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divine will, to suffer that death which is appointed for me; and I earnestly hope that all thoughtless young men will take warning from my fate, will diligently tend to religious instruction on the Lord's Day, and carefully avoid at all times, intoxication and evil company, if they wish to escape the justice of the law here, and the still more dreadful justice of God hereafter."

It is worthy of observation, that this account we have looked for in vain in any of the London papers, with the single exception of the "British Press."

To the Editor of the Catholic Miscellany.

MR. EDITOR,-In your number for January in the present year, I had the pleasure of contributing some gleanings from antiquity, in proof of the uniform adoration of the eternal word of God, the second person of the most blessed Trinity, in all ages, with the same supreme worship as was rendered to God the Father. I esteem it a powerful argument against those who deny the divinity of our blessed Saviour, and the doctrine of the blessed Trinity, to be able to shew that, in the earliest ages of Christianity, these fundamental truths were uniformly and firmly held by the faithful; since those faithful were too near the days of the Apostles, to have gone astray, one and all, upon points of such deep and momentous importance. We have abundance of other proofs to establish these great dogmas; but I confine myself at present to the practice of antiquity—a sure guide in matters of this nature-and having given notice in my former letter, that I might send further observations relative to the divine worship of the Holy Ghost, the present communication will give the result of some researches to that effect.

That the third person of the blessed Trinity, the HOLY GHOST, was worshipped in the earliest ages with the same divine adoration as the FATHER, is manifest from several passages of the holy Fathers adduced in my former communication. I mentioned the prayer of St. Polycarp before his martyrdom, about the middle of the second century: "I praise thee, bless

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thee, and glorify thee for all things, together with Jesus Christ, thy eternal and well-beloved Son, with whom, to thee and the HOLY GHOST, be glory now, and for endless ages. Amen." The same, I observed, was taught by St. Justin, Martyr, who died in 160; and by St. Clement, of Alexandria, who added the Holy Ghost to the Father and the Son, signifying thereby that he was worshipped by the Christians with the same divine adoration as the other two Persons. The dialogue of Lucian, entitled Philopater, may also be referred to on this point; "Swear," says he," by the great immortal heavenly God, who reigns on high, the Son of the Father, the Spirit proceeding from the Father, one of three, and three of one. Him consider as Jove and as God." In ahdition to these, we are furnished by Origen with a noble monument of the divine adoration of the Holy Ghost; where he exhorts Christians to abstain from sin, because, as they adore the Holy Ghost, they should be careful not to defile their members which are the temple of the Holy Ghost, with evil conversation and base passions. Nos autem, qui nullam creaturam, sed Patrem, Filium, et Spiritum, sanctum colimus et adoramus, sicut non erramus in cultu, ita nec in actibus quidem et conversatione peccemus, ut membra Chrristi et templum spiritus sancti corpora nostra in omni, sanc titate et puritate servemus, &c. (Origen. in Ep. ad Rom. Cap. i.) St. Basil, who wrote a whole book on the Holy Ghost, to repress the heresies which in his time were gaining ground on this point, has collected many arguments of the early Fathers to prove the divinity of the Holy Ghost. He says, that the Martyr Athenogenes, composed a hymn in praise of the Holy Spirit, from which he is of opinioin, that the doxology was taken, which from very early times was used in the Church: Ανεμεν Πατέρα, και Υίον, και ἅγιον, Πνευμα Θε8: Let us praise the Father, and the Son, and the Holy Spirit of God. St. Basil further testifies, that St. Dionysius, of Alexandria, often used the following doxlogy: To God the Father, and his Son, our Lord Jesus Christ, with the Holy Ghost, be glory and empire for ever and ever: Amen. Moreover, he mentions two Fathers of the third century, Fermilian, of Cæsarea, and St. Gregory Thaumaturgus, who both made use of this form of doxology in their writings and prayers; To God the Father, and his

Son, our Lord Jesus Christ, with the Holy Ghost, be glory and empire for ever and ever: Amén. And since these forms contain the same praise and adoration of the three divine Persons, it necessarily follows, that the early christians adored the Holy Ghost with the same worship of latria as they rendered to the Father and the Son.

