him not only many good Coptic, but also about fifty volumes of Syriac manuscripts, some very old. These he had purchased at the Monastery of the Blessed Virgin, in the Desert of Nitria (or Askit, the Coenobium Scetense of Asseman), situated on the west of the Nile, and somewhat more than 80 miles from Cairo. It is pleasing to know that Mr. Tattam has just returned from a second visit to this same monastery, bringing with him another collection of Syriac manuscripts.

The manuscripts obtained on his first visit Mr. Tattam sent to Professor Lee, and among them was found the rare work of Eusebius, now translated. The original Syriac manuscript is deposited in the British Museum.

Dr. Lee thinks that the work was written by Eusebius some time after the restoration of the general peace to the Church by Constantine, and before the composition either of his "Præparatio" or the "Demonstratio Evangelica." It is, therefore, one of the first productions of Eusebius.

Dr. Lee has successfully defended, in his preliminary dissertation, the orthodoxy of Eusebius, particularly in vindicating his doctrines from their alleged Arianism. Not only does Eusebius declare that Christ is the only begotten Word of God, but affirms that he had no beginning, and still remained with his Father, notwithstanding his incarnation, just as he was before-immaterial, incorporeal, and unchanged, as to his eternal essence; and that, even when he conversed among men, he filled all things, was with the Father, and was in him. Eusebius opined that God is the ONLY BEING truly existing, and the real source and origin of all things, spiritual and corporeal. Being, he says, can only be of two kinds, spiritual or material-the first perceivable by the intellect only, the second by the senses; the first immortal and impervious to decay, the second mortal and perishable. Those spiritual beings who are brought nearest to the Godhead, are those which partake most largely of its character (not ESSENCE). Only through the mediation of the Son, can any such approximation be made; and light, life, and every heavenly virtue, be known by the creatures. Eusebius makes our Lord a Mediator between God and the angels, before man was. To the Son and the Holy Ghost he assigns peculiar offices and persons. That all rational creatures may be made such, as their rational nature, received from the Son, declares they ought to be, and thence made partakers of a higher; this is the object of the Divine Economy. God he considers, first, in his abstract character-as being the Creator, Governor, and God of all; and, secondly, in his economical-as subsisting in the Holy Trinity, and particularly with respect to the creation, the redemption, and final salvation of man. While, however, he directly and positively asserts that all Three are of one and the same essence, he describes the Son and the Holy Ghost as having proceeded out of the Father, and to be considered as inferior to the Father, so far as it regards their offices in the economy; inasmuch as the FATHER is superior to everything like ministration either of office or of rule, affirming that he can be revealed to his creatures only by the mediation and ministration of the SON, and known to any saving extent solely by the ministration of the HOLY GHOST.

"In conformity," continues Dr. Lee, "with this latter mode of viewing the Deity, he terms the Father the first cause, the Son the second, and the Holy Ghost the third; not for the purpose, as far as I can see, of lowering in any degree the divine nature of either, but solely for that of speaking more intelligibly and definitely respecting the office and person of each, as sustained in the DIVINE ECONOMY. Whether Eusebius did right or wrong in making this technical distinction, is not the question here; with this now I have nothing to do; I have only to enquire what he meant when he set it up and reasoned accordingly.'

With the misrepresentations of Viger, Dr. Lee makes short but decisive work; contending, likewise, that "if the fathers Cyril and Theodoret cannot be justly charged with arianism, because they have made use of the Greek philosophers, and have set to their seal that the view which treats the Father as the first cause, the Son as the second, and the Holy Ghost as the third, in the holy and thrice-blessed Trinity, does not tend to lower the nature of either, neither can our author. who has only done the same thing, and this, I think, in every case with regard to the Divine Economy, It ought to be borne in mind, too, these fathers believed that the philosophers universally took their notions from the Holy Scriptures-whether right or

wrong signifies nothing to our argument. They held, accordingly, that the statement so made conspired with revealed truth, and thence they cited them. For my own part, I believe they were right in so doing, as I can discover no other source from which they could possibly have been taken. Dr. Lee thinks it extremely likely that the text of the New Testament afforded the later philosophers much new matter on the abstruse subject of the three hypostases; although that of the old might have supplied quite as much as Plato and Philo were able to say upon it-nothing being more common in the East, even at this day, than the adoption of Christian opinions by the idolators. "It is true," says Dr. Lee," that Cyril has occasionally expressed his dissatisfaction with certain modes of comparison instituted by the heathen philosophers, whose opinions and expressions our author occasionally adopted; and of this Viger and others have availed themselves to his injury. But it is not with modes of expression merely that we have now to deal; it is with these also to ascertain, as far as we can, the things discussed and positively intended; all must see that every sort of comparison, instituted with respect to the Deity, must be inadequate, and, consequently, that if we endeavour to ascertain a writer's opinions through a medium so faulty and insufficient, the result must be, we shall either deceive ourselves or injure him."

