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In various churches mentioned alle ore 23, ja suonne la campana a pregare per quelli che stanno in agonia, i.e. at a certain hour the bell is tolled for prayer for all those who are at that time at the point of death. At other churches named si fa particular' orazione per quelli che stanno in peccato mortale: certain prayers are uttered for those who are in mortal sin. At another church is a rite in honour of the sacred heart of Jesus. At another every day is a pious exercise for the three hours of agony of Jesus Christ, e lu sera in memoria di Maria SS. desolata, and at night in memory of the distress of the most holy Mary. At another, after certain rites in honour of this most holy personage, a relation is given of a miracle performed by her image. Several churches are kept open all night, during which the wafer is exposed. After an enumeration of these particulars, come the rites observed in each month; and from a few extracts, the tenour of the whole will be perceived.

On the 6th of January is the feast instituted for returning thanks to God. for having called to the faith, in the persons of SS. Magi, the most holy Magi, the first fruits of the Gentiles. Thus Cornelius is deprived of the honour which we are accustomed to attribute to him. On this day also the wafer is blessed, which is given afterwards for the whole year to the infirm. On the 22d, the miraculous head of St. Anastasius is exposed. On the 28th, the apparition of St. Agnes, virgin and martyr, at her church in the Piazza Navona. On the 9th of February is exposed the head of St. Apollonia, virgin and martyr. On the 13th, a rite for the manifestation of the miraculous image of the very blessed virgin St. Catharine. On the 28th, at the Pope's chapel, is the benediction and distribution of the sacred ashes: and at St. Mary's in Cosmedin, many sacred relics are exposed. On the 1st of March is exposed in various churches the most holy wood of the cross. On the 16th, is the feast of St. Philip Neri, in memory of the miracle by which the saint restored to life Paul Massimi. On the 21st, the feast of St. Benedict, at his church in Pescin, in Transted, where is his paternal house, in which he used to worship an image of Mary the Virgin, which is still preserved. 22. Very many sacred relics are ex

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posed on the great altar at St. Lorenzo's. 24. Exposition of sacred relics and indulgence plenary with the freeing of a soul from purgatory. April 5. Exposition of the relics of St. Vincentio Ferrair, and at several churches his image is worshipped. 7. Il Sommo Pontefice, i. e. the Pope, or head bridge maker, gives the benediction and distributes palms. 13. Solemn baptism of Jews and Turks, and the sacred heads of the apostles are shown. Solemn mass by the Pope at St. Peter's, after which is shown il volto santo, the holy countenance. (Our Protestant gentlemen probably assisted at this rite, and will tell us what this volto santo is.) May 3. Invention of the holy cross, whose holy wood is exposed. Relics carried about in every direction. 13. Dedication of the famous temple of the Pantheon, consecrated by St. Boniface IV, dedicated to the martyrs, and afterwards by Gregory IV. to all the saints, with plenary in dulgence. 23. The image of the inost holy crucifix is exposed in memory of the miracle on this day, in the year 1519, by which it was preserved unhurt, with the lamp burning under it, during the conflagration of the church. 24. A new feast in this year, for the first time ordained and established for Rome and the ecclesiastical state, by our reigning Sommo Pontefice, Pius VII. in honour of the great virgin mother of God, under the title of auxilium Christianorum, in memory of and perpetual gratitude for his happy return to his holy Roman see, five years after his most doleful transportation. At St. Nicolas di Lorenesi, is worshipped the image of Mary the Virgin, under the title, Mother by divine grace

Aid of Christians. June 1. Benediction of baptismal fonts. 13. Most solemn feast of the most august sacrament, called corpus Domini, when il venerabile is attended in procession by the Pope. 16. Stand exposed the heads of the Apostles St. Peter and St. Paul. Miraculous image of the most blessed Virgin worshipped at several churches. July 9. Feast of the pa tronage of the most blessed Virgin, in memory of the miracle of that most holy Virgin, in many sacred images, by rolling in a prodigious manner their eyes towards the supplicants, in sign of affection towards them. August 1. Si beve l'acqua fatta scaturire miracolos—

