240 CHURCH HISTORY land. Later phases of Puritanism developed a great variety of sects, the Baptists and the Society of Friends, or 'Quakers,' being the most notable. The Reformation in Scotland had received from John Knox a strictly Calvinistic stamp. The Protestant nobles (called the Lords of the Congregation') entered in 1557 for the first time into a Covenant,' and the Scotch Confession of Faith was ratified by the Scottish parliament in 1560. All the efforts of Mary, Queen of Scots, to win Scotland back to Roman Catholicism were fruitless. The first National Covenant against all kind of Papistry' was signed by king and people in 1581, and frequently renewed. In 1592 the Presbyterian constitution was established. Yet under James I. and his successors determined efforts were put forth to make the Church of Scotland a province of the Anglican Church. The obtrusion of the Liturgy in 1637 was met by the Solemn League and Covenant in 1638. During the Civil War and the Protectorate of Cromwell, Independency increased in numbers and in influence. Two fanatical sections of the party, the Fifth-Monarchy Men,' and the Levellers'who aimed at complete separation of the church from the state, which they maintained should preserve an attitude of religious indifference-were repressed by the iron hand of Cromwell on their attempt to establish their principles by force of arms. The declaration of faith and order issued by the Synod of the Independents in 1658 is not different in its doctrine from the Westminster Confession. After the accession of Charles II. Episcopacy was re-established both in England and Scotland. On the 24th August 1662 two thousand ministers were ejected from their livings in the Church of England, because they refused to subscribe the second Act of Uniformity, which enjoined all ministers in England to declare their unfeigned assent and consent to the entire Book of Common Prayer. In the same reign, the successive Conventicle, Five Mile, Corporation, and Test Acts increased the civil disabilities of both Nonconformists and Catholics. The persecutions did not cease till the Revolution, when the Act of Toleration in 1689 extended religious liberty to dissenters, only requiring from them the payment of tithes to the Established Church. In the 17th century a middle party within the Church of England, known as the Latitudinarians,' had endeavoured to exercise a mitigating influence on the violence of the disputes between the extreme Episcopalians and the rigid Puritans. Hales and Chillingworth were in the first half of the century the leading exponents of the party, which later included the Cambridge Platonists,' Whichcote, John Smith, Cudworth, More, and even Simon Patrick and Tillotson. About the middle of the 17th century another movement began in England as a reaction against the religious extremes of the Great Rebellion. The principles of the English Deists' originated undoubtedly in the reaction from the religious excesses of the Cromwell period, but were more largely due to the progress of philosophy and the historical and natural sciences. They passed over to France, where they found a congenial soil under Louis XIV. and Louis XV., and, in presence of the Dragonnades and the persecutions of the Protestants after the revocation of the Edict of Nantes in 1685, developed into the Atheism and Materialism of the Encyclopedistes. These afterwards bore bitter fruit in the French Revolution—‘the religi. ous issue of which proved,' says Hase, not only the necessity of religion for a civilised people, but also the national indispensability of a church.' In Germany the reaction from the fanatical violence of the Thirty Years' War and the lifeless orthodoxy of the 17th century took the form of Pietism. It began with the collegia pietatis founded by Spener about 1670, and the similar collegia philobiblica of Francke, professor at the university of Halle from its foundation in 1694. Halle became the centre whence Pietism spread on every side, and its influence, like that of Geneva under Calvin, extended to all the Protestant countries of Europe. The church of the Moravians, in the form in which it was renewed by Zinzendorf, is a daughter of Pietism, and the founder of Methodism testified that Moravianism was the first medium of his own inspiration. Pietism, with Moravianism, which inwardly rests on the same foundation, is, says Weingarten, 'the last fruit of that heart-religion, springing originally from Franciscanism, which consists in the closest vital fellowship of the individual Christian with Christ.' It laid great weight on strictness of conduct, and dwelt rather on regeneration and sanctification than on the Reformation doctrine of justification by faith. During the reign of Rationalism it appeared quiescent, but it revived in the present century, and in alliance with the orthodoxy which it formerly combated forms the predominant party in the Evangelical Church of Germany. At The founders of English Methodism did not aim at any new