with a voice from heaven, bids us reject her claims, she anathematises and excommunicates us; and when she had the power she burned and tortured men if they did not proceed to suborn their conscience --although conscience is, as Cardinal Newman said, "The primitive viceregent of God within us, a prophet in its information, a monarch in its peremptoriness, a priest in its sanctions and anathemas"-whereas we learn from the whole tenor of Scripture that to force the conscience is to storm the very citadel of heaven.

VIII. She bids us give ourselves up body and soul to obedience to the decrees of a bishop who asumes the titles which Gregory the Great, one of the best of his predecessors, declared to be a mark of Antichrist;-whereas, Scripture says, "Put not your trust in any child of man." I hold then with the great Bishop Thirlwall, that if we commit the sin which St. Paul reproves, and say, "I am of Peter," we should only purchase "a spurious, hollow, artificial unity, by the subjection of reason and conscience to the arbitrary decrees of a selfstyled infallible human authority."

And on what à priori grounds are we thus to blight our holiest blessings, and render ourselves the victims of such incalculable evils?

On the bald assertion that "The Pope has received by Divine Right authority to teach and govern the whole Church!"

An assertion more hopelessly at variance with Scripture, with History, and with Primitive Christianity, it would be impossible to put into language.

"I say

It pretends to be based on Christ's words to Peter, which are painted in colossal letters round the interior of the dome of St. Peter's. unto thee thou art Petrs, and on this petra will I build My Church; and I will give unto thee the keys of the kingdom of heaven." 2

I. Now, first, the promise can only be interpreted to mean what all the rest of the New Testament shows that it does mean; for Scripture is not the bare word: of Scripture perverted to a meaning at variance with their context, but Scriptura est seisus Srip'ure.” Scripture is the meaning of Scripture, and the sense of any dubious expression is to be ascertained by passages which are perfectly clear, nor are many clear statements to be set aside for a false interpretation of one.3 And all the rest of Scripture proves superabundantly that "the Rock" on which the Church was built was not Peter, but Christ.4 Peter had no supremacy among the Apostles at all, seeing that, after the Apostles had all heard Christ's words to him, they still disputed among themselves who should be the greatest.5 Peter

afterwards thrice denied, and with oaths, the Christ whom he had confessed.' James, and not Peter, presided at the first synod of the Church.2 There is not a trace of Peter's possessing any supreme authority over his brethren.3 So far from showing any signs of infallibility more errors are recounted of St. Peter than of any of his brethren. St. Paul put himself absolutely on a level with him in authority, and, even in his own supposed "See" of Antioch, openly rebuked him, and withstood him to the face, because he was to be blamed.* The New Jerusalem has its foundations not on Peter but on the twelve apostles.5 So far from claiming any sort of supremacy he only calls himself a fellow presbyter with other presbyters. To St. Paul and not to St. Peter was entrusted the teaching of the Gentiles.' Christ retained absolutely in His own hands the keys of the kingdom of heaven so far as salvation is concerned, and He alone openeth and no man shutteth. Out of all the Fathers who comment on the text, sixty-eight as against seventeen interpret the rock to be not St. Peter, but either the confession of St. Peter, or three other explanations. If ever therefore there was such a thing as a "unanimis consensus Patrum" on a disputed point it is here, and it at once overthrows even the initial presumption on which the whole Papal tyranny is based.

And even if we do follow only seventeen Fathers as against sixty-eight, how is the argument of Rome advanced by even a single step? It has been established again and again by overwhelmingly decisive arguments :—

I. That there is no proof that St. Peter ever was at Rome at all.

II. That even if he was, there is no shadow of a trace that he exercised any episcopate there.

III. That, beyond all question, he was not the founder of the Church of Rome. Had he been so St. Paul, by his own avowed principle, would not have built upon another man's foundation. 10

IV. That if any Church can claim the privilege of primacy it would be that of Jerusalem; and that if St. Peter ever had "a See," it was not Rome but Antioch.

