The results of this successful contest were far greater than might have been expected, even from an election at Westminster. For the working classes in one of the chief manufacturing towns resolved to have a great banquet, at which Sir Francis and Sir George should be requested to explain their political views. The banquet was attended by more than a thousand operatives. The Conservative speeches of the two baronets called forth rapturous applause; similar invitations poured in upon them from all the chief manufacturing towns of the north. We think the number of banquets they attended exceeded twelve. All their speeches were immediately pub. lished at full length in the newspapers, and must therefore have been wholly different on each occasion. This was no ordinary effort of inventive and rhetorical power. But it had its reward, and it would not be easy to estimate the amount of sound political feeling which was impressed upon the hardheaded workmen of Yorkshire and Lancashire during this extraordinary series of ovations. We have only to ask, where are the statesmen, who, after the second Reform Bill, could do what Sir Francis and Sir George did after the first?

We must not omit to state that Sir George's Evangelical views led him to regard the Papal system with intense aversion. He could be on friendly terms with individual Papists, especially with the adherents of the elder branch of the House of Bourbon. But he denounced Popery itself with unmitigated severity. The largest work he ever published was a series of letters to the Protestants of Scotland, in which every weapon that could be thought of, Scripture and Ecclesiastical history, solid argument, serious remonstrance and bitter sarcasm, are employed to warn his countrymen against this most pernicious, this most irrational, and yet growing heresy.

Our article is now much longer than we intended; we must, therefore, hasten to conclude. Sir George's death was in accordance with his life. At the close of a long illness, in which he vainly travelled in search of health, from Cannes to Thurso, and from Thurso to his native city, he saw that his hour was come, and committed his soul to God, as into the hands of a faithful Creator and most merciful Saviour.

The special lesson to be derived from the life of Sir George Sinclair, is to observe in him the happy union of great natural gifts and attainments with sound Christian principles, which he was ready to inculcate, with equal earnestness, on the Monarch in his pavilion, or on the humblest patient to whom he ministered in a cottage.

MARRIOTT'S TESTIMONY OF THE CATACOMBS.

The Testimony of the Catacombs, and of other Monuments of Christian Art, from the Second to the Eighteenth Century, concerning Questions of Doctrine now Disputed in the Church. By the Rev. Wharton B. Marriott, B.D., F.S.A., sometime Fellow of Exeter College, Oxford, and Assistant Master at Eton; Select Preacher, &c. London: Hatchards. 1870.

THIS Volume, the appearance of which is peculiarly well-timed, consists of three Parts, which acquire additional interest from their combination, but which are severally complete in themselves.

We are precluded from saying much with reference to the first Part, by the fact that it originally appeared in the shape of two valuable contributions to the November and December Numbers of "The Christian Observer," and is now reprinted, with some additions, amongst which we refer our readers more particularly to the fuller account of the manipulation which the Roman Mosaic (dating from 435 A.D.) of the Adoration of the Magi has undergone in the eighteenth century, with a view to its exhibition as a proof of the cultus of the Virgin Mary at the time of its original execution.

The subject of the second Part of this volume is the evidence of early Christian Art to the nature and extent of the Supremacy claimed for the See of Rome, as compared with the extravagant and unfounded pretensions of later ages.

In the very valuable Appendix with which Mr. Marriott has enriched this Volume, he lays before his readers, in a concise but conclusive manner, some of the evidence, both negative and positive, on which he arrives at the conclusion that, with regard to the division, by mutual agreement, of the field of Apostolic work, the Roman Church fell under the jurisdiction, not of St. Peter, but of St. Paul.

And in exact accordance with the presumptions which naturally arise out of this consideration, Mr. Marriott shows, in the body of his work, that whereas in the monuments of early Christian Art St. Paul is represented in the Roman Church in his character of Apostle, St. Peter, on the contrary, is represented, not as Apostle, but as Martyr.

The subordinate position thus occupied by St. Peter at Rome, as compared with that occupied by St. Paul, is illustrated, with his usual accuracy and ingenuity, by Mr. Marriott, in an extremely interesting and elaborate disquisition upon an ancient diptych of St. Paul. In regard to this, we will only say that, if

the conclusions of our author do not amount to mathematical certainty, we think his opponents will find it no easy task to sustain a rival hypothesis with an equal amount of plausibility. In further illustration alike of the higher position of St. Paul in Rome as the founder of the Church, and also of the difference of the positions occupied by the two great Apostles respectively in that Church, Mr. Marriott refers also to an ancient Mosaic, of which an apparently unedited copy exists in the Royal Library at Windsor, in which St. Paul is represented, as usual, on the right hand of our Lord, whilst St. Peter is on His left; and whilst St. Paul holds in his hand the Apostolic symbol of the roll of a book, St. Peter holds the "crown" or chaplet, which was equally symbolical of his bearing witness for Christ by a martyr's death.