doctrine or order, but only sought, like the German Pietists, to deepen spiritual life, and make it more practical and fruitful. Methodist societies began to be organised in 1739, after Wesley and Whitefield had been excluded from the pulpits of the Established Church. These two leaders separated in 1748 on the question of predestination, Wesley holding the Arminian, and Whitefield the Calvinistic view. Ten years after Wesley's death his followers numbered 40,000, and in twenty years more increased to upwards of 100,000. Wesleyan Methodism and its numerous offshoots have been distinguished both in this country and in America for their evangelistic zeal and their influence over the common people; and their earnestness and success have been the means of imparting a healthful stimulus to the Church of England. About the end of the 18th century the influence of the Methodist movement extended into the Established Church, and issued in the formation of the Evangelical party,' which, centring in Cambridge, soon became the most energetic party in the Church of England. Oxford, which from Laud's time had been the centre of the old High Church' party, began about 1833 the Tractarian movement, of which the first impulse came from the Evangelical revival; while in one of its sides, at least, it was a kind of æsthetic outcome of the Romantic revival in literature and art. No fewer than 150 of the clergy and leading laymen connected with the movement followed Ward and Newman (in 1845 and 1846) into the Roman Catholic Church, but the party, held together for nearly fifty years under the leadership of Pusey, has now fully identified itself with the Anglican Church as the Catholic Church planted in England.' Though Anglo- | Catholicism' has driven large numbers into the Roman communion, it has succeeded in doing what Methodism a hundred years before attempted, and has brought new life into the Church of England. It bears a close affinity to Roman Catholicism in ritual and doctrine, but refuses to acknowledge the universal supremacy of the Bishop of Rome. The Broad Church' party, the third in the modern Church of England, traces its beginning to Coleridge, but in spirit and to a large extent also in teaching, is substantially identical with the old Latitudinarians and the Cambridge Platonists, who, with great spiritual earnestness and honesty, maintained for over a hundred years a large and CHURCH HISTORY tolerant theology. The modern Broad Church party agrees with the Evangelical or Low Church' party in minimising the importance of apostolical sucression and sacramental grace, and in attaching no intrinsic value to particular forms of ritual or elerical vestments; but unlike it demands a more heral interpretation of dogmatic definitions, and a greater freedom in the subscription to creeds. In its preaching it aims at guidance rather than version, frankly contradicting the prevailing Evangelical teaching that attributes everything to sovereign grace and emphasises the complete corruption of unregenerate human nature. It has throughout advocated a bolder view of the aplicability to Scripture of methods of criticism and exegesis that have found favour in Germany. One of its earliest leaders was the famous Dr Arnold, who advocated the great Hooker's theory of the identity of church and state-a kind of spiritualised Erastianism-as the only means of fly carrying out the realisation of Christianity on earth. It has added many illustrious names to the roll of English churchmen, among them Whately. Maurice, Frederick Robertson, Julius Hare, Kingsley, Thirlwall, and Stanley. The standard of Anglican doctrine is fixed by arts of parliament in the Thirty-nine Articles of 1571, and in the Book of Common Prayer (1552, revised in 1559 and 1661). Not till the present century has the church's close connection with the state been loosened by a series of laws removing the civil and political disabilities of dissenters. The Church of England includes at most two-thirds some say only one-half) of the population, and possesses the whole of the ecclesiastical endowments ot the country. Its comprehensiveness is altogether unexampled; within no historie church in the world is to be found such divergency of honest opinion. Its enormous revival of activity during the last fifty years has struck its roots deeper into the religious heart of England, and though its disestablishment has often been proposed, the Church of England is so closely interwoven with the other institutions of the nation, and is so dear to the majority of the English people, that such a contingency must seem remote. In any event, the olidity and dignity of the Episcopal Church would retain for it the chief place among the ecclesiastical societies of England. Such hindrances to its efficiency as pluralities and non-residence have long been renove, the episcopate within England has been largely extended, and missionary bishops appointed to organise and extend foreign missions, while no Je than thirty millions have been