lished to their original form, and even preserved the archaisms of style which they contained before the alterations of recent editors. Another complete edition of this saint's works has been lately published as part of the Panthéon Littéraire. It is in 4 vols. 8vo.

Instructions Edifiantes sur le Jeûne de Jésus-Christ. Par Madame ***. 1 vol. 18mo.

Manuel Catholique. Par M. l'Abbé Thérou. 1 vol. 18mo. 2 fr. 50. This book, though principally intended for places of education, may be useful for all Catholics, as it contains, divided into five parts, prayers for every usual act of Catholic worship.

Explication des Messes de l'Encologe de Paris. Par M. Le Courtier. L'Unique Chose nécessaire, ou Reflexions, Pensées, et Prières pour mourir saintement. Par le R. P. Marie Joseph de Géramb. 2d ed. 1 vol. 12mo. 4 fr.

Le Consolateur des Affligés et des Malades. Par M. l'Abbé Martin de Noirlieu. 1 vol. 12mo. The author was called to attend a young invalid, by his pious sister. His kindness was at first repulsed, but at length was crowned with success by the edifying death of the youth. For his use these meditations were originally written; and they may well serve as a manual in the hands of every clergyman when called to administer consolation to the aged or infirm, and of all who are suffering illness or sorrow.

We here close our summary review, in which, probably, are many omissions. We shall endeavour to make our next more perfect. To the clergy there are two works which we beg particularly to recommend, but which, from their complex character, we hardly know where to class. The first is the Bibliothèque Ecclésiastique, publishing in 150 vols., at 4 fr. a volume, with six years credit for payment. About forty have appeared; and four are published each month. The collection contains every thing which a clergyman can want. Scripture, with commentary, 20 vols.; theology, 10; dictionary of theology, 6: cases of conscience, 4; treatises of the fathers, 15; church history, 12; saints' lives (Butler's), 10; canon law, 3; discipline, with texts of councils, 4; Liturgy, 1; controversy, 6; sermons, 15; catechetical, 6; ascetic writers, 12; history, biography, literature, arts, sciences, &c., 26. The office of this useful publication is 58, Rue de Vaugirard, Paris.

The second work to which we alluded is the Université Catholique, of which we have more than once spoken in our former numbers. They who desire to know and appreciate the great modification which religious science has undergone on the Continent, and the new, original, and interesting aspect in which Catholic intellect has placed every branch of human knowledge, will find their wishes satisfied by the perusal of this periodical course of lectures, which embraces every variety of subjects.

We purpose, in our next Number, to give a condensed review of the religious publications of Germany and Italy, so to return to those of France after six months. By this alternate course, we trust we shall be able to keep our readers in pace with the Catholic literature of the Continent. When occasion permits, we shall be willing to enlarge our

bounds, and inform them of any interesting publication not likely to be noticed by other journals.

We will not, however, delay two literary notices till then, which possess more interest here than in the country to which they immediately belong.

Probably some of our readers may have seen or heard of a work published last year in London, in Italian and English, entitled Le mie confessioni a Silvio Pellico, da Guido Sorelli da Fiorentino; My confessions to Silvio Pellico, by Guido Sorelli, a Florentine. This work was sent into the world with all the recommendation of typographical luxury, and received the usual puffs from the anti-Catholic papers. We examined it, and found it beneath notice, save inasmuch as the author had daringly associated Pellico's name and portrait with his own. This trick, we thought, might lead the incautious to imagine that some friendship existed, or that some sympathy might be supposed to exist, between the two. Under this fear, we requested a common friend to inform Pellico of the circumstance, and suggest the propriety of his expressing his sentiments concerning it. Whether this was his first information concerning the work, we do not know; we are satisfied with having to communicate the following declaration, dated Turin, 15th January, 1837.

"Having read a book published in London, entitled 'My confessions to Silvio Pellico,' the unfortunate author of which (Guido Sorelli, a Florentine of Catholic family) states that he has become a Protestant, and seems to suppose that I may approve of his apostacy, I deem it right to make the following declaration :

"That I have never known the unhappy youth who has addressed his guilty book to me; and I earnestly pray that, making a deeper study of religion, and more worthily having recourse to the light of grace, he may learn that the foundations of the Catholic, Roman and Apostolic Church are unshaken, and may return to the bosom of that venerable mother, whom at present he disowns and outrages.

