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have laboured in the same department of history, with their w candour, proclaim them not only “fictitious," but “ prodigiously a The impudence of such a quotation as this, on the part of the ambitu Gregory, is only equalled by the utter baselessness of the authority cites.

The same dishonesty which marks the public documents of > Church, infects the pages of the Commentators. If Rome will her doctors will lie still more to buttress up her lies; or, if necess to apologise for them, and explain them away. They will even bei nullify her truths.

The Romish casuists touch the pitch of their plastered syster and they get defiled. Pope Adrian supplies us with a notas instance, with which we must close this most defective sunmary literary disingenuousness. In his Epistle to Charlemagne, this Pont after referring to Moses making cherubim by Divine comman. Exodus xxv., 18, and Solomon's carving the temple with fur 1 Kings vi., 23, proceeds thus, “Let us consider, beloved brethre what Moses did at the command of the Lord, and that wise Phar Solomon, when, by an express order from God's own mouth, he buli the house of the Lord. With how pure a heart and mind, then, oh: we to worship the carved images of Christ our God, His holy matter the Virgin Mary, the Apostles, and all the blessed Saints of God, we propitious intercession may obtain forgiveness of our sins" I miserable garbler of divine truth suppresses the fact that God did order the cherubim to be worshipped, although he ordered them to be made-ignores the second commandment, which forbids the worshiper images; and totally overlooks the unvarying strain of the Old Testame against idolatry. If there be one thing which more than another the Testament does not do, it is to justify, sanction, allow, mach enjoin the worship of pictures or carven images. But the anun of Adrian is of a piece with the policy of his Church. If a L as serve its turn as well as truth, a lie is used without the least scruple conscience, or moral repugnance. Not a single doubt was allowed to breathe against the genuineness of the decretals for six or seven turies, when at last a freer spirit of criticism arose, and exposed the fabrication and scouted their claims. Even Roman critics have, aflat been led to give up their validness.

The Papacy may be regarded in either of two lights-either * . jus or an imperium, a power claiming authority on grounds vals invalid, or as an established fact. The former we may disputea dispute ; the latter we cannot deny. For good or for evil, the loge dom exists--has existed for a millenary in Europe-a bare, harl I controvertible fact, leaving its footprints stamped as indelibly over 18 course of human affairs, as those of the megatherium hardened 12 permanence by the pressure of ten thousand years, on the surface of the stratified clay. In either light, it is a repulsive thing-ita Claus preposterous, its rule inhuman. It has been a favourite arvu with advocates of the Papal power, that in the cruel feudal ages 1

priesthood often interfered with effect between the oppressive civil or military powers, and the unfortunate laity—that a despotic monarch and an iron-fisted baron has often found an effectual check to his brutality in the opposition of the Church-all which, in a sense, is true. The fact may be allowed to be as stated, but the motive robs the fact of its moral worth. The only idea for which the Church has ever warred has been to transfer the supreme authority to itself from the civil power. If the civil power conceded this spontaneously, and bowed the knee to the wearer of the tiara, the Pope was then ready to clinch the nail which the Jael Cæsar drove into the temples of the subject people. If he would not himself harry and slay, he had no objection to be in at the death. He would be a consenting witness to the martyrdom he might not enact. He would justify in a vassal son of the Church what he would condemn in a contumacious Emperor. If Cæsar would only conquer the world for the Pope, his Holiness was ready to whitewash every enormity which so pious a purpose might prompt. In league with the powers that be, the Pope would go every length in oppression ; it was only when in opposition to Sovereigns, who made little of his pretensions, or impoverished his treasury, that he sided with the people, and set himself to redress their wrongs. What matters it to him if Austria harass a Protestant Hungary till it threaten insurrection, provided only the terms of its favourable Concordat be carried out to the letter for Romanizing the Empire ? What to him if the King of Naples establish a Reign of Terror over his subjects, provided he guard the Southern flank of the Papal dominion against heretic encroachments or new-fangled ideas of a united Italy ? Give the Pope and his minions their due allowance of scudi, their ecclesiastical shows, their tomfoolery of pretentious intermeddling, and their practical comfort, and they have little cared, as they do little care, how Kings and peoples may knock their heads together in the adjustment of their mutual differences.

