were most familiar with their use, and

most enamoured of their attractions. This was armour, in which, though lying within his reach, he assayed not to go forth to that spiritual warfare; well knowing that the Captain of his salvation would enable him to fight the good fight, and triumph over principalities and powers, the rulers of the darkness of this world, with far other weapons. When I am weak, then am I strong, was his motto; and his constant desire and aim, that the faith of his followers should not stand in the wisdom of men, but in the power of God." P. 11.

Adverting then to those objections against revealed religion, which are drawn from the contempt with which its first professors were treated, Mr.Lonsdale thus forcibly argues the cause of Christianity:

"It has been sneeringly asked, how it was, that Christianity, so excellent in itself, and so super-humanly attested, met only with neglect, or hatred, from the most learned and accomplished men, who flourished in the seat of empire soon after its appearance. For the answer we need not look far, were we now concerned to produce it. But suppose the fact to have been otherwise; suppose, for instance, Seneca to have taken the Gospel for the basis of his morals, and the theme of his rhetoric suppose Pliny to have employed the elegance of his style in panegyrizing Christianity; instead of bearing the unfriendly, and I will add invaluable, testimony of a persecutor to the acknowledged Divinity of its Author, the astonishing rapidity of its dissemination, and the unimpeachable innocence, and inflexible constancy of its votaries: suppose even, in later times, Antoninus to have given the Meditations of a Christian emperor, and philosophy learnt in the school of Jesus, to the world. How triumphantly would the unbeliever have turned against us those very recommendations, with the absence of which he now pro

fesses himself dissatisfied! How much should we have heard of the influence of advocates, and the weight of authority! How confidently, in a word, would the success of Christianity have been ascribed to common causes, and all its pretensions, to preternatural support disallowed." P. 14.

In the succeeding pages, Mr. Lonsdale is employed in inculcating the lesson of humility and of dependence upon the Divine aid for support in the discharge of their du

ties, upon the minds of those, whose office it now is to maintain the cause of Christ's religion in the world. The conduct of St. Paul, and its ap. plication to the deportment of the Governors of the Church in the present age, are powerfully presented to the view.

"But it is time to apply the subject more particularly to ourselves, and to the solemn occasion on which we are now assembled. And this I would do by calling your attention to the remarkable contrast

between St. Paul's representations of his own character and condition, apparent indeed in the passage which I have taken for my text, but more strikingly conspicuous in other places. I mean the opposite tones of dignity and bumility which he assumes, according to the different points of view in which he regards himself; whether as a man, or as an Apostle-a being of the earth, familiar with afflictions, and heavily laden with infirmities, or an agent of Heaven, directed by Divine Wisdom, and supported by Divine Power. At one time, he demands honour as the minister of Christ, and steward of the mysteries of God; at another, he appears to solicit sympathy for suffering, and indulgence for weakness. He represents himself, and his brethren in the ministry, as the keepers and dispensers of a treasure-a treasure inestimable and imperishable-but as having it in earthen and fragile vessels; that the excellency of the power, which made the dispensation of it to prosper so marvellously in their hands might be shewn to be of God, and not of them.—And what St. Paul, and his fellow-labourers were, such also, in the general character, though not to the full extent, of circumstances and condition, are the appointed ministers of the Gospel at this day: the same in their natural, the same in their ministerial capacity; in their motives to humility, and in their pretensions to honour, in their weakness and in their strength. If we have to contend with less difficulties than the Apostles, we are armed with less powers also. If we are not exposed to their necessities, and exhibit, as they could, the testimony of persecutions, and distresses, we cannot signs and wonders unto the word of grace. We have the same treasure which they had, entrusted to our stewardship ; and we are thus in the same manner conwe have it in the same earthen vessels; tinually taught to know and feel, that whatever excellency of power still accom

panies its distribution, must be accounted as of God, and not of us." P. 16.

