thou shalt conquer." He embraced the faith of the crucified One; he assumed the cross for his standard; and advanced from victory to victory, till he was seated upon a throne. The same standard is still the ensign of the soldier of Christ; with this he goes forth in the strength of his Lord, "conquering and to conquer," till the human heart is subdued, and every nation civilised and reclaimed, and all things in heaven and on earth shall bow to the name of Jesus.

Let us, then, as Christians, hope and glory in the cross of Christ. It affords us matter for the deepest humility, and also for the most ardent love; if the prospect there exhibited to us cannot humble us, there is no power in heaven or on earth to do it; if it does not inspire us with love and gratitude, the power of men or angels cannot do it. Even angels themselves are lost in astonishment at the display of redeeming love; and yet they can have no personal concern in it, for they are already inhabitants of heaven. We, we alone, whom it most concerns, and for whom this display of Divine love was manifested, are cold and unconcerned, and so beset with the cares or follies of the world, that we too often make it a subject of mere passing interest, instead of our daily gratitude and glory.

66

Here also we behold that which enabled the apostle to live above this present world. He was a man affected with like passions as we are, tried and tempted as we are, needing divine strength and encouragement as we do. Faith in a crucified Lord was an ever-active principle, from which he derived arms to conquer the allurements of the world, the temptations of the flesh, and the snares of the devil; by it he was crucified with Christ;" and looking on every sin as the direct foe of his Saviour, he nailed it to the cross, and triumphed in the strength of his Lord. We are called to follow him as he followed Christ. Henceforth" let not the wise man glory in his wisdom, neither let the mighty man glory in his might; let not the rich man glory in his riches but let him that glorieth glory in this, that he understandeth and knoweth me, saith the Lord, who exerciseth loving-kindness, and judgment, and righteousness, in the earth; for in these things do I delight, saith the Lord." And as in the crucifixion of his Son all these are magnified, let us with heart and soul respond to these impressive

lines:

:

"Forbid it, Lord, that I should boast,

Save in the cross of Christ my God;
All the vain things that charm'd me most,
I sacrifice them to his blood.

Were the whole realm of nature mine,
That were a present far too small;

Love so amazing, so divine,
Demands my heart, my life, my all."

EXILES OF ZILLERTHAL.

Ir is doubtless known to most of our readers, that a

colony of Protestants were lately expelled from the Austrian dominions, and took refuge in Prussia. The following extracts from the history of these exiles will, we are sure, be interesting, especially when it is remembered that our late revered sovereign King William IV. was the first who interfered as their protector. This was as it should be. The English monarch should always appear the head of Protestantism in Europe.

Before we further pursue the course of events, let us contemplate more closely the circumstances in which these people were placed by those which have been already narrated. If their former situation was a painful one, it was now, since the refusal of the sixweeks' instruction, doubly unsettled and embarrassing. They saw themselves, indeed, in an unhappy dilemma. Devoted in heart to the Protestant Church, they yet could not and dared not turn to it, though they willingly would have contributed to a Church and school system all needful support. From the Catholic Church inwardly separated, they yet formally belonged to it, their civil relationships were manifoldly implicated as not having received their dismissal, and because

with the ecclesiastical. It thus occurred that their religious life assumed the following forms: (1.) The new-born children of those inclined to Protestantism were brought into the Catholic churches and there baptised: the parents not being present, and the sponsors belonging to the Church. (2.) The grownup children, so soon as they had attained the age prescribed by law, were constrained, as having been baptised in the Church, to attend the local schools. They were likewise required to partake of the holy communion, which, in these countries, is administered to children at the age of eight or nine years. (3.) The Catholic rite of marriage was (4.) refused to those disposed to Protestantism. Both in sermons and the confessional, the Catholics were warned against all intercourse with them, and the poor were forbidden to ask any alms or shelter from the " evangelicals;" + neither were domestics and labourers to receive from them any sersick, admonishing them to recant and to be reconciled vice or employment. (5.) The priests came to the to the Church, promising them on this condition the holy viaticum. (6.) Those who died holding sentiments opposed to the Church were not received into the Catholic burial-ground. . . .

