per, ubique, et ab omnibus." It collected the floating absurdities and vagaries of private eccentricity, and tacked them to the articles of the creed, to be believed under pain of heresy and excommunication in this world, and of everlasting misery in the next.

But the Church of Rome had to contend with men. The profound learning of the English reformers was not so easily to be imposed on. The cry of antiquity was met, as it easily might, by a counter charge. They joined issue. They exposed the novelty of Popery, and vindicated the English reformation with such accurate knowledge of Holy Scripture, and such intimate acquaintance with the writings of the primitive Church, exercised with the most cautious wisdom and the most exact discrimination, that truth triumphed Rome was beaten with its chosen weapons, and, in the judgment of all reasonable and honest men, the argument was set at rest for ever. Rome, however, was convinced against its will, and like the Jewish priesthood, it endeavoured to keep truth out of the world by violence and subornation. The fires of Smithfield, were no doubt, powerful arguments; yet they failed to produce conviction. But what was to be done with the Fathers and the history of the Church? The venerable monuments of antiquity were not to be bribed or terrified into silence. The experiment, however, was tried-manuscripts were corrupted, and editions expurgated, by the addition, suppression and alteration of words and sentences. Spurious and modern writings were foisted on the ancient Fathers. Vast numbers of books were altogether forbidden.

It is, however, a mistake to suppose that frauds like these had not been attempted in the carlier periods of the Church. A remarkable instance of literary dishonesty was detected in the course of the struggles which the African Church maintained against the Bishop of Rome in the fifth century. Apiarius, an African presbyter, having been excommunicated and deprived by his diocesan, crossed over to Italy, and was kindly received and admitted to the Communion by Pope Zozimus, in direct violation of the Apostolical Canons. The whole Church of Africa took up the quarrel. The Pope asserted that the Council of Nice had given the Sce of Rome a right to receive appeals from the bishops of other Churches. The African bishops professed themselves willing to submit to the decrees of the Nicene Council, but declared that no such Canons, as the Pope alleged, existed in any copies of the Canons of Nice, which they had seen, aud, therefore, deferred a final answer until they could procure authentic copies from Alexandria and Constantinople. Authentic copies soon arrived. They were examined, and the forgery was detected. It was proved that the Canon adduced by Zozimus, and his successors, had never existed among the Nicene Canons.* It now appears among the Canons of the Council of Sardica. Genuine, or not, it makes little for the present claims of the Roman See. So far from asserting that the Pope had a divine or canonical right to hear appeals, or remove a cause to his own tribunal, it professes to confer on him the power in future, in certain circum-. stances and under express and defined limitations; and then this is proposed to the pleasure of the Council," Si vestræ dilectioni videtur, Petri Apostoli memoriam honoremus."

But it may well be questioned (and this is admitted by Cardinal de Cusat) whether any such genuine Canon of the Sardican Council ever existed. Had the Popes known (and if it was a mistake, they must have discovered it) that they had merely mistaken the name of a council, and cited Nice, where they should have cited Sardica, they would surely have corrected the error, if only to free themselves from the suspicion of fraud and forgery. And this observation is strengthened by the facts that neither the Pope nor the African bishops were ignorant of the Canons really passed at Sardica. For, in this very council, the Sardican Council was cited by name: and, in the Council of Carthage, held in * See Lud. El. Du Pin, de Antiqua Disciplina. Diss. II. Colon. Agr. 1691.

Card Nicol. de Cusa, De Concordia Catholica. Lib. II. cap. xxv. "Verum est ipsos patres Aphricani Concilii (in quo et sanctus interfuit Augustinus) in præfata ad Cælestinum epistola Scribere hanc Constitutionem, quam Gratianus Sardicensi Concilio ascribit, nulla patrum Synodo invenisse constitutam. Quare satis posset dubitari au Sardicensis concilii constitutio existat." Opera. p. 757. Basileæ. 1565.