That consciousness of infirmity, which is one sure token of spiritual strength, and which draws as it were the faithful minister of Christ to place his whole dependence upon God, is feelingly represented; and the claim which the Clergy have, as men, to the charitable judgment of the Laity, admirably urged.

"But when we turn our view to the earthen vessels in which we bear about our heavenly treasure; when we look at our manifold imperfections both of body and soul; at the opposition which assails us from without, and the proofs of corruption which are unceasingly springing up from within; then indeed we are compelled to cry out with the Apostle, Who is sufficient for these things?—Our sufficiency is of God.-And as this is the strongest of all motives for humility in ourselves, so does it give us the most powerful claim upon the charity of others. When those among whom we labour, and by whom, upon the authority of God's word, we may expect even to be esteemed very highly in love, for our work's sake, are disposed, on the contrary, to pass upon us severe, and it may be uncharitable, judgment, we may well apply to them the Apostolic remonstrance, called forth by a different occasion, Sirs, why do ye these things? we also are men of like passions, subject to like infirmities, both physical and moral, with you; and, as such if we be, on the whole, faithful to our high trust-if we devote the best part of our time and talents to the investigation, the maintenance, and the enforcement, of saving truth-if we sincerely endeavour to shew ourselves patterns of good works-we have a right to receive from our fellow-men kind and considerate indulgence for those failings, which are inseparable from our common nature." P. 18.

Mr. Lonsdale then concludes his Sermon with congratulating the Church on the ability of her guardians, at the same time pointing out to them, in a truly Christian manner, what are the feelings, under the influence of which they will be best able to discharge the high duties committed to their care.

"Well may the Church rejoice, and honestly may she glory, (since ordinary now occupy the place of extraordinary

aids) when she sees called to sit in her chief places men high in talent, and rich in learning-men who, like the discipled scribe in the Gospel, can bring forth out of their treasure things new and old for her support and service. But much greater cause has she for joy and confidence, when she sees them counting that earthly treasure but dung, in comparison with the unsearchable riches of Christ, committed to their care and keeping; when, in humility and faith, they seek acceptance for their gifts and acquirements as unworthy sacrifices on the altar of God; when, in short, casting away all vain imaginations of their own sufficiency, they look for both the will and power to fulfil the great duties required of them, from Him who is all in all. It is only by such ministry, and under such superintendence, that the Church has ever flourished; and through such means alone must it still hope to go on and prosper: till He who is its Head, shall supply its deficiencies from His own fulness, and wash it from its impurities in His own blood; and finally present it to himself a glorious Church, not having spot, or wrinkle, or any such thing, in the holy and heavenly city." P. 21.

We cannot conclude these extracts, without recommending the Sermon itself as a most admirable model of composition for similar occasions. The arrangement of the matter is clear, and the argument is conducted with a vigorous but at the same time easy flow of style. It must have been delightful to have heard a Discourse, which it has given us so much pleasure to read.

A Letter to a Clergyman, on the peculiar Tenets of the present Day. By R. Bransby Cooper, Esq.M.P. 8vo. pp. 94. 2s. 6d. Rivingtons.

1824.

Letters to a candid Reader of the

Letter of R. Bransby Cooper, Esq. M.P. " on the peculiar Tenets of the present Day:" intended as a Reply to that Publication, and as a Vindication of a large Class of the Clergy, from the Censures contained in it. By the Rev. John K. Whish, A.M. 8vo. pp. 147. Seeley and Son, 1824.

April. The Prolocutor having called on him to enter upon the argument, addressing him in Latin, he pleaded; "that he was not very conversant with the Latin tongue, not having much used it for twenty years past." He was then allowed to speak in English. In the meantime he remained not unassailed with taunts and hissings, and scornful laughings. He was very faint, and desired that he might not be detained long. He durst not refresh himself with drinking, lest it should produce sickness. He proceeded with the leave of the Prolocutor to read a written Protest against the three Articles proposed-but was prevented from reading the whole by the indecent uproar which prevailed. Appealing to his age and infirmities, he shamed the audience, whose feelings appear to have been wrought to a brutal frenzy against him, into a more respectful behaviour and the Prolocutor then took the paper from him and said he would read it himself. Instead of doing so, however, he soon demanded of Latimer whether, as he refused to dispute, he would subscribe the Articles. Upon his answering in the negative, the attempt was made artfully to draw him into a disputation. He was attacked by several individuals in turn, but none could succeed in forcing him to argue the question. He steadily answered their questions with patience and civilitypersisting at the same time in his purpose, and refusing all offer of the Queen's mercy, on the condition of his turning from his profession.