1

"I beg the editors of papers to be so kind as to publish this declaration. (Signed) “ SILVIO PELLICO.” Our second notice is, that a short course of Lectures has been delivered in Rome by the Very Rev. Dr. Wiseman, to a most numerous and respectable audience, and that in consequence of urgent requests, they will probably soon be published in this country. They related to the functions of Holy Week in the Catholic Church, particularly as performed in Rome. These were considered in their threefold relation with art, with history, and with religion. In the first part was shown the influence which they have exercised, directly and indirectly, upon the development, perfection, and principles of Christian art: this formed the subject of the first lecture. The second continued the subject by unfolding the artistic principles on which they are constructed, communicating such information as is necessary for appreciating the monuments of musical science which they alone have preserved. Lecture III considered these offices in their historical connexions, as belonging to different ages, and in their characters preserving and recording the

feelings and thoughts of Christianity in each epoch; or as the only surviving remains of rites once more common, but now elsewhere lost. Lecture IV treated of their religious action: first on society, then on individuals. The influence which they had exercised on civilization and the public welfare, was illustrated by many examples: and their power to call up virtuous and devout emotions in each one's soul, formed the appropriate subject of the concluding reflections. This manner of viewing the subject, is certainly new, and, if well treated, would not fail to be interesting.

MISCELLANEOUS INTELLIGENCE.

OPENING OF THE COLLEGE OF ST. PAUL'S AT PRIOR PARK.

THE public is aware that the College of St. Peter, established a few years ago at Prior Park, was designed principally for the primary or scholastic branches of education. The success attending this institution, and its many local advantages for a more extensive place of education, as well as the want of accommodation for the older ecclesiastical students, suggested the addition of another college for the prosecution of the higher studies, both ecclesiastical and secular, and for the supplying in a certain degree the want of a Catholic university. With this view the College of St. Paul's was erected. It is an extensive, handsome, and commodious building, containing fifty private rooms for professors and students, besides lecture rooms, library, exhibition room, chapel, &c. Like the College of St. Peter's, it is governed by an immediate superior, under the title of president, both institutions being subject to the regent and to the resident bishop.

The College of St. Paul, though in an unfinished state, had been partially occupied since the fire, which destroyed the previous residence of the professors. The building, being at last fully completed, the institution was solemnly opened on the 21st of November, 1836, the festival of the presentation of the Blessed Virgin Mary.

The ceremony commenced with high mass, at which the bishop assisted pontifically. After mass a procession, consisting of fifty of the clergy and elder students in their appropriate costumes, followed by the bishop and his attendants, and these by the younger students and a number of visitors, proceeded from the chapel through the principal apartments to the exhibition room; the accustomed benediction of the house being in the mean time performed.

Here the bishops delivered the constitutions of the new college to the Very Reverend Dr. Brindle, Vicar General and Regent, with orders that the same should be forthwith promulgated; and having appointed the Rev. Dr. Gentili, President, and nominated the other principal officers of the college, his Lordship delivered to the assembly the following

ADDRESS.

"Dearly beloved Brethren and Children in Jesus Christ.-I cannot express to you how anxiously and how ardently I have longed for this