spent within tarty years upon the building and restoration of eurches at home. Such agencies for relieving jenerty and distress as sisterhoods and special ssions have leaped into life, and in the Church Cotigresses (first, 1861) and Diocesan Conferences first, at Eiv, 1864) the door has been opened to the co operation of laymen in church work. The growing demand for greater freedom of action on - part of the church, resulted (1852, and 1856) an attempt to revive the powers of Convocation, a yance since 1717. In 1867 was inaugurated the first Lambeth Conference of prelates of the Angcan rite from all quarters of the world. James I. gave the whole ecclesiastical endowin Ireland into the hands of the Anglican The Irish branch of the Anglican Church, i only embraced one-eighth part of the popuatom, was disestablished and disendowed in 1871 the Insh Church Act of 1869. In the census of *71 the Catholics of Ireland numbered 4,141,933; Esopshans, 6×3.295; Presbyterians and non- opal Protestants, 358,238, E Iatronage had been abolished in Scotland in 1660), but was restored under Queen Anne in 1712. | 241 The repeated protests of the General Assembly A great development of missionary zeal has The West Indies, Japan, China, and Abyssinia, they have won over thousands to their society and church. While Protestant missions have aimed at saving individual souls, they have used every possible means to effect conversions, and have counted their converts in crowds. Their constant policy has been to ingraft Catholic ideas and usages on traditional prejudices and customs. In India they commended themselves to the great as Christian Brahmins and to the poor as apostles of freedom; in Japan they sided with the native nobility against the luxurious priestly class; in China they made their way to favour through geometry and astrology; in Spanish South America they took the oppressed natives under their protection, contended against slavery, and founded in Paraguay a socialistic theocracy of their own. Ever since the Reformation the Roman Catholic Church has been growing more and more ultramontane, and this tendency has become most marked in the second half of the 19th century, largely through the increasing influence of the Jesuits. That order, suppressed in Portugal (1759), in France (1764), in Spain and Naples (1767),__in Parma (1768), and by the bull Dominus ac Redemptor Noster' of Clement XIV. in 1773, was restored by Pius VII. in 1814. The golden days of the Jesuits were under Pius IX. (1846-78), who gradually passed entirely under their influence. The Jesuit generals, Father Roothaan (1829-53) and Father Beckx (1853-84), called the black popes,' reigned in Rome side by side with the white pope,' Pius IX. The dogma of the Immaculate Conception, which the Jesuits maintained against the Dominicans, was promulgated by the pope in 1854, and ten years later the Encyclica and Syllabus proclaimed to the world that the political and ecclesiastical theories of Jesuitism were accepted by the holy see. The Jesuits acquired considerable influence in France under Napoleon III., but were expelled in 1880. In Italy, since the downfall of the pope's temporal power (1871), they are restricted to Rome, and they were excluded from Spain and Mexico (1868), from Germany (1872). The famous canon expressed by Vincent of Lerinum in 434: Quod semper, quod ubique, quod ab omnibus creditum est,' has been the formal principle of Catholicism throughout its history. At first it fell to the bishops in the synods to decide whether any particular doctrine bore these three marks of Catholicity. Sometimes one synod set aside the resolutions of another, and even at the cecumenical councils the whole Church was never represented in the same proportions. The supreme authority of the pope was the only means to secure absolute unity, and neither the defenders of the episcopal system' at the medieval councils nor the Gallicanism of the French clergy (set forth in their declaration of 1682) were able to interpose an effective resistance. To secure the Papacy from all such opposition in future, the Jesuits persuaded Pope Pius IX. to have it decreed by the Vatican council that only the pope is the infallible head of the Church. Leo XIII. has set his seal upon the work of Pius IX. by restoring, in 1886, to the order of the Jesuits all the privileges it enjoyed before its dissolution. The ancient conflict between emperor and pope, recently revived in the Kulturkampf, ended (1883-86) in a victory for the Papacy, by the withdrawal of the May Laws' and the reversal of the German ecclesiastical policy pursued since 1872. At the present day there are 2074 million Roman Catholics, only 115 million Protestants, and 83 million Greek Christians; while the non-Christian population of the world is about 1018 millions. The primary sources of Church History are: (1) Original documents, such as the records and decrees of church councils; the official publications of | bishops and popes (pastoral epistles, bulls, briefs, decretals, and