...

In the

The

But we must now pass on to another important point, to examine how the Catholic clergy behaved towards the Protestants, in respect of their teaching and instruction, as to their Catholic errors. Unterdichl, in the house of Joseph Hanser. summer of 1832, a religious conference took place at dissidents assembled in great numbers: among the clergy who were present, was P. Sander, dean of Zell. Before the colloquy began, one of the priests asked John Fleidl, how it came to pass that the Jews were averse to know any thing about the New Testament. Fleidl. "Rather this astonishes me, that many Christians who have the Scripture, and say they believe in We cannot take it, do nevertheless not read therein. it so much amiss in the Jews, because they, through

From "The Protestant Exiles of Zillerthal; their Persecu tions and Expatriation from the Tyrol, on separating from the Romish Church, and embracing the Reformed Faith. Translated from the German of Dr. Rheinwald, of Berlin." By John B. Saunders. London, Hatchard and Son; Nisbet. 1840.

"Two poor Protestants had their habitation under the roof of a Catholic peasant. When the priest at M- discovered this, he desired the peasant no longer to give them shelter. They, in consequence, would have been destitute of any home, had not the Protestant J. K., though in needy circumstances, taken them under his roof."-Appelius.

money, were once deceived by the watchers at the grave."

The Protestants now desired that the Bible might be made the ground of the discussion. This was conceded; but the matter soon became again perplexed, in consequence of the clergy introducing such points as the number of the sacraments, indulgences, the sacred elements, and making them the chief subjects of discourse.

When on the doctrine of the sacraments, the conversation turned on the unction, and the passage in St. James (chap. v.) being alleged for it, one of the priests read out the 14th verse. He then asked some of those present whether they did not apprehend that, seeing that it was commanded by the holy apostle with the clearness of a sunbeam. Thereupon a voice came out of the midst," Very right, Mr. Cooperator, but you have forgotten to read the 15th verse; there stands the main point." A singular incident occurred also during the dispute on purification. The passage in 2 Maccab. xii. 34, &c., which is usually adduced for this doctrine of the Church, was mentioned, and was required to be referred to in the Bible. What was the astonishment of the Protestants, when a learned student sought for this apocrypha near the book of Joshua! In the meantime, in the handling of such subjects there was a continual failure through shifts and evasions, while the chief and fundamental doctrines, on which the Protestants at the beginning had so urgently insisted, remained altogether undiscussed. An entire afternoon was thus spent in vain: in the evening the clergy complained of the people's obstinacy, rooted prejudices, want of clearness, &c. "It is, and will remain," they said, "a useless labour to contend with them, so long as they retain their own caprices in the interpretation of texts, and will not abandon their private views."

...

According to the wish of the Austrian government, they took their way through the imperial states, Saltzburg, the archduchy, Moravia, and Bohemia; and in small divisions. The first, consisting of one hundred and fifty souls, passed, on the 7th of September, through Linz. Some of the more advanced availed themselves of the opportunity to visit a Protestant weekly service at Wels. No sooner had the congregation at Rützenmoos heard that a second division was to follow, than they sent deputies on the high-road as far as Boeklabrug to meet the emigrants, and to invite them to take up their quarters with them for the night, and to attend divine service on the 8th of September, the festival of the nativity of the virgin. Here many, for the first time, entered a Protestant church. Pastor Trautberger preached on the twentythird Psalm, commencing his discourse with the words, "This day is salvation come to my house." Immediately after, the commissary of the march directed them to proceed forward over Maria-Scherten. This train was more considerable than the first, consisting of two hundred persons. Every two or three families had, in common, a wagon drawn by horses. Many of the poorer dragged along a small two-wheeled cart, carrying their goods and children. In this manner Fleidl conveyed his mother and four little children. On the Saturday they arrived in Wels and in Scharten, the seat of the Protestant superintendent; where the inhabitants opened their houses to them, and where also, for the first time, they met with unkindness from the adverse party. Even a priest suffered himself to do them this wrong. After accosting the Zillerdalers with a certain shew of kindness, he proceeded to harsh words, and concluded: "Now you are going to the place you belong to, even the desolate Riesengebirg; few of you, however, will arrive there; most will perish on the way through Bohemia." That does not trouble us," replied an artisan; "if we live, we live to the Lord; and if we die, we die to the Lord." On Sunday, the 10th of September, they

distributed themselves in the chapels (Bethäuser) at Scharten, Wallen, and Efferding; but the greater number remained at Efferding.

