from the existence of the soul-its properties, its faculties, and the extent of them; judging from what it is here, and from what it remains; judging from the data which we have respecting the provision for it under all circumstances, and in whose hand it is what He designs, how he will accomplish it, &c., through what courses he works, to what ends, from what depths, to what heights are we led! The finite cannot comprehend, cannot compass the infinite. But it is wonderful how far the things unseen are unfolded. We have not visited the abodes of the dead; we have not conversed with those who have. If it had been necessary or advisable, however, we should have heard of, and from, those who were raised from the dead; but they seem afterwards either to have been unable, or not to have been permitted, to declare the wonders of God, so to say, in the world of the departed. As to the case of Lazarus, Burnet asks, "Can any one believe that Christ tore Lazarus from the beatific vision, and forced him to come back into this miserable life?" He distinguishes between "Abraham's bosom" and "the beatific vision of God;" and speaks of “the souls from under the altar" as "not able to bear the splendour of celestial light, and dwell in eternal glory." Correspondence. ALBIGENSES. To the Editor of the Churchman. SIR, For my own credit's sake, even independently of the high respect which I feel for your estimable correspondent Phoenix, and the late lamented Bishop Shuttleworth, whatever, relatively to myself, proceeds from them, ought not to be passed over in what the Public would certainly deem a convenient silence. Phoenix gives an extract from a letter of Bishop Shuttleworth, which, in order that all fairness may be observed, I shall beg your permission here to re-insert. "The fact, which weighed most in my mind inclining me to think the charge of Manicheism against the Albigenses well founded, was, that, among the preserved Works of the Troubadours, there is one, a Composition of considerable length, in which an argument is kept up between the poet and the Albigeois for the express purpose of refuting the manichèan opinions of the latter. As the date of this Composition is probably not much posterior to the time of the crusade against that unfortunate sect, it appears to me to contain internal probability that the peculiar charge against them on this ground was not without some foundation. At the same time, I think it probable, that these opinions did not attach to the whole of the Body, many of whom I conceive to have been sound Scriptural Christians."-Churchman for Dec. 1842. p. 400. Perhaps my own mind may be naturally somewhat of a lawyerlike description. At all events, the diligent sifting of evidence in my Work on the Valdenses and Albigenses has given me a habit of distrusting even apparently plausible testimony until it shall have been subjected to a severe and exact scrutiny. Concerning the evidence or (as the Bishop calls it) the fact now before us, I venture, most assuredly without any intentional disrespect, to say: that, although it might have been eagerly seized upon by such a reasoner as Mr. Maitland and forthwith placed in a high rank among his FACTS AND DOCUMENTS, I marvel how it could ever have had even the slightest influence upon minds like those of Phoenix and Dr. Shuttleworth. The argument, when thrown into the useful brevity of a dialectic form, is, I believe, this. A Troubodour writes a poem, in which, at considerable length, he keeps up an argument with a Manichèan: which Manichean is described, by the Troubadour, as being an Albigeois. ERGO: we have, in the poem, internal evidence, that, at least partially, the Albigenses were Manichèans. Now, with all submission, I really must protest against the rapidity, with which such a conclusion is drawn from such a premiss. Without all controversy, the premiss distinctly proves; that the old Troubadour, implicitly receiving as Gospel the standing stock calumnies of the irritated and interested Romish Priesthood, devoutly believed that the Albigenses were veritable Manichèans: whence, under that impression, of the correctness of which he dutifully entertained no doubt, he set himself, as many other douce gentlemen have done, to demolish, in mood and form, a man of straw of his own erection. But, how it proves the devout belief of the Troubadour to be a true belief; or, in other words, how the Troubadour's belief, that the Albigenses were Manicheans, is any proof that they actually were Manicheans; I do not clearly perceive: and I doubt, whether even the united logic and authority of Mr. Maitland himself would materially increase the clearness of my perception. Phoenix is perfectly right in saying, that Albigensie Martyrdom is no absolute proof of Albigensic Orthodoxy: nor did I ever allege it, as a strict demonstration. My demonstration, properly so called, was made