Socrates, in his Ecclesiastical History, explains the accusation of Eusebius, having arianised in his writings, by reference to the fact, that Eusebius had spoken more frequently in relation to the ECONOMY of the manhood of our Saviour than any other of the fathers. At the Council of Nice, it should be added, that he agreed with the Homoousian doctrine.

Dr. Lee likewise vindicates Eusebius in the matter of his controversy with Marcellus, and from the objections of Montfaucon and others; concluding his dissertation with remarks on prophecy, the personal reign of Christ, and the restoration of the Jews—all which subjects we hope to have ample occasion of treating at large hereafter.

Eusebius's "Theophania" commences with the usual arguments of the natural theologians, inferring Divine power, wisdom, and goodness, from the construction of the universe, which he urges against atheists. He then exposes the errors of polytheism, and refers us to the one only begotten Word of God as the efficient cause of all things; to that Word, not as apprehensible by sense at all," but only by the mind which is pure and enlightened"-not as contained in any place, nor existing in any body, "neither in the heavens, nor in the æther, nor in any portion of this whole; but, as at once, within and independent of all, reserved in the unseen depth of his own knowledge." Next, he tells us how this Word is begotten of the Father, and liveth with him; how he is the Light and the Life; and how his life becomes not only the light of men, but of all creation.

"Man," says Eusebius, "is the progeny of the Divine Word; not for the sake of any other thing, but for that only of his Father, THE WORD; in order that he might see, and by his knowledge distinguish, all the wisdom of his Father, which consists in the workmanship visible throughout all creation; and that he should assimilate himself to this same while hitherto youthful, and should in everything emulate his Father as to law, reason, knowledge, and wisdom; should live, as taught that he is, the image of excellence; and should learn that, together with the companies that are in heaven, he should, as a prophet and priest, send up from the earth those praises which are due to the KING of all, and to God, who is the Cause of all."

Many, too, are the eloquent things which, in detail, Eusebius writes of man; and, in particular, his spiritual superiority to bodily pains, whereby the crown of martyrdom may be won. The soul, he says, is essentially incorporeal and immortal, as well as intelligent and rational. Man's fall consists in having laboured after those things which impel men to the bodily desires, and are advantageous to the worldly life; whereupon "the Increment of wickedness, in conjunction with the wicked demons, became the waylayer" of the human race. Hence the need of redemption.

The gods, however, of the heathen avail not; for they are but deifications of creatures, or of creature attributes, appetites, and organs; and are, withal, associated with abominable legends, that revolt morality; which, being mistaken as historical

and exemplary, conduced to vicious imitation. Poets and sophists (except Plato) aided in the delusion: but even Plato lived as the vulgar, though he thought with the wise. All this error was dispelled by the glorious and divine manifestation of the Christ, as the Word and the Wisdom of the Eternal. Thenceforth no more demonworship, no plurality of gods, no human sacrifices. There was one only God, and one Man, who had died for all. This was the Gospel, that was preached to every creature. Then also sprang up "two singular advantages among mankind-the instruction that was in righteousness, and the empire of the Romans."

The third book of Eusebius's "Theophania" we have read with great delight. It is one of the finest poetical didascalics in the world. Take the following passage. It is wonderful :

