came so accustomed to darkness, that at last they preferred it to the Light of Life, when he appeared among them. The lesson conveyed by the vision was thus lost upon the Jews. They thought that they could do without the olive-trees, or could do equally well with olive-trees of their own planting; and most calamitous was the result. But is not the vision equally instructive to us, or indeed doubly so, as we see the evil consequences of disregarding it? There is now a great desire to do good, to spread the knowledge of the truth, and to stop the torrent of ungodliness and indifference that threatens to overwhelm us: but let us not forget that this spiritual work is not to be accomplished by might nor by power, but by the Spirit of the Lord of Hosts, and that this Spirit is not to be had except through the divinely appointed channels. The heavenly oil flows only from the olive-trees of God's own planting. The monarchy and the priesthood are these two olive-trees: it is vain, therefore, to look for the communication of divine grace from other sources; and yet the so-called Christian world appears to have forgotten this first principle. The monarchy and the state are looked upon as mere worldly ordinances, and therefore mere worldly men, no matter what their creed, or whether they have none, are looked upon as fit and proper persons to hold the subordinate office of legislation; and men hope, whilst they are trying to make the state a kingdom of Satan, that they will make the world the kingdom of God. In like manner, they endeavour to set aside the office of the Christian priesthood, and think to spread spiritual religion by men whose divine commission is just as genuine as that of the Pharisees. In fact, Pharisaism is revived, and once more in full operation. If it become general, the present lay system will lead to the same results as those brought about by its Pharisaic architype, the candlestick will be separated from the olive-branch, and the light of its lamps soon extinguished.

Some may perhaps think that the vision of Zechariah, though very good for the Jews, does not apply to our times and to the Christian Church. No doubt it is very convenient for some to deny or get rid of the authority of the Old Testament; but such evasion will not serve them here. The very same figure occurs in the New Testament. Christian Churches are also represented by the symbol of golden candlesticks (Rev. i. 20); and in the eleventh chapter of that book a vision similar to Zechariah's is again. given, and of the two witnesses it is said, "These are the two olive-trees, and the two candlesticks standing before the God of the earth." Now, whatever be the interpretation of that passage,

the similarity of the vision shews us at least this much, that a vision necessary for the Jewish Church may be equally needful for the times of the New Testament. Not that we need the language of the vision to prove our point, which is just as well proved from the unprophetic parts of the New Testament. In the first place, the New Testament contains no proof that the Holy Spirit was communicated by unauthorised teachers. By the laying on of the hands of the Apostles it was communicated. There are two remarkable instances in which God was pleased especially to recognise and honour the ministry of his own appointment, by calling in their mediation. One is that of Cornelius, who, though a devout man, whose prayers and alms had gone up as a memorial before God, yet was not visited with the outpouring of the Holy Spirit until the Apostle came and preached to him the word of God. The other the case of St. Paul, who, though miraculously stopped by the Lord himself, received not the gift of the Spirit until a divinely commissioned messenger laid his hands upon him. St. Paul also teaches us plainly, that the edification of the Church of Christ is to be expected only through the ministration of those teachers whom God has given. "But unto every one of us is given grace according to the measure of the gift of Christ; wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.... And he gave some apostles; and some prophets; and some evangelists; and some pas tors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: that we be henceforth no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive." (Eph. iv. 7-13.) Now, if God gives teachers, there must be some way of finding out who they are, and they must have some credentials to establish the truth of their claims. The Pharisees of old, and their successors, the rabbinical Jews, make religious knowledge this test. Though such professed sticklers for the law of Moses, and even for the letter of that law, they totally disregard the claims of the priests and Levites, to whom God committed the office of teaching, unless they happen to possess that sort of religious knowledge which they consider the truth. The Jews have now, therefore, no clergyman : any man, no matter what his business or occupation, if he have only acquired the re

the truth as it is in Jesus, there is no excuse which can justify a feeling of dislike to his ministrations. It is a direct and positive proof of the want of a sound spiritual state. Under no circumstances, unless the character of the minister be such as may not be approved, or unless he is not believed to deliver the message of the Gospel in simplicity and godly sincerity, is it justifiable to feel a disrelish to his ministrations. And though it is natural, and cannot be avoided, to be more gratified with one than with another, yet, whenever providential circumstances place a minister before the people, reverence for the word of God ought to ensure him a respectful attention.