constitutions); laws relating to ecclesiastical affairs, issued by sovereigns, chancellors, or parliaments; liturgies and service-books, rules of religious orders, symbolical books and confessions of faith, sermons and treatises of theologians and ecclesiastical leaders, journals and reports of eye-witnesses, and letters of contemporaries eminent in church or state. Monuments, such as ecclesiastical buildings, pietures, sculptures, inscriptions, vessels, &c. Among the secondary sources are calendaries, martyrologies, and necrologies; traditions, annals, and chronicles all requiring to be sifted by criticism, the farther their date from the period to which they refer. (2) The earliest church historian whose writing is extant is Eusebius of Cæsarea, who made use of the earlier works of Hegesippus (about 150 A.D.) and Julius Africanus (3d century). The history of Eusebius, extending to 324 A.D., was continued by Socrates to 439, Sozomen to 423, Theodoret to 428, Philostorgius to 425, Theodore to 527, and Evagrius to 594. The chronicle of Eutychius of Alexandria, written in Arabic, comes down to 937. Nicephorus Callisti (1330) closes the series of the Greek church historians. The Byzantine civil historians from 500 to 1500 contain valuable materials for church history. The earliest Latin historians of the Church were Rufinus, who wrote a translation of Eusebius, and brought it down to 395; Sulpicius Severus, the Christian Sallust,' extending to 400; Orosius to 416; Cassiodorus, who combined Socrates, Sozomen, and Theodoret into a text-book, the famous Historia Ecclesiastica tripartita, which was the standard down to the Reformation; and Jerome, whose translation of Eusebius, and continuation to 378, was followed by the chroniclers Prosper of Aquitaine, Idacius, and Marcellinus. Of medieval writers of special histories the most notable are Jornandes (550); Gregory of Tours (540-595), who wrote the chronicles of the French Church in the 5th and 6th centuries; Bede, the father of English church history, which he narrated to the year 731; Paul the deacon (760), author of a history of the Lombards; and Adam of Bremen, the chief authority on the northern churches from 788 to 1072. The Dialogus Miraculorum of Cæsarius of Heisterbach throws great light on his own age (first half of 13th century). Besides the Liber Pontificalis, a history of the popes to 885, which was probably the work of various authors, general church history was written by Anastasius of Rome and Haymo of Halberstadt in the 9th century, by the Norman monk Ordericus Vitalis, and the cardinals Petrus Pisanus, Pandulf, and Boso in the 12th century; in the 13th, by Martinus Polonus, whose Chronica summorum Pontificum Imperatorumque was the most popular history-book of the middle ages; in the 14th, by Ptolemy of Lucca; and in the 15th, by Antoninus of Florence, whose work comes down to 1459. Laurentius Valla's attack on the legend of the Donation of Constantine' appeared in 1440. The Reformation, at first more productive in exegesis than in history, awoke to the necessity of justifying itself by the Church's development in the past, as well as by the statements of Scrip ture. After the Peace of Augsburg, a society of Lutheran theologians at Magdeburg, headed by Matthius Flacius (Illyricus), compiled a comprehensive history, arranged in 13 folio vols., each embracing a century. The Magdeburg Centuries was answered by the Annals of Cæsar Baronius, in 12 folio vols., which was followed by the histories of Hottinger, Spanheim, and Samuel and Jaques Basnage in the Reformed Church, and of Pagi, a Franciscan monk, who also criticised Baronius. The history of the Council of Trent was written CHURCH HISTORY Of the councils, the chief collection is that of Mansi, in 31 vols., and history that of Hefele in 7 vols. In the earlier part of the 19th century the chief writers in Germany were Count Stolberg (whose work in 15 vols., extending to 430 A.D., has been brought down to 1300 in other 17 vols, by Kerz), Katercamp, and Möhler, who was the first of a new school of thoroughly scientific historians, to which Ritter, Locherer, Döllinger, Alzog, and Kraus belong, while the works of Cardinal Hergenrother and of Brück have a strong ultramontane bias. English writers on general church history are still largely dependent on the labours of German scholars. There is no English church history worthy of a place beside the works of Neander, Gieseler, and Hagenbach. Of other 19th-century writers may be mentioned Hinds, Burton, Kaye, T. Price, Marsden, Lathbury, Hardwick, Maurice, Blunt, Milman, Hook, Newman, Stanley, Creighton, Robertson, Wordsworth, Abbey |and Overton, Haddan and Stuble, Perry, and Stoughton in England; Cook, M'Crie, Hetherington, Welsh, Lee, Grub, Tulloch, Skene, and Cunningham in Scotland; Reeves and Killen in Ireland; Schaff, Allen, and Fisher in America; Gfrörer, Ranke, Heppe, Henke, Overbeck, Hausrath, Keim, Häusser, Kalnis, Schürer, Lipsius, Hilgenfeld, and Langen in Germany; and