day. For nearly twenty years that I have laboured in the Western District, I have beheld with regret the gradual decline of the Catholic religion-a regret rendered the more poignant by the contrast of that religion's increase in every other district of England. But particularly during the last twelve years, that I have been honoured with the episcopal charge, have I not only keenly felt the spiritual distress of this extensive district, but have anxiously directed my attention to procuring it relief. Of the cause of the evil there could be no doubt. The imperfect way in which our missions have been supplied by foreign priests, who were often ignorant of the language of the country; or by the refugees and outcasts of other dioceses, whose education was frequently as defective as their conduct was disedifying, proved that the want of a diocesan clergy was the cause of our misfortunes, and that their only remedy was the erection of a diocesan seminary for the education of such clergy. Hence, my first determination upon succeeding to the government of this district, was to attempt, with the blessing of God, the establishment of such a seminary: in which undertaking Ï received, as you already know, the warm encouragement of the Supreme Head of the Catholic Church, and the charitable promise of assistance from all my episcopal brethren in England. But how to accomplish so great a work with such inadequate means? Truly, if I had consulted only the dictates of human prudence, I should never have made the attempt; and had I foreseen the numberless anxieties, oppositions, persecutions, and sufferings, which have followed from the attempt, I know not if I should have had sufficient courage to make it. But, thanks be to God, the work has been undertaken; the difficulties and the sufferings are so far past; and the ceremony we have this day performed is more than sufficient to remunerate me for a still greater portion, should such be reserved for me in the decrees of an all-wise Providence. The western district now possesses a seminary, for which it may be grateful; I had almost said, of which it may be proud. Combining, with more than usual convenience and comfort, every moral requisite as a place of clerical and secular education. Deservedly, then, may I rejoice in this day; and cordially do I feel convinced, that you, reverend and dear brethren, will rejoice with me and heartily return thanks to God for this signal proof of his merciful kindness.

"I will now address to you a few remarks on the nature and object of this institution. This College of St. Paul's is intended, as I have already observed, in the first place, as an episcopal seminary, a term applied by the Church to institutions of this kind, in order to signify that they are places in which the young plants, which are hereafter to adorn the Lord's vineyard, may attain sufficient strength to enable them to bear the storms of less sheltered situations, and the poverty of a harsher and more rocky soil. In them the mind is formed by literature, and the soul improved by habits of virtue.

"And first with regard to the cultivation of the mind: it is unnecessary to remark to you, that they who are intended to teach others, should themselves possess learning; and this in a degree proportioned to the state of education, amongst those with whom they may happen

to be thrown. Religion must necessarily suffer, particularly in these times of boasted learning, from an ignorant or ill-instructed clergy. However edifying their conduct, or eminent their virtue, they never can possess the influence over their flocks, which the interests of religion require they should possess, if they are not superior in learning as well as in virtue to those whom they instruct. For this reason, the Holy Ghost, speaking of the priesthood, says, 'Because thou hast rejected knowledge I will reject thee, that thou mayest not exercise towards me the priestly functions." Hence, immediately after the death of the divinely-taught founders of the Christian religion, we find their successors in Italy, Greece, and Asia, establishing schools for the formation of the Christian philosopher and divine, which, though obscure and humble in their origin, gradually threw into the shade, and at last entirely eclipsed, the boasted institutions of Paganism. And when by degrees the primitive fervour of the faithful had abated, we find the most eminent pastors of the Church reviving the splendour of the episcopal seminaries. Thus, the great St. Augustine erected within his own residence an institution, on which episcopal seminaries have since been modelled. He strictly required of all whom he promoted to holy orders, that they should have studied a certain time in his seminary, in which among other regulations he enjoined that all should imitate the early Christians of Jerusalem, living in community and possessing nothing as individuals. Nor could all the obloquy and calumnies heaped upon him (and they were not few) induce him to relax the regulations of his seminary. He declared, that whoever refused to comply with them, should be erased from the list of his clergy. He may appeal against me,' says the Saint, "to a thousand tribunals; he may take sail against me to whatever country he pleases; he may be wherever he pleases, but with God's help I will take care, that wherever I am bishop he shall not be a clergyman. You have heard my determination.' Similar regulations were adopted in the sixth century by the great St. Gregory, who established in his own house, on the Celian hill, a seminary for the education of the Roman clergy, whence he afterwards deputed those zealous and holy men, who became the converters of our Saxon ancestors and the apostles of England.

"Nor was England itself backward in the establishment of similar institutions. In the celebrated schools of Lindisfarne and York, the whole range of profane as well as sacred sciences was taught in great perfection, whilst the Hebrew language was well understood, and the languages of Greece and Rome were written and spoken with such facility and accuracy, that it was difficult, as venerable Bede informs us, to distinguish an English scholar from a native of those countries. Upon the revival of classical literature in the sixteenth century, we find the Church, through her organ, the general council of Trent, recommending to bishops the establishment, in every diocese, of episcopal seminaries, as the best bulwarks against the attacks of error, and the surest preservatives of Christian morality.

"When the great religious revolution of that period suppressed, or transferred to the possession of the Protestant Church, the noble semi