by the aid of Him "who helpeth them to right that suffer wrong," to arrive at such a certainty of faith, that, not if the heaven should open and an angel should descend to announce another Gospel, could one doubt be created in his bosom; and such a loyalty and fidelity of love, that he could not be induced, even if not one human being on earth stood faithful but himself to deny his Master's name and forsake the way of his commandments,-I do not say, if he could thereby purchase a fairer paradise than that which his father lost, but if it were to deliver him from the certainty of unextinguishable fire. This is the destiny, this the grandeur, this the sublimity of moral greatness, which the most ignorant, the most unintellectual of the children of God, even in this world are capable of achieving.-Rev. John Clarke Crosthwaite, A.M. THE LITURGY AND THE BIBLE. MANY of our readers are, no doubt, well acquainted with the Rev. J. H. Bailey's admirable work, the "Liturgy Compared with the Bible," and which some time ago was placed on the permanent catalogue of the Society for Promoting Christian Knowledge. The venerable society has since published a new edition of this valuable work, at the very low price of 4s. (to its members,), the cost of the original work in two vols, 8vo. being 21s. And the society has also just printed, and put into circulation, the various offices, as separate tracts: "The Order for the Burial of the Dead," "The Order for the Visitation of the Sick," "The Church Catechism," &c., &c. The Churchman will thus have it in his power to distribute at a very little cost these excellent publications, by which thousands may be benefited, and enabled to ascertain satisfactorily, that our excellent Liturgy is not only based upon the Bible, but that much of it is in the very words of Holy Seripture that it is indeed an epitome of the Word of God. BIOGRAPHICAL AND HISTORICAL of Stephen, "Lord Jesus, receive my spirit." MEMORANDA. EXTRACTS FROM THE LAST PRAYER, ADDRESS, AND DYING WORDS OF ARCHBISHOP CRANMER, MARCH 21, 1556, "Thou didst not give thy Son, Oh heavenly Father, unto death for small sins only, but for all the greatest sins of the world, so that the sinner return to thee with his whole heart, as I do here at this present." After this he said, "I beseech God, grant me grace, that I may speak something at my departing, whereby God may be glorified, and you edified." He then repeated the Apostle's creed, and declared his belief "in every article of the Catholic Faith, every word and sentence taught by our Saviour, his apostles, and prophets, and in the New and Old Testament." "And now (said he) I come to the great thing, which troubleth my conscience more than any thing that ever I said or did in my whole life-and that | is, the setting abroad writings contrary to the truth, which now here I renounce, and refuse, as things written with my hand contrary to the truth I thought in my heart, and written for fear of death, and to save my life, if it might be—and forasmuch as my hand offended, writing contrary to my heart, my hand shall be first punished therefore; for may I come to the fire, it shall be first burnt." The Papists reproached him for this revocation of what he said, to whom he replied " Ay my masters, do not take it so-always hitherto I have been a hater of falsehood, and a lover of simplicity, and never before this time have I dissembled; and with that he wept.-They then brought him to the spot where Ridley and Latimer had suffered as soon as the flame arose, he held his hand out to meet it, and retained it there steadfastly, so that people saw it sensibly burning, before the fire reached any other part of his body, and often did he repeat with a loud and firm voice, "This hand hath offended—this unworthy right hand," never did martyr endure fire with more constancy-no cry was heard but that How can these extracts be better closed than by these words from the last prayer of Edward the Sixth, "Oh, my God, defend this realm from Papistry, and maintain thy true religion." PROTESTANTISM THE FOUNDATION OF NA- "The cause of truth recompenses those who embrace and defend it. Since the 16th (qu. seizieme?) century, at the moment when Rome hoped to triumph by her Jesuits and her scaffolds, the victory escaped out of her hands; Rome fell, like Naples, like Portugal, like Spain, into interminable difficulties; whilst at the same time two Protestant nations raised themselves and began to exercise in Europe an influence which had hitherto belonged chiefly to Roman Catholic states. England came out victorious from the attacks of France and Spain, which the Pope had for so long a time excited against her; and the Elector of Brandenburg, in spite of the anger of Clement XI., surrounded his head with a royal crown. England has from that time spread her domination throughout all parts of the world; and Prussia has taken a new rank among the continental powers; whilst another empire, also separated from Rome, has increased in her immense deserts. Thus it is that gospel principles have proved their efficacy upon the countries who have received them, and have shown that piety raises a nation. (Ps.) Let the people who have embraced gospel truth fully understand that it is to Protestantism that they owe their greatness. From the moment that they abandon the position which God has enabled them to take, and lean anew towards Rome, they will lose their power and their glory. Rome is now employing every effort in her power to gain them; she employs in their turn flatteries and menaces," (we are not much afraid of her menaces by the way.)