V. That St. Paul has at least equal claim to be regarded as the head of the Roman Church,

on Luke xxii. 32, "When thou art converted, strengthen thy brethren," writes: "Observe that Christ wishes Peter to regard the rest of the Apostles as brethren, and not subjects (subditos), foreshadowing and enjoining not an office of rule, but of confirmation in faith, hope, and charity."

and that even on the seal of Papal bulls, he is placed on the right, and St. Peter on the left.1

VI. That St. Peter in his Epistle appears to be writing from the East, and, so far from even alluding to Rome or the West, only addresses Eastern Churches.

VII. That St. Clement, whom St. Peter is said to have consecrated as his successor,2 does not, in his Epistle, make even the smallest pretence of right to adopt the tone of arrogant dominance which characterised the edicts of the Pope in the dark and subsequent ages.

VIII. That were we to make the unproven concession that St. Peter was ever Bishop of Rome, there is the completest possible collapse of any evidence that he either did or could bequeath his supposed "privilege" to his successors.

IX. That of these successors for centuries as little is known as of the obscure bishops of the neighbouring Gubbii.

Ter

X. That the Bishops of the Church, for four centuries at least, acknowledged no right whatever of the Bishop of Rome to dictate to them. tullian knows nothing of a Pope who can dictate to other Churches. Irenæus rebuked Pope Victor. St. Cyprian resisted Pope Stephen. The great African Bishops never allowed Rome to lord it over them. St. Basil entirely refused to be dominated over by the Pope.

XI. That the twenty-eighth Canon of the Fourth Ecumenical Council, the Council of Chalcedon, B.C. 451, placed the Patriarch of Constantinople on a level with the Bishop of Rome, and gave no reason for any precedence of the Roman Bishop except the political one, that Rome had been the capital of the Empire. The Roman legates opposed this Canon on the ground that it contradicted the 6th Canon of the Council of Nice, which, they said, began, "The Roman See hath always had the primacy." But the Canon of Chalcedon was carried in spite of them and of Pope Leo; and the passage of the 6th Canon of Nice was shown (thus early in the history of Papacy, and four-and-a-half centuries after Christ!) to be an interpolation.

XII. That even if St. Peter ever was supreme over other apostles, or ever was at Rome, or ever held any office analogous to that of Bishop of Rome, or ever could, or did, bequeath any fraction of his "privilege" to his successors, the nature of that "privilege," as he himself, and as all Scripture teaches us, bears no analogy at all to that claimed by the Pope.

XIII. That even if, in the teeth of all Scriptural and all historical evidence, we were to accept the series of disproved propositions which the Church of Rome makes on this subject, St. Peter himself was not exempt from grave errors, and since for centuries many of his so called successors have been guilty, not only of grave errors, but of

1 Arnauld wrote a treatise on the "Duo Ecclesiæ Capita," and there was a long discussion on this subject. In 1617, Pope Innocent x. condemned the opinion. Canon Jenkins refers me to Ittigius' "De hæresiarchis," p. 401. 2 Tert. "De Præscr.," 32.

66

serious crimes, they have forfeited any authority which they might conceivably have had, by 'making the Word of God of none effect through their traditions." 1 St. Paul was writing to Roman Christians when he warned them that if they were "high-minded" they would be "cut off" (Rom. xi. 20–22). In the same spirit Irenæus wrote, that "those who are looked upon as elders, but follow their own wills, and are puffed up with pride because they sit in the chief seat, are reproved by the Word. From all such we ought to keep away." 3 They have not the inheritance of Peter," said St. Ambrose," who have not the faith of Peter." 4

2

XIV. That if the succession, and the prerogatives of the succession of Bishops of Rome, were ever so well established, that succession has been broken again and again by intrusion, simony, and crime. Quis cus cdiet ipsos custodes?

