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whatever the consequences; being fully convinced, that to conceal the fact, were much more dangerous to the interests of true religion, than an open statement of our calm and honest convictions. We must, in short, be permitted to think that both Church and Constitution may suffer materially by the plots of self-interested men being suffered to work secretly and silently; and that the more fully they are exposed and dragged forth into the light, the more certain hope may be entertained, that the good common sense, at least, if not the sound religious principles of Englishmen, may, under God's blessing, eventually be found strong enough to frustrate them.

It cannot be denied that extraordinary, and often totally unexpected occurrences, are taking place in rapid succession every day around us. It will be admitted by some, that they signify at least something; by others, that they portend perhaps wonderful changes in nations and Governments, as well as in minds and manners. But such matters require careful examination, and much caution, before a correct conclusion can be arrived at. Now such occurrences very often seem to be produced by the various circumstances, and to take their colour from the characters and position of those who are the promoters of them. And very frequently the inconsistencies of the actors are found to be the results of the false systems to which they have surrendered themselves willing victims.

Thus we see the Autocrat of Russia, at one time torturing Popish nuns, and persecuting the religionists of Rome; the next moment playing off antics on the cupola of St. Peter's; quaffing the nectar of its Babylonish Demigods, and drinking to the health of the "Man of Sin," and success to his Antichristian projects and desires.

This is all quite in place, all in perfect keeping. No man, in his senses could expect anything but this, under the existing circumstances; or from the persons concerned.

We see both these parties placed in exactly similar positions and office. Both are Autocrats and Popes.-On both sides a claim to unrestrained and unquestioned authority. There is, moreover, an equality of falsehood as to religion, and of cruelty as to practice. From such circumstances, certain similar consequences are assuredly to be expected; and it is plain, that where such elements of confusion exist, there can be no hope either of consistency in action, or of honesty in principle.

But is it not to be deplored, that this nation, once, and in reality, yet so great, should be declining every day from its high and honourable position; should be every hour becoming less respected, and less remarkable amongst the other nations of Europe, for its integrity of principle, its faithfulness to God, and its boldness in defence of the glorious Reformation which assuredly occasioned her remarkable pre-eminence.

And where, let us ask ourselves, has this originated? In the unprincipled conduct of our rulers; in the sad political scheme of ruling without either principle, common honesty, or religion. They are led by Popishly created circumstances, by the foul system to which they have become dupes.

Do we then accuse our present Premier and his colleagues of this awful deterioration in the science of governing? Do we say that their present policy, with respect to religious and political matters, in the management particularly of Ireland, is worse than erroneous? Yes! An endeavour to endow Popery, the very antagonist of the truth; the project to endow the Popish priesthood; and to build and endow their little better than heathen temples of worship; their support of the scripturally denounced "Mystery of Iniquity; and the entire rejection from their councils of the "Mystery of Godliness;" together with the conciliating smile of favour, which in these late days have been cast upon the Man of Sin, and his subjects both ecclesiastical and lay; and the undisguised disregard manifested at the same time of those who love the truth as it is in Jesus, preach, maintain, and uphold it: are reasons fully sufficient to establish not only the truth of such a charge, but the necessity of giving publicity to it.

Why is it that Sir Robert Peel's commands are to the very letter obeyed by the Irish Lord-Lieutenant, in not conferring any of the ecclesiastical patronage of the Crown upon those who have not supported the National System of Education, or will not, by becoming traitors to the cause of truth, bolster up the Romanizing schemes of the Government?

We are persuaded that Lord de Grey did receive such a command, and that his unwillingness to be a party to such an ungodly proceeding, was one of the chief causes for his retirement from Ireland.

The next meditated step is to throw the Irish Church altogether overboard.

Reader, you may well stand amazed, even though you be fully aware of the very elastic nature of the conscience of those who hold the chief management of public affairs.

We repeat it. It will be attempted. Upon this point, your false friends who have sold you in the midst of pretended affection and regard, and your deadliest enemies who have never flattered you, nor fed you with false hopes, are fully agreed;and it would appear that the Church of Ireland is to be the boon, and Protestant truth the price whereby Rome is to be conciliated; our heartless rulers kept in peaceable possession of their places;-and a way prepared for the residence of an English Ambassador at Rome;-a Legate from the Pope in London; and a hornet's nest of monks and nuns, of all colours, casts, and more than doubtful virtues, established in once old,

happy, free, Protestant England; preparatory to her falling into the awfully degraded position of a mere bond slave of the Apocalyptic Babylon. VERITAS.

WORKS OF BISHOP COVERDALE.

"O thou Church of England! put forth with increasing energy the savour of Christian truth, or unspeakable ruin attends the land defiled by thee! . . . The stagnant pool, with the green slime covering its surface, is despicable; the raging ocean with its engulphing breakers, is sublime."-Rev. Canon M'Neile.

EVERY important movement in the political and religious world has been accomplished by orders of agents, differing one from another in degree. God disposes a glorious natural world according to his admirable wisdom, by harmonizing elements that once were lost in chaos, and now evoke the revering plaudits of every pensive mind. And in God's guidance of men who have conducted moral resolutions, and in his ordering of events and circumstances, he shapes his ends by culling from all ranks of men, such as shall best answer the ends he has in view. Thus, in the great Reformation, it is not by chance that Luther is a man of unflinching obstinacy, of exuberant sarcasm, and of indomitable courage;-that Calvin is distinguished by stern thoughtfulness, and by burning zeal in what he knew to be right; and that Melancthon unites the bathos of refined erudition with the sweetness of an amiable temperament. And thus, among our own Church Reformers, if Latimer be eminent for popular declamation, so is Ridley for Biblical lore, and Coverdale for spirituality of sentiment. There is a beautiful flow of holy thought in the volume of remains of the latter, as published by the Parker Society.