It would be superfluous to adduce any testimonies of the Fathers of the fourth century; since their doctrine is well known to almost every reader. I shall only mention, that in the time of Tertullian, the divine worship of the Holy Ghost was so firmly established among the faithful, that Praxeas, and other heretics, accused the Catholics of being Tritheists, or worshippers of three, Gods. But Tertullian, who wrote against them, never denied that divine adoration was paid by the Catholics to the Son and Holy Ghost, equally with the Father, though a denial of this would at once have silenced his adversaries; but he made use of this argument only in his refutation; that each of the three Persons were justly adored with divine adoration, because they are each of the same divine nature and substance; and he adds, et Pater Deus, et Filius Deus, et Spiritus Sanctus Deus, et Deus unusquisque.

From these testimonies of antiquity, we safely conclude, that it was constantly believed by the faithful in the earliest ages, that the Holy Ghost was to be adored with divine worship, since, as Tertullian says, "there is a Trinity of one Divinity, Father, and Son, and Holy Ghost." PALAIOS.

We have received the following description of the person of of our blessed Redeemer from a respectable subscriber to the Miscellany, with a request to have it published. We very willingly comply with his desire.

Description of the person of our Saviour.

[It being the usual custom of the Roman governors to advertise the senate and people of such material things as happened in their respective provinces, Publius Lentulus being president in the days of Tiberius Cæsar the Emperor, wrote the following epistle to the senate concerning Christ.]

CONSCRIPT FATHERS,

"There appeared in these our days, a man of great virtue, named Jesus Christ, who is yet living among us, and, of the Gentiles, is accepted for a Prophet of truth; but his own disciples call him the Son of God. He raiseth the dead, and cureth all manner of diseases. A man, of stature somewhat tall and comely, with a very reverend countenance, such as the beholders may both love and fear; his hair of the colour of a filbert fully ripe, plain to his ears, whence downward it is more orient of colour, somewhat curling, and waving about his shoulders. In the midst of his head is a seam, or a partition of his hair, after the manner of the Nazarites; his forehead plain and delicate, his face without spot or wrinkle, beautified with a comely réd; his nose and mouth exactly formed; his beard thick, the colour of his hair, not of any great length, but forked; his look innocent; his eyes gray, clear, and quick.-in reproving, terriblein admonishing, courteous-in speaking, very modest and wise— in proportion of body, well shaped. None have seen him laugh; but many have seen him weep. A man of his singular beauty

surpasses the children of men."

Death-bed saying of Sir Isaac Newton.- "I do not know,” said the great philosopher, a little before his death, "what I may appear to the world; but to myself I seem to be only like a boy playing on the sea-shore, and diverting myself in now and then finding a smoother pebble, or a prettier shell than ordinary, whilst the great ocean of truth lay all undiscovered before me.'

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Anecdote of Dr. Desaguliers.-Being invited to an illustrious company, one of whom, an officer, addicted to swearing in his discourse, at the the period of every oath, asked Dr. Desagulier's pardon: the Doctor bore this levity for some time with great patience, but at length silenced the swearer with this rebuke: "Sir, you have taken some pains to render me ridiculous, if possible by your pointed apologies; now Sir, I am to tell you, that if God Almighty does not hear you, I will never tell him." Information has never been an obstacle to faith; it is often ignorance, but more generally pride and presumption, that create infidelity. QUERHEUF'S LIFE OF FENelon.

CHURCH OF ST. PETER AT ROME.

The following measures of St. Peter's are taken out of the
authentic dimensions of the best architects of Rome, and com-
pared with those of St. Paul, which are taken from the several
points done by Platt, Hulsbury, Lens, Simons, and Harris.

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Breadth of the fronts without the turrets
Breadth of the church and three naves
Breadth of the church and widest chapels 364

311

110

255

130

186

Length of the porch within

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Breadth of the porch within

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Length of the platea at the upper steps 291
Breadth of the nave at the door..

100

87

40

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The inward diameter of the cupola
From the door within the cupola
Outward diameter of the lantern

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36

18

Whole space upon
Whole space upon whichthe pillars stand 33625

which one pillar stands 5906

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To the tops of the highest statue upon the
front

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