at the end of the sixth century. From the testimony of Tertullian, Origin, Theodoret, and Nicephorus, it is shown that the Apostles or their disciples arrived in Britain during the first century. Gildas, the most ancient British writer, born A.D. 493, who has merited the appellation of "Sapiens," distinctly asserts, that the Christian faith dawned in Britain at the end of the reign of Tiberius. At the first council of Arles, as appears from the subscriptions, there were three British Bishops and many at the council of Arimini (A.D. 359.) Might not some of the English bishops have passed over into Ireland, especially in the time of persecution? But it is admitted even by Dr. Lanigan, (Vide his Eccles. Hist. of Ireland) that the testimony of some, at least, of the above writers, applies equally to Ireland. And we find farther proof from the volume before us, that Ireland received a knowledge of Christianity from a different source than that of Rome. "Circa ann. 664. Synodus Pharensis convocabatur in oppido quod nunc Whitbye vocannus (in Littore Eboracensi) ubi acerrime contenditur inter Anglorum, et Scotorum episcopos de ritu celebrandi Paschatis, de Tonsurâ et aliis rebus ecclesiasticis. Rex Osivi tandem convictus assensus est Anglis, qui cele brabant Pascha more Romanorum." This difference about the time of keeping Easter, which is well known to have been a subject of dispute between the Eastern and Western Churches, would rather prove that the Christianity of Ireland was derived from the former source; and, indeed, at this very council the authority of St. John and of the Eastern Church was urged in defence of their method of keeping Easter. It may be necessary to remark, especially as most part of the present work is written in Latin, that the Irish were originally called Scoti, and no writer till about the 11th century ever gives the name of Scotia to Scotland.

There follows a succinct view of the history of the Church of England-a particular discussion of the power of the Pope -an account of the clergy-their revenues, tithes, &c. And here it may be remarked (if the remark at the present day can be of any use) that the usual account of the original fourfold division of tithes is unfounded-viz. one part for the bishop, another for the clergy, another for the poor, and another for repairing churches; for, observes the writer of this useful work, "de hâc quadrapartitâ divisione ne verbum quiden reperio in Chartâ

Ethelwulfi Regis, vel in conciliis antiquis Britannicis." Surely, such suggestions as these cannot fail to recommend a work, especially if the prevalent spirit for novelty can be extended to a guide through the labyrinths of antiquity, which is certainly as novel as it is necessary at the present day.

Farther, if we wish to trace the innovations of Popery in these kingdoms, this Enchiridion either fully exposes them, or by an ample collection of references, supplies us at once with an opportunity of doing so. To select a few instances out

of the many that occur in the remaining parts of the work. The celibacy of the clergy was not enforced in the year 1236, for we find a custom prevailing at that time, of the son succeeding to his father in a benefice; and by the 16th Constitut. Legatina, Domini Othonis, it was merely forbidden, "Ne filius in ecclesia patri succedat." As to transubstantiation, there is a very remarkable canon of Elfric, (page 33,) from which it appears that the partaking of the sacrament of the Lord's Supper was considered in precisely the same view as it is at present by the Church of England. "In ecclesia ne vel fabulari licet aut loqui, domus enim est orationis: nec in eâ quisquam bibat aut indebitè edat, cum sit illis sanctificata qui ibidem corpus Domini IN FIDE manducaverunt.” As to the worship of images, it is asserted that Augustine brought over with him to England the image of Christ: but admitting the fact, the very words of Bede are, he carried it " pro vexillo,” and not for the purpose of worship. Various authorities are adduced, which all tend to shew that before the second Council of Nice there were no traces of image worship. Connected with this subject is the Romish division of the Decalogue, and their uniting the first and second commandments. On this point we shall take another curious and very remarkable extract from the "Medulla Conciliorum." "In præfatione ad leges Ecclesiast. Alvredi Regis, incipitur cum Decalogo, et ut Nicæno secundo Concilio nihil in Scriptura dissonum audiatur, Præceptum secundum de sculptilibus non adorandis e Decalogo subtrahitur; sed ut Decimus resarciatur numerus, in decimo loco scriptum est.-Deos aureos et argenteos ne facito; restituunt igitur mancum et in loco indebito, et nihil de sculptili susurrant. Hodierni vero Romanenses decimum preceptum in duo dividunt et est. Non concupisces domum proximi tui in loco nonario, et non desiderabis uxorem vel res ipsius, pro decimo precepto."

This seems something like a proof of the poet's assertion, (if we substitute the light of revelation for that of nature)→→ "Naturam expellas furcâ, tamen usque recurret.'

We shall now leave the work to the reader's perusal assured that he can come to no other conclusion than that the author has supplied a great want in that part of church history in which we are most nearly interested.

A Discourse on the Sufferings of our Saviour, by Charles Doyne Sillery, author of an Essay on the Creation of the Universe, &c. &c.Edinburgh; Waugh and Innes. 1833.

This is a little volume laying claim to no originality, except that of a very useful design-namely, to form a connected view of the most awful and deeply interesting period of our Lord's history-his hours of aggravated anguish. Minutely tracing the sinless sufferer from the garden of Gethsemane to the Cross of Calvary, and dwelling upon the latter agonizing scene, the author supplies from the varied sources of antiquity the additional circumstances of ignominy and suffering which are implied, but not expressly recorded or explained, in the Gospel narra

tive. The impression which such a concentration is calculated to make, and especially upon the minds of youth (for whom it is chiefly intended,) may be estimated from the interest, the untiring interest with which this part of the sacred records is attended to, even as represented by a single Evangelist. What must be the effect of the combined accounts of all the Evangelists elucidated by the designs of Providence, and the customary punishments of the time, by which man intended to exhibit the deadliest hatred towards the Lord of Life. Nor does the author suffer the valuable tendency of this treatise to be perverted into mere sympathy-or, if this be the course in which our affections naturally move at such a description, by practically applying our Lord's tender admonition," Weep not for me, weep for yourselves,"-he turns aside our sorrow to the cause of his suffering, and endeavours to substitute a more useful feeling-that of self corcern-and this in language, which, whe ther it is more distinguished by intrinsic beauty, or by the spirit of piety which pervades it, we leave the reader to decide.

No. X.

VOL. II.

page 16.

GOETHE.

THE first part of Faust has kept readers, critics, and translators busy for nearly half a century; almost since its first appearance it is acknowledged to be the masterwork of the mastermind of our age, and none but such as Mephistopheles alludes to in our motto, -none but such as ridiculed Shakespeare and Milton,-in short, none but the curs that bark at the moon, ever have attempted seriously to oppose the general opinion of all those whose opinion is worth regard. The first part, however, left the work in an unfinished state; not only the prologue in Heaven, but the whole tendency and the close of that volume made all its admirers anxiously look forward to its continuation and final accomplishment. But, in this respect, the difficulties appeared such, that it was much doubted whether Goethe ever would be able to finish it, or if he really did so, whether the end would not in

jure the commencement, especially as the author was becoming an old man, and the vigour of youth could be expected from him no longer. In 1828, however, there appeared a fragment, "The Helena," and at the end of the last year the whole of the second part was published in the first livraison of his posthumous works, now amounting to ten volumes. We received it only a few weeks ago, but after perusing it carefully, our admiration of the author has, if possible, still increased, and we feel bound to exclaim, "a master! aye, and every inch a master! The traces of old age are by no means visible in this new production of the veteran-poet, but it presents still many more diffi culties than the former volume. Goethe's works altogether court a second, and even a third reading; the first part of Faust many, and, as the sequel will show, the second part twice as many as the first, whilst, at the same time,

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