+ Conc. Carth. VI. cap. 6. Saer. Concil Ampliss. Collectio, (Mansi.) tom 4. col. 405,

the year 318, (but one year after the Council of Sardica,) Gratus, Bishop of Carthage, cites the Sardican Council in terms no less distinct, and that, in a Canon expressly designed to protect the independence of diocesan bishops.* Whatever, therefore, may have been contained in the Sardican Canons, neither the Romans nor the Africans were ignorant of them: and yet, on the one hand, even Baronius is compelled to express his astonishment that neither Zozimus nor Boniface ever appealed to them:+ whilst on the other, the African bishops, in their letter to Celestine, declared that no council had ever derogated, in this manner, from the liberties of their Church. Nor should we omit the observation of Du Pin, that the Canon of the Council of Sardica were never received by the Catholic Church as general laws. They were never put into the code of the Canons of the Universal Church, approved by the Council of Chalcedon. The east never received them, neither would the bishops of Africa own them. The Pope only used them, and cited them under the name of the Council of Nice, to give them the greater weight and authority. ||

The mutilation of the Saxon Homily was another "of those disingenuous expedients which imprint a character of unsoundness upon any cause. The Saxon Homily on the Sacrament of the Lord's Supper, was composed in the tenth century by Elfric, and was annually read in the Churches of England on Easter Sunday. It contains the most unquestionable proofs that the Anglo-Saxon Church, did not believe in the Romish doctrine of Transubstantiation. When the Normans were introducing this, amongst other supersitious novelties, into the English Church, the paschal Homily presented a considerable obstacle, as it was so popular that they could not venture to forbid its being read in public. What they durst not attempt by suppression, they endeavoured gradually to effect by mutilation. By a collection of manuscripts still in existence, it appears, that, where Elfric had used any language which could imply any thing like a belief in the Romish doctrine, his words were carefully retained, but his strong and unequivocal declarations, to the contrary, were unsparingly retrenched. So that this venerable document of our national faith, which, in its original state, speaks more positively against the doctrine of Transubstantiation than the Homilies of the Church of England compiled in the reigns of Edward the Sixth and Queen Elizabeth," was by little and little pared down to a seeming acquiescence in the novelties of the Norman ecclesiastics, "and the whole Homily was thus imposed upon the people in such a guise as made it utter doctrine widely different from that which its admirable author had inculcated." Well has it been asked, "in such discreditable devices, who does not detect a consciousness of weakness?-who does not hear a tacit confession that "from the beginning it was not so?"$

To be continued.

*Conc. Carth. I. Can. V. Privatus Episcopus Vegeselitanus dixit: Suggero Sanctitati vestræ, ut statuatis, non licere Clericum alienum ab aliquo suscipi Sine literis Episcopi sui neque apud se retinere, nec laicum usurpare sibi de plebe aliena ut eum ordinet sine conscientia Episcopi sui de cujus plebe est. Gratus Episcopus dixit; hæc observantia pacem custodivit : nam et memini in sanctissimo Concilio Sardicensi statutum, ut nemo alterius plebis hominem usurpet. Sed si forte erit necessarius petat a collega suo et per consensum habeat. Mansi Conc. Collect. tom. III. col. 147.

† Baronius Anno 347. num. 108. At quod nos in majorem admirationem ac plane stuporem adducit illud est; quomodo accederit, ut Zozimus et Bonifacius Romani Pontifices per Legatos a se in Africam missos in causa Apiarii presbyteri, Canones Ecumenici Concilii Sardicensis citaverint nomine Nicæne Synodi, ut constat ex literis Concilii Africani ad eumdem Bonifacium redditis? Baron. Annals, tom. III. p. 622.

Conc. Afric. Epist. ad Celestin. quia et nulla patrum definitione hoc ecclesiæ derogatum est Africanæ, et decreta Nicænç sive inferioris gradus clericos, sive ipsos episcopos suis metropolitanis apertissime commiserunt. Mansi. Coll. Conc. tom. IV. col. 516.