emente dai santissimi apostoli per bat tezzare molti Cristiani, 8. The miraculous head of St. Ciriacus is exposed. 16. Rites in honour of the most holy heart of Mary. 30. Prayers before the holy image of St. Rosa, brought from Lima. September 10. At several churches, si benedice il pane prima della messa cant. che si cons. nolle Cate contre le temp e spirili mal. 21. Rites in honour of the sacred marks and miraculous blood of St. Francis, and of the immaculate conception of the most holy Virgin. October 18. At St. Peter's stand exposed his head, and at St. Mary the Greater one of his arms. The images of the Virgin Mary, painted by St. Luke, are uncovered. November 1. Feast of All Saints. Image of the eternal feast celebrated by the saints in heaven. 29. In the church of St. Nicholas begins the devout exercise of the recital of forty Ave Marias and of forty benedictions, in honour of the holy accouchement of the Virgin Mary. 30. At St. Peter's, exposition of his head. December 1. After mass sung by a patriarch at the Pope's chapel, il Sommo Pontefice carries in procession il venerabile. 14. One of the arms of St. Spiridion is exposed. 21. The table is exposed at which Jesus Christ made his last supper. 29. A tooth of St. Trophimus, preserver from the pains of the gout, is exposed.

I am well tired in going through the nauseous recital of heads, legs, arms and bodies exposed-processions of crosses and wafer gods-worshipping of various images, with which the Diary is filled. It is curious, however, to see the mixture of Heathen and Popish names, though on examination the rites of the two religions will be found to differ but little.

But one thing is to be found in this little volume, to shame some Protestant churches which affect to establish an uniformity in worship, and to bring all to the same monotony in their services. On certain days the service is performed at Rome according to the rites of the Greek and the Armenian churches; the Romish church thus manifesting to the world that it does not nor ever did pretend to establish an uniformity of worship. This absurdity was reserved for Protestants, for whom I can wish only that they would be more attentive to the spirit of our holy religion, and less to that letter which

they derive from the ignorance and prejudices of their ancestors.

It is evident that there can be no want of employment for our Protestant gentlemen: every day presents to them some concert, some farce, or some procession; and we are much afraid that these mummeries in exciting their disgust, give them an aversion to all religion. A base guinea does not alter the value of the good one, but it makes us careful not to be deceived. So the sight of these mockeries ought to have the effect to make us value more the simplicity of the gospel.

I

CHRISTIANUS.

SIR, February 25th, 1817. FOUND very lately in a volume of Miscellaneous Tracts a Latin Version of the Essay on Criticism, with the following title:

"Tentamen de Re Critica. An

glicé priùs celeberrimo Alexandro Pope, Latinè nunc emittente Ushero Gahagan. Londini, 1747."

On the blank page before the beginning of this Tentamen, is written the following extract from the Gentle-. man's Magazine.

Monday, Feb. 20, 1749, were executed at Tyburn, Usher Gahagan, Terence Connor, and J. Mapham, for filing gold money. Gahagan and Connor were Papists of considerable families in Ireland. The former

was a very good Latin scholar, and editor, of Brindley's edition of the Classics. He translated Mr. Pope's Essay on Criticism' into Latin verse, and, after his confinement, the Temple of Fame, and the Messiah, which he dedicated to the Duke of Newcastle, in hopes to obtain a pardon. He also wrote verses in English to Prince George and Mr. Adams, the Recorder.

"In a poem addressed to Gahagan, are the following verses

"Who without rapture can thy numbers read?

Who hear thy fate, and sorrow not succeed?

Who not condole thee betwixt fear and hope→→

Who not admire thee thus translating Pope?

Translating Pope in never-dying lays, Bereft of books, of liberty and ease; Translating Pope, beneath severest doom, In numbers worthy old Augustan Rome; Whose ablest sons might glory in thy

strains,

Though sung in massy, dire, incumb'ring

chains!

G. M. 1749, XIX. 90."

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Posthuma Vita, diu jam Fama vigesccre

nescit, Lustraque vix hominum numerat bissena senectus."

On Erasmus and the Age of Leo. "Tandem at Erasmus (non æquè non jureque læsum Nomen id eximium, Cleri decus ille pudorque)

Fluctibus inculti furialibus obstitit ævi, Vandalosque pios istos depulsit arenâ. "Quælibet, instabant sed ut aurea

regna Leonis, Musa reviviscit, lauros renovata caducas: Antiquus Roma Genius super incubat urbis Rudera, decussôque levat jam pulvere frontem ;

Mox Sculptura redit, Soror ars redit omnis; in almas

Sara salire putes formas, spirareque

Rupes;

Uberiore meló surgeutia Fana sonabant, Pingebat Raphael, modulis et Fida canebat;

Nescie Vida mori, Critice cui tempora dignè

Conserpunt Hederæ, Laurusque poëtica

circum; Læta tuum jactet nomen sine fine Cremona, Mantuæ ut ipsa locô, jam per te proxima famâ."

