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gated him, they were completely humbled. We are informed that towards the close of the discussion he was wearied, browbeaten, and abashed. His constancy, however, did not utterly forsake him. He refused to recant, but cast himself upon the king's clemency. The king declared that he would be no protector of heretics, and that Lambert must expect to be committed to the flames. Lambert was condemned to prison, and left to meditate upon his awful fate. On that morning he had been the gazing-stock of thousands; he had had a king for his antagonist, and had disputed with the highest dignitaries of the church; at night he was a solitary and condemned criminal, menaced by the terrors of a death of torture. But, doubtless, the same gracious Saviour who bid Paul be of good cheer, deserted not his servant in his hour of need. Fervent indeed, we may be sure, were the martyr's prayers, rich the spiritual consolations which were vouchsafed to him, and bright and glorious the hope which irradiated his soul.

The morning of Lambert's execution dawned, and the most excruciating sufferings awaited him. But the martyr's spirit was undaunted; his heart was firm as adamant, and his aspect bespoke the confidence of victory. He knew in whom he had believed, and he was confident that the God who had enabled Jerome of Prague to walk to his funeral pile with greater cheerfulness (to use the words of Pope Pius II.) than most men journeyed to a banquet, would not desert him. He doubtless remembered the cheering declaration of the apostle Paul, "Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? As it is written, for thy sake we are killed all the day long; we are accounted as sheep for the slaughter. Nay, in all these things we are more than conquerors through him that loved us. For I am persuaded that neither death, nor life, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God, which is in Christ Jesus our Lord." His barbarous

executioners determined to prolong his agonies to the utmost, and constructed his fagots of green wood. His tortures were prolonged to such a degree, that some of his guards lifted him on their halberds, and threw him into the flames, where he was consumed. Whilst they were thus engaged, he cried aloud several times, "None but Christ, none but Christ;" and these words were in his mouth when he expired. His last baptism was the baptism of suffering. He was privileged to drink of his Lord's cup. His support was the love of Christ. Sustained by the Holy Spirit, he triumphed over the malice of Satanic cruelty, and died with the Saviour's name upon his lips, and with his love enshrined within his heart. How impotent, after all, is human vengeance, and how short is the triumph of the enemies of God! When the flames had exhausted their destructive powers upon the martyr's bodily frame, all that remained in the possession of his persecutors was a heap of dust; his emancipated spirit had already joined that bright band "which came out of great tribulation, and washed their robes, and made them white in the blood of the Lamb."

In Lambert we behold one of the most glorious martyrs of the church of Christ. This honour belongs to him, not because he laid down his life in defence of his opinions, but because he suffered for the truth; not because he triumphed over bodily torture, but because he triumphed through the love of Christ. Hindoo fanatics have courted martyrdom, and been unconquered by the flames; Mahommedan fanatics have rushed upon certain death; vainglory and Satan have had thousands and tens of thousands of martyrs. But Lambert died for the love of Him who was despised and rejected of men, and in whom there is no beauty to the natural man that he should desire him. He was a champion of that gospel which to the Greeks was foolishness and to the Jews a stumbling-block, but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God." By the divine power imparted to him, he died as a witness of that truth which in his uncon

verted state he would have eagerly sought to destroy. In his death, therefore, he glorified the grace of God.

Paul

It is needful at the present day to call these things to mind. It is requisite, first, that the fountains of religious doctrine be pure, and, secondly, that the martyr spirit revive. In the apostolic church of Ephesus, the fountains of truth were pure, but the first love had already departed. In the present century there has been a great revival and extension of evangelical truth; but whilst there is a widely diffused light, there is, comparatively speaking, but little heat. The wisdom that is from above, it is true, is "first pure, then gentle," and few, alas! at the present day, breathe the gentleness and meekness which are divine. But albeit the wisdom that is from above is not only pure, but gentle and lovebreathing; it is faithful and uncompromising in its protest against error. spared not the superstition of the polished Athenians; Peter hesitated not to declare to the Jews that by wicked hands they had crucified the Prince of Life; the language of the protomartyr Stephen was even of a stronger character, and yet his last prayer was for the pardon of his murderers. To denounce the soul destroying errors of the Romish system, and to counterwork the efforts of the emissaries of Rome, is as solemn a duty as it is to mourn over the declension, and to pray for the conversion, of Roman Catholics. What is wanting at the present day is the revival of the martyr spirit in the church of Christ, and the determination, through that love-breathing but dauntless spirit, to destroy Romanism in the United Kingdom of Great Britain and Ireland, by that gospel which is the power of God unto salvation. Policy, humanity, faith, the love of souls, and the love of Christ, dictate, in language which cannot be misunderstood, persevering, strenuous, almost superhuman, efforts for the conversion of our Roman Catholic fellow-countrymen. Great, every one must admit, are the difficulties which impede their reception of the true gospel. Political and religious bigotry, ignorance of the truth, attachment to error, hereditary predilection, the