Lud. El. du Pin. Hist. of Eccl. Writers, Vol. II. p. 261. Also, in his Historical Dissertations, he says. "Porro Canones isti Sardicenses nunquam in Oriente et sero in Occidente recepti sunt. (Lud. El. du Pin. De Antiqua Disciplina Dissertat: Historicæ. Col. Agrip. 1691. Dissert. II. p. 115.) A little after, he says, "imo ne ipsi quidem Itali illos in authoritatem admiserunt, isti quippa in Epistolæ Concilii ad Theodosium agentes de depositione Maximi Constantinopolitani Episcopi,.. ....nec sequuntur, nec allegant Canones Sardicenses, &c." Ibid.

Johnson's Eccles. Laws, Pref. p. xv.

§ Soames' Bampton Lectures, Serm. vii, p. 387.

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BOASTED REVENUES OF THE CHURCH. The statement made by Lord Althorp during the last sessions of parliament (1833) founded on the returns to the ecclesiastical commissioners, has tended to disabuse the public mind with respect to the alleged wealth of the Church of England. It is thus given in the report of the Chancellor of the Exchequer's speech on the 18th of April, 1833:-"The_total net incomes of the Bishops of England and Wales including the Bishopric of Sodor and Mann" (2 Archbishops and 25 Bishops) "was but 158,5277.; and the revenues of the Deans and Chapters were 236, 3581. per annum. He had not exact accounts of the income of all the parochial clergy; but had sufficient data for asserting that it was little more than 3,500,000l., instead of 9,000,000l. per annum. It would perhaps be better for him to state, in order to show that he had not under-rated the revenues of the parochial clergy, the data on which he had founded his estimate. There were 11,400 livings in England: of these they had returns from 9,660. These returns gave a total of 2,759,6571. per annum. Now there was no reason whatever for supposing that the remaining livings were of a higher average than those 9,660 so that, taking the same average they would have a total of 3,226,000 per annum for 11,400 livings of England. This equally divided would give an average of 2857. a-year, which, with the revenues of the Prebendaries, Deaneries, and Chapters also equally divided among the Parochial Clergy, would give an average of 3001 per annum, and no more.-Note C to the Bishop of Winchester's Charge, delivered in October, 1833.

Extract from a SERMON published by the Rev. G. T. Biddulph, M. A., minister of St. James's, Bristol. The doctrine of Justification by Faith is the grand doctrine of Protestantism. It is that, on account of which, chiefly, our forefathers separated themselves from the Church of Rome, and laid down their lives in the fires of Carfax and Smithfield. The converse doctrine of Justification by personal fighteousness is the foundation and corner-stone of all the monstrous errors of the papal Creed. Thereon is built the efficacy of masses for the living and the dead, the worship of Saints and Angels, its pardons and indulgences, the fiction of a purgatory, with all the other fantastical dogmatisms, the belief of which the Apostate Church has made essential to salvaltion. That the Papal Creed has found a revived credit among Protestants of the 19th century, can only be accounted for by considering how deeply the pride of self-righteousness is rooted in the fallen heart of man.

SMYRNA-Saerifice of a Christian!-A deeply tragical event occurred here, which will ever remain an indelible stain on the character of Mussulmen, and cannot fail to be as interesting as it must be revolting to the feelings of the Christians. He that hath an ear to hear, and heart to feel, let him hear.

By artifice, a Turk had prevailed on a young Greek Christian to enter his service, abandon his faith, and embrace the tenets of the lawgiver of the Arabians, when he assumed the Mahomedan costume. On the expiration of his engagement, the Greek departed for Mount Nepas, in Macedonia, where are many converts, and it is held as an asylum for sanctity and learning. He was absent twelve months, and returned here, when, his conscience having reproached him, he proceeded to the Turkish judge, threw down his turban, declared he had been deceived, and that as he was originally born, so would he still live, and die a Christian. Every effort was made to prevail on him to continue in the principles of Mahomedanism, by offering great rewards, which were spurned at, and by threatening him with the severest penalties, if he did not. No act, it may be remarked, is more revolting to the feelings of Mussulmen, than that any of their brethren should renounce the faith of their impostor, Mahomet.