-Advertisement to Vol. III., in the new French edition of D'Aubigne's History of the Reformation. REASON WHY THE POPES CHANGE THEIR NAMES. THE bishops of Rome claim to be the successors of St. Peter, and to have inherited from him infallibility, and to have inherited supreme power over all things in heaven, on the earth, and under it; so much so that what God has declared to be vice the Pope can establish as virtue; and what he has pronounced to be virtue, the successor of St. Peter can transmute into vice; both of which he has unhesitatingly done. There is one point of succession, however, which the Popes have never kept up, and that is, the name of the holy and humble Galilean fisherman. In the long catalogue of the Roman bishops there is not one who is officially called Peter, though several received the name of Peter at the font, but changed it when they came to the chair. Petrus de Tarantasia exchanged the Apostle's name for that of Innocent IV., Peter Carafi took the name of Paul V., and Peter assumed the appeilation of Sergius III. The name of Peter would have been a constant reproach for their notorious contrast to his humility and holiness; and men might say, how unlike is Peter the Pope to Peter the Apostle! The practice of changing their names on their election to the Popedom began in the year 844. Sergius 11. was elected that year, whose true name was Boco-di-Porco, that is Hog's face, or perhaps Swine's snout. This name not being sufficiently aristocratical for his new dignity, he changed it to Sergius, and the custom has continued ever since. The newly-elected Pope now usually assumes the official designation of that Pope who made him a Cardinal. Polydore Virgil, however, informs us of the cause of their Faving originally assumed the peculiar names which distinguish them from all other men. "The Bishop of Rome hath one peculiar prerogative, which is, that when once created Bishop of that see, he may alter and change his name at his own pleasure. As for example, if perchance he hath been a malefactor, he may call his name Boniface, that is, well-doer. If he has been a coward, or timorous sheep's head, he may call himself Leo, or the Lion. If he be a clown, he may call himself Urband. If he has been lewd or wicked, he may call himself Pius, or Innocent. If he has been a scandalous fellow, he may assume the appellation of Benedict, that is, well spoken of; to the end that the Sovereign Bishop may, at least in the name, be an ornament and honour to the dignity of the Papacy."-De Inventione Rerum, lib iv. cap. 10. Indeed it is rather remarkable that the names which Popes have assumed have always been diametrically opposite to their natural characters.-Episcopal Magazine. DISSENT. In whatsoever shape dissent is viewed, there appears to be something radically defective about it. It was cradled in fraud. There is abundant evidence that the chief instigators of it in England, were disguised Papists. Faithful Commain and Heath, two Jesuits, were apprehended at Rochester, in 1567, under the disguise of Puritan preachers; so when Calviu proposed an union with the Church of England, the Papists assembled at the Council of Trent, sent over emissaries to sow dissensions in the country. Baxter, in like manner, detected several Friars employed in propagating the doctrines of the Quakers and Seekers. Again, it was persevered in, contrary to the advice of all sober Protestants abroad, who, though holding the same doctrines, condemned the separation as needless, and therefore sinful. Again: the very authors of it repented of what they had done. Cartwright, who more than any other, may be called the founder of dissent, returned to the Church of England, and died in her communion. So did Robert Browne, the first originator of Independency.Extract from Dissenters Recalled to their Duties.-A Tract in Four Letters. 