PREFA C E.

If there has ever been, and if there still be, a question reaching far into the future, it is the question of Church Power, and of its monstrous exaggeration into Papal Power, such as it has now for the first time been accepted by the Latin Church in its corporate capacity; amid the cold indifference or half-suppressed, ineffectual murmurs of a multitude of its members, the brave and wise resistance of a portion as yet far smaller, and the apathy, amazement, or indignation of the world.

The vast moment and practical character of the subject form my excuse for republishing together the two Tracts respectively entitled 'A Political Expostulation' and 'Vaticanism,' and for adding to them, with the proper sanction, an article from the Quarterly Review' of January on the Speeches of Pope Pius IX. It has not been agreeable to deal so pointedly, as in this article, with any personal performances of the very aged and so widely venerated Pontiff. But those performances have been such as to open a new, strange, and startling chapter of the general subject, and they require accordingly the searching notice of the world.

The interest attaching to the discussion has led to reprinting the Tracts in America and Australia, and to their translation into various languages. I regret, however, to find that, even at a moment when Ultramontanisin bitterly complains of suffering restraint in certain countries, it has been thought worth while, where some, I hope untruly, suppose that system possesses an influence over the existing civil authority, to restrain the circulation of these not very formidable

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works. The gentleman who translated The Vatican Decrees' into French apprises me that, on the part of the Government of France, the Duc de Decazes has refused to allow the free sale of the Translation at the railway book-stalls, on the public highways, and in the kiosks. I hope that no similar restraint will be placed on the circulation of the recent translation into French of Monsignore Nardi's Italian answer to my work.

Upon surveying the immediate field of contest, I am thankful to record that many noble protests against a portentous mischief have been called forth. There has also been exhibited, in bad logic but in good faith, much halting at points situate between certain premises and the undeniably just conclusion from them. Some degree of public attention has, I trust, been drawn, not only to the tendency, but to the design of Vaticanism to disturb civil society; and to proceed, when it may be requisite and practicable, to the issue of blood for the accomplishment of its aims. It has also been shown distinctly to the world that a pretended Article of the Christian Faith, namely, the Decree of 1870 on Infallibility, may be denied with impunity in the Roman Church. The theological position of that Church, brought about by its own suicidal acts, has been sketclied with great learning and ability in the work entitled 'Results of the Expostulation, by Umbra Oxoniensis.' And Italy, which holds a position of the utmost importance in relation to this subject, appears to become increasingly aware that she can not wisely treat the questions of Church and religion by the method of simple neglect.

The adverse comments on 'Vaticanism' have not been such as seem to call on me for specific notice. I shall, however, take advantage of this preface to offer a few corroborative remarks and statements.

I. The intention of those who rule the ostensible rulers of the Roman Church to disturb civil society will doubtless be developed in a variety of forms, as circumstances and seasons may serve, but at present it is nowhere more conspicuous than in regard to the law of marriage.

In this intricate subject many doubtful questions may arise; but there can be no doubt as to the shameful outrages on morality and decency which are commended in the works of Perrone, and of which we have recently had within our own borders a signal example. I will very briefly sketch the leading facts of the case I refer to, but without indicating names, dates, or places, as they are not required for my purpose.

More than thirty years ago, X, a male British subject, was married. to Y, in a foreign country, but-under the provisions of an Act of Parliament, by the chaplain of the British Legation, in the house and in the presence of the British Minister. Both professed the religion of the English Church. They lived together for more than a quarter of a century; and a family, the issue of the marriage, grew up to maturity.

In the later years of this union the husband formed an adulterous connection with a foreign woman. After a period of much patience on the part of the wife, a separation took place. In a short time he joined the Church of Rome; and, about four years ago, under the authority of certain Roman Ecclesiastics, and in an English Roman Catholic chapel, he went through the form of marriage with his partner in guilt. He was subsequently informed by a higher functionary that he must obtain a judgment from Rome. He made application accordingly; and the judgment given was that the original marriage was null, and that the second so-called marriage, so far as appeared,' was valid.

In the mean time the injured wife had applied to a court for the judicial establishment of her position. She was duly declared to be the lawful wife, and the bigamous husband admitted that she was such according to British law.

Within the jurisdiction of that law, he had taken his paramour to his paternal estate in -shire, and had designated and caused her to be addressed there as his lawful wife, to the great scandal of the

1 'Dummodo nullum aliud obstet canonicum impedimentum.'