fear of scorn in England, and the wellgrounded apprehension of demoniac persecution in Ireland, are powerful barriers against the progress of their evangelization. But the power of God is resist less; the prayer of faith and the labour of love must as certainly prevail at last over priestcraft and superstition, as it is certain that God is true, and that his Spirit is invincible. There is nothing in the intellect or affections of modern Romanists which renders them invulnerable by the sword of truth. In Ireland, numerous converts have been made, and among these are to be found some of the finest specimens of apostolic Christianity. What is wanting on the part of reformed Catholics is, a stronger faith, a more ardent zeal, a more apostolic love; yes, the martyr-love of a Stephen, a Paul, a Peter, a Lambert, a Ridley, and a Latimer. That British Protestants, possessing the knowledge which they do of the superstitions, idolatry, priesteraft, false gospel, and deadly errors of Romanism, should almost sleep, whilst seven millions at least of British and Irish Roman Catholics, are the vassals of the Romish church, and the victims of her lethiferous system, is neither more nor less than a standing miracle, which must be the subject of boundless amazement to the angels of light and to the spirits of darkness. May the recollection of the glories of heaven and the agonies of hell, of the sweetness of God's pity and of the terrors of his wrath; may the love of Christ constrain all who believe the truth as it is in Jesus to assume the missionary office, and as far as their pecuniary means, their personal exertions, their voices, their pens, their literary talents, their prayers, and their examples, can avail, to embark in the noble enterprise of seeking and saving their Roman Catholic fellow-countrymen, and conjuring them to cast their idols to the bats and the moles; to place no confidence in their good works and penances for the atonement of their sins; to renounce the hyperdulian veneration of the Virgin Mary, and in life and in death to exclaim, "None but Christ, none but Christ."

NEW PUBLICATIONS.

The School Girl in France. By Miss K. M Crindell. One vol. 18mo. Philadelphia: H. Hooker,

This work should be circulated at such a time as this, when Romanists are

making the greatest efforts to multiply and extend their schools and colleges in every part of the country, and while especially they are, and have long been, encouraged in these efforts by the patronage of Protestant families. All experience shows that our children in these schools either attach themselves to the Roman Church, or imbibe sentiments so genial to it as greatly to impair the force of the Protestant faith on their practice in after life. It is from this cause that the major part of converts to Popery are made in this country. The process is silent-unobserved-it may be slow and indefinite, but its full result comes out at last in thousands of cases. The work before us gives a clear insight into the management of these schools. The authoress was educated in a nunnery of France, and tells what she saw and experienced. She is at present the principal of a seminary for the education of young ladies in London, and must be regarded as a competent witness and judge of matters embraced in her book. The work has had a wide circulation in England. The style is attractive, its temper Christian like, and the many incidents which it narrates, make it altogether a most pleasing, entertaining, and useful volume to be put into the hands of the youth of our country, as a corrective of the evil of exposing so many of them to the temp tations and dangers of Antiprotestant schools.

The Various Writings of Cornelius Mathews. Complete in one col. New York: Harper & Brothers, 1843.

We are gratified not only with the general spirit of manliness and independence which are evident in the various contents of this volume, and the stamp of literary ability which they bear, but are especially pleased with the discussion of such questions as the School Fund,

Citizenship, and other similar matters in a book which appeals to the popular sense of the country. It is evidence that these topics, discussed in an enlightened spirit, are more and more becoming familiar to the people, when they thus form no ungraceful appendage to a book of pretty and humorous composition. Mr. Mathews brings his wit to the service of truth, and it is a weapon which, in all the great discussions in the world, religious and secular, truth has never dis dained. In Pascal's hands it was an instrument in the service of theology, as in Sidney Smith's it is of common sense. Against the claims of the Romanists for a division of the school fund, and a portion of it to be entrusted to their special management, Mr. Mathews replies, that the school fund is for the benefit of the people of the state, irrespective of their religious character. He thus speaks of the plea of "conscience."

"We hear much of conscientious scruples in this discussion. To what purpose has conscience just now become nice and scrupulous? just at this time to shake its delicate fibres? What portentous shape hath the goblin taken Reading, writing, and the use of the globes! The little mimic ball, that humbly represents our planet, swarms with direful hieroglyphics; the twenty-six letters have formed themselves into a terrible regiment of black dragoons, and the unpretending school-slate, is one of the devil's cards in this profound game that is played to ensnare consciences and entrap the feet of the unwary. We cannot say that we feel an extraordinary respect for any man whose conscientious scruples are found travelling on this road; we are rather inclined to commend him to a dark lantern and the crutch of an octogenarian. Daylight and a swift pace, that keeps abreast of social rights, are no pleasures of his.