Matter, Bungener, Capefigue, De Montalembert, Aube, D'Aubigné, Renan, De Broglie, Michaud, and Chastel in France. For the remarkable development of the literature on the life of Christ during the last fifty years, see the article on JESUS. by Sarpi and Pallavicino. Church history was The contention of Baur, and his disciples -gler and Zeller, which represented the original aption of Christ as persistently struggling for perpetuity of Petrinism against Paulinism, and interpreted the New Testament to prove this ors, has been considerably discredited by the investigations of Ritschl, Weiszacker, Lechler, Harck, Weiss, and De Pressensé. In the Roman Catholic Church the study of **ure history has been pursued with great energy. De Acta Sanctorum of the Bollandists, begun in the 17th century, have reached their 63d volume. See the extensive bibliography in Hagenbach's Encyclopadie (11th ed. by Kautsch, 1884); also see Weingarten, Zeittafeln und Ueberblicke der Kirchengeschichte (3d ed. 1888); F. C. Baur, Die Epochen der Kirchlichen Geschichtsschreibung (Tüb. 1852); Ter Haar, De Historiographie der Kerkgeschiedenis (Part I., from Eusebius to Laurentius Valla; Part II., from Flacius to Semler; Utrecht 1870–71); GeWattenbach, Deutschlands schichtsquellen im Mittelalter bis zur Mitte des 13. Jahr- Arius. Arminius. Bishop. Canonisation. Councils. England. Friends, Society of. Gallicanismn. Independents. | Reformation. Jesuits. Knox. Lord's Supper. Church. Missions. Monachism. Pope. Church. Russian Chur. Sacraments, Scholasticism. Scotland, Church of Unitarians. Presbyterians. Waldenses, Churchill, CHARLES, satirist, was born in Westminster in 1731. After leaving Westminster School, where he was contemporary with Colman, Robert Lloyd, Cowper, and Warren Hastings, he did not enter Oxford or Cambridge, being apparently disqualified by an imprudent Fleet marriage at seventeen. In 1756 he was ordained priest, through need, not choice,' and at his father's death in 1758 he was appointed to the curacy and lectureship of St John's, Westminster, the poor emolu. ments of which office he strove to eke out with teaching. But he was hopelessly improvident and already dissipated; accordingly, after a bankruptcy of but five shillings in the pound-and that paid only by the aid of Robert Lloyd's father-a formal separation from his wife, and a course of unclerical indecorum and dissipation that called forth the remonstrances of his dean and the protests of his parishioners, he slipped his neck from the orders which he wore so awkwardly, and cast himself 244 CHURCHILL CHURCHING OF WOMEN entirely upon the town (January 1763). His high capacity, with a happy knack of turning strong Rosciad, published in 1761, had already made him and honest thought into nervous and memorable famous and a terror to all the actors of the time. verse. At the same time he lacked the chief essenThe poem was modelled on Dryden, and had real tials of true satire, a real insight into the heart of talent and vigour, as well as scurrilous and unspar man and that rarest power of happy exaggeration, ing personality to commend it. Later in the same of preserving likeness in unlikeness and verisimiliyear, in The Apology, he made a savage onslaught tude in distortion. A fatal volubility in rhyming, on his critics, and particularly Smollett. Night a kind of boisterous but unequal energy, and an (1762), a long poetical epistle addressed to Lloyd, instinctive hatred of wrong, manly and honest, and suggested by Day, Armstrong's somewhat un- although often scarce to be distinguished from the welcome poetical epistle to 'gay Wilkes,' contained mere reflex reaction of natural spleen and obstinacy, some nervous lines, but was on the whole a poor combined to make him the hero of the hour and production marred by an impudent bravado of its ephemeral interests, but was not equipment honesty, as if it were some justification of mis- enough for a Dryden, a Juvenal, or even a Butler. conduct to make a candid avowal of it. The Ghost See Forster's Historical and Biographical Essayı (1762) is an incoherent and tiresome poem of over (vol. ii. 1858), and Southey's Life of Cowper. four thousand lines in octosyllabic metre, only remembered now for the attempt to satirise Dr third son of the seventh Duke of Marlborough, was Churchill, LORD RANDOLPH HENRY SPENCER, Johnson as Don Pomposo' on occasion of the born on February 13, 1849, and educated at Eton Cock Lane ghost-story, and the much more warand Merton College, Oxford. Lord Randolph was rantable ridicule cast upon Whitehead the laureate. first returned for Woodstock in 1874; but it was Churchill next helped Wilkes in the North Briton, not until after the general election of 1880 that he and heaped timeous ridicule upon the Scotch in became prominent in politics, when he appeared The Prophecy of Famine (1763), an admirable as the leader of a guerilla band of Conservatives satire, bright with wit sharpened into stinging known as the Fourth Party.' He was frequently