Every bribe being rejected, the young man was thrust into a dungeon, where torture was inflicted, which he most heroically braved, as if he had said, "The Lord is on my side, I will not fear what man can do." In truth, he was in no wise terrified by his adversaries, assured, that if he suffered with Christ, he should be also glorified with him. On this he was led forth in public to be beheaded, with his hands tied behind his back. The place of execution was a platform opposite to VOL. IV.-Q.

one of the principal mosques, where a blacksmith, armed with a scimetar, stood ready to perform the dreadful operation! To the astonishment of the surrounding multitude, this did not shake his fortitude; and although he was then told that it would be quite sufficient if he merely declared he was not a Christian. But rather than make shipwreck of his faith, he chose to give himself up to the death. Still entertaining a hope that this youth might retract, especially when the instrument of death was exhibited, these offers were again and again pressed upon him. But did this shake him? No: for it was done with no better success than before. The executioner was now ordered to peel off, with his sword, part of the skin of his neck. Excruciating as this was, it was endured by him like those of whom an honourable record is preserved in the volume of inspiration, who "were tortured, not accepting of deliverance." The fortitude and strong faith of this Christian, who expressed the most perfect willingness to suffer, enabled him to reach that highest elevation of apostolic triumph, evinced by rejoicing in tribulation, when looking stedfastly up to heaven like the martyr, Stephen, he loudly exclaimed, "I was born with Jesus, and shall die with Jesus," and bringing to recollection the exclamation of that illustrious martyr in the cause of his Divine Master, St. Polycarp, on this very spot, he added, “I have served Christ, and how can I revile my King, who has kept me ;" and here, it may be observed, that it has been somewhere said, that the greatest proof of courage is to die, when we have the power to live. On pronouncing the above words, his head was struck off at one blow, in the presence of crowds of his countrymen, who, considering him to have suffered in the cause of Christianity, dipped their handkerchiefs in his blood,* as memorials of so extraordinary an event. The head was then placed under the left arm, and with the body remained on the scaffold three days, exposed to public view: after which, the Greeks were permitted to bury it Such was the magnanimity of this child of God, who shed his blood for the testimony of Jesus Christ. This, alas! was the third instance of the kind which had occurred within the last twenty years, in Smyrna, and most devoutly is it to be wished, that it may prove the very last. Now, this and similar examples of inviolable fidelity, which was most severely tried, as exhibited by the primitive Christians, impressively teach us who are called on to seal our testimony, not by our death, but our lives, to be firm and zealous in our religious principles, and courageous in their defence, not fearing the face of man, or terrified for our adversaries, whose power reaches only to the body; and recollecting that an eternal blessing is held out to those who are persecuted for righteousness, for theirs is the Kingdom of Heaven." From Travels through the Holy Land, by Rae Wilson, F. S. A.

66

THE CREED OF GREGORY THAUMATURGUS.- "There is one God, the Father of the living Word, of the subsisting wisdom, and the power, and the eternal impression; the perfect generator of the perfect; the Father of an only Begotten Son.

"There is one Lord, the alone of the alone; God of God, or the impression and image of the Godhead; the energizing word; the wisdom which devised the systems of the universe; the power which effected the whole creation; the true Son of the true Father; the invisible of the invisible: the incorruptible of the incorruptible; the immortal of the immortal; and the eternal of the eternal.

"There is one Holy Spirit, deriving from God his subsistence; who, by the Son, shone forth upon mankind; the perfect image of the perfect Son; the life which gives existence to the living; the holy fountain; the sanctity, and the dispenser of, sanctification; by whom God the Father is revealed, who is over all, and in all.

"A perfect Trinity, in glory, eternity, and sovereignty; indivisible, and unalienable."

Gregorius Theodorus, surnamed Thaumaturgus, Bishop of Neo-Cæserea in the third century, is said to have bequeathed this creed, which bears his name, (drawn up above a century before either the Nicene or the Athanasian Creed,) as a valuable legacy to his Church; the autograph of which, we are told, was extant a hundred years after his death, which took place A. D. 264. Gregory * A similar circumstance occurred when the unfortunate Louis XVI. was beheaded at Paris. ↑ After the decapitation of a Mahomedan, his head is placed under the right arm.

