general as he began his questioning, faded away at the last reply. Listen to me," he said, laying one hand familiarly on the shoulder of his companion, and pointing with the other to the troopsbefore him; "that peace, if concluded, would be the death-warrant of yon outcast remnants of the tribes of Ulster. Prestons, Muskerrys, and Castlehavens, would show in hunting them down an energy they have never displayed against Ormonde or Monroe. Scot and Sassenach and Paleman would unite to drive them back to the fastnesses of their northern hills more miserable and less numerous than they came out from them. Wonder not, then, if I rejoice that peace is not concluded."

Whilst speaking, O'Neill watched closely the countenance of his companion; he could perceive that the generous sympathies of the young soldier were awakened by his words.

"And this," he continued, "brings me to a point which concerns yourself. You have generously offered "your_sword to our cause, but honour forbids me to accept your offer till you understand the object it is our purpose to attain. We fight for the common deliverance of Ireland, but we fight also against wrongs which are peculiarly our own. We have sworn, like the rest of the Confederates, to deliver our enslaved religion, and we have kept our oaths as none others have done. But the triumph of the Church would be but half a victory for us. We must win the liberty to exist as well as the liberty to worship. Yon halfclad kernes have been plundered of everything that makes life less than a burden; the peace that would send them back to their dens in the mountains, and leave their plunderers in quiet possession of all that once was theirs, we can never accept. Better for them die in a manly struggle for life, than crawl back to famish in their lairs. Be he Sassenach of Britain or Sassenach of the Pale who would force us to a peace of which this must be the consequence, we will resist. These are our aims. If you will aid in their accomplishment, none shall be more welcome to our banner. If you will not take part with us, we shall regret your departure, but we shall respect the motives which urge you to it."

O'Neill waited with anxiety for MacDermott's reply. He was sincerely anxious to attach him to his service. Experienced officers who served for sake of the cause they upheld were not easily obtained, and his military chest was too scantily furnished to purchase the service of the honourable soldados whose valour and skill were at the disposal of the highest bidder. O'Neill was a discriminating judge of human character, and chose the frank and open declaration of his purpose as the most likely means of gaining the young soldier. He was not disappointed. After a moment's pause MacDermott answered:

"I have come to bear my part in righting the wrongs of Ireland. I shall serve most willingly where those wrongs are the greatest."

619

"You are worthy the reputation that preceded you hither," said O'Neill, pressing the soldier's hand. "May better fortune permit me one day to make return for this generosity."

Next morning when MacDermott rose and looked from his window, the scene without had undergone a change. Orderlies were galloping about in hot haste; baggage waggons were drawn up in lines ready to move; far away, vast herds of cattle, guided by creaghts mounted or on foot, were moving northwards through the wooded valleys; and following close upon these, long rows of pikeheads glittered in the sunlight, showing that the advanced guard of the army was already in motion.

L'

EVI the Publican beside his door

Keble.

Marked some poor peasants passing slowly by ;
But One amid them walked who seemed far more
Than those rude fishermen, so grand His eye,
With such majestic mildness raised on high-
To catch His words His comrades forward bent.
And Levi trembled as the group drew nigh,
For a deep-searching glance was towards him sent,
And Jesus whispered soft, Come with Me!-and he went.

Levi that night for his new Master made

A feast, which he with his old friends would share--
Sinners like him, yet he was not afraid,

For He who came not for the just was there
To lead their spirits captive unaware,

And wean from earth each earthy, selfish heart.
Thus did that hospitable feast prepare

Some souls perchance for the Apostle's part;

And thou of such high calls, dear Saint! the patron art.*

* The dedication of Father Faber's "Creator and Creature" runs thus: "To S. Matthew, the apostle and evangelist of the Incarnate Word, the pattern of obedience to divine vocations, the model of prompt submission to divine inspirations, the teacher and the example of correspondence to grace, who left all for Godself and the world and wealth-at God's one word, without question, without reserve, without delay, to be for ever in the Church the doctor, the prophet, and the patron, the comfort and the justification of those who follow heavenly calls in the world's despite, and who give themselves in love as He gave Himself, without limit or condition, as creatures to their Creator."

VOL III.

2 U

Apostle, martyr, first evangelist

Like only John, yet martyr more than he;
Thy greatness, like a peak through cloud and mist,
Looms all the vaster that we dimly see

Less what thou art than what thou needs must be.
Chosen of God for purpose so divine,

Divinest gifts are surely rife in thee.

And so my heart hath round thee learned to twine Closer, the more it grows (God help me!) like to thine.

For thou hast lived too near the beating Heart
Of Him who wept o'er Laz'rus, not to yearn
In pity towards me and to take my part,

When sinful ways would call for vengeance stern—
Yes, far too long with Jesus not to earn
Some of His kindness for thy spirit's dower,

For oft hast thou, their lessons sweet to learn,
Watched all His tender looks, aye, hour by hour,
And all His deeds of grace and all His words of power.

Came it from thee,* that touching trait which rests
In fond tradition ?-how that He who said,
"The foxes have their holes, the birds their nests,
But I have not whereon to lay my head"—
How that, one summer's night, He made His bed
Out on the homeless heath, and round Him lay

The wearied Twelve. And so the dark night sped,
While slept the Sleepless, He, the light of day,
He the All-seeing slept, but rose at dawn to pray.

Perhaps 'twas thou that, waking up that night,
Marked the kind Master steal from each to each,
As if afraid to break their slumbers light,

With muffled tread and low-breathed, lulling speech,
And gentlest art that mother's heart doth teach,
Smoothing the pillow of her cradled pet.