There the congregation devoted the front seats around the altar to the strangers. The service began with the hymn,

"Christ says, Come, follow me," &c.

After this, Pastor Kotschy commenced his discourse with those lines of Terstegen's:

"Forget not God's free grace and love,
Nor from him e'er depart;

While many thousands harden'd prove,
His mercy won thy heart."

He then acquainted the congregation with the fortunes of the Zillerdalers, and strikingly reminded them of the banishment, a century before, of the Saltzburgers, who then sang,

"A wandering exile here I roam,

No other name is mine;

For God's truth driv'n from land and home:
Yet I will not repine,

Since thou, my Saviour, didst for me

The path of grief not shun;

So that I may but follow thee,

Let all thy will be done."

The sermon was founded especially on the epistle for the day, Eph. iii. 13, &c. After which the congregation sang the hymn, commencing

"Glory and praise to God most high."

This ended, there followed a baptism, then a confession, and the holy eucharist. As it was all new to the Tyrolese, they remained silent spectators in the church.

At noon they were hospitably entertained by the members of the congregation. Many now, lifting up their hearts and voices, said, "God be thanked, it has happened quite otherwise than was foretold us. It was said, 'If indeed you reach Hausrück, no one will regard you as fellow-believers. They will sweep you out as with a besom, and, least of all, will permit you to enter their chapels.''

In the afternoon, they attended the catechising of the children, which that day was held on the 41st chapter of the book of Genesis. To this the pastor added, with reference to the case of the emigrants, a discourse on the 11th verse of the 8th chapter of the prophecy of Amos. At the conclusion, he directed his address especially to them, admonished them to be faithful, and, commending them to the Divine protection, imparted to them the blessing. Afterwards, several of them visited the clergymen at his own house, conversed with him on several passages of Scripture, and expressed their thankfulness at the wonderful leadings of God's providence. Especially joyful were a blind old man of eighty-three years, and a still more aged widow, for having lived to attain the privilege of worshipping their Lord in a Protestant church, and hearing his word without distraction. The Protestant congregations also afforded the travellers considerable assistance in all things necessary for their journey.

On the same day a third division, consisting of sixty persons, arrived from the Lower Innthal, on the high road to Reichenhall. With several of these the fore-mentioned clergyman from Franconia had been already acquainted in the valley. "I found in Finkenberg," he writes, Q and his family busily occupied in preparing for their emigration. A deeply interesting picture! The man with his brothers was standing in the entrance, filling baskets for the journey. The gray-headed father was within the house, surveying, with a keen eye, every corner of the place still so dear to him, lest any thing should be forgotten. The wife, with an infant eight days old at her breast, was, with Christian resignation, sitting by a cradle wherein a sick boy was lying. At the door stood the sister in tears, lamenting the separation from her

kindred, whom she would gladly have accompanied, had she not been held back by her love to the children of her rigidly Catholic husband.