Nyssen, his biographer, has preserved this Creed in the original Greek.TEXTUARY.

THE DIORAMA. Two delightful views are open at the Diorama in the Regent's Park, from which, we doubt not many of our readers who visit London at the religious anniversaries will derive much gratification. One of them is Tivoli, with the ruins of the Palace of Mecenas, and the Cascade of the Teverone, the Anio of classical geography-and is a strikingly beautiful picture, admirably adapted for exhibiting the effect of a gradual change from darkness to light. The other, which to us, is by far the most interesting, represents the Basilica of St. Paul at Rome, which was embellished with portraits of all the Popes. This splendid picture, when first seen, represents the interior of a magnificent church, ornamented with a double row of columns, and surmounted with a cedar roof; but by a metamorphosis, which is magical in its effect,---it is entirely unroofed, and converted into a ruin. Many of the columns, are thrown down, the portraits of the Popes are destroyed, and it is seen as it appeared after its partial destruction by fire in 1823. The change is so imperceptible, and so wonderful, that it must be seen to be comprehended.

THE PANORAMA. A very beautiful panoramic view of the City of Canton, has recently been opened in Leicester square. The foreground is occupied with admirably painted groups of Chinese, behind which are ranges of buildings, including the European factories, stores of the Hong Merchants, &c.; and the back ground presents, in some parts, an animated view of the river, crowded with gaily decorated vessels, and in others, temples, islands, and mountains. The singularity of the dresses, shipping, and buildings, and the variety of occupations in which the natives are engaged, render this a peculiarly novel panorama, and we can safely promise our readers considerable pleasure from its inspection.

The view of the Bay of Islands, in New Zealand, which still remains open in the same building, contrasts admirably with that of Canton. One represents nature in all her simplicity and loveliness, and her children just emerging from barbarism; the other represents art, exhibited in almost every variety of form and extravagance of colouring, and her votaries displaying the fruits of four thousand years of civilization.

THE CHURCH. However slightly treated, or passed over by the world, and classed with things of men's contrivance, the Christian Church is a sublime object of contemplation. When we consider from what origin it rose, against what interests it has prevailed; from what clouds it has emerged; what comforts it has diffused; what moral changes it is continually effecting; we are constrained to say,- This has God wrought: this is God's building.—Bp. J. B. Sumner.

SWITZERLAND-BEX.--Once more we were among a Protestant community, and felt it almost as a novelty, when we entered its simple and modest house of devotion, whose walls presented such a contrast to the pompous fanes we had of late been accustomed to behold. Here were no such trumpery objects as Madonnas with tinsel crowns, and in gew-gaw attire; no "Mother of God," with her bosom pierced by daggers-no images of the Saviour streaming with blood-no grim-looking saints-no scare-crow martyrs-no puppet show exhibition of old bones or old rags, all warranted genuine no hobgoblin pictures of purgatory-no studied dramatic effect, produced by tapers and tinkling of bells, and measured genuflexions, and theatrical attitudes and dress; but the whole place wore an air of candid, unaffected tranquillity befitting the temple devoted to a spiritual religion-a religion that demands from man not forms, and semblances, and outward ceremonies which avail nothing before heaven, and often no more than odiously hypocritical ostentation before men, but that inward purity and humility, and that mental devotion, which alone can avail with him, who is the Searcher of all hearts. Unless there be these, all the rest is but abomination, and additional sin, in the sight of heaven; and where they really are, the vain externals and pomp of religion may be dispensed with, not only as superfluous, but as tending to mislead the imaginations of men, and induce them to regard the visible apparatus of devotion as more essential than even devotion itself. "They have set their abominations," says the prophet, “in the house which is called by my name, to pollute it." And truly such may be averred of the church of Rome, in whose temples one frequently meets with statues and other representations of pagan deities, which are scandalous in themselves, and awaken only feelings of disgust in the bosom of the Christian.