resign the imperial dignity, declared himself emperor of the east; leaving in the west Constantius Chlorus. This revolution brought peace to the western churches, but dreadful persecution to the eastern.

The plans of Galerius were, however, soon confounded; for in the year 306, Constantius Chlorus dying in Britain, the army saluted with the title of Augustus,' his son Constantine.

This measure Galerius resisted, and declared Severus Emperor. Maxentius, son of Maximian, was another competitor for the imperial dignity; nevertheless, Constantine maintained his ground.-Collins, Pp. 91-93.

The Roman world was at this period governed by four princes, who shared the sovereign authority. Dioclesian, who originally possessed the imperial power, had associated with himself in the dignity of Augustus, Maximian; and each of these had nominated one to the dignity of Cæsar: the former nominated Galerius, the latter, Constantius. Dioclesian, in the first part of his reign, had been very favourable to the Christians. Some are described as having employment about his person, and as having access, in the character of teachers, to the members of the imperial families. The bishops of the church are spoken of, at that period, as commanding great respect and reverence from all classes. The multitudes of people that flocked to their places of worship, are described as being innumerable; so that the former buildings were not sufficient to contain them, and wide and spacious churches were erected in every city. This prosperous state of things had continued for some time," so long," says the contemporary historian Eusebius, " as the heavenly hand of God upheld and visited his people." But this perity, he remarks, led to great degeneracy. He notes particularly the dissensions and schisms which arose among the Christians while the world was disposed to honour them, and which deprived them of the good opinion of many. They exposed and abused one another" with the weapons of spite and sharp spears of opprobrious words: so that they raised contentions, bishop against bishop, and people against people.""Last of all," continues the historian, "when our cursed hypocrisy and dissimulation had reached to the brim of maliciousness, the heavy hand of God's high judgment, after his wonted manner,

pros

began softly by little and little, to visit us." The first symptoms of approaching judgment, it seems, was some ill treatment which the Christians in the army had to endure from their superiors, on account of their religion. "But," says Eusebius, "we were not at all moved by these things; but, instead of seeking to avert the anger of God, we heaped sin on sin, and thinking, like careless Epicureans, that God did not regard, and would never visit us for our sins: and they that appeared as our shepherds, laying aside the rule of piety, quarrelled, and promoted divisions one against another, and proceeding in mutual hatred and contention with an ambition that differed little from tyranny itself."

Such was the description of the Christian church, at least of some of the more conspicuous parts of it, when the last persecution, under Dioclesian, burst forth upon it, and executed the vengeance of God. The old emperor, it is recorded, was incited to this measure by the enmity of the Cæsar Galerius, who was instigated by the idolatrous priests. With some reluctance he yielded to his wishes; but, at length, from the accident of a fire which broke out in his palace, and which was industriously charged upon the Christians, Dioclesian was brought over entirely to . the cruel counsels of Galerius. great church of Nicomedia, where the emperor resided, which is described as an edifice towering above the imperial palace, was regularly attacked by a body of the guards, who first broke into it, and afterwards levelled it with the

The

ground. The interior of the church, when laid open by its violators, presented a different scene from Christian churches of a later period; nothing was found but the volumes of the Scriptures.

The first edicts of the government ordered the demolition of the churches, and the burning of the sacred writings; that those who possessed any honour or distinction in society should be degraded, and all freedmen deprived of their liberty. Next followed an edict, that all the pastors should be thrown into prison. It was then ordered that they should be compelled to sacrifice to the heathen gods. Many of the governors of the church," Eusebius tells us, "endured, and that cheerfully, most bitter torments, shewing the examples of most valiant and noble conflicts. Many, indeed, fainted at the first onset, and others were overcome by extremity of sufferings; yet still a goodly company was

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found more than conquerors through Christ that loved them."

“It cannot be toid or expressed by the tongue," says our historian, “how many and what sort of martyrs were to be seen throughout every city and village." The torture endured by a noble person who had hitherto enjoyed one of the highest offices about the emperor's person, and who was formerly much beloved of him, is given us by Eusebius, as a specimen of this persecution, which raged in every part of the empire. "He was publicly brought forth, and commanded to sacrifice. On his boldly refusing, he was ordered to be hoisted up on high, naked, and his whole body to be scourged, and the flesh rent in pieces with the lash of the whip, till he should be compelled to yield. The afflicted victim endured all this till his bones lay bare." Then they poured vinegar mixed with salt into his wounds; still he remained constant in his refusal, and rejoiced in his sufferings. His tormentors then prepared a gridiron, with hot burning coals, and he was laid on it, to be consumed over a slow fire, so that he might be kept lingering as long as possible in the extremity of torture. All was in vain, he was faithful unto death. "So valiant as you hear," concludes the historian, “ was, in his martyrdom, one of the emperor's pages, corresponding to his name, for he was called Peter.". “And what happened to others was nothing inferior."

