Among English writers this distinction has not been generally made. Coleridge seems to have observed it, and has incidentally employed it in treating of another subject. But foreign literature is full of it, either tacitly implied or openly avowed, in different ways. Ultramontanism is, in Europe, a political and not merely a theological word,--its meaning results from its history. Before the Tridentine epoch, the national churches of Europe were still seven candle-sticks, in which glittered the seven stars of an essential personality and individual completeness. The "Church of Rome" still meant the Roman See, and, vast as were its usurpations over the national churches, it had neither reduced them to absolute unity in theology, nor absorbed their individuality into its own. The Roman Church, as we now understand it, was created by the Council of Trent, by a consolidation of national churches, and the quiet substitution of the creed of Pius IV. for the ancient creeds, as a test of unity. This fact explains the position of the Reformed before and after that extraordinary assembly. Till its final epoch, they had never fully settled their relations to the Papal See. The history of England is full of illustrations of this fact. Old Grostete of Lincoln spurned the authority of the Pope, but continued in all his functions as an English bishop till his death, in the thirteenth century. Wycliffe, in the fourteenth, was still more remarkable for resisting the papal pretensions, yet he died in the full exercise of his pastoral office, while elevating the host at Childermas. Henry VIII. himself had the benefit of masses for his pious soul at Notre Dame; and his friend Erasmus lived on easy terms with the Reformed, and yet never broke with the Vatican. Even the English prayer-book, under Elizabeth, was sanctioned by papal authority, with the proviso of her recognition of the supremacy, and for twelve years of her reign the popish party lived in communion with the Reformed Church of England. During all this period the dogmas of popes were fearlessly controverted by Cisalpine theologians, who still owned their supremacy in a qualified sense, and who boldly appealed to a future council against the decisions of the See of Rome. Ultramontanism had then, indeed, its home beyond the mountains, and when it came bellowing over its barrier, it was often met as "the Tinchel cows the game." But modern Ultramontanism is another thing. It is an organised system, swallowing up the nationalities of constituent churches, and giving them the absolute unity of an individual Roman church, in which Jesuitism is the circulating life-blood, and the Italian consistory the heart and head together. Such was the prodigy hatched during the seventeen years of Tridentine incubation. It appeared at the close of those interminable sessions, so different from all that had been anticipated, that it startled all Europe. It had quietly changed everything, and made Rome the sole church of