Conscience, sitting serenely in the breast of man, sagacious and austere, and lifting her terrible front against whatever debases, obscures, or mars the soul, inherits a noble realm of duty from which she can not be drawn to do task-work for hire, or favour, or the furtherance of a doubtful cause. She inspires scruples that speak out, in very audible tones, against the oppression of tyrants, the crafts of priests, the violences of wicked men, and not against the rights and immunities of humble children, pensioners on our bounty and justice for a few words of healthful knowledge. Doth

conscience stand in the portal, rebuking common schools? What is there in all their wise and plain operations at which she can be justly affronted? The common school recognizes a God, a conscience, and Saviour; a Being that holds the ends of the wide universe together; a tribunal that arraigns the crimes and vices of men; and a mediator, pleading and interceding between the two. A Creator and a judicial spirit within us, all men will admit; and if any say they can not take cognizance of the great head of the Christian church, to them we make answer, in a merely secular view of the case, that it is through the imagination the heart is purified; and whenever they can present to our contemplation a nobler, lovelier image, and one more likely to arrest the regards of a wise and pure soul, we will, if the sternness of their exactions so require, have our Saviour depart from the consecrated school-room, and hail with joy and earnest acclamation the advent of the glorious substitute."

And by the following reductio ad absurdum he disposes of the arrogance of the claims of these Romanish New Yorkers.

"The Jews, and with very great show of justice, too, may insist on keeping open shop on Sunday; cause a session of aldermen to be called at the hall, to consider some pressing grievance; order the omnibuses out (for one or two of them may seek to go a journey to Chelsea), and fall into a horrible ferment should all other citizens decline to take down their shutters, and proceed to their avocations. The Quakers will at once, and rightly enough, disband the military companies. The Cameronians or Covenanters, will destroy the ballot-boxes, and have no voting under a government which does not publicly recognize the Christian religion. The Seventh-day Baptists -coming a little in conflict, it must be admit ted, with their Hebrew brethren-will insist that the omnibuses be all laid up; the drivers taken down from their seats, and put away in a mow or manger, to enjoy their sabbath slumbers; would send the city fathers home to apparel themselves in a garb suited for church and the grave duties of the diaconate; and have every bow window made close as a tomb. Nay, further; we can not see why the face of the city itself should not be subjected to constant changes, to accord with the temper or whim of any projector, if only sufficiently clamorous, whatever. The conscientious mathematician may demand that our public squares shall all be laid out in octagons and rhomboids; the oil-dealer, of an expansive soul, may suggest the doubling of the public lights, and a revival of the exploded custom of embellishing the mayor's residence with a pair of lamps; the delicate-minded tailor, insist that the city watchmen shall be put on the

patrol in gaiters, and the latest Parisian curvetailed coats; then, the architect, pricked by scruples of conscience, may say that there is no religion in square church-towers, and cry out, with a lusty throat, for pointed spires, with the good gilt ball and weather-vane at top.

One of the "Poems on Man," The Preacher, expresses this tone of civil and religious freedom with a keen sense of indignation against whoever would disturb the state.

Ever aslant the sky behold a shape,
Leaning at length upon the mastered air!
Man like in form and yet divinely fair,
About his head a golden glory glows,
And fair as morning every feature shows.
His feet are toward the earth, and upward thrown
His stretched and yearning arms appeal to God;
With God he talks at that far height-with God alone.

Athwart all troubles of day, night, or clouds,

Athwart eclipse of sun or moon, or the dun tempest's shrouds

Behold that radiant figure streaming,

'Twixt Earth and Heaven, and Heaven and Earth, An angel mighty, meek as the swathed infant at its birth, All the mid-region from its gloom redeeming. 'Tis Christ, 't is sacred Christ who there is beaming, Oh, ye who sentried stand upon the temple wall Holy, and nearer to the glory's golden fall

Moon like possess and shed at large its rays-
The wide world knitting in a web of light,
Whose every thread the gladdening truth makes bright;
Peace, love, and universal brotherhood,
Good will to man, and faith in God the good.
Withered be he, the false one of the brood,
Who, husbandman of evil, scatters strife,
Brambling and harsh, upon the field of life:
But deeper cursed he whose secret hand

Plucks on to doom the safeguards of the land,
Freedom, and civil forms aud sacred rights
That conscience owns: he, conscience stung, who plights
His voice 'gainst these, should sheer down fall
From off the glory of the temple wall,
Smitten by God as false to truth and love
And all the sacred links that bind the heavens above
And mun beneath: a wihered Paul,
Apostleless, beyond recall!