At

"They invited me to their noonday meal, the last they were to partake of in the paternal home. table, the father of the family-of whom I may not think it evil that he did not bear this trial with the patience of his Lord-confessed that he felt the flesh still to struggle against the spirit; but,' he added, 'I hope, by God's help, it will soon be overcome.' Among other questions, I asked him if he was going to take his religious books with him, as the Bible, Schaitberger's Epistle, &c., or whether he had sold them. He replied, smiling, 'I do not sell the word of God; that I have bestowed upon people by whom it will be duly valued, as others also have done, because many have earnestly besought us to leave them some of our little books. Besides, the good king will not fail to give us others, when we arrive in Prussia.' The next day I proceeded on the Saltzburg road as far as Rattenberg. Here, among the inhabitants, I met with various-some of them strange-opinions concerning the Zillerdalers. One man insisted, that the people were desirous of becoming Jews: on my asking why, he replied, 'because they do not make the sign of the cross in their prayers, which the Jews also refuse to do.' The hostess of the brewery at Wiesgrund thus expressed her opinion: I should only like to know what really is the matter with these poor mad people. I know them to be honest and industrious; they have also wished to give my husband some little books, but, as he cannot read, he is not able to make any use of them. It is true, they lead a temperate and sober life, only they are not right in their religion, for they do not believe in the mother of God; and yet they are stricter than most of us in their honour of the Lord.' An apprentice asserted that they were deserving of all praise, only their inclination to Protestantism was bad. In Rattenberg the conversation was entirely devoted to this affair. As one was here relating the hardships of the journey, of the children, and of the country to which they were going, another remarked, 'It is much better to remain in the religion in which one has been brought up.' Another person from Achenthal said, 'The novices! they wish to be wiser than the Church, and only seek to make themselves conspicuous.' To which a third added, The matter has also its other side, the people have heard something which they do not understand; they are too early with it yet.' Very interesting was the expression of a traveller from Pustherthal, who, as it seemed, was not unacquainted with the word of God. In my country,' said he, 'many think just as these wanderers do; but it is best for a man to remain quiet.' After passing the village of St. John, I accompanied them further on the road. The clear tones of the bells from the mountains were summoning the dwellers in the valley to devotion. In festal dress, the old and young were hastening by us to the neighbouring churches. It was the Lord's day; and the emigrants felt much anxiety that they, by their journeying, should disturb the Sunday's rest, and that themselves could not enjoy the happiness of hearing the word of God. I endeavoured to calm their apprehensions as to the first point, and expressed my readiness to do my part for the general edification. At a green spot, in the wild mountain-pass over the immense snowcrowned glaciers, they all descended from the wagons, and encamped themselves around. I stepped into their midst, and discoursed to them, choosing for the subject the words in Matthew, v. 10-12. At the conclusion, they sang a choral, which reverberated with a magnificent echo from the surrounding valleys. Some hours later we arrived at Waidring, and the pass of Strub. It was just at the time when, the mass being ended, the people were returning to their homes. The sight of the procession caused them almost all to

halt, and, either with sympathy or curiosity, to direct their eyes upon the people. Soon, however, the construction of the travelling wagons, and the like, alone attracted their attention; especially as a priest joined himself to the bystanders, and charmed all with the displays of his technical knowledge. He also spake freely concerning the Inclinants,' confidently maintaining that these people, in order to procure a more favourable reception in Prussia, had told lies to its ruler, professing to believe in the Augsburg confession, of which, all the while, they knew but little, and understood still less.' As I hereupon called him to account, and demanded of him proof for these assertions, he turned away, and poured forth a series of reproaches against a nobleman, who, in this district, had lately separated from the Catholic Church. On our way, a countryman came up with us. He had remarked nothing of the sermon, except that it had stated that the Lutherans were really heathens, and deniers of the Godhead. I gave him Schubert's excellent little work, the history of the Lutheran Saltzburgers; which he received with joy, promising me, that one of his children should read it to him in the afternoon.

"At noon we reached the valley watered by the Salach, and enclosed by the bare chalk-mountains ; then we re-ascended the heights towards the Kniepass, and arrived at the frontier village of Unken, celebrated as the scene of a murderous battle in the year 1809. On the road, my companion Q-related to me several particulars of his early life in the valley. Among other incidents the following: On one occasion my pastor blamed me very harshly for presuming to read the Bible, whereas, as he said, it belongs only to God's servants, the priests. He did not suffer me to appeal to the word, but continued to represent this as our chief crime. At length I ventured to say, 'Reverend pastor, I have read the Scripture, and that often, yet have I not been able to find that it any where is said to be only for the clerical order. There is indeed the Epistle of St. Paul to the Church at Rome, at Corinth, &c. The Church at Rome certainly consisted then of the people in general, and if, at that period, they were permitted to read the Scriptures, they must be equally so at the present day.'