The Prolocutor finding that he prevailed not in the least against the inflexible constancy of Latimer, at length rose up, and dissolved the assembly, crying out "Then you all see the weakness of heresy against the truth: he denieth all truth, and all the old fathers."-Latimer made no reply, but wrapping his gown about him, and taking up his New Testament and his staff,

walked out as unconcerned as he

came in.

The whole course of disputations being finished, nothing remained but to pass sentence on the illustrious victims of their persecution. On the Friday following the Commissioners sat again in the usual form in St. Mary's Church, when the Archbishop and two Bishops were brought before them. The Prolocutor began with dissuading each from persisting in his opposition, and desired them then peremptorily to answer whether they would subscribe or no. Finding them still immovable, he proceeded to excom. municate and to condemn them. Latimer, on hearing the sentence pronounced, exclaimed, "I thank God most heartily that he hath prolonged my life to this end, that I may in this case glorify God by that kind of death." To which the Prolocator replied, "If you go to heaven in this faith, then I will never come thither, as I am thus persuaded."

After the sentence was pronounced on the three prisoners, they were separated from one another. The Archbishop was returned to Bokardo, Dr. Ridley to the Sheriff's house, Latimer to the Bailiff's. On the Saturday following the Commissioners had a Mass with a general procession and great solemnity: Dr. Weston carrying the Host, and four Doctors bearing the canopy over him.-The prisoners were conducted from their places of confinement within view of the ceremony. Latimer thought that they were leading him forth to be burned, and as he went expressed his wish that they would make a quick fire. But when he came to Carfax, and saw the real purport of their bringing him out, he ran, as fast as his aged and infirm frame could move, to the shop of one Spenser, and would not look towards the procession.

The Commissioners began now to perceive, that they had acted too hastily in condemning their victims,

before they had any authority from the Pope for their proceedings, and while as yet the enactments of King Edward's reign in favour of Protestantism remained unrepealed. They could not therefore take any imme. diate steps towards the execution of their bloody purpose. The sentence which they had now passed was in fact void from its illegality; and it was necessary therefore that a new commission should be procured from Rome, and a fresh process instituted. Hence it happened that Latimer remained unmolested in prison until the latter end of September in the following year 1555, when Cardinal Pole, the Pope's Legate a latere, having received authority from Rome, appointed the Bishops of Lincoln, Gloucester, and Bristol, as Commissioners in the affair.

On the 30th of September he was brought before these new Commissioners. He came attired as he was on the first occasion, and was again compelled to undergo a vexatious questioning on the same Articles, which had been submitted to him on his previous examination, and from which he again expressed his dissent. The Pope's supremacy was a point also much pressed upon him on this occasion, which he strenuously disclaimed with much force of reasoning. His infirmities and age were so far consulted that he was allowed to sit down, but did not obtain, in other respects, a respectful consideration from the unfeeling audience. Once or twice his answers were greeted with laughter. Such barbarous levity at such a fearful crisis roused him indeed to expostulate with them. Why, my masters," said he to them, "this is no laughing matter,

I

answer upon life and death." At the conclusion of the examination, the Bishop of Lincoln informed him, that it would be ne. cessary for him to appear again on the following day. He answered, that he required no respite-it would REMEMBRANCER, No. 72.

be in vain-as he was fully determined;--and prayed that he might not be troubled any more. The Bishop replied, "that they trusted, that God might yet work with him, and that he could not be excused from appearing the next day in St. Mary's Church."