66 Meaning of our Subscriptions," are as Jesuitical as anything that ever came from the pen of Mr. Ward; nor is this surprising, as it is very evident he is one of the low Evangelical school,-in other words, a Protestant Schismatic within the Church. With much evident satisfaction he quotes the Bishop of Nor wich, the Rev. C. I. Yorke, and Close, AMONG the things most valuable in life, are the counsels, and even reproofs, of an earnest and plainly speaking friend. When he succeeds in convincing us that we have erred, it will be our own fault if we do not-nay, even the "Record" itself,-men amend; and if we find that either our past or our present conduct has been misunderstood, an opportunity is thus afforded of explaining and defending ourselves. It was, therefore, very gladly that we perused the subjoined letter, which we were prevented from noticing at the earliest opportunity after it reached our hands. We will permit the writer to speak for himself, and then ask a hearing for ourselves : Sir, Your cautious mode of advocating Church principles I can tolerate, although methinks principle is ever preferable to expediency; but, by the aid of your correspondents and contributors, the "Church Magazine" is gradually assuming a low Evangelical tone, which to one who feels himself a mem ber of the One Catholic Apostolic Church, is nauseous in the extreme. "C. H. D.'s" communications on the who are eating the bread of our Mother her, who remain within her pale only Church, but lifting up the heel against by sufferance, and the loss of her ancient discipline. No marvel, therefore, that "C. H. D." evinces a dislike to its restoration. I have now taken in the Magazine several years, and as its inexpen wish to continue it; but this I cannot siveness suits my humble means, should do, unless it takes a tone of feeling more consonant with Church principles, and more worthy of our holy Mother. By this time you have probably mentally designated me a "Tractarian," and so I am no doubt in the sense "C. H. D." would use the term; and yet in my heart as far removed from Popery or the Romanism of that section of the "Tractarians" of the Wardean School, as " C. H. D." himself,—nay, I doubt not, much further; for the "Evangelicals" (so called or self-called) and Papists are more nearly allied in doctrine and practices than these de luded men are aware of-extremes meet in the long run, with this difference, that the latter idolize one Pope, the former many Popes, or a single Pope in himself. Our low and degraded condition as a Church will never be remedied without a restoration of her ancient discipline. Until this much desired event occurs, she must necessarily be the very scorn and derision of the Protestant Schismatic, heretic, and infidel. May God in His mercy help His Church on earth in this time of need, for Jesus Christ's sake. Amen. What he means by 66 our cautious mode of advocating Church principles," we are at a loss to imagine. We have always unhesitatingly stated, that we entirely accord, upon long and repeated, and careful examination, with every assertion of our Church, as to doctrine, government, and rite. What the observation and experience of a quarter of a century has taught us, as to the value of our Church in these matters, both theoretically and practically, from reading somewhat extensively, from much intercourse with men of every party, and from labouring both in large and small parishes, we have unreservedly brought before our readers, whether in our own words, in extracts from other authors, or in the contributions of our correspondents. It would be too much to say that we never have printed sentences which we should not have written ourselves; because we have often inserted communications which we hoped would provoke discussion, and have ever most readily inserted such replies as were sent, so far as our limits would allow. When we undertook the direction of the Magazine, we supposed its peculiar object to be the advocacy of the constitution of the Church, alike against Popery and dissent, rather than a Magazine intended for doctrinal discussions, or mere practical edi fication. we As such, for the most part, it has been conducted; although we endeavoured some time ago to conjoin matter of general practical edification with those more dry, though important, controversial discussions, which bore upon the department principally contemplated by the Magazine. If there has been less upon such subjects of late, it has been because thought enough had been said, and that other subjects had a more immediate and paramount claim upon our attention. We are aware, and can readily conceive, that because it is not our habit or wish to write with the force, and in the pungent style, of the former editor, some have not been pleased; but that we cannot help. If any sentiments we have uttered, or advocated, have been displeasing, we do not recal them, nor shrink from defending them, because we have advocated none which were not our settled and matured tenets long before they were expressed in this Magazine. Principle is ever preferable to expediency," as our friend observes; and, if we had taken counsel at the shrine of expediency, considering the class of persons who appear to have taken in or approved of, the Magazine, we should probably have not spoken out so decidedly, as we have recently thought it necessary to do, on doctrinal points. We know that some, who once supported and recommended, now bitterly oppose our periodical. We have had similar letters before, intimating the defalcation of subscribers in consequence of this. Be it so. We can only express a hope that they will some day espouse the genuine Evangelical (i. e. according to the Gospel) doctrines of the Bible, set forth in our Articles; and that those who do so will endeavour to supply their |