meant, if a claim be set up for history, which is not admitted even for theology, then in the name of truth, both Divine and human, let the pretence be exposed. And yet for many years these pretensions have been steadily advancing. Many people have been partly deceived, and partly intimidated by them. The confident and compassionate tone in which certain writers have treated all who differ from them, has won the reward which often follows upon any signal audacity. But when Catholics once understand that this school among us elevates the certainty of history above the certainty of faith, and appeals from the traditional doctrine of the Church to its own historical science, their instincts will recoil from it as irreconcilable with faith.
There is something happily inimitable in the conceit of the words with which Janus opens his preface:
'The immediate object of this work is to investigate by the light of history those questions which we are credibly informed are to be decided at the Œcumenical Council already announced. And as we have endeavoured to fulfil this task by direct reference to original authorities, it is not, perhaps, too much to hope that our labours will attract attention in scientific circles; and serve as a contribution to ecclesiastical history.'
Janus goes on to say, 'But this work aims also at something more than the mere calm and aimless exhibition of historical events: the reader will readily perceive that it has a far wider scope, and deals with ecclesiastical politics; and in one word, that it is a