I have felt these things most painfully, because I have seen and known many who will not attend either on Sundays, or at the lectures, unless they are first assured who is to be the preacher. This is peculiarly distressing to myself, because when any of my brethren in the ministry assist me, it is purely because they desire to render me the aid which my health requires ; and what ought to give me more pain than the reflection, that my own people are not willing to appreciate the services done from a spirit of kindness to their own minister? I am happy to say, that, both in relation to the services on Sundays, and in relation to these lectures, there has been a manifest improvement, and apparently a much better state of feeling than formerly existed. And I do not write these things so much to complain of what at present exists, as I do to caution you on a subject which, I fear, is not so much thought of as it should be. Especially by those accustomed to attend the lectures, and still more particularly by those who are the professing members of this Church, I expect a course of conduct conformable to the Gospel. Let them be in their places, just as if I were to be there; let them give heed to the message, just as if I had been so highly privileged as to deliver it. It. is in this way alone that a blessing can be expected. And I hardly need to say, that it is in this way alone that my feelings can be gratified. Let me but see that the services of my dear brethren, who kindly assist me, are duly appreciated, and I shall then take pleasure in addressing you, when, in the mercy of God, I may again be permitted to resume the lectures myself; but it will be with pain that I shall come back, if I find that the attendance in the meantime has been much diminished.

It is my anxious desire for your spiritual welfare, brethren, which has led me to touch, even lightly as I have, on this subject. But I do wish my beloved people, under all circumstances, to love and honour the Gospel for the Gospel's sake, and to feel that they are highly distinguished by God in being permitted to hear the Gospel in its purity; and let me beseech you all to seck to profit by that preaching, and earnestly to take heed to the things which you hear, lest at any time you should let them slip. Whether it is I, your minister set over you in the Lord, or whether it is any one of my brethren, whose good will to me has induced them to consent to this duty, who addresses you, oh, let the Gospel be mixed with faith, so that, instead of being a savour of death unto death, it may be a savour of life unto life. Too long have

very many of you neglected the things which concern your everlasting peace; too long have you misused the mercies of God; too long have you trampled under foot the love of a Saviour. I pray you, cease from these things, and return unto the Lord. In this your day of merciful visitation, he stands ready to receive you, and pardon your sins, and forgive you freely. May the Lord have you in his holy keeping; may he lift up the light of his countenance upon you, and give you peace here, and happiness hereafter, is the prayer, through Jesus Christ, of

Your affectionate friend and pastor.

Biography.

LIFE OF CRANMER.

[Conclusion.]

THE Articles being finished, Cranmer's attention was employed upon the design of establishing a code of canon law, which was afterwards published, under the title of Reformatio Legum Ecclesiasticarum, a book, which, though it has never possessed public authority, has often been appealed to as a record of very great importance. It has frequently been quoted in parliament and the law-courts, to illustrate points of ecclesiastical jurisprudence; and has been often brought forward by our divines, as a comment on the Articles of Religion. There is a manuscript copy of this code, which belonged to Cranmer, in the British Museum. The archbishop, in the autumn of 1552, received a commission from the council to examine a sect, newly sprung up in the county of Kent, holding some blasphemous and absurd tenets: he was also directed to find out who they were that had embezzled the plate and goods belonging to churches and chantries which had been given to the king, and which they had converted to their own use. In this latter commission, however, he avoided acting, because he felt sure that whatever he might possibly recover would not pass into the hands of the king, but into those of the rapacious Duke of Northumberland and his friends. He accordingly wrote to Cecil, with whom he was very intimate, excusing himself on the ground of the absence of those who were to have worked with him in the commission. The health of Edward was now declining; and Northumberland, anxious to place the crown on the head of his son's wife, Lady Jane Grey, represented to the king, with wicked dissimulation, the illegitimacy of Mary and Elizabeth, and the danger in which the Church would be, if his successor should not maintain the established religion. "Of a religious and good prince," he insinuatingly remarked, "it was the duty not to regard the regular lineage, when the glory of God, and the good of his subjects, might be endangered; nor could he be able, if he acted otherwise, to answer it before God." He obtained the consent of the dying sovereign. Cranmer argued repeatedly with the young king against this illegal proceeding; and if he had been permitted to converse with him alone, he might have prevailed; but Northumberland took care to prevent this; and Cranmer, at last, assented; but so reluctantly, that his enemies admit he was compelled to it: and never, during all the days of reproach and suffering through

