with the same formalities as, until that hour, he had been accustomed to receive. All the Jesuit colleges in Rome were entered at the same moment, the same Brief was read, the same formalities observed, similar guards were set outside the buildings, and the same process of arrest and confiscation everywhere took place. At the moment of arrest, the fraternity was dispersed, the Order of Jesus in Rome expired. The habit of the Order was no longer to be seen in open day, and therefore the wearers of the habit were kept close until the tailors had made new clothes for them,-plain priests' garments. The Pope, who had transferred their wealth to his own treasury, directed his treasurer to charge the cost of this compulsory outfit to the Apostolic Chamber. The external transformation being thus effected, the novices, and all who had not taken the vows, were sent home to their friends; the others were pensioned off, but allowed to act as priests, and the aged and sickly were kindly permitted to stay where they were, to be permanently lodged as soon as possible, yet only in the character of priests, not Jesuits.

At this juncture a careful observer of the Pope's proceedings finds much to awaken curiosity. It was not a Bull, as is commonly said, but only a Brief, drawn up and printed secretly. The document contains, in a part not included in the summary given above, a multitude of provisions capable of opposite interpretations, and those provisions were afterwards quoted by the Jesuits themselves, to show that the instrument was not really valid for the suppression of their Society. Neither was it published in Rome in the usual manner. A copy of it could not be found for several days. It was not affixed to the church doors, and therefore could not be acknowledged as duly published. The Pope did not issue it in the usual manner; the foreign ambassadors did not at once receive it, and when it first came to their hands, were annoyed to find that it had been sent to the foreign courts the day before, by his own act, contrary to custom, and without the knowledge of his servants. Well wrote the French ambassador on the morning of August 18th, when he first received intelligence of what had been done the night before: "The Catholic princes who demanded the suppression of the Jesuits ought to be so much the more obliged to the Pope, as his Holiness had great repugnance to mortify so great a number of persons of merit, and their protectors of consideration and merit." Undoubtedly, Clement XIV. did violence to himself in casting off the chosen champions of the Papacy, but he was fully conscious of their ill conduct, not to say their crimes; and however sincerely he might regret the necessity of such a measure, he knew that the only alternative was to throw out the cargo, or let the ship sink,-to sacrifice the Jesuits, or to lose the adherence of nearly all the States which the Reformation of the sixteenth century had spared.

The ex-General Ricci, after being lodged in the English college for some days, with honours and attendance corresponding to his rank before the extinction of the Order, was clad in the garb of a secular priest, and transferred to humbler apartments. Thence he was removed to the Castle of St. Angelo, where he remained a State prisoner to the day of his death. There were suspicions that he held secret correspondence with former members of the extinct Company, but into that question we cannot now enter. The first intelligence of the Suppression was received in most of the courts, if not all, with satisfaction, and in some with joy.

In Portugal, for example, where Lisbon was illuminated for three
nights in succession, the people rejoiced as if the nation had heard of a
great victory after a hard campaign. But in Germany, one Filler, an
ex-Jesuit, headed a conspiracy of his brethren against the Pope
himself, which could not be put down by any authority, although
the leader seemed to be silenced for a little. In Prussia, the
infidel Frederick II. greedily caught at the opportunity of engaging the
goodwill of those unprincipled adherents, and openly protected and
patronized the fugitives. In Russia, they found refuge and imperial
favour. Some of the ex-Jesuits, possessed of property which enabled
them to assume a posture of independence, refused to accept the pen-
sions which had been assigned to them in countries where they had been
turned out of their houses previously to the final Suppression in 1773;
and many of them did their utmost, by the most gross calumnies, to
lower Ganganelli, as it was their custom to call Clement XIV., in the
estimation of the world. If we might believe them, Ganganelli was an
infidel. Perhaps he was; and so were many other Popes with whom
the Jesuits had no fault to find. Such was Alexander VI.; such was
Leo X.; such are multitudes of priests at this very day, and yet these
men, themselves not a whit the better, detect no flaw. Tales were
circulated to create the impression that Ganganelli had run mad, and
died in despair, smitten with remorse. Many years after his decease, a
tragic fiction was invented, representing him as signing the Brief
Dominus ac Redemptor with a pencil in the dead of the night, falling on
the floor insensible as soon as he had done it, somehow picked up and
laid in bed, where he was found in the morning, naked, beating himself,
raving that he was in hell, and refusing to be comforted.
He was
described as falling into melancholy madness, incapable of business, and
continually exclaiming, " Compulsus feci, compulsus feci!" "They
made me do it, they made me do it!" until he died a horrible death.