"Death had been, from ancient times, fearful to all men, as the destroyer of our mortal race; its power being considered the undoing of the whole nature of man, both soul and body. Nor was there ever a man who could relieve human nature from this fearful being. All were pierced (as it were), small and great, princes and subjects, kings at once and people, as well as the inhabitants and societies of all nations and families, by the fear of death. Nor had mankind any solace for this evil, either in word, or form, or manner of life, opinion of the wise, writing of the ancients, prophecy of the prophets, or revelation of angels. He was superior to all, supreme over all, and victorious over all! Death, like an inflated boaster-who had subjected to himself the whole mortal race-was conversant with every species of iniquity, both the impurities of blood-shedding, and the deeds which were unrighteous; with the error, also, of every sort of vile (and) ungodly impiety. For, of all these things he was the Cause; and, as if there were again no existence after death, the many did in their conduct the things which deserved death, and as if unsubdued by (the fear of) any impending punishment. On account of the dissoluteness (resulting) from death, they lived a life which (in reality) was no life: they entertained not God in their thoughts, nor the righteous judgement of God: nor did they cherish the remembrance of the rational essence of their own souls. They were conversant only with the one hard ruler, Death; and were reconciled to the corruption resulting from this, which was the undoing of their whole soul. On this account it was that they gave the name of Pluto the god of riches-to Death; and Death became their god! And not he alone, but also those precious things which were in his presence, and contributed to a life of lust, became their gods! The very lust of the body, therefore, became to them a God! the common aliments, a God! the seed which fell into the earth, a God! the pleasant blossoms of this, a God! the flowers of the apples, a God! the pleasure that was in drunkenness, a God! the love of the body, a God! and the very Inst of these things! Hence, the mysteries of Demeter and of Proserpine: as, also, the rape of the Maid to Hell; and, again, her return. Hence, the feasts of Dionysius (Bacchus)—and of Hercules-who was overcome, as by some great god, by drunkenness! Hence, the mysteries of the adultery of Mars and Venus! Hence, the madness of Jupiter after women, and his love of Ganymede! the rambling stories about Gods lovers of lust, and attached to the vilest affections! And of all these was Death the (originating) Cause: for they believed Death to be the end and conclusion of all, the dissolution and corruption both of bodies and souls; and that there was no other life, except this of the body, and which is corporeal; living a life worse than that of the whole irrational nature of beasts! On these accounts, it became the desire of the universal King, The Word of GOD, at the intimation of His merciful Father, and for the purpose of affording help to these, to hasten-as a king great in mercy-and to undertake the reprehension of Death, by means of human nature; being, as He was, THE LIFE, THE WORD, and THE POWER OF GOD. Nor was it but that help should be obtained, that He caused that fearful being among men to be reproved: on this account He, who was incorporeal-availing Himself of human armoury, and of a mortal body-by means of mortality overcame mortality. Hence His primary mystery, that of His Body, was instituted; and hence the signal mark of the victory of the Cross; hence, too, the commemoration of the life which is eternal and immortal, He named His remembrance. Of the armoury which is mortal He availed Himself, and exhibited that greatest of miracles to all men, the mark of

victory of eternal life, which he established in opposition to Death: for He gave up mortality to be food for the beasts, and He himself was forthwith affixed to the cross of crucifixion, in order that to all might become known the nature of mortality. Nor was that which was done concealed by any means; neither from men nor from demons, nor from the powers which are superior: for it was necessary that all should take an accurate view of mortality, as in a great theatre, when He (thus) testified of the nature of His (human) person; and afterwards (see) Death coming in like a fierce beast; and (also see) why it was that it slew Him; and (that then) the power of life came in after Death, and again established for all the victory which is over Death, when he had thus made that which was mortal immortal. The Power, therefore, which had taken hold of Him, (viz.) THE Word of God, left the Body for a short time; and it was suspended for a short space on the Cross, and became a corpse. But the WORD, which gives life to all, became not a corpse. He, therefore, (thus) attested the mortal nature of His Person. This corpse, too, of which Death had (so) taken possession, was now borne by men; and-being worthy of the usual care was afterwards consigned, according to the laws of men, to burial. The grave itself was a cave which had recently been hewn out; a cave that had now been cut out in a rock, and which had experienced (the reception of) no other body: for it was necessary that it, which was itself a wonder, should have the care of that Corpse only for it is astonishing to see even this rock, standing out erect and alone in a level land, and having only one cavern within it; lest, had there been many, the miracle of Him who overcame Death should have been obscured. The Corpse was, therefore, laid there, the Vessel of the living WORD; and a great stone held (the entrance of) the cave. And much did Death exult in this, as if, behold! he had (now) taken even this (Personage) under his power, together with those whom he had ever (so taken); but, when the period of three days had not yet passed, the same life showed itself, after the rebuke which was sufficient against Death: for, if He had risen earlier (and) immediately, He would not then have been believed to have been dead; but, since He was (thus) in reality raised, He had also in reality died, and had, for a time, been in reality subject to Death: then, also, did the all-lifegiving WORD OF GOD evince the hope that is laid up for all men, by means of the second birth of this selfsame mortal (body)!"

:

Such is the style of the better parts of Eusebius. This is the language of a man of genius; and so would we have every theologian write. Let our pulpit orators imitate this style, and they will penetrate the souls of the people of God. We thank much Dr. Lee for his valuable translation.

