stooping to take up a child who stretches out his arms towards her; the word "pner" connects the widow woman with the recovery of her boy found again in the miraculous shrine. Here again the dearest affections are depicted in conjunction with the sanctity of God's servant and the miracles by which his master approves that sanctity. The line" Integer ecce jacet repetitique previa mater," (unhurt behold he lies by his returning mother sought again), recalls the tradition narrated by S. Ephrem the martyr, Bishop of Cherson, and other good authorities. When S. Clement was thrown into the sea, the Christians disconsolate upon the shore, lamented that they could not recover his body. Certain of his disciples exhorted him to trust in prayer; the sea suddenly receded three miles, and in a little marble temple, raised by angelic hands, they found it with the anchor. Every year upon his feast the sea receded, and they were able to reach and venerate the spot. On one occasion a woman, absorbed in prayer, forgot her child. He was left in the little temple, and that day twelvemonth she found him again unhurt. As if this simple story were not enough to raise devotion, what might be called the moral, or perhaps if we could know the family history of a thousand years ago in some sort a like miracle, appears below. In this compartment his treasured head of S. Clement is seen in a central medallion. He gives the blessing with the right hand, holding a closed book in the left. Beno offering a massive candle stands upon the right; Domma Maria upon the left holds another candle, smaller, and with the two rings seen in their former fresco of Sisinnius. Before the mother their little boy (puerulus Clemens) is offering his candle. Behind Beno a woman with the letters C.E. (perhaps Cæcilia) is presenting a girl, Altilia, who also has a candle, with the rings. Whether little Clement were the child of benediction, the dear fruit of prayer, or (as might seem from his own votive candle) had escaped some danger by invocation of his patron saint, his grateful father assures us "In the name of the Lord, I Beno de Rapiza for love of blessed Clement and my soul's redemption had it painted." Here perhaps in the portico of the basilica his gratitude first tried to do honour to the patron saint of his son. In the aisle again the Lady Mary and her husband, "gratia recepta faciendum curarunt," record one of the saint's chiefest miracles. Whatever may be the family explanation the inscription of the medallion, "me prece quærentes estote nociva caventes" (seeking me in prayer be ye wary of hurtful things), seems to certain a double allusion to the miraculous power of the saint in the history of the widow woman, and to the power of his blessing against evils to those who seek him rightly. The votive pictures do not convey the idea that they were given for mere dilettante love of church decoration, but with full consciousness of benefits received through prayer, with human affections exalted by love and gratitude to God, Whose power knows no bounds, and Who is ever pleased to be wonderful in His saints. In this our day the dead are teaching the Church once more that hope is made sure in prayer and suffering, the martyr's love sanctified by the martyr's death. NO. VII. THE PAPER OF THE A. P. U. C. The Secretary of the Unity Association has requested us to insert the following Latin version of the Paper of that Association, which has been made by one of its first founders; and we have pleasure in complying with his request : + De Societate pro Unitate Christianorum promovenda, In Anno Salutis 1857, die octavo Septembris fundata. Sub hoc titulo Societas formata est, cujus finis est et scopus in vinculo orationis unire communis tàm Clerum quàm Populum fidelem Ecclesiarum Occidentalium et Orientalium sed et Anglicanorum. Jam sperare et credere licitum est, tot Ecclesiæ Sanctæ filios, quantumvis inter sese hodiè tam miserè divisos, hoc scandalum plorare, his qui non credunt gaudii causam, Christianis ipsis et veritatis et sanctitatis obstaculum, Evangelicæ Prædicationis miram contradictionem, quæ tanquam normam et principium, "Unus Dominus, una Fides, unum Baptisma," Pauli Apostoli verbis confitetur. Sed et cognoscere oportet haud majorem vel sanctiorem obligationem existere posse, quam orare secundùm divinam illam Salvatoris nostri Jesu Domini, pro nobis Hominibus mortem acerbissimam subeuntis, ultimam ad Patrem Suum cælestem orationem, quam verbis tam divinis condidit: loquens enim instante horâ Passionis Suæ, ità pro Apostolis Suis oravit et pro omnibus usque ad consummationem sæculi eorum Discipulis : "Non pro eis autèm rogo tantùm, sed et pro eis, qui credituri sunt per verbum eorum in Me, ut OMNES UNUM SINT, sicut Tu Pater in Me et Ego in Te, ut et ipsi in Nobis unum sint; ut credat Mundus, quià Tu Me misisti." Omnibus, igitur, hanc miseram Christianorum divisionem ex intimo corde plorantibus, ut unitas tam sancta tam desiderata tam mundo necessaria tandèm adveniat, saltem rogamus ut illi, qui sub Ecclesiæ Catholicæ Regula sese Apostolorum Christi hæreditatem habere gloriantur, multò magis si sacerdotii munere coronati, in idipsum couveníre consentiant, ut Tunica Christi inconsutilis non scindatur ampliùs. Hic non de principiis singulis quibusque affectu vel consuetudine conjunctis controversiam agimus: solummodò pro Unione ità Domini nostri verbis probatâ ut fiat aliquando secundum mentem ejus, et Spiritûs Sancti dispositionem, Deum implorare iterùm atque iterùm hortamur et rogamus memores verbi ejus et dulcissimæ promissionis: "Iterùm dico vobis, quià si duo ex vobis consenserint super terram de omni re quamcumque petierint fiet illis à Patre Meo, Qui in cœlis est: ubi enim sunt duo vel tres, congregati in Nomine Meo, ibi sum in medio eorum." Omnibus igitur in hujus Societatis vinculis inter : sese conjunctis, hæc sola obligatio erit, semel singulis diebus pro Unione Christianorum futurâ Orationem Dominicam recitare unà cum hac brevi ex Divina Liturgia collecta. 