But here begins another chapter of the history, for which there is no
space now at our disposal. In fact the Jesuits were not suppressed,
although in form they were. After a few years, that famous Brief was
no better than a sort of "Ecclesiastical Titles' Act." The titles were
abolished, but the men were left; tenderly treated by the Pope, and by
all who were under his orders, so that they became no better than
pensioned conspirators. More of this hereafter.
W. H. R.

THE "LONDON QUARTERLY REVIEW" ON THE ROMANIST
DOCTRINE OF THE HOLY GHOST.

To offer criticisms on current periodical literature seldom comes within our purpose: but we are induced to deviate from our custom in consequence of the intrinsic value of an article in the present issue of the "London Quarterly," which has an important bearing upon a great doctrine of Christianity. We may say, in passing, that scarcely a number of this Review comes from the press which does not contain an able theological article proceeding from the same mind that gave the Methodist people the most profound of their recent dogmatic treatises. Some of the thoughts in this essay are to be found in the notes to the Fernley Lecture on the Person of Christ. But they have here

received elaboration such as befits the theme discussed. "The Romanist doctrine of the Holy Ghost," as expounded especially by Mgr. Gaume,* is plainly and learnedly exhibited. The errors of the author are exposed with equal force and subtilty, while ample justice is done to his erudition and his truthful conceptions of the dogma he endeavours to explain. The Romanist writer is worthy of an equal antagonist; and he has found one. A fatal flaw in his reasoning is thus brought to light by the Reviewer. "It is not," he says, "that Mgr. Gaume is ignorant of the Holy Scriptures, or neglects their teaching; he is profoundly versed in the Bible, and in its original tongues; and there are few passages which do not contribute their sound, at least, to the exposition of these volumes. But it is, after all, the traditional interpretation of the Fathers that reigns everywhere." This curiously-masked exercise of private judg ment is thoroughly rebuked, and the Romanists, "in a large majority of cases, are convicted of adopting the principle in their practice, while denying it in their theory."

We cannot follow the Reviewer step by step as he tracks his author; but we hasten to transfer to our pages his findings on the various points presented by the Romanist theologian. According to this expositor, there are Four Creations of the Holy Spirit. The first is that of the Virgin Mother. Here Mgr. Gaume goes off rhapsodically and wildly in praise of the Holy Mary; and his deliverances are thus sharply repudiated by his critic: "These are sentences which need no comment. We quote them from one of the most elaborate and scientific treatises of Romanist theology, and mourn over them. They do not represent a doctrine that will reconcile the Churches or win the world; a theology, rather, that robs the Redeemer of His glory, and savours of the Christian Talmud."

The second creation-that of the God-Man-is so superficially treated, that the Reviewer declares, "As the work gives us nothing to ponder here, we pass on to the third creation, the Church." On this most important point we read such a deliverance as the one before us with the greatest pleasure. No one can be oblivious of the fact, that Sacerdotalism is a prevalent force in the religious life of England at the present moment. Romanism, "whether undiluted or diluted," throws great weight upon the doctrine of "the Church." It is never tired of advancing the most unwarrantable pretensions in its support. Indeed, it will not scruple to claim on behalf of the Holy Spirit to limit His Pentecostal effusions to the Apostolic College. The Reviewer goes with unerring sagacity to the root of the whole evil, when he asserts unflinchingly that "it is a perversion of history to make the descent of the Holy Ghost a descent upon the Apostles alone, or upon the Apostles pre-eminently. The Spirit Himself declares the contrary. The foundation of the Church was not the foundation of an Apostolate and clerical order. The Christian religion will never be truly represented upon carth until that primal error and wide-spread delusion has been altogether extirpated." The italics are ours; and we would have all young ministers especially ponder these sentences, and those that follow on "the great omission which no high sacramental theology can ever fail to

*Traité du Saint Esprit. Par Mgr. Gaume, Protonotaire Apostolique, Docteur en Théologie, etc. Paris: Gaume Frères.