to rest: partly, upon the self-convicted falsehoods of the almost ludicrously inconsistent accusers of the Albigenses; and, partly, upon the direct historical testimony to what we Scriptureguided Protestants should call the soundness of their theological tenets. Under this last head, I specially allude to the noble testimony of Roger Hoveden, which gives us the identical Confession of Faith publicly made by the persecuted and calumniated Albigenses. This alone, with every thoughtful man, would far outweigh whole bushels of Mr. Maitland's Facts and Documents. In fact, the Composition of the Troubadour does nothing more, so far as evidence is concerned, than what the Compositions of the Romish Priesthood have done again and again. It CHARGES the Albigenses with Manichèism. All this is quite plain: but then the making of the charge is, I suppose, no very valid demonstration of the truth of the charge. If it were, Mr. Maitland would, long since, have effectually settled the matter or rather, indeed, Bossuet, before him. But assertion and proof ought not, I think, to be placed in the same category. On the whole, I feel confident from my past experience, that, the more the History of the Albigenses is fairly scrutinised, the more the idle dream of their Manichèism, in despite of Facts and Documents to boot, will melt away into thin air. Sherburn-House. Dec. 4. 1842. G. S. FABER. P.S. Since I transmitted my answer to your correspondent Phœnix, I have met with a direct vindication of the sacerdotally calumniated Albigenses, on the precise score of religion, by another Troubadour, Guillem de Figueras. The passage I shall copy with the annexed remarks of Mr. A. W. de Schlegel, in whose recently published very curious volume I was fortunate enough to find it. Dans le préambule d'un sirventés, Guillem de Figueras dit :No-m' laisserai per paor Qu'un sirventès non labor Je ne me laisserai pas empêcher, par la peur, de composer un sirventès au service des clericaux. Il est evident, par l'emploi ironique de l'expression service, que le poëte connaisait bien la vrai signification du nom de son genre: c'est presque un jeu de mots. Après avoir fait un tableau hideux des vices et de l'hypocrisie des prêtres et de leur esprit de persécution, il finit ainsi : Vai, sirventès, ten ta via, E di m' à falsa clerzia, Qu' aicel es mortz qui-s' mel en son poder, Va, serventès, suis ton chemin, et dis pour moi au fuux clergé, que celui, qui se met en son pouvoir, est u'n homme mort. A Toulouse, on en sait bien LA VERITE. Nous On voit, que le poëte prend parti pour les Albigeois. avons de lui une invective foudroyante contre la cour de Rome. Jamais les Troubadours ne font preuve de plus de couraye, que lorsqu'ils sont inspirés par un zèle religieux. Essais Littéraires et Historiques par A. W. de Schlegel. p. 337. Bonn. 1842. This distinct testimony to the TRUTH or soundness of Albigensic Theology, placed in immediate contrast and opposition to the hideous vices and hypocrisy of their base and interested calumniators the Romish Clergy, may serve yet additionally to shew the justice of my remarks on the document brought forward by Phoenix. Should Mr. Maitland, at any future time, think fit to give that document a prominent place among his so called Facts and Documents: I hope he will have the grace, or at least the discretion, to refrain from SUPPRESSING, after his but too familiar fashion, the counter-document furnished by good Guillem de Figueras. If I may venture to correct Mr. Schlegel, I should rather translate the last citation as follows. Go thy way, my sirventes: and, from me, tell to the false Clergy (though he is a dead man, that puts himself in their power), that IN TOULOUSE MEN ARE WELL ACQUAINTED WITH THE TRUTH. The message to the false clergy was, not the danger of a person's putting himself in their power, but a bold assertion that the hated Albigenses knew and taught THE TRUTH. What I have hitherto adduced from Mr. Schlegel's Work, is evidence. As I advance in its perusal, it is somewhat amusing to note the utter contempt with which the learned gentleman treats those cherished delicia of Bossuet and Mr. Maitland and hoc genus omne, VALDENSIC MODERNINGS and ALBIGENSIC MANICHEISM. Les Albigeois et les Vaudois professaient franchement leurs convictions: en hommes vertueux, ils vivaient selon leur foi, et ils mouraient pour elle. p. 414. Les Albigeois, à tous égards, doivent être regardés en réalité comme précurseurs de la Réforme. Albigeois, Vaudois, Patarins, ces noms ne sont que des distinctions géographiques. L'historien des Vaudois, le vénérable pasteur Lèger, atteste, qu'ils etaient tous de la même communion. Puisque M. Rossetti affirme si audacieusement que les trois fondateurs de la littérature itallienne étaient des Patarins, il importe de rectifier les notions qu'il donne sur ceux-ci. Les Albigeois ont été indignement calomniés; c'est