66 Domine Jesu Christe, Qui dixisti Apostolis Tuis: Pacem relinquo vobis, pacem Meam do vobis: ne respicias peccata mea, sed Fidem Ecclesia Tuce eamque secundum voluntatem Tuam pacificare et coadunare digneris, Qui vivis et regnas, Deus, per omnia sæcula sæculorum. Amen." Et si sacerdotes sint, imploramus ex eis ut semel tantum in quibusque tribus mensibus sacrosanctum Missæ sacrificium pro hac sanctissimâ intentione offerre dignentur. N.B.-Omnibus Huic Societati sese aggregare statuentibus, nomina eorum ejusdem Secretario cum notitia habitationis suæ scribere decet, hanc fermè formulam signando. "Ego N. M. lubens me aggrego Societati pro Unione Christianorum promovendâ institutæ, pro cujus intentione orationes subjectas recitare intendo, et (si sacerdos fuerit) Divinam Liturgiam semel in quibusque tribus mensibus devoté celebrare statuo." Secretarii autem indicatio ut sequitur : Reverendo Dno, Dno Frederico Georgio Lee, Apud Aulam de Fontanis dictam, ad Aberdoniam in Scotiâ. + DR. PUSEY ON THE PRIVY COUNCIL JUDGMENT. [WE reprint the following letter, and are pleased to learn that steps are being taken for some immediate and decisive action with regard to the recent Judgment. Whether it will take the shape of a Protest, we cannot say. But it must be evident that those who profess to hold the Catholic Faith in the Church of England cannot, after an important dogma of it has been substantially denied, remain silent, without most grievously compromising both themselves and the local Church to which they belong.] The following letter appeared in a recent number of the Record: : 'SIR,—I have long anticipated the coming of a time when the pressure of the common enemy of unbelief would draw closer into one band all who love our Lord as their Redeemer and their God, and the Bible as being indeed the very Word of God. The recent miserable, soul-destroying, judgment surely requires one united action on the part of every clergyman and lay member of the Church to repudiate it. As far, indeed, as relates to Dr. Williams, the Court has put into his mouth an explanation, of which no honest man could avail himself unless he fully believed the Divine inspiration of Holy Scripture. It could only be by some mental reservation that any one who did not believe that doctrine would accept, as the statement of his own belief, the interpretation of Dr. Williams's words given by the Court: The Bible was inspired by the Holy Spirit, that has ever dwelt and still dwells in the Church, which dwelt also in the sacred writers of Holy Scripture, and which will aid and illuminate those who read Holy Scripture, trusting to receive the guidance and assistance of the Spirit.' The words in their natural meaning express our common faith. "The second charge (as you have stated) is rejected only as 'not proven.' The Court acquitted Dr. Williams expressly on the ground that it would be unjust to him to take his words as a full statement of his own belief or teaching on the doctrine of justification,' and it emphatically asserts that 'we are justified for the merits of our Saviour through faith and by faith alone.' But the statement that we are justified for the merits of our Saviour,' really contains in it the doctrine of the Atonement. "The Court also minimized as much as it could the first charge to Mr. Wilson. How any Judges could bring themselves to speak of the denial of inspiration by Mr. Wilson as involving subtle and minute inatters of controversy,' when he assumes an admixture of legendary matter or embellishment in the Gospel narratives.' (Essays, p. 161), and that 'previous to the time of the divided kingdoms' (i. e. throughout the Pentateuch, Joshua, Judges, Ruth, the two Books of Samuel, and half the First Book of Kings) 'the Jewish history presents little which is reliable,' I cannot imagine. Still it does seem to state: 'every part of Holy Scripture which is connected with religious faith or moral duty, is inspired.' For the proposition which the Court rejected as containing more than is contained in the charge is 'That it is a contradiction of the doctrine laid down in, the 6th and 20th Articles of Religion, in the Nicene Creed, and in the Ordination Service of Priests to affirm that any part of the canonical books of the Old or New Testaments upon any subjects whatever, however unconnected with religious faith or moral duty, was not written under the inspiration of the Holy Spirit.' Surely a Court which delivers this as its formal judgment, means to assert that, accrrding to its mind, everything connected with faith and morals was so inspired. Otherwise, the exception would be not only unmeaning, but misleading. If they did mean this, the Court condemned the teaching of the Essayists, while it acquitted themselves, as Pelagius was acquitted at the Synod of Diospolis, while his doctrine, which he disavowed and anathematized, was condemned. "The Court does not express our belief, but it virtually condemns the denials of that belief by the Essayists. But on the awful doctrine of eternal punishment, the Court formally denies that the Church of England taught the true faith. The Court formally ruled: We think that it is not competent to a clergyman of the Church to teach or suggest that a hope may be entertained of a state of things contrary to what the Church expressly teaches or declares will be the case,' and then it goes on to argue elaborately that the Church of England does not teach that the punishment of the wicked will be everlasting. It suggests that the Reformers deliberately withdrew an article of faith. It judicially sanctions an unprincipled use of words, which would be accounted flagrantly dishonest in any ordinary transactions between man and man; which would make all statement of truth unmeaning or impossible; and which would in this case involve the blas |