Journal in France in 1845 and 1848 with Letters from Italy in 1847. Allies Thomas William

to Moses, ending with an allusion to the final plague; and then he went on further to illustrate the difference between divine and diabolical miracles, by the history of St. Peter and Simon Magus. M. Massard said, 'But if any one were to work as many miracles by the power of the devil as are recorded in Holy Scripture, must we then believe him?' M. Croze – 'No; we have been told that Antichrist will work miracles at the end of the world; but we are assured that God has wrought them in proof of His religion, and He cannot have deceived us. Therefore we may safely reject any pretended revelation that is contrary to what we have received.'" – M.

      The last question was, 'You have well proved that there can be, and have been, miracles, but now I wish to put an objection to you, which I think you will find it very hard to answer. How is it that God works no miracles now?' M. Croze rejoins, 'Is that your great difficulty? There are fifty answers I might give you. As, for instance, that God does not choose to work them now, and certainly we have no right to ask His reasons; or, that now His religion is established, it has no need of the confirmation of miracles. These and numberless other answers might be given, but I prefer showing you, that it is not at all desirable miracles should be worked. Two medical charlatans once went into a town, and, in order to get themselves practice, instead of putting out that they had specific remedies for the gout, or the liver, or the digestion, or what not, they declared, on that day three weeks, they would go in broad daylight into the cemetery and raise to life any whom they were asked to raise, however long he had been dead. The bait took; their house in the mean time was besieged with patients, for it was naturally supposed that they, who could raise the dead, could cure the living. In the mean time, as the day approached, the more timid said to the other, 'What shall we do, for if we do not raise the dead man we shall certainly be stoned.' 'Don't be afraid,' said the other, 'I know mankind better than that;' and, indeed, the next day a middle-aged man came to them, and offered them a considerable sum if they would go away without raising the dead. 'Ah! Messieurs,' said he, 'j'avais une si méchante femme.' Another burst of laughter throughout the church. 'I had such a shrew of a wife. God in his goodness has been pleased to relieve me of her; if she should be the one you pitch upon, I should be a lost man.' Presently came two young men, and said, 'Ah! Messieurs, an old man died the other day and left us a great fortune: if you raise him up, I am afraid we shall be lost men, for he will certainly take it from us again.' Not long after came the magistrates, who had reason to fear lest a certain person, who was now quietly out of the way, should return to life and trouble them. And they besought and authorised our charlatans to leave the city before the appointed day. So you see it would be a very undesirable thing to have the power to work miracles. So I might answer you; but I, for my part, believe there have been miracles in modern times.' Here he cited some, which I did not catch. Such was the nature of this conférence between M. Massard and M. Croze, which latter had a countenance remarkable for finesse and subtilty and comic humour. Profaneness to the church was supposed to be guarded against by stretching a curtain before the altar at some little distance.

      This was followed by an energetic and rhetorical sermon from L'Abbé Frappaz, on the love of Christ, and on faith, hope, and charity, which was listened to with great attention, and applauded more than once. "After this they sang 'Monstra te esse matrem' to a lively hopping air." – M.

      Then came a long distribution of prizes, in books and pictures, to the most attentive members, which were delivered to each by the Archbishop of Chalcedoine, while at intervals the choir struck out verses of a hymn in honour of St. Francis Xavier, which was echoed through the church. In the mean time the curtain had been withdrawn, and the altar brilliantly lighted up for a salut pontificalement célébré. This, however, we did not stay for, as it was already past ten.

      Monday, July 14. – We went up to Montmartre, having a letter for the curé; but we found that he had moved to Charenton, behind Père la Chaise. Round the church there is a small garden, with the Stations, which terminate on the north side in a Calvary; there are the three crosses, and figures as large as life, on a little rocky eminence; beneath is the sepulchre, with a recess for the body, a window and two doors: on the south side a small chapel of Notre Dame des Sept Douleurs, in which she is represented with Christ in her arms. Underneath is the following inscription, which we copied as a specimen of expressions, such as, though unauthorised by the Roman Church, are continually found in and about churches, and do much harm: —

      "Ne sortez pas du Calvaire sans invoquer Notre Dame des Sept Douleurs. Elle pleine de grace, le soutien des malheureux, la consolation des affligés, le refuge des pécheurs, et des opprimés.

      "Elle vient du mont Valérien; elle opère des grands prodiges, adressons nous à elle avec confiance; elle nous sera propice, et nous consolera dans nos peines. Priez pour nous, Mère de Dieu, qui avons recours à vous."

      We showed this to M. Galais in the evening: he censured it, declared it was contrary to the rule, which required that no such thing should be set up without the authority of the Bishop, and said he would have it made known to the Archbishop of Paris.

      The church is very old, plain and ugly outside; its apse misappropriated into a telegraph station; inside it is a little better: Norman in style. The chief interest about it to us was that here St. Ignatius de Loyola made his first profession.

      We enjoyed the prospect of Paris from the hill below; but that of London is, I think, finer; for this general view wants grievously the towers and spires of the middle ages: in that vast expanse there are but few buildings which soar above the common range. Notre Dame, S. Jacques de la Boucherie, The Pantheon, Les Invalides, and one or two others, seem as nothing in that great city.

      We visited M. Galais again this afternoon, as he was going out to their maison de campagne, for his retreat of eight days, to-morrow. He was reciting his Breviary when we entered his chamber; he begged permission to continue, then knelt down for the Lord's Prayer, and after that talked with us above an hour. He also took us to the Supérieur. I told him we were desirous to learn all we could of their discipline. He said the seminaries had been originally established with a view to cultivate the interior life, and as places of religious recueillement, – the young men going to the Sorbonne for instruction. All this had been put a stop to at the Revolution; and now, the university being under the direction of infidels, they were obliged to make their seminaries serve for instruction as well as for works of piety. They wished to have a chair of Ecclesiastical History. He inquired about the state of Christian philosophy at Oxford, and said they looked for something to be done on that subject, where the stress of the battle with infidelity now lies. He also asked whether as careful a guard was kept over young men preparing for orders as with them: on which point we were ashamed to answer. M. Galais invited us to their maison de campagne, and we agreed to go on Saturday.

       Tuesday, July 15. – We ventured to call on the Père Lacordaire, and were richly rewarded for our boldness, inasmuch as we had more than an hour's very animated talk with him. Behold a veritable monk, a St. Bernard as it were, returned again in the vigour of manhood; in his white Dominican dress he looked the very beau idéal of the Church's warrior, armed at all points for the encounter with heresy, and walking serene and fearless amid the troubles of life and the shock of falling systems. A fresh and rosy countenance, a keen dark eye, and most animated expression, contributed to form one of the most striking figures I have ever beheld. I thought it was worth coming to Paris to see him. Perhaps the knowledge that he was a most eloquent preacher had something to do with this feeling. "I asked him about the Tiers Ordre de S. Dominic. He said that it was under no vow, but they might add to their profession the vow of celibacy (chastity they call it always), or that of obedience, or both. The rule, as modified by authoritative dispensations, may be observed with tolerable ease by persons living in society. Father Lacordaire himself, as superior of the Dominicans in France, has received from Rome certain dispensations for those who may embrace the third order; and there are already some fifty of them, if I remember right, in Paris." – M.

      We talked about the Anglican movement. He spoke also of the miserable state of the University in France; that, instead of being local, it was extended every where, and so had no body, no coherence. Its professors were bandied about, from one end of France to the other, at the pleasure of the government. He said they were engaged in a great contest for the liberty of the religious orders: that was nearly won: it would certainly arrive. Protestantism showed its deadness by