l'accompagnement obligé d'une persécution injuste. Leurs ennemis, ayant réussi à les exterminer, ont pu défigurer leur doctrine à volonté. Ils en ont fait des Manichéens. Je ne m'étonne point que les écrivains italiens, depuis Villani jusqu'à Muratori, aient répété le mot d'ordre: mais je voi à regret un historien protestant (Sismondi) reproduire une assertion déjà contredite par Bayle et bien d'autres auteurs graves. Les livres, qui servaient à l'instruction religieuse chez les Albigeois ont péri avec eux: mais ceux des Vaudois existent en partie; et cela revient au même. Léger en avait communiqué quelques piéces. M. Raynouard a fail imprimer en entier La Nobla Leyezon (de 1100), comme un des plus anciens monuments de la langue romane. Ce sont les seuls documents sur lesquels leurs doctrines doivent être jugées. Bossuet en révoquait en doute l'authenticité ou même l'existence. Son objection est vaine. Les documents sont là, tellement authentiques, que les formes du langage attestent leur haute antiquité. Qu'on lise, qu'on examine: je défie le plus habile inquisiteur d'en extorquer la moindre trace dè Manichêisme. C'est la foi chrétienne dans toute sa simplicité primitive. Cependent j'y vois aussi ce qui a attiré aux Vaudois tant de persécutions; entre autres, un passage remarquable sur la confession des agonisants et les dons faits a l'èglise pro remedio animæ. En traitant de Manicheéns les Patarins, M. Rossetti n'a fait que répéter sans examens UNE VIEILLE ERREUR. p. 433, 434. In my work on the Vallenses and Albigenses, p. 409-411, I have given, from the Noble Lesson, the curious passage to which Mr. Schlegel refers. As for the systematic calumnies of the Popish Priests, it was all in the regular line of business: but Mr. Schlegel, like many other persons, may well marvel, that a protestant should lend himself to the work of their diligent enforcement and propagation. Dec. 17. 1842. 47 PRAYER FOR THE USE OF A CLERICAL MEETING. To the Editor of the Churchman. DEAR SIR, Having experienced the want of a suitable prayer for clerical meetings, and thinking the enclosed may possibly suggest hints that may be useful to my brethren, I have pleasure in sending it for your pages. I cannot forbear adding the pleasure which the Provincial Letters of Mr. Faber, and the Letters of Prophecy, in your periodical, have given me. I trust both may be eminently useful in reviving attention to the important subjects which they bring forward. Watton Rectory, Ware. Yours faithfully, E. BICKERSTETH. PRAYER FOR THE USE OF A CLERICAL MEETING. "Almighty Father, the God of peace and love, who hast called us to the ministry of thy word, and united us together as fellowworkers with thee, and who hast granted us this high privilege to be ministers of Christ, and stewards of thy mysteries, we give thee praise for all thy grace and goodness so freely bestowed upon us. Now met together in the name of Jesus our great Lord and Master, for mutual help and edification, in that arduous and awfully responsible work which thou hast given to us to fulfil, we earnestly implore thy presence and blessing. We desire to acknowledge before thee our sinfulness and our weakness. We are insufficient of ourselves to think anything as of our ourselves; our whole sufficiency is of thee. Oh, let thy sufficient grace help us in all our infirmities, and ever enable us to seek thy glory in the salvation of our fellow-men. "Graciously pour out thy Spirit upon us. Grant that the Holy Ghost may ever dwell in us. Help us to consider one another to provoke unto love and to good works, not forsaking the assembling of ourselves together, but exhorting, comforting, and edifying one another in love and so much the more as we see the day of Christ approaching. Give to each one of us at this time some seasonable and suitable instruction and help in our duties, so that we may impart to each other spiritual gifts, and be comforted together by our mutual faith. May we all be brought nearer to Christ Jesus our Lord, abide more in him, and be perfectly joined together in the same mind and in the same judgment. "We earnestly beseech thee to increase our faith, give us to abound in hope, and fill us with love. Oh quicken our souls to all diligence in thy work, and to a faithful, self-denying, and laborious fulfilment of our great and most holy trust as thy stewards. Never may we forget that we are the Lord's watchmen, and that if the wicked perish through our neglect, his blood will be required of us. Let none of us serve thee by constraint, nor for filthy lucre; let none of us seek dominion over the faith of others, nor act as lords over God's heritage. Grant us all heavenly wisdom and grace to feed thy people willingly and of a ready mind, and to be ourselves examples to the flock. Give us holy boldness and patient and persevering love. Give us the tongue of the learned to know how to |