"Among the emigrants were two sisters who had joined one of their relatives, leaving the rest of the family at home with their father, who was sick. On my asking them whether they thought it right so to forsake their invalid father for ever, they replied, 'Yes; for had he been well, he would have come with us; and, at parting, he gave us his blessing for the journey.''

On the thirteenth of the same month, this third division arrived at Wels, and attended a lecture on the twenty-seventh Psalm by the Protestant clergyman of that place. Pursuing their journey, they came to Thenning. There the Lutheran superintendent received them with especial kindness, and induced them to remain over the Sunday. In Linz they found a hospitable reception, and accommodation gratis at the Golden Cross. In Gallneu-kirchen, where formerly the beloved Boos laboured, the parish priest forbade his flock to have any thing to do with the people. Nevertheless, the commissary of the district opened to them his stables, and his example was followed by several others. Many now were the marks of sympathy shewn to them, until they reached the borders of the archduchy. These were, however, strikingly diminished on their arrival in Moravia. Here, in several places, difficulties arose from the difference of dialect, which the inhabitants shewed no disposition to obviate, but rather a decided aversion to the exiles. The first train especially, probably in consequence of their strange and unexpected appearance, had to endure many hardships.

In the hill-town of Iglau, their leaders, notwith

standing the badness of the weather, and their earnest entreaties, could obtain no quarter. On some of them going into an inn to prepare some food for their children, who were perishing with cold and hunger, the fire was extinguished, and they were, with threatenings of the lash, driven out of the town. Several were refused the necessaries for the journey, though they offered to purchase them with money. More than once, the weary were directed to sheds and hog-sties, when there was no want of better accommodation; and sometimes they were even obliged to encamp, amid storm and rain, in the open air. It is true that such treatment was contrary to the will of the supreme authorities, nor was it repeated to those who came after.

In the Bohemian towns of Teutschbrod, Czaslau, Königingrätz, and Trautenau, they experienced no unpleasantness of any kind...

The town of Schmiedeberg was appointed to the assembled emigrants as their first place of abode. As the first division arrived earlier than was expected, and as it was the season of the yearly fair, they were provided with a temporary home in Upper Schmiedeberg. Here they, as well as their followers, met with the kindest reception from the inhabitants. On Sunday, the 24th of September, those who had first arrived attended divine service in the Protestant church. Pastor Süssenbach offered on their behalf an earnest prayer; Pastor Neumann in his sermon admonished the congregation to receive the Tyrolese with love as their Christian brethren, remarking on the powerful faith by which they must have been actuated to forsake house and home, their native country, friends and kindred, and all that man in this life holds most dear, in order to attain liberty of conscience and belief.

On the 8th of October they all came to the church, to observe a day of public thanksgiving for their happy arrival. The Zillerdalers assembled in the great open place before the church, at the doors of which the clergy stood to receive them. The hymn was sung

"When Christ his Church defends,

All hell may rage and riot,

Nor mortal foes nor fiends

Shall give her long disquiet;

He who at God's right-hand doth sit

Shall quell all foes beneath her feet," &c.

in the school. From two till five, ninety adults are taught reading, writing, arithmetic, singing, and Biblehistory. From four o'clock till five, about twenty aged persons are taught the art of reading. "Cost what it may," they said, "we must learn to read the Bible."

On the 18th of October, being the birth-day of their noble benefactress the Princess Marianne of Prussia, the school was consecrated, and the schoolmaster inducted; after which the president of the province, Dr. Von Merckel, addressed first the children, and then the adults, saluting them all as the new subjects of the king.

Unfortunately the schools could not be opened till towards the end of the month, as the Asiatic cholera had broken out in the town, which also carried off some of the new inhabitants. The clergy were constant in their attendance on the sufferers; many visiting them two or three times daily. In consequence of their intercourse on these and other occasions, both in private and in the sanctuary, there soon arose a closer intimacy between the clergy and the Tyrolese. By these means, the former became so well satisfied of the people's soundness and steadiness in the principles of the Protestant faith, that on the 12th of November they were, in the presence of Prince William and his consort, admitted into the national Church. After Fleidl had, in behalf of all, read their confession of faith, the others standing around the altar, they, for the first time, partook of the eucharist under both kinds; Prince William preceding the men, and the princess the women, to that holy sacrament. A number of young people were also admitted, who had been previously prepared by the clergy.