I know that the life of a scholar is no more sacred than the life of a man who never felt the excitement of genius or was favoured with the light of learning; and from the former might be justly expected a more rigid abstinence from crime. I know too that an offender against the laws which preserve mutual confidence in society, must, for example, be punished, and not slightly. But what can we think of criminal laws, which, for filing gold money, as if he had committed the

Leo X. Papa.

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It is to be observed, then, that the operations of this fund are not expected nor intended to be immediate ; the great exertions which the society find it necessary to make, in order to provide as liberally for their future minister as their circumstances will allow, and to defray the necessary expences of public worship, entirely preclude the possibility of this at present. We are strongly persuaded, therefore, that the most certain means of procuring to ourselves a decent house of public worship, is by the constant operation of such a fund as this. And we feel confident that however small the annual or occasional contributions may be, they must ultimately effect the purpose intended, if not diverted from their proper channel; to guard against which is the chief duty of those who have taken the management of them.

On submitting the plan, therefore,. which appeared in your Repository for October last, to the society here, at a meeting held for that purpose, the projectors were anxious to impress strongly on the minds of the society what their object was in the establishment of such a fund; that it was not. expected nor even wished that any one would direct any part of his resources towards this purpose, however he might approve of the object which the promoters of it had in view, unless he could do so without encroaching in the smallest degree on his contribution towards the support of public worship, which must always be regarded as the primary object: the intention of the projectors being not so much to do a great deal as to

eonvert into an accumulating fund such small resources as are within their reach.

The proposal met with the unanimous approbation of the meeting, and a set of rules for the regulation of the fund were established, a committee formed for the proper management and subscriptions opened. The contributions, though confined to a very few persons, have, considering the difficulties the society has to contend with, exceeeded our most sanguine expectations. The subscribers have put down their names for a gross sum payable by five annual instalments, the first instalment of which was paid down at the above meeting, and is lodged in a bank at interest. The necessity for a new place of worship is very generally apparent, and the desire of contributing to it very universal among all who feel it at all within their power. Should an opportunity occur of purchasing a more commodious chapel, there is little doubt but that the whole of the gross contribution, as well as additional sums from those who have not yet subscribed, would be very soon collected, if by assistance from our friends in England, as well as in other parts of Scotland, there should appear the smallest probability of succeeding.

A part of the sum necessary for effecting a purchase, or for building, would be sufficient, as the society could afford to pay interest for, and consequently to borrow between four and five hundred pounds, until the whole debt shall be paid off by means of the fund now instituted.

If the above considerations shall induce any of our friends to lend their aid to such humble endeavours, the society here will feel themselves under the most lasting obligations. To a "Constant Reader," I and my fellow members feel much indebted for his good wishes and the friendly interest which he seems to take in the success of our plan.

A MEMBER OF THE COMMITTEE

OF MANAGEMENT.

ney Road, London; to whom the committee desire to express their obli gations for the troublesome task they have so kindly undertaken.

R. L.'s Observations on Mr. Fox's Reply, on the Argument from Scripture for Universal Restoration. SIR,

P. S. Subscriptions will be received as formerly mentioned by the Rev. T. Southwood Smith, M. D. Yeovil; the Rev. J. Evans, Pullin's Row, Islington; and the Rev. R. Aspland, Ilack