paper would not afford just grounds for the desired unity. He was then remanded to prison; and two days after, Cranmer and the others were brought before the commissioners, and asked whether they would subscribe the articles: they refused to do so, and were condemned as heretics. From this sentence the archbishop appealed to the just judgment of the Almighty. A year elapsed, before the sentence of condemnation, that had been pronounced against Cranmer and his friends, was put in force. They had acted without the pope's authority in the late proceeding, and must, therefore, obtain a new commission from Rome. In this afflicting interval, whilst they were denied even the very necessaries of life, "they had comforts (says one of Cranmer's biographers) in their own hearts, which as the world could not give, so neither could it take away. He in whose shadow they had formerly trusted, had not deserted them in this time of need. They were, indeed, troubled on every side, but not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed;' and thus, though shut out from all mortal help, their language breathed resignation and hope; and they were enabled to give encouragement and comfort to their fellow-sufferers." Nor were the hours of solitude spent in idleness. Latimer deliberately read the New Testament seven times through, considering and proving the principles of his faith. Ridley employed himself in composition with increased earnestness; and Cranmer laboured with indefatigable diligence in his vindication of his writings upon the sacrament, against Gardiner-a work that he was extremely anxious to finish before his death, and of which he was able to conclude a very elegant Latin translation. Such is the triumph of religion. In the day of prosperity the sinner appears to have equal, if not in many instances superior, advantages over the believer. He enjoys whatever his soul lusteth after; he owns no restriction in his pleasures, but seizes every gratification that blooms in his path, undisturbed by the fear of God, or of a future day of retribution. But in the night of adversity the case becomes very different, "Light springeth up in the darkness to the righteous ;" and, conscious that he is in the hand of Him who does not behold the fall of the sparrow unnoticed, and who has promised to be with him to the end of the world, he rises above all earthly fears; and every fresh act of human malice serves only to make him desire more earnestly the sanctuary that is provided for him in the bosom of his Saviour and his God. The sinner, on the contrary, driven from his strongholds of iniquity, reads nothing but retributive justice in his afflictions; he beholds with dismay the destruction of the gourd in which he had rejoiced; and, seeing himself deserted by the idols in which he trusted, his terrified imagination presents him with no retreat to fly to for safety, and nothing to expect but a fiery looking-for of indignation from his insulted Maker.

The new commission from Rome being received, Brookes, bishop of Gloucester, opened the proceedings with a speech, in which he reminded the archbishop of the low origin from which he had risen, and the high degree whence he had fallen, lower and lower, and now to the lowest degree of all, to the end of honour and life. "If the light of your candle," said

he, "be dusky, your candlestick is like to be removed, and have a great fall; so low that it be quite out of God's favour, and past all hope of recovery: for in hell is no redemption. The danger whereof being so great, very pity causeth me to say, Remember from whence thou hast fallen! I add also, and whither you fall." He then exhorted him to renounce his errors, assuring him that he had been spared for his treason, in hope of his amendment; and that if he were converted, it were ten to one, that though he had been metropolitan of England, he should be as well still,

and rather better.

Cranmer then made his defence, at great length, uttering no invective against any one, but boldly and clearly justifying his own opinions and conduct. He was finally cited to appear at Rome, in person, within eighty days--a mere form and mockery; for his enemies made it impossible he should do so, by detaining him in prison. Not appearing, however, at Rome, he was declared contumacious; and a commission was sent over to England to degrade him, and give him up to the secular power.

Thirlby, bishop of Ely, and Bonner, were appointed to perform this ceremony: the former had been his old and familiar friend, and had received many and great kindnesses from his hands: his tears and emotions shewed that, at least, he remembered this. To make the mockery more complete, they arrayed him in an archbishop's robes, not made of the usual materials, but of rags and canvass; and thus they exhibited him, with a mock mitre and pall, and a crosier in his hand, in St. Mary's church; the malignant Bonner exclaiming, "This is the man that has despised the pope, and is now to be judged by him! This is the man that hath pulled down so many churches, and now is come to be judged in a church! This is the man that condemned the blessed sacrament, and now is come to be condemned before that sacrament!" So grossly abusive was he, that even Thirlby pulled him often by the sleeve to make him desist. They now hastened to disrobe him: he made no opposition till they came to take the crosier out of his hand he held it fast: the crosier was the last insignia of an office he had long and honourably held, and he could not resign it without a pang." Instead of yielding it, he delivered a paper, containing an appeal to a general council. His hair was then cut close round, and the bishops scraped the tops of his fingers where he had been anointed: he was then dressed in a yeoman's thread-bare gown and a townsman's cap, and sent back to prison.

It is most painful, as we draw near to the close of this memoir, to feel that we have to record an event in which Cranmer seriously fell. But truth compels us to confess that he did fall. Some, perhaps from sincere attachment to him, and others in the hope of prevailing with a mind naturally timid," tried to make him recant his principles; and there is little doubt that he signed, at all events, an equivocal recantation. Bonner prepared five papers, in which Cranmer was made to vilify himself as a mischief-maker and blasphemer. "That he erred," says a biographer, "is only too certain they who are most eminent in virtue, and whom experience has taught how weak the heart of the best man in reality is, will pity his degradation,