I shall subjoin but one specimen more of the persecution of which Eusebius was himself an eye-witness in Egypt. "No speech can sufficiently declare the punishments and torments endured by the martyrs throughout Thebais. Their bodies were torn in pieces by shells of sea-fish instead of the claws of wild beasts. Other martyrs were torn asunder by trees bent from their natural position, fastened to their legs, and suddenly let go. Every method of brutal indecency was also had recourse to, to shock the constancy of the Christian women in their martyrdom. All this mischief continued not a few days, or a short time, but for many years. Sometimes more than ten, at other times more than twenty were executed; at others again thirty, sixty, and even a hundred in one day, of men, women, and very little children, after the bitter taste of various torments, were put to death. I myself, being then present at an execution, saw with my own eyes a great multitude, whereof some were burnt,

others beheaded, until the sword became blunt, and the tormentors wearied, so that others took their places in their turns. There I beheld the bright and noble countenances, the heavenly courage and boldness of those who built their faith on Jesus Christ our Saviour. As soon as sentence was pronounced and judgment given upon these, others stood forth and presented themselves at the bar, and made confession of their faith, and, after enduring every species of torture, received with cheerfulness the final sentence of condemnation; and, placing their trust in God, joyfully sung hymns and psalms of thanksgiving, even to the last gasp.”

These extracts, from a contemporary and an eye-witness, may serve to give us some idea of that last pagan persecution, which, for the space of ten years successively, raged with more or less violence, in every part of the Roman world, against the followers of Christ. "It was a persecution more systematically planned, and more artfully con ducted, than those which Christians had ever known. Indeed, victory at first shewed itself in favour of the persecutors, and Christianity seemed to be near at an end.”*

But how different was the actual result! God was at this time preparing for himself a protector of his afflicted church, in one of the imperial family. This was Constantine, the son of the Cæsar Constantius, whom God raised up like another Cyrus, and prospered his arms to the conquest of all his competitors, that he might liberate and reinstate his dispersed and persecuted people.-Fry, p. 86–89.

Our next extract shall be their account of the mission of Augustin to Britain.

In Britain, by the marriage of Bertha, daughter of Cherebert, king of Paris, with Ethelbert, king of Kent, that prince became in some degree, a convert to the Christian religion, induced partly by the persuasions of his queen, and partly by the preaching of Augustin, who, at the head of forty Benedictine monks, was sent into Britain by Gregory the Great, A. D. 596.-Collins, P. 166.

After a violent struggle of a hundred and fifty years, the Saxons had succeeded in destroying every remain of Roman civilization in Britain; and driving the

* Milner. Clearly symbolized by the Fifth Seal, Rev. vi. 9. &c.

inhabitants into the remote counties of Wales and Cornwall, or to the opposite coast of Britanny, had erected their several kingdoms known by the name of the Heptarchy. Wherever the Saxon arms prevailed, every vestige of Christianity was destroyed; and, except perhaps in the secret belief of a few that had been reduced to slavery, pagan darkness had again become total in England. But towards the close of the sixth century, the sun of Christianity arose once more, eclipsed indeed by the growing superstitions of the times, but still with sufficient light to restore the day to these benighted regions. And though we may doubt the spirituality of most of the kings and people who were converted to the faith, yet its introduction must be considered as one of the main causes of the civilization of our savage ancestors.

For this national benefit we are indebted principally to the charity of Gregory, bishop of Rome. Before his election to that see, when walking in the forum, as an ancient author relates, ❝he saw some handsome youths exposed to sale. Asking of what country they were, he was told they were from the island of Britain. 'Are the inhabitants of that island Christians, or pagans?' They are pagans,' was the reply. 'Alas!' said he, deeply sighing, that the prince of darkness should possess countenances so luminous, and that so fair a front should carry minds destitute of eternal grace! What is the name of the nation?' 'Angli.' it was said. 'In truth, they have angelic countenances, and it is pity they should not be coheirs with angels in heaven. What is the province from which they come?'