The discussion of the International Copyright Question, forms the concluding portion of the volume, and it is handled on the same broad ground of truth and justice. We accord to Mr. Mathews' labour in this cause our earnest thanks for the cause of the protection of literary property in the cause of national independence, of national self-respect, and what is at the bottom of all, the public morals.

The effect of the immorality taught by the popular publications of the last few years is incalculable, and we be lieve that the extraordinary encouragement of this species of literature is due to the absence of a copyright law. Let the public, the bench, the pulpit, teachers

and fathers, look a little into this matter, and check the rapid development of a licentious foreign literature, by at once drawing the line (as they would by the passage of a law by Congress) between an honest responsible mode of publication, and the present devil's rule of li

cense.

The Protestant Memorial: By Thomas Hartwell Horne, D. D., one Volume, 24mo. New York, John S. Taylor.

This admirable little book contains a brief historical sketch of the Reformation; a demonstration of the antiquity of the religion of the Protestants; "the safety of continuing in the Protestant church," and "Romanism contradictory to the Bible." We know of no work of its class deserving a warmer approval or a more universal circulation. It is written in the same style as the article in this miscellany by the same distinguished author, on the worship of the Virgin Mary and of the Popes of Rome. We quote from it the following section on Indulgences:

"Indulgences. "Indulgences are defined to be a remission of the temporal punishment due to sin by the decree of God, when its guilt and eternal punishment are remitted, and which may consist, either of evil in this life, or of temporal suffering in the next (which temporal suffering is called purgatory).

"ASSERTIONS OF THE ROMISH CHURCH. "I affirm that the power of indulgences was left by Christ to his church; and that the use of them is very helpful to Christian people. (Creed of Pius IV., Art. 10.)

"THIS ASSERTION IS CONTRADICTORY TO

THE HOLY SCRIPTURES.

"They declare that it is the prerogative of the Infinite and Almighty "God alone to forgive sins" (Psalm cxxx. 4; Isa. xliii. 25; xliv. 22; Jer. 1. 20; Mark ii. 7; Luke v. 21; Eph. iv. 32), and that" when we have done all those things which are commanded us (Luke xvii. 10), we are unprofitable servants."

"It is a fact, well attested in ecclesiastical history, that the power of granting indulgences was not claimed by the Popes be

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fore the twelfth century; consequently it never was nor could have been left by Christ to his church.

"The Romish doctrine of indulgences is built upon the false foundation of purgatory, and the supererogations of the saints, that is, their satisfying over and above what is needful for themselves, and their own sins; so that their satisfactions may serve for others who want them, or who have not enough of their own. That this doctrine has no foundation in the Bible, and consequently was not instituted by Jesus Christ, is acknowledged by some of the most learned Romanists themselves. (See Bishop Taylor's Dissuasive from Popery, part i. ch. 1, sec. 3.) It is also well known, that the profligate sale of indulgences by John Tetzel, under the authority of Leo X., led to the glorious Reformation, of which, under God, Luther was a distinguished instrument. (See pp. 18, 19, supra.) Not to repeat earlier testimonies, it will be seen by the following extract from the Bull of Leo XII., for the Jubilee of 1825, dated Rome, May 24, 1824, that the Popes still usurp the prerogative of Almighty God, in granting remission of sins:-"During this year of Jubilee, we mercifully in the

The following is a translation of the form of indulgence sold by Tetzel, and signed by him "Fr. Johannes Tetzel Subcommissarius proprio manu scripsit." "May our Lord Jesus Christ have mercy upon thee, and absolve thee by the merits of his most holy passion. And I, by authority of his apostles Peter and Paul, and of the most holy Pope, granted and committed to me in these parts, do absolve thee, first, from all ecclesiastical censures, in whatever manner they have been incurred;

and then from all thy sins, transgressions, and excesses, how enormous soever they may be, even from such as are reserved for the cognizance of the Holy See: and, as far as the keys of the holy church extend, I remit to thee all punishment which thou deservest in purgatory on their account; and 1 restore thee to the holy sacraments of the church, to the unity of the faithful, and to that innocence and purity which thou didst possess at baptism, so that when thou diest, the GATES OF PUNISHMENT SHALL BE SHUT,

AND THE GATES OF THE PARADISE SHALL BE

OPENED. And if thou shalt not die at present, this grace shall remain in full force when thou art at the point of death. In the name of the Father, and of the Son, and of the Holy Ghost. Amen." (Seckendorf, Comm. de Lutheranismo, p. 14. Francofurti, 1692.)

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