Such being a historical review of the early condition and baseless pretensions of the Papacy, what do we advise ? Certainly not a crusade either against its constitution or its doctrines. As a secular power, we leave it to be dealt with by secular powers. If in collision with the potsherds of the earth it come to ruin, we shall rejoice in the event, which, as private individuals and journalists, we have no mission to hasten.

But, though we use no hand of violence, not even charity forbids our protesting against Rome's usurpations, treacheries, and crimson crimes. Her falsehood, her pride, her violence, her perversion of revealed truth, her subversion of natural morality, are such as to call for the exposure of faithfulness and the denunciation of virtue. But to propagate even right notions, and to proscribe wrong ones, we admit of no process more stern than argument and persuasion. Persecution in any form is the weapon of error, persuasion the one resource of truth. Prejudice is not to be rooted out by the sword, but by a stronger prejudice taking possession of the heart. We say this with deliberate

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intent, because we wish to add that bare ratiocination has less to s with a change of sentiment than many suppose. Conversion is rar't we fancy, the result of conviction alone, but of reason and feeling joined. Inducements arising from the affections make most convert conviction a few, compulsion none. There be, indeed, that are : converts on the compulsive, or mercantile system ; but they are converts in any worthy sense. Neither is the heart enthralled, nurt reason won, in their case : they have merely yielded to the law of formes

If anything which appealed merely to reason and a sense of r a might be hoped to succeed in convincing Romanists of the unbs basis of their Church, it would be the calm, upright, philosop." narrative of its history by Mr. Greenwood. This great work is che racterised by every best quality of history--sober, impartial, and thorough-while its style is grave, equable, and marked by SE eloquence in keeping with its theme. We are familiar with IA Milman's work on a kindred subject,-“The History of Latin ('hr tianity,”—and must confess that, of the two histories, so far se M:. Greenwood has gone, we have read his work with the greater faction. His publication is one of singular interest, and of that as: permanent value. No commendation of ours, confined to so nart » space as a review necessitates, can at all worthily expound its mer: It must be read and studied, in order to be duly appreciated.

OUR FRIENDS.

The sun and shadow dappled earth,
With all its friendly voices,
Is but a desert solitude,
That hums with distant noises.
Each thoughtful spirit walks alone,
In secret isolation;
And, though hemmed round by surging crowds,
All feel their desolation.

Each moves as in a halo-sphere,
Impervious, though transparent ;
Even with those who seem so near,
Contact is but apparent.
Each has his crypt of hopes and fears,
Kept closely shut from others,
And there he hides both smiles and tears
From those he calls his brothers.

And yet this half-truth is a lie,
If read as pure truth only ;
We are not doomed to live and die,
Unknown, unloved, and lonely.
Firm hands are held out for our grasp,
True, trusting hearts surround us ;
And clinging arms, with tight-drawn clasp,
Are fondly twined around us.

God is our only perfect friend,
Whose goodness ne'er deceives us,
Who, knowing all our secret things,
Still loves and still believes us.
But man, too, has his sympathies,
Deep, delicate, and precious ;
And, as we pass these oases,
How their palm-shades refresh us!

Love and fear not to trust thy friend ;
And, as the drooping flowers
Tingle to their earth-buried roots
Beneath soft dewy showers,
So will his soul thrill to thy smile,
And—with deep-hearted scornings
Of jealous secresy-spread out
Like flowers in blue spring mornings.

J. E. JACKSON.

Brief Jutices.