Into the questions of the late dogmas of the Immaculate Conception of the Virgin, and Papal Infallibility, which we should have to affirm if we accepted the invitation of the Pope to give up at his bidding all our best and most blessed convictions, and to receive in return less than nothing-it is needless here to enter. They are the most baseless of all propositions, and notthe faintest shadow of even semblably specious argument can be adduced in favour of either of these gross dogmatic innovations. It is enough for us to assure the Romanists that many of us would rather die, as so many of our fathers did, than give up the beliefs and privileges which we regard as the most priceless of all the blessings which God has bestowed upon us, and accept in return a tyranny which has so often been nationally and individually pernicious, together with a series of dogmas which we could only adopt by stifling our reason, and doing violence to our conscience. We say with Cardinal St. Peter Damiani: "It is better to obey the Lord as Pope than to obey the Lord Pope."6 Could England be guilty of the criminal folly of reforging the iron fetters of Popish tyranny, which she broke more than three centuries ago, she would deserve to sink into utter dishonour, and to be "in the flat sea sunk."

3 See Kennion, "St. Peter and Rome," p. 98. 4 Ambr. "De Pœnit.," v. 1.

5 "On frémit en songeant aux malheurs que prépare à l'Europe le rêve de rendre à l'Église la domination universelle qu'elle revendique en ce moment avec plus d'audace et d'acharnement que jamais." (E. de Laveleye, "Le Prot. et le Cath.," p. 39.) We may hope that the chance of English Protestants submitting to Roman Catholics, who are only a seventh of the population, is infinitesimal. In 1810 a Vicar Apostolic claimed that they were a fourth.

"Melius est obedire Papae DOMINO quam Domino Papæ.""

IN

N the northern and western provinces of China there is a large and powerful religious sect called the "Kin-Tan-Kiao," or "Golden Pill" sect. In each province it has tens of thousands or even hundreds of thousands of followers. Many belonging to it, rather than give up their religion, have suffered merciless persecution at the hands of the Chinese government; imprisonment, banishment and confiscation of property being quite common. One of that sect long in the employ of the writer had most of his teeth drawn out rather than give up his belief.

The Life of the Goddess of Mercy is one of the chief of the sacred scriptures of the sect. The name by which she is known and worshipped in China is Kwan Yin, which some interpret as the "Manifested Word"; in heaven, however, she is known as Tsih Hang, which means Ship of Mercy, or Lifeboat.

The Life is a sacred drama or epic. The edition used by the writer has two prefaces, one dated

1416, the other 1666, that is, the first is nearly five hundred years old, the second over two hundred years old. The first copy we possessed was in manuscript, and was given us by a member of the "Golden Pill" sect, who was then an enquirer into Christianity. A note to a printed copy says that it was got at Pu Too, an island near Ningpo, and that the abbot there says that according to tradition it was written by the goddess herself, that anciently a man found it in a stone cell, that it was subsequently reprinted several times, but that errors crept into it. Afterwards a man from the desert brought an old copy, and this edition is said to have been corrected according to that ancient one.

The events narrated purport to have transpired towards the end of the Chinese Chow dynasty, which closed 225 B.C., or about the time of the Chinese sage Mencius.

The book consists of an introduction and twelve chapters; it is in beautiful Mandarin (the

colloquial of at least nine-tenths of China), and is partly in prose and partly in verse.

The introduction or prologue, like that of Job, of Milton's "Paradise Lost," Goethe's " Faust," and Baillie's "Festus," is laid in heaven. The goddess is pictured amid all the delights of heaven, yet looking down with pity on the sins and sufferings of men. In a touching soliloquy she deplores especially the misery and ignorance of women in Eastern lands. Referring to former times when as a man she appeared for the world's deliverance, she now resolves to appear as a woman for the salvation specially of women. She then petitions before the throne of the Golden Mother (her expression for Nature's God) on the Pearly Lake, the Everlasting Goddess, saying: "I, Tsih Hang, now kneeling, pray for no other than this. have looked on the living beings in Eastern lands, the more deceived they are the lower they fall; my heart cannot endure it; I have a desire to descend among them to awaken and save them, and by pointing out to them their blind ways show them plainly how to attain the very best way, by knowing the means of returning to God (the original), of escaping the gates of present existence and finding the way out of the sea of trouble."

I

The Golden Mother said, "The true nature of the people of Eastern lands is blinded; they despise the Three Precious Ones (the Trinity of Buddhists), beat and curse the Buddhist and Taoist priests, revile the Buddhist law and deliberately go down to perdition, it will be hard to exhort them to repentance."