exhibit; that is, the absolute, independent supremacy of the Holy Spirit within the Body of Christ." No sufficient answer will ever be given to the rapidly-spreading assumptions of priestcraft, unless the doctrine of the Holy Spirit's indwelling in the believer, as a complement to the belief that He dwells in the Church, is insisted upon with the steady persistency and chastened vehemence that so blessed a truth demands at the bands of all who are Divinely equipped to be the Lord's witnesses in the world. The practical effects of high sacramental theories is universally to depress the tone of personal religious enjoyment. "The mechanical process of the soul's advancement through life to perfection which is taught" in all such systems is utterly destructive of the life of the Spirit. In the case of those who have been early imbued with Protestant teaching, this result is not fully reached in the first generation of perverts; but the second will be, in all probability, even more abject and servile under this yoke than the third and fourth generations of those who have bowed to the Papacy and worshipped it. We are quite convinced that "Romanizers outside Rome" present a much more dangerous, albeit diluted, teaching than Rome itself, as far as the mass of Englishmen is concerned. The doctrine of these most degenerate sons of Protestantism, so far as it is formulated into a doctrine at all,—and in this respect, as in many others, it is inferior to its model,"is absolutely without foundation in Holy Scripture. It belongs to an unwritten and traditional teaching which scarcely pretends to depend upon the written Word for most of its elements......Between this system and the teaching of the Epistles as to the processes of the believer's sanctification, his redemption from sin, and preparation for death and the judgment, there is a wide gulf fixed. So wide is that gulf, that we seem to pass into the economy of another gospel' when we pass from one to another. Where in the Scripture is the Eucharist represented as a preservative against inclinations to sin, or any Sacrament set forth as standing between daily sin and daily forgiveness?" We would leave this most pertinent question to remain in the minds of those who may have been somewhat awed and subdued by the fascination of perfect sacramental theories; and must, at the same time, refrain from following the critic's remarks upon the last creation of the Holy Ghost, the Christian; except to quote a concession and a correction that must be taken together: "Upon the Spirit's relation to the sanctification of the individual, much is said by Mgr. Gaume that is of great value; though when the subject goes on to the Mediation of the Seven Sacraments, we feel that we have left the domain of the Holy Ghost, and must leave the author to go his own way."

The Reviewer does not fail to notice the "great defect which mars the completeness of the doctrine of the Holy Ghost" as presented by Mgr. Gaume. "Nothing is said of the creation' of the Spirit of Inspiration which has given to the Church of God the Holy Scriptures of Truth as the one standard of doctrine, faith, and promise to the end of time. Beyond a few references to the action of the Holy Ghost on the ancient prophets,-references introduced in a very subordinate and desultory manner, these volumes never indicate any perception of the unspeakable grandeur of that mediatorial function of the Holy Spirit, the discharge of which from age to age has produced the volume of inspiration in its

development towards perfect unity. A treatise on the dogma of the Holy Spirit which omits the inspiration, gradual construction, and abiding authority of the Scriptures, seems strange indeed. Of course, such a chapter on the doctrine would be very embarrassing.......A thorough, honest, exhaustive examination of the Spirit's relation to the Apostle's settlement of Christian doctrine would show that no room was left for the co-ordinate authority of any body of men in determining truth necessary to salvation. Two oracles, the written and unwritten, cannot co-exist. In fact, to sum up, the omission of the Bible as the 'work' of the Holy Ghost is a silent intimation that God's Word is regarded as rather coming to us from the Church than from the Spirit.......It is with a feeling of indescribable regret that we lay down a book which so loyally and fervently defends the Personality, the Divinity, and the Agency of the Third Person, and yet neutralizes all by omitting to give Him His honour as the only Vicar of Christ, as reigning absolutely, through His own Scriptures, over the Faith of the Church, and as the sole bond of union between the believing soul and the Son of God."

In concluding our brief comment on this paper, we are ready to echo the author's judgment as to the want of the Church. "What is needed," he says, "in all Christian communions is a more vital and pervasive conviction that Christianity is a 'dispensation of the Spirit;' that in the present constitution of the Christian Church He is the Supreme Representative of the Holy Trinity, revealing the Father through the Son, and the Son through His redeeming offices, to the whole community, and to every member of it, by direct communications of His light and grace. What is needed further is the right adjustment in Christian theology of the relations of the administrating Spirit to the means of grace, the Word of Scripture, the Sacraments, and prayer." These sentences lay down the lines on which a noble contribution to our theological literature might be constructed. Methodism is not less in need of such a work than any other section of the Church. Unless we are mistaken, the work and offices of the Holy Spirit are scarcely receiving their due attention. Much of the teaching on these momentous topics is traditional. It has not its root in a full and painstaking examnination of the Scriptures in their length and breadth; but travels almost exclusively along the track made in olden times. That these times were fully competent to their labour, we recognize with thankfulness; but the circumstances of the Church are now widely different from those that once prevailed, and none of the wise householder's "old" things are sufficient, unless intermingled with the "new." We indulge the hope that the pen which has traced with fidelity and accuracy the range which a competent treatise on the Holy Spirit ought to take, may be found enlisted in the filling in of the outline thus drawn.

We commend this essay to the careful perusal of Methodists, and especially those parts in which encounter with so subtile an antagonist has drawn forth the clear testimony of the Reviewer on the points that are most certainly believed by us. We hope to see, at no distant date, works abounding amongst us that will prove effectual to counteract the evils of ignorance of the fundamentals of religion, and of carelessness as to their exact method of presentation.