Deira'-the ancient name of Northumberland. It is well,' said he, ' De irâ, snatched from the wrath of God. What is the name of their king?' Ella,' was the answer. 'Alleluia should be sung to God in those regions.' He entreated to be himself sent by the bishop on the mission he had projected, but he could not be spared to go from Rome. After his consecration, he directed a presbyter, whom he had sent into France, to instruct some young Saxons, of seventeen or eighteen years of age, in Christianity. This was the preparation for the mission which he actually sent two years afterwards; having recommended them to the attention of Etherius, bishop of Arles, and Brunehout, queen of the Franks.

These missionarics were a number of

monks, at the head of whom was one of the name of Augustin. They arrived on the coast of Kent; but their way had already been prepared by the marriage of Bertha, the only daughter of Caribert, king of Paris, with Ethelbert, who then reigned in Kent. It had been stipulated on her marriage, that she should enjoy the free exercise of her religion, and she had brought with her a French bishop to the court of Dorobernium, now Canterbury. The character given of Bertha is, that, contrary to the descendents of Clovis in general, she was sound in her principles, and exemplary in her conduct, and had much influence over her husband. The king assigned the missionaries, nearly forty in number, a habitation in the Isle of Thanet; but when he gave them an audience, he appointed it to take place in the open air, under an apprehension of their using enchantments. Augustin and his companions met him with the superstitious rites of the age, and singing litanies. They had announced to the king that they came from Rome, and had brought him the best tidings, eternal life to those who received them, and the endless enjoyment of life with the living and true God.' When Ethelbert had heard them deliver their discourse, his answer was:

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They are fine words and promises that you brings but because they are new and uncertain, I cannot give my assent to them, nor relinquish the religious practices which the English nation has so long followed.' Giving them credit, however, for their disinterestedness and good intention in coming so far for the benefit of an unknown people, he promised to provide for their wants, assigned them a mansion in the royal city of Canterbury, and gave them full permission to preach, and to make converts to their religion.-Fry, Pp. 179–181.

The following passage from Mr. Fry shews the dangers which Archbishop Cranmer had to encounter in the times of Henry VIII.

A conspiracy was the next year formed against him in the privy council, of which the duke of Norfolk was at that time a leading member. They accused the archbishop before the king, "That he and his learned men had so infected the whole realm with their unsavoury doctrine, that three parts of the land were become abominable heretics; and that it might prove dangerous to the king, being like to produce such com

motions and uproars as were sprung up in Germany; and therefore they request ed that the archbishop might be committed to the Tower, because, being a privy counsellor, no one would dare to speak their mind against him unless he was first committed." The king permitted them to call him the next day before them, and if they saw reason, to commit him; but during the night, he sent privately for the archbishop, and told him what was going forward, and the permission he had given for his imprisonment;—" But whether I have done well or ill, what say you, my lord?" The archbishop thanked the king, and only asked of him to see him treated on his trial with impartiality; when the king exclaimed: "O Lord God! what fond simplicity have you, so to permit yourself to be imprisoned, that every enemy of yours may take advantage against you? Do not you know that when they have you once in prison, three or four false knaves will soon be procured to witness against you, and condemn you? No, not so, my lord, I have better regard for you than to permit your enemies so to overthrow you," &c. He directed him to appear at their summons before the council, and to ask to be confronted with his accusers. If they persisted in sending him to the Tower, he was to show them a ring, which the king gave to him-a known signal that he called the matter from before the council to himself.

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All happened as was to be expected, with this additional circumstance, that the council put an indignity upon the archbishop, by suffering him to wait for three-quarters of an hour among the attendants in the ante-chamber. Dr. Butts, the king's physician, while this was going on, told the king, "I have seen a strange sight." "What is that?" said the king. Marry, my lord of Canterbury is become a lacquey or a serving-man; for, to my knowledge, he has stood among them this hour almost, at the council door." The king's reply was: "Have they used my lord so! It is well enough -I will talk with them by and by." Nothing would serve the council but the commitment to the Tower. Cranmer then produced the ring, which soon brought them all into the king's presence, where they received such a reprimand, as convinced all his enemies that the archbishop was beyond the reach of their malice.-Fry, pp. 399–

401.

Mr. Fry closes his History at the period of Mr. Wesley's death, and thus omits all notice of the great events which have taken place in the last 30 years-passing over in silence our Bible, Missionary, and other modern Societies. Mr. Collins has on the contrary, given a very fair, though brief account of these which we have read with considerable interest. His view of the evangelical clergy will be much improved, if prior to another edition, he will peruse Overton's True Churchman, and endeavour for himself to ascertain what is the real character of that respectable class. Mr. Fry's work will be much increased in value if he will, in the next edition, continue it to the present period, and annex an Index, the omission of which seriously diminishes the value of his History as a work of reference.