Tsih Hang with tears prayed the Golden Mother to shew love and great mercy and allow her to descend among them, and with sincere heart labour in exhorting them, then there would be some who would repent and reform. The Golden Mother then gave her permission, warning her however not to lose her own way. Tsih Hang then bowed and returned thanks for the great favour, took leave of the angels (enlightened ones and Pusas), and went and came to the East. far the Introduction.

CHAPTER I.

So

The first chapter begins by saying, "Now, Tsih Hang on leaving the Pearly Lake (or Jasper Sea) and the magnificent scenery of the everlasting hills, felt it hard to leave the golden realms with clouds of rainbow hues chasing each other, felt it hard to leave the angels and archangels who had ever been so near and dear. But because all men had fallen into a sea of misery by losing their original goodness she left them."

After this she again bewails the fallen state of man in most pitiful language, and again determines to become a woman. She searches for people worthy to become her parents, and can only find a king and queen in Hsing-Lin (part of India) who are merciful and benevolent. Heavenly angels of all grades escort her, and the angels of earth meet and welcome her chariot. The Queen of Shing-Lin at this time had a strange dream, in which she saw the sun fall into her bosom ; ten moons after a princess was born. There were already two princesses: the first was called Miao

Yin (divine or spiritual news or voice); the second, Miao Yuen (divine or spiritual origin or fountain); they now call this third princess Miao Shen (divine or spiritual goodness). The queen had been a vegetarian from the time of her strange dream, not able even to bear the sight of animal food. The child from infancy never touched animal food. She grew up very good and very clever, and was the joy and delight of her parents.

Time flew very quickly, and before her parents were aware she had grown to womanhood. After consultation with his queen the king called the third princess and told her that, as her elder sisters were now married and settled in life, she, being now sixteen years of age, must have a husband also. She then petitions in a pathetic speech that she might be allowed to remain unmarried and live a religious life. She dwells on the vanity and transitoriness of human life and the necessity of preparing for the hereafter. She says among other things :—

rost

"If a man live to a hundred years, his life is as a dream;

Glory and wealth pass away like a flash of gunpowder. I beg my father and mother to give themselves to works of piety;

To worship Buddha, to read the holy books, and move the heart of Heaven.

To store up good works; to confirm your own virtues; And escape from a sea of trouble, a world of dust and turmoil.

Owing to your good deeds in a former state you now possess the hills and rivers;

If, standing on your present height, you still strive upward,

Praying the gods to write your names on the roll in the purple mansion,

You may come to enjoy the blessedness of Heaven and rise above the estate of men."

The king said she talked foolishly. If men attend to the five relations (prince and people, parents and children, husband and wife, brother with brother, friend with friend) and the five virtues, (benevolence, righteousness religion, knowledge, integrity), that is sufficient. The princess replies that her father thinks only of ordinary human duties. Man is one of the three great powers (heaven, earth, man) and is himself a microcosm and ought to copy the goodness of God. Then in a hymn she again depicts the sin and misery of the world and the just award awaiting all in the next life, when, standing before the Mirror of Justice, all the deeds done in the body will be manifested forth. She mentions some of the fearful punishments of the next life awaiting the impenitent, and says: "Whether you have children or wealth who will then care to inquire? Property and treasure cannot buy the Judge." She again at the close announces her intention to remain unmarried and live a religious life.

CHAPTER II.

Her father was so angry he said that she would make him die of anger. He stormed and

cursed her as a foolish low creature who was unwilling to fulfil the purpose of her existence. He then ordered her to take off her royal garments and banished her to the flower-garden to carry water and water the plants, saying she would have to answer with her life if the garden was not in a perfect state. She sadly but willingly obeyed. In the garden angels unseen came to her help, so that everything looked most beautiful, and she had abundant leisure for meditation. The queen was very solicitous about her daughter, and after a time sent her two elder daughters to the garden to see how their sister was and to try and influence her to obey her father and get married. They went; found the garden in the most perfect order and their sister sitting calmly in meditation. Instead of the elder sisters influencing the younger to change her purpose, she, in an eloquent appeal, almost persuades them to give up the world and follow her example. She dwells again on the unsatisfactoriness of earthly pleasures and the great sin of killing animals to fatten ourselves.