The next day accordingly, soon after eight o'clock in the morning, the Bishops repaired to the church, where the whole body of the University and of the town were assembled to see the issue of the matter respecting Ridley and himself, Cranmer being reserved for a future occasion.

Ridley having first appeared before them, and received his sentence of condemnation, Latimer was then summoned. A cloth which lay upon the table, during Ridley's examination, was removed, (to mark, as it seemed, the difference of the degrees of the prisoners,) when Latimer was placed before it. Latimer perceiving this, put his hat, which was an old felt, under his elbows, and immediately addressed the Commissioners, saying; “My Lords, I beseech your Lordships to set a better order here at your entrance; for I am an old man, and have a very evil back, so that the press of the multitude doth me much harm." The Bishop of Lincolu promised that attention should be paid to his infirm state; for which he returned his thanks with a very low bow. The Bishop then began to harass him again with solicitations to return to the Papal Church, and with a repetition of the Articles, demanding his determi nate answer to each without further reasoning." But nothing favourable to the Papal cause could be extorted from him, as he varied not from his answers given on the previous days.

After his answers had been written down by the Notaries, the Bishop of Lincoln finally exhorted him "to recant and revoke his errors and false

assertions;" to which he briefly replied, that he "could not, and would not deny his Master, Christ, and his 4 Z

Of the three pamphlets, whose titles we have prefixed to this article, the first alone possesses any real merit or importance. We have subjoined the two last, merely because they were occasioned by the publication of the former. Of Mr. Cooper himself we know nothing, except what we learn from his pamphlet, and from the title page to which it is affixed. He appears to be a Member of the Legislature, and we can only express our regret, that having this advantage, a person so well instructed both in divinity in general, and in the particular controversies of the day, who, moreover, reasons so forcibly, and writes so elegantly, should not be gifted with a corresponding talent, or at least with a corresponding taste, for speaking in public. We hardly know any thing of which the Church has greater reason to complain, than that, whenever topics con nected with her interests, or her reputation, are started in the House; there is not a single individual to whom she can look with confidence for her defence. Friends she has in abundance in the House, who are deficient neither in zeal nor in talent; but unfortunately they are often most lamentably deficient in information as to facts. The consequence is, that a session seldom passes but the most unfounded slanders, the grossest mis-statements, the most ridiculous assertions of all sorts, are constantly made; such as the slightest acquaintance with Church matters would enable any Member of Parliament to repel, but which remain uncontradicted, merely because there appears to be no individual in the House, among those, at least, who are accustomed to

take a part in its debates, who appears to have thought it worth his while to inform himself of the facts connected with this particular subject. And yet among the members returned by the Universities, there are one or two at least who have certainly sufficient leisure to tura their minds to this province. They cannot plead, that the interests which it embraces are not of importance; and we should hope that the knowledge of them is not above their capacity. If this last should be the case, however, (of which their constituents will best judge when an opportunity is offered to them) at least it is a pity, that meu who think so humbly of their qualifications, should not earlier have reflected, that the representation of an English University in Parliament is not an ordinary post, not oue which ought to be filled by men who are either indifferent to the wel fare of the Church, or incapable of understanding and promoting her various institutions. A knowledge of the proper rights of the Clergy; of the claims which they possess to legislative support; of the principle upon which they justify their opposition to much of the popular divinity, and to many of the pretended religious associations of the present day, would be, as we should think, very easy for any layman to obtain, who would only condescend to think the subject worth some trouble;-and that it is not impossible, is abundantly proved by this letter of Mr. Bransby Cooper, who, in the small compass of a short pamphlet, has displayed a degree of acquaintance with every topic con nected with the doctrines, and principles, and interests of the Church, such as is not often met with in the writings of professional controver sialists. A more able, temperate, and judicious performance, we have seldom had an opportunity of perusing; nor are we at all surprised at the lively impression which it appears to have produced. This we