Motives for the Religious Education of the Poor. A Sermon; in aid of the Islington Parochial School, to which is prefixed a Pastoral Address. By Daniel Wilson, A. M. Vicar of Islington. Pp. xxiii. & 46. Wilson.

We are always happy to meet with Mr. Wilson as an author, but have never met with any of his publications which we can more cordially recommend than the present.

The following extract from the Pastoral Address, struck us as so important, that we deem ourselves bound to give it the most extensive circulation.

But on the second duty of a parent and master of a house, FAMILY PRAYER, I will venture to submit a thought or two to your kind consideration. The practice has, indeed, now become so general, and has been, and is, enforced so strongly by all the best practical divines of our church, that I trust it already prevails to a considerable extent amongst you. But not having had, as yet, sufficient opportunities of ascertaining this, and knowing how much we all require to be admonished and quickened

family piety of the apostolical Christians in the brief description, The church that is in their house, Rom. xvi. 5. And we are sure domestic prayer must be included in the inspired injunctions, Pray without ceasing. Praying always with all prayer and supplication in the Spirit. Whatsoever ye do, in word or deed, do all in the name of the Lord Jesus. 1 Thess. v. 17. Ephes. vi. 18 Coloss. iii. 17.

in our duties, I proceed to observe, that the same kind of arguments which proves the duty of private and public prayer, enforces the obligation of devotion in our families. We enter into our closet, and when we have shut our door, we pray unto our Father which is in secret, because we have private and personal petitions and thanksgivings to present at the throne of mercy. We go up to the house of God in company, and join in the sublime devotions of our Liturgy, because we have general and public blessings to implore, and sins common to us all, to confess. And we should assemble, for the same reason, in our households, to family prayer; because we have family mercies to acknowledge, family sins to confess, family duties to discharge, family trials to endure, family blessings to implore. In the evening, domestic prayer commits us and our dwelling, and all around us to the care and protection of our heavenly Father for the night which is coming on. In the morning, family prayer dismisses us to our various public or private duties with the blessing of God solemnly invoked for the day.

If, indeed, it were possible, under the present habits of society, to collect our families to daily prayers at church, after the custom of our pious ancestors, the necessity of family prayer would be less urgent. I need not say how earnestly I wish that all, who have health and convenience, would statedly attend the weekly prayers. I should rejoice to have our parish church opened every day, and crowded with devout supplicants. But as this is scarcely to be expected, and as, at all events, only a small part of each household could attend daily prayers at church, the remedy is to be sought for in family devotions.

The Scripture abounds with examples and admonitions on this important duty. We see the patriarch Jacob instructing his household, and erecting his family altar, Genesis xxxv. 1, &c. We read of Job offering sacrifices and prayers for each of his children, Job i. 5. We hear Joshua announcing the noble resolve, As for me and my house we will serve the Lord, Joshua xxiv. 15. We

know the determination of David, as a master of a family, I will walk within my house with a perfect heart, Psalm ci. 2. We find the holy Prophet denouncing the threatening of the Almighty upon the families that call not upon his name, Jer. xxix. 25. We discern the

The benefits arising from the discharge of this duty are not easily understood by those who have not made the trial. It is the best preservative of family order; it binds all the members of a household together; it fixes every relative duty on the footing of conscience and the fear of God; it conciliates the respect of servants; it softens and restrains the temper; it ensures the good conduct of each individual, in his particular station; it calms and consoles under trouble; it makes religion, what it ought to be, practical and influential; it connects the duties, and carries on the good impressions of one Sunday till the next; it secures some regard to prayer and reading of the Bible, to those who may not be disposed to serious piety; it prevents the absence of domestics from home at unseasonable hours; it brings down, above all, the divine blessing upon the whole house.

And surely one quarter of an hour in the morning and evening of each day, spent in solemnly reading the Scriptures and in prayer to Almighty God, can never be complained of as an entrenchment on the ordinary business of life. The fact is, that far more than that time would be uniformly saved in the punctuality, good order, early hours, and cheerful diligence, which this duty tends

to ensure.

The chief difficulty lies in the first beginning of a new habit, however laudable; which difficulty is really very slight. For what can be more natural and more easy than, at the commencement of a new year, to take this or any similar advisable step? Let only the head of a family be convinced himself of his duty, and act with decision and kindness, and he will find, not only that his authority is sufficient to carry his design into effect, but that the visible acknowledgement of God daily, before his collected household, in family prayer, will materially strengthen that authority.-Pp. viii-xiii.