universam a nobis etiam accurata consideratione perpensam, motu proprio, certa scientia, ac de plenitudine apostolicæ nostræ potestis constituimus, atque decernimus, ut in regno Angliæ refloreat juxta communes Ecclesiæ regulas hierarchia ordinariorum Episcoporum, qui a sedibus nuncupabuntur, quas hisce ipsis nostris Litteris in singulis apostolicorum vicariatuum districtibus constituimus.

Atque ut a districtu Londinensi initium faciamus, duæ in eo sedes erunt, Westmonasteriensis scilicet, quam ad metropolitanæ seu archiepiscopalis dignitatis gradum evehimus, et Suthwarcensis, quam uti et reliquas mox indicandas, eidem suffraganneas. Et Westmonasteriensis quidem diœcesis eam habebit memorati districtus partem, quæ ad sep

tentrionem protenditur fluminis Tamesis, et comitatus Middlesexiensem, Essexiensen, atque Hertfordiensem complecitur: Suthwarcensis vero partem reliquam ad meridiem fluminis, videlicet comitatus Bercheriensem, Suth-Hantoniensem, Surreiensem, Sussexiensem, et Kantiensem, una cum insulis Vecta, Ierseia, Gerneseia, aliisque prope illas sitis. In districtu Septentrionali unica erit sedes episcopalis, ab urbe Hagulstadensi nuncupanda, cujus dioecesis iisdem, quibus districtus ille, finibus continebitur. Eboracensis etiam districtus unicam efficiet diœcesin, cujus Episcopus in urbe Beverlaco sedem habebit. In districtu Lancas triensi duo erunt Episcopi, quorum alter a Liverpolitana sede appelandus, pro diœcesi habebit, cum insula Mona, centurias Lonsdale, Amounderness, et West Derby: alter vero sedem habiturus a Salfordensi urbe nuncupandam, pro diœcesi obtinebit centurias Salford, Blackburn, et Leyland. Quod vero attinet ad Cestriensem comitatum, etsi ad districtum ipsum pertineat, eum nunc alii diœcesi adjungemus. In districtu Walliensi erunt binæ sedes episcopales, Salopiensis scilicet, ac Menevensis et Newportensis invicem unitæ: Salopiensis quidem diœcesis ad Septentrionalem districtus partem complectetur comitatus qui dicuntur Angleseia, Carnarvonensis, Denbighensis, Flintensis, Merviniensis, et Montgomeriensis, quibus adjungimus Cestrensem comitatum ex districtu Lancastriensi, et ex Centrali districtu comitatum Salopiensem Episcopo autem Meneviensi et Newportensi pro diœcesi assignamus ad Meridionalem districtus partem comitatus Brechiniensem, Maridunensem, Cereticensem, Glamorganiensem, Pembrochiensem, et Radnoriensem, necnon Anglos comitatus Monumethensem et Herefordensem. In districtu Occidentali duas constituimus episcopales sedes Cliftoniensem et Plymuthensem, quarum illi pro diœcesi assignamus comitatus Glocestriensem, Somersettensem, et Wiltoniensem; huic vero comitatus Devoniensem, Dorcestriensem, et Cornubiensem. Centralis districtus, a quo Salopianum comitatum jam sejunximus, duas habebit episcopales sedes Nottinghamiensem et Birminghamiensem: quarum primæ pro diœcesi assignamus comitatus Nottinghamiensem, Derbiensem, Leicestriensem, nec non comitatus Lincolniensem et Rutlandiensem, quos a districtu Orientali separamus; alteri vero Staffordiensem, Warwicensem, Wigorniensem, et Oxoniensem. Tandem in districtu Orientali unica erit episcopalis sedes, quæ a Northantoniensi urbe nun · cupabitur, habebitque pro diœcesi districtum iisdem quibus in præsens limitibus definitum, exceptis tamen comitatibus Rutlandensi et Lincolniensi, quos supradicta Nottinghamiensi diœcesi jam assignavimus.

Ita igitur in florentissimo Angliæ regno unica erit provincia ecclesiastica ex uno Archiepiscopo sue metropolitano antistite, et duodecim Episcopis illius suffraganeis constituta; quorum studiis et pastoralibus curis Catholicam illic rem Deo dante uberibus in dies auctibus amplificandam confidimus. Quare nobis et Romanis Pontificibus successoribus nostris jam nunc reservatum volumus, ut provinciam ipsam in plures dispertiamus, et augeamus prout res tulerit diœcesium numerum; ac generatim, ut quemadmodum opportunum in Domino visum fuerit, novas illarum circumscriptiones libere decernamus.

Interea Archiepiscopo et Episcopis supradictis mandamus, ut relationes de suarum ecclesiarum statu ad nostram Congregationem Propagandæ Fidei debitis temporibus transmittant, nec desistant eamdem instructam reddere de iis omnibus, quæ spirituali suarum ovium bono noverint profutura. Nos enim in rebus ad Anglicanas ecclesias pertinentibus ministerio ejusdem congregationis uti pergemus. Verum in sacro cleri populique regimine, atque in ceteris quæ ad pastorale officium pertinent, Archiepiscopus et Episcopi Angliæ jam nunc omnibus fruentur