The sisters return and report to the king and queen, and say that even if people should be ironhearted they would shed tears to see their sister as she now is. So they implore the king to put away his anger, and allow their sister to practice religion with all her heart. The king again stormed in anger. It is added that unseen spirits immediately reported in the presence of Buddha (God) every word he had said, and he sent one of the four Honourables (a burning seraph) to Tsih Hang to confirm her and show her the way back to God (the Origin of all things) that she might become one of the Enlightened Ones. The seraph suddenly appears in the garden in the form of a Buddhist priest. He tests the steadfastness of her purpose by first trying to dissuade her from a religious life, saying that he himself is the son of king and gave up the world in order to become religious, but finds that he has made a great mistake. Far better that she return to the world and taste some of its pleasures while she is still young; youth once gone will never return to her. She indignantly answers him, Priest, are you also ignorant? Do not you know that the saints of the three religions (Confucianism, Taoism, Buddhism) were once ordinary men?" and goes on to admonish him in powerful language, much as she had done her parents and sisters before. The priest laughs, but in his reply so entered into the spiritual truths which she is beginning to learn that she at last suspects that he is no ordinary priest, and with tears begs of him to pity and instruct her. He tells her to kneel down facing the west and make a vow in evidence of her sincerity. She begs that she may be instructed in the eternal way and the meaning of the "Wordless Scripture" (may this not refer to a heart emptied of all desire other than to receive divine impressions or inspirations?) She vows to keep the five precepts-not to kill living creatures; not to steal; not to harbour impure thoughts; not to feast on wine or meat; not to speak false words.

Having stood the test he now gives her two mottoes, tells her that trials and persecutions will

befall her, and now he must leave her. She asks how she can repay him for his valuable instruction? He desires no other reward than to see her stand firm, though she should meet a thousand troubles. The princess tearfully escorts this apostle to the gate of the garden. He afterwards on reaching the south gate of the city, changes into white light and returns to give an account of his mission to Buddha (God) who sent him.

The king, finding Miao Shen still determined in her purpose, at the advice of his ministers and sons-in-law, sends her to the White Bird (Holy Dove) convent and promises large reward to the abbess if she by any means can change his daughter's purpose. In one of the conversations given here Miao Shen speaks of "Three Lights, one Body."

CHAPTER III.

The abbess, according to the king's orders, tries to dissuade her from her purpose by telling of the trials of a religious life, and gives her almost impossible tasks in which she is again helped by unseen angels so that she has much spare time for meditation. The king finds that the abbess is unsuccessful, and hears strange rumours of what (because he misunderstands the mystical phrases used) seem vile doings, in which his daughter takes part. It is said that a white-faced priest comes to the convent, with whom the princess and the abbess have communion in the drinking of wine. (The phrase used is "wine of the enlightened ones.") Here there is mention made of three in one and of a child coming-probably the new birth is meant. The king in a great rage sends his soldiers to burn up the convent. He is obeyed; the five hundred nuns are burnt alive, but the princess miraculously escapes.

CHAPTER IV.

The king and queen hearing that she is still alive, send for her and again admonish her, but with the same result as before. The king then orders her execution. Her mother and sisters weep much and there is an earthquake. Led to the execution ground three angels unseen guard her. As she speaks to herself in soliloquy, pitying her own condition, she here uses the expression, "Heavenly and Earthly nobility." The angels protect her by putting a golden cirelet round her throat, so that the sword goes in pieces and she receives no harm. The king then orders the executioner, because of his failure or collusion, to be beheaded. He then orders her to be hanged, but her neck is still miraculously protected. When the executioner saw this he was terrified and fainted away. The princess had compassion on the man and begged of the gods to withdraw their protection. They heard her prayer, and in consultation say that the time has come when, according to the Golden Mother in the Heavenly mansions, she "ought to suffer" and enter into the presence of the gods. On again being suspended by the red silk cord it thunders and she dies. She wonderingly says, "I have no body, and yet I have a body, which is my true body?"