The Cabinet.

MYSTERIES.-Much of the great mystery of godliness, God manifest in the flesh, with all the firmament of saving truth and love, whereof it is the radiant centre, must remain inexplicable to our present capacities. But to argue from thence that this mystery is a cunningly-devised fable, is as illogical, as it would be to maintain that there is no bottom to the sea, because we have no plumb-line with which it may be fathomed. A first cause without a beginning - a

"Up, Christians, ye who in Him trust,
And let no threats affrighten."

To the exiles were allotted the seats on the right and left before the altar. Divine service commenced with the hymn,

"In thee, O God, I put my trust."

Then followed an address from the altar: and the whole was concluded by singing

"Now thank God, one and all," &c.

The church could hardly contain the crowds that streamed in from all directions; while all manifested the most heartfelt interest and sympathy.

In the same week, all the heads of families, as well as the unmarried, were summoned to the town-hall, where they were presented with Bibles by Pastor Siegert. With tears of joy and gratitude, they received the gift. Among these was one man, the father of a family, who, though only forty years old, had been long gray from grief and anxiety, and had left his wife and children in the valley, as they still ad

hered to the Romish Church.

The government at once made provision for the instruction both of the children and the adults. A schoolmaster from the Royal Seminary at Buntzlau was appointed for this purpose. Daily, from the hours of eight till twelve, above eighty Tyrolese children, between the ages of six and fifteen, are instructed

any other infinite without extension inhabiting every place, yet circumscribed in no place-eternally and perpetually existing, without any succession of time a present, without any past or future :+-these, and many other inexplicable secrets of the divine nature, hinder not from our belief in God. Our inability, therefore, to explain the Triunity of his essence can be no reason for rejecting the revelation of it contained in his word.

PROPHECY FULFILLED IN THE SCOFFS OF INFIDELS. -It is an honour to the Gospel, when it is despised by a Julian or a Shaftesbury, by a Lucian or a Voltaire their scoffs are fulfilments of the Scripture, and, before they existed, were foretold. Themselves, without meaning it, give sad, yet convincing, proofs of its divine authority. Ignorant of true wisdom, incapable of attaining it, and miserable with their own; all the amusement they found upon sacred subjects,

From "Unitarianism (Socinianism ?) Confuted: a series of Lectures delivered in Christ Church, Liverpool, in 1839. By Thirteen Clergymen of the Church of England." Liverpool, Henry Perris.-A really valuable volume, from which we shall gladly enrich our pages, and which we can safely recommend for serious perusal." Socinianism confuted" might, however, have been a more appropriate title; as we are true Unitarians, who believe that there are three Persons in one God. It is also much to be regretted that the clergymen who preached these lectures did not previously arrange which part in the argument each should take. A neglect of this obvious precaution has led more than one sometimes to occupy the same ground.-ED. + Leslie's Works, vol. ii. P. 31.

was a sporting themselves with their own deceivings;" having nothing but their own deceivings, the wretched effusions of a sensual soul, to sport with at all. Christ therefore, fulfilling his own prophecies, is to this hour a sign of reproach; and his Gospel remains "for the fall and rising again of many in Israel." Yet, to his faithful people, however "their lives may be counted madness, and their end without honour," this very despised Jesus is the sign of salvation and victory over sin, the world, and death; and over him also that hath the power of death, which is the devil." The wisdom of God will one day be justified in his children, when the despisers of his eternal truth "shall wonder and perish." Those who can boldly laugh at the conduct of his providence, and the revelation of his grace now, will ere long weep and howl for terror, and call upon mountains and rocks to hide them from his presence, and to ward off his wrathful indignation.-Serle's Hora Solitariæ.

RELIGION. The appearance of religion only on Sundays proves that it is only an appearance.-Rev.

Thomas Adam.

Poetry.