I

THANK

your Correspondent, Mr. Fox, for the friendly and candid manner in which he has replied [p. 33], to my former observations, on his interpretation of Scriptures adduced to prove that the final happiness of all men is predicted in the New Testament. By free discussion in such a spirit, the truth is likely to be elicited. He has justly remarked that "our debate lies within a very narrow compass." I have already admitted that reasoning from the known benevolence of the Deity, from general declarations of Scrip. ture of his universal compassion to the human race, and from what we frequently see of the effect of sufferings in this life, it seems highly probable that the discipline of the wicked in a future state may be temporary and preparatory to a restoration to the favour of God. But that this latter event is expressly predicted · in Scripture I must still continue to doubt, and therefore beg your indulgence for a few more observations on, this subject. It is not impossible but there may be reasons originating in the present imperfect condition of human beings, sufficient to justify the wisdom of the Supreme Parent, in involving the final state of those who die unreformed, in awful uncertainty, To such as make not the truths of revelation matter of serious investiga tion, and its precepts their practical guide, those terrible denunciations. may be wise and benevolent, which nevertheless seem to cut off from them all hope of future happiness. It may not be unjust to remit, either in whole or part, that punishment which it would be just to inflict: but an unconditional promise to do

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would act in an opposite direction to that of many most serious cautions in the Scriptures. Perhaps this may account for the strong unqualified language in which the founders of Christianity are supposed by the Orthodox to have taught the impossible

doctrine of the extreme and everlasting torments of the wicked.

Is it not therefore conceivable that the future restoration and happiness of all men, may appear to the humble, virtuous and enlightened inquirer, an expectation worthy of the Divine character, and not inconsistent with the Scripture; whilst yet the Bible no where absolutely predicts that event? I have thrown out these hints to relieve the difficulty Mr. F. suggests in saying,-"It would be strange indeed that on so important a subject reason should speak plainly and revelation be profoundly silent."

I now proceed to a re-examination of the texts, on which I ventured the remarks that occasioned Mr. Fox's reply.

Mait. xxv. 46. "These shall go into everlasting punishment." away I am referred to Simpson's Essays (Vol. I. p. 56). But he does not satisfy me that xoλacts signifies “not punishment in general but corrective punishment." This is the first place out of only two where this noun occurs in the New Testament; and Simpson admits that we cannot argue from it here."

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The second instance of its occur rence is 1 John iv. 18, and I think is very unfavourable to his interpreFear hath xoλaos torment," i. e. trouble or anguish, for the term is as indefinite as to time or intention as any word can be. It does not therefore always mean corrective punishment, and consequently may have a different signification in Matt. xxv. 46. If so it is not a prereforming process:" and it certainly appears to me much more like a terrible threatening of indefinite punishment. I remember a person many years since, who had a singular mode of interpreting Scripture, when he came to this passage "these shall go away into everlasting punishment," exclaimed, "Here is a blessed promise!" I do not liken my respected friend F. to this wrongheaded fanatic; but it is worth consideration what views some persons are likely to have of the Scriptures, when they hear the same text represented by one as a terrible threatening by a second as a prediction of happiness and by a third as a blessed promise!!

Rom. viii. 19-23. On another careful examination of this passage, I am led to conclude that the Apostle is speaking of the resurrection of the dead universally, as a truth of Christianity, according with the general hopes and indistinct apprehensions of all men, even the Heathens, con. cerning a future life. And inasmuch as death is an universal evil brought upon men not for the particular sing of cach individual, and their state in the grave may well be called "the bondage of corruption;" therefore their resurrection to life again will be a glorious deliverance, such a deliverance as even those who are now the sons of God by faith in Christ Jesus look forward to with carnet expectation and desire, as leading them to the highest felicity.

Yet be it remembered, that our Lord has affirmed that some will rise at that day "unto condemnation." John v. 29. I fully admit that if the wicked are to be raised to everlasting torments in the orthodox sense,

their resurrection would be the most awful curse that Divine vengeance could inflict. The Apostle predicts

that all mankind will be raised at the last day, but not that all will be raised to immediate happiness; which indeed he could not do without contradicting his Master. Yet the resurrection of all men is spoken of in this passage, and in Rom. v. 12—21, which I had omitted to notice in my former paper, as a blessing and the gift of Divine grace. If it be inferred from hence that the wicked will be subsequently reformed and finally happy, as Mr. F. does, I am so far from opposing the inference, that I think it a delightful theory and a very probable expectation. But that it is predicted I do not perceive. There is an obscurity in the last quoted pas sage, arising from the alternate use of the words many and all, which yet do not seem quite synonimous, that deserves the attention of the Scriptural critic.

1 Cor. xv. 24. I was not aware when my last paper was written that any stress would be laid upon the rendering, of Eta afterwards, in preference to the common translation then. It is not very safe to rest any doctrine upon mere verbal criticism. The word afterwards does not neces

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