III. MODERN POETRY.

1. The Blind Wife; or, the Student of Bonn. A Tragic Romance. By THOMAS POWELL. London : Mitchell. 1843.

2. The Shepherd's Well. A Play. By THOMAS POWELL. London : Mitchell. 1843. 3. Marguerite. A Tragedy, in Three Acts. By the Author of "The Shepherd's Well." London: Mitchell. 1843.

4. The Wife's Revenge. A Tragedy, in One Act. By THOMAS POWELL. London: Mitchell. 1842.

5. The Count de Foix. A Tale of the Olden Time. By THOMAS POWELL. London: Mitchell. 1842.

6. Poems. By THOMAS POWELL. London : Mitchell. 1842.

A LAMENTATION, dismal if insincere, has been raised over the decline of Poetry; the glories of the Age of Song, like those of the Age of Prophecy, have been mourned as departed for ever from among men. And of a truth, Poets are not now what they

remained too long! The licentious jester in vain robes himself in the habiliments of Poesy, for the sacrilege is detected by the very shamelessness which prompts it; and still vainer is the attempt of the versifier on secular morals, either to usurp the attributes of the didactic poet, or to find an audience for his unspiritual dogmatism. Though the turpitude of the one be detested, and the folly of the other despised, yet has Poetry lived on, invigorated! It is as if the priests of Baal should set up a cry that religion was dead, because men refused to worship at their shrine. For a time their imposture wins honour and deludes votaries; but when it comes to pass that they call from morning until noon, and no celestial fire descends to consume their carnal and unholy sacrifice, they are deserted and reviled.

Poetry, we repeat, so far from being dead, is more generally cultivated with success than in any past period; it has become, not merely the laborious occupation of the aspirant for fame, but the cherished amusement of the gentleman of fortune. The consequence, however, of this universal spread of poetic taste and susceptibility was justly anticipated by the late gifted laureate; and while more Poetry is written, less is read. The crowd of competitors diminishes the number of individual chances; and where few are positively worthless, that merit must be rare indeed which can achieve distinction.

That extreme which declared the excellence of Poetry to consist in the rigid adherence to mechanical rules, is exploded; but we are fearful that sufficient care has not been taken to avoid its opposite. Genius is, indeed, the sole informing power which can animate a poem with life and immortality; yet is Poetry nevertheless an art whose technicalities must be learnt, and whose mechanism is essential to its completeness. In a wilful contempt of this truth, negligence has been confounded with ease; and the vital beauty of a whole poem frequently obscured by a succession of mechanical blemishes, which a little industry might have prevented. He who possesses germs can experience no difficulty in condescending to the inferior branches; and when we find him apparently unskilled in their exercise, it can only result from a mistaken persuasion that such skill is of trifling importance.

These reflections have been suggested to us by a close perusal of the poems whose titles are recited at the head of this article. Mr. Powell is a gentleman of high poetic capabilities; but he has not yet reconciled his mind to that labour required to give due finish and proportion to his productions. Emphatically is his, Amateur Poetry; pervaded by a careless elegance, which effectually excludes the displeasing, even while dispensing at pleasure with rhymes and quantities; and occasionally breaking out into passages of strength and beauty, which would be sublime, were they longer sustained. If every line proves the Poet, every line likewise proves how pertinaciously that Poet has sought to escape from trouble. One merit, however, such Poetry may fairly claim-namely, that it seeks not to entrap applause by false pretences; for trickery and affectation imply more study and premeditation than its authors are willing to bestow.

The obvious fault of "The Blind Wife" is, that, though it has an evident plan, it almost lacks a plot. It is a splendid idea presented in solitary, we had almost said bodiless, grandeur; and divested of the intense air of reality which should bring it home to the bosoms and consciences of men. Hence it has been asserted to be out of nature; an error truly, yet arising from the lack of the fullness of circumstance proper to demonstrate it natural, and to operate as a tangible motive. Men, we admit, act more from inward impulse, than from outward pressure; but the Drama cannot deal with impulses, otherwise than as they are fit exponents of events. Besides, men seldom act from single motives; and certainly never commit a crime, except goaded on by concurring importunities, various as they are resistless.

This one fault has been the parent of others. The scenes are abrupt, the style fragmentary, and there is throughout a total lack of concentration. Soliloquy (often very beautiful) too much supplies the place of incident; too many qualities are left to be told, which should have been displayed in action. Bertha, the blind wife, is a sweet creation; but her blindness is not, as it ought to be, the one prominent trait in her character, giving tone to all her words and deeds. Sometimes Mr. Powell seems to forget that she is blind, and permits her to speak as if she had verily both