We can but glance, in a very cursory manner, at other illustrations of the wide difference between the early opinions, and even those of the time of Charlemagne, respecting the nature of the pre-eminence then assigned to the Roman See, and those set forth in the 15th century, and received in later times. Of this diversity wehave an example in the interpretation assigned by Paulinus, Bishop of Nola (in the latter part of the 4th or beginning of the 5th century), to the symbolic representation of the rock (Petra) in a Mosaic decoration of his own church as shadowing forth, not Peter (Petrus), but Christ himself. Another illustration is afforded by the recognised distinction in the time of Charlemagne between the temporal and the spiritual supremacy-the former being represented in two mosaics of the time, as being bestowed on Constantine and on Charlemagne respectively, and the latter, in the one case, on St. Peter, as the representative of the Roman Church, and in the other on Leo III.; whilst the triple crown delineated on the head of the Pope in the fabulous representation of the reception at Ferrara of the Greek Emperor and Patriarch, so admirably reproduced in Mr. Marriott's photographs, bears testimony to the widely different opinion entertained in the 15th century of the combination of all power, both temporal and spiritual, in the person of the so-called representative of Christ upon earth.

The third and concluding portion of this interesting volume deals with the evidence afforded by the celebrated Autun inscription to the doctrines entertained in the early part of the 5th century respecting Baptism and the Eucharist, and the state of the faithful after death.

It would carry us far beyond our necessary limits were we to enter at length into a description of the history of this inscription, as given by Mr. Marriott, and into the elaborate discussion which this portion of his volume contains respecting the true reading of the original inscription, and the meaning which

ought to be assigned to its peculiar and somewhat obscure phraseology.

To Archæologists generally, whether their studies have been directed chiefly to Christian or classical antiquity, this concluding part of Mr. Marriott's volume will be found replete with interest; and we venture to express our opinion, that the learning, candour, and research which are conspicuous in every page of Mr. Marriott's investigation, will be deemed, by those whose opinion on the subject is entitled to consideration, sufficient to establish the reputation of the writer as one of the first amongst the Christian Archeologists of the present time.

We have already been beguiled into a much more elaborate notice of this volume than we had originally contemplated, and we will only add, that the Appendix with which it is enriched will be found by no means the least valuable portion of a work which will not disappoint the just expectations of Mr. Marriott's warmest admirers, and of which, it is but just to add, the execution is worthy of the subject.

DEAN STANLEY'S HISTORICAL MEMORIALS OF WESTMINSTER

ABBEY.

Historical Memorials of Westminster Abbey. By Arthur Penrhyn Stanley, D.D., Dean of Westminster, &c. Third Edition. London: Murray. 1869.

UPON many important points we have felt it our duty to record our dissent from the opinions advocated and upheld by Dean Stanley. In the interest of what we deem to be the paramount claims of truth, it is impossible that we could have done otherwise. "Amicus Plato, magis amica veritas." While, however, we have often felt that we could not symbolize with him in doctrine or in practice, we have never been insensible to the many admirable qualities which distinguish him, and have been most willing to acknowledge the many claims which he has upon public regard and esteem as an eminent scholar and accomplished man of letters. It is, moreover, due to him to say, that he is really what he professes to be-a Liberal. While many who entertain opinions more latitudinarian than his are essentially bigots, and are profuse in arrogant sneers and fierce invectives against those who hold doctrines antagonistic to their crotchets, the Dean of Westminster can be, and is, tolerant to those whose views are not in accordance with his own. In the earliest days of Christianity the Sadducees were at bitter enmity with the Pharisees, and have left an awful instance upon record that the utmost laxity in religious belief is not inconsistent with the most savage out

break of deadly persecution. In the utterances and in the conversation of many advanced religious liberals athwart their vague commonplaces and ostentatious parade of freedom of opinion, it would be no difficult matter to trace the undying hatred which follows those who are striving to be the followers of Him who was crucified. From all this Dean Stanley is most conspicuously and honourably free. While he claims freedom for himself, he extends it impartially to others, in practice as well as in theory. With so large-minded and courteous an antagonist, as we must at times term him, it is therefore a pleasure to be able to proclaim a truce, and in the μeraíxulov of literature to hold parley with him for a while.

Before, however, we do so, it is with sincere gratification that we can give our hearty commendation to the wisdom he has displayed as guardian of our great national sanctuary at Westminster. We do not now speak so much of the many important alterations and improvements which have been introduced, very many of which have been in a right direction, in the venerable Abbey, during the period he has been Dean, as of the honest endeavour which he has made, and which we hear has been attended with great success, to throw it open to public inspection, so that every Englishman should have all free access to it, so far as may be consistent with the demands of safe custody, and due regard for the holier offices to which it is destined. Without embarking in the cant which is prevalent about the working man, we rejoice unfeignedly that a spectacle so full of interest, and so calculated to inspire exalted and ennobling thoughts, should be freely placed, without let or hindrance, within the reach of all; and that, in a country where no barrier of caste intervenes to keep the humblest from the highest place, the evidence that it is so should thus be made patent. That conversion of souls to God should result from the existence or inspection of such venerable monuments, is a most fond and fantastic dream,-the contemplation of them may awaken passing emotions, just as "the linked sweetness of anthems long drawn out may for the moment "dissolve men into exstasies, and bring all Heaven before their eyes; "but we are not insensible to the value of such noble monuments as Westminster Abbey, bearing their solemn witness to the paramount claims of religion, and testifying mutely but impressively to the importance of faith in Him of whose creed they are a majestic symbol. We therefore hold that the Dean has deserved well of his country in throwing wide and open the portals of the splendid edifice, of which he is guardian, to all comers who will reverently and without disorder pass through them.

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We think, moreover, that a debt of gratitude is due to him.