NATIONAL BALLADS.-No. XII.

THE MARTYRDOM OF RIDLEY AND LATIMER, Al Oxford, October 16th, 1555. The spot where they suffered is still pointed out in Broad Street, opposite Balliol College, and is marked by a cross.

BY MISS M. A. STODART.

(For the Church of England Magazine.)

THEY stood beside a stake;

Their look was calm and high,
And no sign of fear from either brake,
Though there they stood to die.

Dark faces scowl'd around,

Loud curses rent the air;

But little they reck'd of sight or sound,
While mov'd their lips in prayer.

Within their bosoms glow'd

A pure and living flame;

And all erect and firm they stood,*
To die for their Master's name.

"My friend, be of good cheer,

And seek the man to play;

For never, I trust, will the fire be quenched
That we'll kindle here to day!"

Three hundred years have pass'd,

That flame still blazes bright;
Nor hand of power, nor stormy blast,
Hath quenched that beacon-light.
And let it still burn on ;

Let it blaze more bright, more high,
For England's glory would be gone,
If e'er that flame should die.

Ay, mark with a cross the spot

Where those mitred men were led,
And let not their names be e'er forgot,
Amid England's honour'd dead.

We learn from Fox, that though Latimer had appeared a withered old man, his body crazed and bent under the weight of years, yet, when his upper garments were taken off to prepare him for the stake, "he stood upright, as comely a father as one might any where behold."

Ye may rear the pile, if ye will,

To the holy martyrs' fame;

But the Church for which they died is still A witness to their name.

And more high their record yet

They laboured in God's word; Their hands unto his truth were set, And their work is with the Lord.

Miscellaneous.

CHEVALIER BAYARD was a knight of the fifteenth century, and so religious and brave, his conduct so exemplary in every respect, and his character so much admired, that his history has been translated into every language; and he is known throughout Europe, without his name being mentioned, as the good knight, without fear and without reproach, or sans peur et sans reproche. He was wounded in a most dreadful way in a retreat before the Spaniards; he might have been carried from the field of battle, but was in such great pain, that he begged to be allowed to remain and die quietly: he, of course, was taken prisoner by the enemy, who treated him as if he had been their brother, from the knowledge they had of his character. I bring him forward to shew, that the memory of a good man is as much appreciated as that of the brave, and that their afflictions are as great, and sometimes greater, than those of the vicious; and also that even the good knight looked back on his past life with pious regret, and trusted alone for salvation to the mercy of the King of kings, through Jesus Christ our Saviour.*

HONOUR TO GOD'S MINISTERS.-God also must be honoured, by paying that reverence and religious obedience which is due to those persons whom he hath been pleased to honour, by admitting them to the dispensation of his blessings, and the ministeries of your religion. For, certain it is, this is a right way of giving honour and obedience to God. The Church is, in some very peculiar manner, the portion, and the called, and the care of God; and it will concern you, in pursuance of your obedience to God, to take care that they, in whose hands religion is, to be ministered and conducted, be not discouraged. For what your judges are to the ministry of laws, that your bishops are in the ministeries of religion; and it concerns you that the hands of neither of them be made weak. And, so long as you make religion your care, and holiness your measure, you will not think that authority is the more to be despised, because it is in the hands of the Church, or that it is a sin to speak evil of dignities, unless they be ecclesiastical, but that they may be reviled; and that, though nothing is baser than for a man to be a thief, yet sacrilege is no dishonour; and, indeed, to be an oppressor, is a great and crying sin, yet to oppress the Church, to diminish her rents, to make her beggarly and contemptible, that's no offence; and that though it is not lawful to despise government, yet if it be Church-government, that then the case is altered.Bishop Taylor.

From "Extracts from Holy Writ," &c. By Captain Sir Nesbitt J. Willoughby, R.N., C. B., K.C.H. The design of this little work, published for gratuitous circulation, is to supply soldiers and seamen with short appropriate passages for meditation. The selection is generally good; and the tone of piety which pervades the book testifies the deep interest felt by the author in the spiritual welfare of a too-much neglected portion of our countrymen.

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