tiou ; it forms a complete index and lexicon to the Septuagint, all save the book of Daniel, which was not at that time included in the Septuagint version. Among Greek concordances to the New Testament, the principal place is held by that of Erasmus Schmid (1638), reprinted in a corrected form at Gotha in 1717. An abridged edition of tin s valuable work is published by Messrs Bagster, in their Polymicrian Series. The first of English concordances was one to the New Testament, published at London, before 1540. The earliest concordance to the entire Bible, in English, was formed by Marbeck (London, 1550). This work is very imperfect, and refers only to chapters, not to verses. It was followed by various others, among which may be noted the Cambridge Concordance (1689). The J J/iylishman s Concordance, designed for the use of students who are acquainted only with, the vernacular, is valuable for purposes of exegesis, and the comparison of different English translations of the same Greek and Hebrew words. But all of these were thrown into the shade by the full and trustworthy work of Alexander Cruden. This is entitled A Complete Concordance to the Holy Scriptures of the Old and New Testament, and was published in 1737. It has been frequently re-edited, and still retains its place as an authority. Besides concordances to the entire Bible, verbal indexes to separate portions of it have been prepared. There is a Concordance of the Proverbs of Solomon, and of liis Sentences in Ecclesiastes ; a Concordance of the Metrical Psalms and Paraphrases (Edin., 1856); and a Concordance of the Prayer-Book Version of the Psalms. There is also a Concordance of the Apocrypha. Concordances to other works than the Scriptures are of more recent date. The very earliest is a Concordance of Feudal Law, compiled at the end of the 17th century. Twiss and Ayscough each prepared a concordance to the works of Shakespeare, but these were both incomplete and incorrect. Mrs M. Cowden Clarke, in 1847, supplied the deficiency by her elaborate Concordance to Shakespeare. A Concordance to Milton was published in 1867. The latest works of this class are the Concordance to the Works of Alfred Tennyson, D.C.L., by D. B. Brightwell (1869), and that to the works of Alex.
Pope by Edwin Abbott (1875).representing the Catholic Church, and a temporal sovereign, with reference to the rights of the church within the territory of the latter. It must be borne in mind that the pretensions of Hildebrandism (1074 to 1300 A.D.) wers very great ; they included a power of absolving sovereigns and subjects from their oaths, a large feudal revenue col lected abroad, a peculiar status for the Catholic clergy. Against these, temporal sovereigns claimed what were called jura majestatis circa sacra, viz., jus advocatia j (Schutzrecht), or the supreme patronage of the national church ; jus cavendi (Recht der Versorge), or right of considering whether ecclesiastical regulations conflict with civil duties ; and jus inspiciendi, or general right of superintending the morals of the church and the administration of its property. The great historical assertions of Papal supremacy were made in the Decretals : " Venerabilem," sent in 1197 by Innocent III. to the majority of the imperial electors who had chosen Philip of Swabia ; " Ad Apostolicce, " by which Innocent IV. in 1245 deposed Frederick II. from the imperial throne on the ground of perjury, sacrilege, and heresy ; " Clericis Laicos " and " Unam Sanctam " (1296 and 1302), which dealt with the taxation of church property, and laid down the principle " oportet autem gladium esse sub gladio." The same claims appear in the Extravagant " De Con- suetudine," issued by John XXII. in 1322, and in the fre quently published Bull "In Ccena Domini" (1773). The Encyclical Letter " Quanta Cura," and relative Syllabus of 1864, and the Costituzioue "Pastor Jtternus" of 1870 contain the latest expression by the Pope of his inter national functions. It was after the empire had, by the decree of Frankfort (1338), declared that Papal con firmation and coronation were unnecessary, and the reforma tory councils of Constance and Basel had increased the controlling power of the whole church, and diminished the appeals and annates which caused so much discontent, that pragmatic sanctions and concordats began to be used to regu late the relations between the different European powers and the Papacy. The French Pragmatic of 1268, which defended the local jurisdictions and rights of presentation, and prohibi ted Papal imports except for pious, rational, and urgent causes, and the Pragmatic Sanction which in 1438 at the Council of Bruges the French clergy composed in imitation of the Basel decrees, were largely modified in favour of Home by the concordat entered into in 1510 between Francis I. and Leo X. This arrangement left the nomination of bishops with the Crown, which had before merely given a conge d elire for the election by chapter, but assigned no term within which the Pope must institute. The consequence was that whenever it suited his purpose the Pope delayed institution. After a long period of irritating dispute the French clergy, Ted by Le Pellier and Bossuet, in their famous declaration of 1682, formally asserted what are now called Cismontane or national church principles. Louis XIV. had considerably enlarged the Crown right of Regale, which included the revenues of vacant churches, but he was now (1693) ignominiously compelled to write a letter to Innocent XL, in which he undertook not to enforce the edict of 1682. The suppression of the Jesuits, in 1773, was a heavy blow to. the temporal influence of Rome. It was mainly brought about by the behaviour of Clement XIII. The duke of Parma had prohibited appeals from his territory to Rome in questions about the benefices of Parma, and had also republished the principle, familiar in the common law of Europe, that no Papal rescript should take effect in Parma without receiving the ducal exequatur. Clement then fired off the " Monitorio di Parma," excom municating in terms of the Bull " In Ccena" all concerned in the Parmesan edict. The indignant reaction which followed in all the courts of Catholic Europe decided the triumph of Ganganelli and the Regalisti party, who were opposed at the Vatican by the Ultramontane party of Zelanti. Under the civil constitution which the French Church received from the Revolution, the bishops received institution from their metropolitan. In 1801, a concordat was arranged between Napoleon as first consul and Pius VII. Under this the consul nominated and the Pope appointed bishops, wdio were all required to swear allegiance to the republic[1]. The much more important matters of the verification of Bulls by Exequatur, Placitum, or Letters of Pareatis, the position of the delegates of the church, the effect to be given to the decrees of councils held out of France, and the Appel comme d Abus, were all settled by the " Regulations of the Gallican Church," better known as the Organic Articles, with regard to which the Pope was not consulted. Shortly afterwards Napoleon, by the decree of Schonbrunn (1809), annexed the Papal dominions to France, and imprisoned the Pope at Fontainebleau, where the " false " concordat of 1813 was signed. The main provision of this was to devolve the right of institu tion on the metropolitan bishop, if not exercised by the Pope within six months. In 1817 the Bourbons tried to negotiate a retrograde concordat, but the attempt was for tunately frustrated. The political attitude of Guizot and Napoleon III. towards Gregory XVI. and Pius IX. was
friendly, but in 1870 the Prussian victories brought to an
- ↑ Several bishops, who refused this oath, were driven from France, and formed in England La Petite Eglise, which existed for some time (see The Guardian, 4 Feb. 1852).