verse-undoubtedly his best work. It is indeed in collision with his leaders on questions of party falsely applied to Scotland, but on that account organisation and the conduct of the Opposition; may be allowed a greater share of invention,' says but his vigorous attacks on Mr Gladstone's policy, Boswell, with characteristically wrong-foot-fore- both foreign and domestic, were of unquestionable most but whimsically ingenious reasoning. Later value to the Conservative cause. Towards the end in the same year appeared Churchill's Epistle to Hogarth, for which the great caricaturist paid to have a considerable following among the younger of Mr Gladstone's ministry Lord Randolph began the poet by gibbeting him to all future time as a Conservatives, who regarded him as the future bear in torn clerical bands and ruffles, with a pot leader of the Tory Democracy. After a plucky of porter, and a club inscribed Lies and North attempt to defeat Mr Bright at Birmingham in Britons.' Other works of Churchill's were The 1885, Lord Randolph was returned for South Duellist, an onslaught on Wilkes' assailants in the Paddington. He was Secretary for India in Lord House of Lords; The Author, which pleased the Salisbury's first ministry (June 1885-January 18861, critics and even Horace Walpole; The Conference, his period of office being marked by the annexainteresting especially for one redeeming feature tion of Burma. From July to December 1886 he -a singularly touching and true confession of was Chancellor of the Exchequer and leader of remorse for the seduction (but not desertion) of the House of Commons, when he resigned, being a Westminster tradesman's daughter; Gotham, a long and ambitious exposition of his political fice himself on the altar of thrift and economy. resolved, as he wrote to Lord Salisbury, to sacriideas; The Candidate, a splendid attack on Sandwich; The Farewell, The Times, and Independ-forward were most incisive; but on most other points His attacks on the spending departments thenceence, the last containing an interestingly unflattering portrait of the poet by his own pen, in which he laughs at his burly frame and rolling gait-much like a porpoise just before a storm. Meantime the satirist had prospered and gained enough not only to pay off all his old debts, but to help others, for no man was ever more faithful and unreserved in love towards his friends than this sinning and repenting prodigal. In the October of 1764 he crossed to Boulogne to see Wilkes, was seized suddenly with a fever, and died on 4th November. Just before the end he sat up in bed to bequeath annuities of £60 to his wife and £50 to his mistress, for which, however, there proved to be no funds. His body was buried at Dover, and on a slab above his grave was inscribed with less than dubious truth the line from his poem The Candidate: 'Life to the last enjoyed, here Churchill lies.' Fifty-four years later Byron, leaving England for the last time, stood beside his tomb, his mind filled with reflections on 'the Glory and the Nothing of a Name,' which he shaped into a poem scarce worthy of its theme. he spoke and voted steadily on the Conservative side. Lady Randolph Churchill, nee Jerome, who is of American birth, has given most valuable assistance to her husband in his electoral contests, and is a prominent member of the Primrose League. Churchill River, of Canada, rises between the north branch of the Saskatchewan and the Athabasca, under 55° N. lat., and flows generally NE. through a series of lakes, first as the Beaver, then as the Missinnippi, and finally as the Churchill or English River, to Hudson Bay, which it enters near Fort Churchill, after a course of nearly 1000 miles. There is plenty of traffic during summer by canoes, which are conveyed by land portage past the largest of the stream's many rapids. The natural advantages of Churchill harbour have caused it to be regarded as a possible terminus for the railway from Winnipeg, and the starting-point of the direct sea route to England by Hudson Bay and Hudson Strait. Churching of Women, a religious usage prevailing in the Christian church from an early Churchill left two unfinished satires-The Jour-period, of women, on their recovery after childney, broken off at a line of sadly ominous signifi-bearing, going to church to give thanks. It appears cance: I on my journey all alone proceed; and to have been borrowed from the Jewish law (Lev. the severe and masterly Dedication to the arrogant Warburton. His satires are for the most part long since forgotten. Though neither a blockhead according to Johnson, nor the great Churchill' as described by Cowper with all an old schoolfellow's extravagance of admiration, he was yet a satirist of xii. 6); and the earliest express mention of it is in the pseudo-Nicene Arabic canons. No ancient forms for the purpose are extant, and those in actual use are of medieval date. The Greek rite is only partially concerned with the woman, being also the presentation of the new-born child in the |