THE FAUST CATALOGUE. | Holland and Germany, and moved in DOCTOR FAUSTUS: The Man-the Myth

kingly proportions on the stages of --the Idea.

most European cities. Merlin has

been outvied by him in miracles, Who has not heard of this same Bacchus himself in wine-bibbing. Doctor, and his famulus Mephisto The brush of some native artist drew pheles? He has been immortalized him as a tippler astride a tub; the in more forms than falls to the lot of pencils of Rembrandt and Sichem, as one man in a nation's history. The the pale seer in profound and meditaballad-singer, the novelist, the dra tive mood. He resembles an indiamatist, and the divine, have all rubberface that you can squeeze which helped to make him famous. He has way you will. A strange, odd, tribeen revered as a scholar and flouted angular kind of man, he is ever irrias a juggler ; wafted to Paradise on tating the Germans into a book-rash, the pinions of angels, and driven to and dancing fantastic measures beHades amid the exultant yells of fore them, like a delirium-born goblin. imps and demons. He has figured, He has been caught, caged, and wingdiminutively, in the marionettes of clipped at last, and it is amusing to see the result.* With all his caba- | training, and that it had where listic art, he can only preserve the a weakness for bones. mere show of it by still retaining an It is in these wanderings that he odd threefold character.

real character comes out like a po Four or five places claim the honour tograph. In a letter written by me or dishonour of his birth-place, but Tritheim to Johann Winduns, the the testimony of Manlins and Wier, mathematician, dated August both contemporaries, are in favour of 1507, we learn a little of his per Kundlingen in Wurtemburg. He formances. He calls himser the was born in the latter part of the fif fountain of necromancy, chiroman , teenth century, and was sent in early pyromancy, agromancy, and other life by his father, whom some repre arts, and seeins to have address sent as a peasant, and others as a a puffing advertisement to Jan physician, to a university to be trained But Tritheim writes, “I knos kis for a doctor of medicine. There villany. When, last year, I return seems to be some uncertainty as to from Mark-Brandenburg, I found whether his name was George or this fellow near Geilenhausen Mas John, and where he went to college. foolish things were told me shes The majority adhere to John as his him at the inn, things which, v name, and Manlins affirms that “he great recklessness, he has undertake was a student at Cracow, and learned to perform. As soon as he brand of there the magic art. This art," he my arrival he decainped, and a ll adds, “ was there formerly in great not be prevailed upon by anvtody repute, and there were public lectures present bimself before me. Sobe given on it.” He must have studied į of the priests in the town told the something more than this - in fact, writer of the above, that he had come medicine proper, for he soon appears clared to the people, that he mud as having taken his degree at Ingol- and memory were so great, that we stadt. For a time, too, he seems to the writings of Plato and Aristal have been the pupil of Cornelius perish from the memory of men, br Agrippa, of Nettesheim, learning like another Ezra, could perferty magic and other secret arts. But he i restore them. He even vaunted gets restless, and wants, perhaps, at Wurzburg, during Trithem's a first, purely and modestly to be ex there, that he could perform mundes hibiting his knowledge and power. I like our Savionr. He takes one Christoph Wagner as We can follow him pretty w his famulus, and begins life as a by contemporary testimony. I travelling physician, thus allying days ago," writes Cound, ( nek himself with the wandering scholars Gotha, October 3, 1513, "a costus and mountebanks, who were the last chiromanticus came to E at sad decrepit representatives of the Georgius Faustus by name a mere ancient minstrels. He has with him boaster and fool- vulgur people as a dog, which he might represent to mire him ; the priets may ne be a devil in attendance, but which against him I heard him heller is an ordinary-looking animal, if the forth at the inn: I do not revere likeness in Auerbach's cellar is a cor his beasting. What Imre I to de rect one. There might be an evil with other people's madness** An expression in the animal's phiz, con old Erfurt chronicle wres us farthe tracted from connection and sym- | details of his visit to that cust. Per pathy with an evil master, but one mission having been obtail be strongly suspects that all its pranks what kind of speciousnes v aua were mere results of mechanical well guess, for him to lectura

Homer to the students of the univer • The “Faust Catalogue," by Franz

sity, he gathered them in a partir Peter. Leipsie.

darkened room to summos o

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