Miles Coverdale was born A. D. 1488, and was educated under Dr. Barnes, at Cambridge. He got himself into trouble by his defence of the Protestant principles of that learned man, and had to seek for safety abroad. While abroad he aided Tindal in translating the New Testament. He returned to England when Edward VI. acceded to the throne, and became chaplain to Catherine Parr, Queen Dowager. In 1551, he was appointed bishop of Exeter, and deprived by Mary in 1553. Under Elizabeth, he returned, but was not re-instated in his episcopate,-being merely presented with the living of St. Magnus, London Bridge. We subjoin a few specimens of his writings:"This then is no new-fangled faith, no strange faith, no faith invented by man's brain; but even the same that God's Holy Spirit teacheth in the infallible truth of his Scripture, and that VOL. VIII. May 1846. Р New Series, No. 5.

Adam, Abel, Enoch, and all the other servants of God were saved in. Why do men, therefore, either call it a new-fangled faith, or report evil of us for setting it forth? Why? I fear me, this is one cause. The old faith, that all those servants of God had, whom the Apostle nameth in the eleventh chapter to the Hebrews, had a life and conversation joined unto it, which was rich and full of all good works. Therefore, seeing there be so many babblers and prattlers of faith, and so few that bring forth the worthy fruits of penance, it giveth to the world occasion to report of us, that our faith is but new-fangled."

The above is a legitimate example of the leading theme of our author. Personal holiness is that which he demands from all who would affect to take interest in, or have a part and lot in, the great separation from Rome which was witnessed by the times he lived in. The true Christian is the true Protestant. A Protestant so called simply in contradistinction to a Papist, (the one subscribing to one creed and the other to a different one, whether mutilated or surreptitious,) is no better than a Christian so called simply in contradiction to a Mahommedan or Hindoo. ""Tis true 'tis pity, pity 'tis 'tis true" that names once eloquent with inner meaning should now bear so faint and yet expansive an interpretation. Coverdale's godly object was to make the first Protestants what the first Christians were, to give a substratum to the title, and a reason for the hope that was in them. Another exhortation follows to the same effect:

"Wherefore, let us, that have received the old true faith of Christ, not only be contented to abide any storm or trouble for it; yea, to be mocked, scorned, persecuted, and put to death therefore, if it so please God; but also unfeignedly, every man to his power, in his heart by fervent prayer, in his mouth by good words, and in all his body by virtuous conversation and good Christian works, help and labour, that the blessed Word of God may have the due honour belonging thereunto; and that the same, which it hath lost through the ungodly behaviour of some, may, through the grace and goodness of God, be won again in our good living: that God may have of us better servants, our prince truer subjects, and our neighbours more unfeigned lovers, than many have been before us. Amen."

Surely it was an humble spirit that suggested these words:"A surer proof of incurable foolishness and lack of understanding is not, than if we stand greatly in our own conceit. Wherefore, if for honour, beauty, cunning, or any such thing, we be moved unto pride, the best is to humble ourselves before God and to consider our own deformities. In conclusion, it shall chiefly refrain us from pride, if we ponder well, not only what we are in ourselves, how filthy in our birth, and as a bubble of water in all our life, yea, even worms' meat when we die, but also what Christ became for us."

Our last extract is more in the controversial style, nor was Coverdale a mean craftsman thereat :

"But not regarding how he threateneth and faceth, and how he garnisheth his new and wanton religions with false, but dissembling titles, boasting of many hundred years, many general councils, fathers, holy men, doctors, universities, eloisters, singing, praying, fasting, almsgiving, displaying, and telleth such like; all his bragging set aside, let us cast his religion from us, and take upon us unfeignedly, the true old religion, which hath endured since the beginning of the world, by the which all holy men have ever loved, worshipped, and served God, and knew nothing utterly of the pope's religion. And if we must for this cause be hated and persecuted of the world, well; it happened even so unto all holy prophets before us likewise, and specially unto Jesus Christ our Lord, which shall shortly come to judgment, and utterly destroy the kingdom of Antichrist, whom he now killeth, with the spirit of his mouth. Our possession is not here upon earth; the kingdom of heaven is our native country."

Solemn truth in the concluding sentence-and yet truth only partially fulfilled! Because iniquity aboundeth, the love of many waxeth cold, the red cross is half effaced from too many a breast, the pilgrim's staff too often a frail and artificial thing, ill fitted for the precipice and jungle. To such degenerate ones, (and who shall claim exemption from the ban?) the voice of Coverdale is yet heard speaking. May we listen and arouse ourselves to put on the whole armour of God, that we may stand in the evil day, and having done all stand! May our eyes be intent on the coming of the Lord, when these vile bodies shall be raised to a glorious inheritance. Then shall every "cemetery" of the departed, the "God's Acres" of land far and near give forth their dead.

"I like that ancient Saxon phrase which calls
The burial-ground God's Acre! It is just;

It consecrates each grave within its walls,
And breathes a benison o'er the sleeping dust."

Bayswater, 1846.

F. J.

ON THE EXERCISE OF PATRONAGE IN THE CHURCH OF

ENGLAND.
No. III.

WE have considered the manner in which one who desires to be a quiet, unostentatious, parochial Clergymau may be, and often is, discouraged and injured by the neglect of those who have patronage to bestow, and who ought to encourage him. Let us now look at some other cases.

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