Even so low the Eternal's care doth reach,
The slumberers' dress in warmer folds to set,
Wrapping them closer round against the night-dews wet.

*No, but from S. Peter. Père de Ligny, in the forty-ninth chapter of hisexcellent "Life of Christ," joins the incident with those words of our Lord: “I am not come to be ministered to but to minister." "What Pope S. Clement relates of his master, S. Peter, may be set down here. He says that when the holy apostle saw any one sleeping, the tears came to his eyes. When asked the reason, he answered that this reminded him of his dear Lord, who, while they all slept, kept watch for all, and, if the covering happened to be disarranged for any of them, would settle the poor couch again without disturbing the sleeper."

If not for this, for much of written lore

We thank thee, Matthew, pensman of the Word!
But most that thou, alone of all the Four,*

Talkest to us of Mary's spouse and lord.
And hence the Church doth gratefully accord
The Foster-father's altar-prayer to thee-
None higher could her liturgy afford;
Praying, as I do now, that all, which she

Fails else to gain, gained through thy prayers may be.

Take, then, this lay, by filial love inspired

For words of love can reach e'en to thy throne-
My loving words, how mean soe'er attired,

On this thy Feast, dear Saint, thou'lt not disown.
Ah, no! but when my cheerful exile's flown,
When earth's long task is done, in realms beyond
Thou'lt smiling bid me welcome as thine own,
And I shall be, as when my first life dawned,

Thy namesake, client, child-more near, but not more fond.
Sept. 21, 1860.

W. L.

THE RELATIONS OF THE CHURCH TO SOCIETY.

BY THE REV. EDMUND J. O'REILLY, S.J.

XV. OBEDIENCE DUE TO THE POPE.

BEFORE going any further, I will say a word about these papers on "The Relations of the Church to Society." They had been appearing for several months, always under the same chief title, when the Gladstone controversy began. The subject matter of that controversy falls within the range of my subject matter, and could well take the same heading, though this might be too quiet for Mr. Gladstone. Under these circumstances it was, and is, but natural I should touch upon some of the statements and reasonings of the "Expostulation" and of "Vaticanism." But I do not profess to undertake a systematic, much less a complete, answer to these publications. This work has been ably done by others. I do not propose to follow Mr. Gladstone through all his windings, nor to engage in exhaustive argumentation on the topics he has treated. Indeed, even the moderate amount of discussion I have

* The other Evangelists either omit S. Joseph, or name him only once and incidentally in our Lord's genealogy. The very peculiar Collect of S. Joseph's. Mass is assigned to S. Matthew, with the mere necessary change of titles.

introduced into some of the later papers, and shall introduce into others, involves a deviation from my original plan, as must be obvious to any readers who have taken the trouble to pursue the series of these short articles from the beginning. My idea was to explain rather than to prove, to help religious truth by stating it, rather than by positively establishing it from authority or reason, or vindicating it against objectors. Having said so much in the way of explanation, I will proceed.

When I came to speak of the Teaching of the Church, I put in the first place the definition of Papal Infallibility, as this was a remarkable, important, recent, and much discussed instance of teaching, and the doctrine itself holds a high place in relation to the Church's teaching. I shall have more to say later about the Papal Infallibility; but at present I will pass on to another Catholic truth propounded with equal solemnity in the same Vatican Constitution, Pastor Eternus; a truth whose assertion seems to have alarmed Mr. Gladstone, and perhaps has alarmed others, even more than that of the Infallibility-I mean the Roman Pontiff's supreme and universal jurisdiction, or power to command, and corresponding right to be obeyed.

It will be useful to set down here the principal portions of the third chapter of the Pastor Eternus. The translation I give is most strictly literal, and, in consequence, does not run quite smoothly, which is, however, no great matter.

"We teach, therefore, and declare that the Roman Church, according to the disposition of the Lord, obtains the princedom of ordinary power over all the other churches; and that this the Roman Pontiff's power of jurisdiction, which is truly episcopal, is immediate; towards which (power) all the pastors and faithful of whatever rite and dignity, whether each separately or all collectively, are bound by the duty of hierarchical subordination and true obedience, not only in the things which pertain to faith and morals, but also in those which pertain to the discipline and government (regimen) of the Church diffused through the whole world; so that, unity being preserved with the Roman Pontiff, as well of communion as of the profession of the same faith, the Church of Christ may be one flock under one chief pastor. This is the doctrine of Catholic truth, from which no one can deviate without loss of faith and salvation.

"And because, by the Divine right of the Apostolic Primacy, the Roman Pontiff presides over the whole Church, we also teach and declare that he is the Supreme Judge of the Faithful, and that in all causes belonging to ecclesiastical examination recourse can be had to his judgment; and that the judgment of the Apostolic See, than whose authority there is none greater, is not to be called in question (retractandum) nor is it lawful for any one to judge his judgment. Therefore, those wander from the right path of truth who affirm that it is lawful to appeal from the judgments of the Roman Pontiffs to an Ecumenical Council, as to an authority superior to the Roman Pontiff.

"If anyone, therefore, shall say that the Roman Pontiff has only the office of inspection or direction, but not full and supreme power of jurisdiction over the Universal Church, not only in the things which pertain to faith and morals, but also in those which pertain to the discipline and government of the Church dif

* Ep. Nicolai I. ad Michaelem Imperat.