produced by such anticipations as those in which we have been indulging? Shall we sit down, each man under his vine, and under his fig-tree, and take our rest, and wait quietly till the tide of time bears towards us that blessed day of which Easter is a type? No; we must not think of rest while we are yet in the midst of enemies; we must not think of rest till the fight is over, and the victory won. The use of such meditations is not to induce indolence, but rather to kindle our desires, to inflame our courage, to raise our hopes, and to string our energies; to lead us to be "stedfast, unmovable, always abounding in the work of the Lord, forasmuch as we know that our labour is not in vain in the Lord." Let us press on, therefore, in the road to life. Let us keep our eyes fixed upon the great Captain of our salvation; let us tread closely in his steps; let us look to him for guidance, for encouragement, for strength; and let us seck and expect these blessings at his hands, in the diligent use of those means of grace which he himself has appointed; in prayer--private prayer and public prayer; in the study of his word; in attendance at his table. And, let us add, continual watchfulness, as those who bear in mind that they are encompassed by enemies on every side, and who remember in how many cases self-indulgence in matters of trifling importance, tampering with conscience in little things, treading unnecessarily or presumptuously upon the verge of danger, have been the preludes to some fearful fall-alas, too frequently to final apostasy and utter ruin. It is but too possible there may be some present who can have no real interest in the great subjects which have been brought before us. There may be those let us not judge others, but let each ask his own conscience as in the sight of God-there may be those. who are living in the allowed neglect of what they know they ought to do, or in the allowed practice of what they know they ought not to do. There may be those who are wholly engrossed with this present world, who whatsoever serious thoughts, and earnest wishes, and good resolutions, they may be conscious of at times-are yet not putting forth strenuous, and steady, and sustained efforts, to secure heaven. There may be those who once pressed forward in the right 1 Cor. xv. 58. Compare Phil. iii. 20, 21; iv. 1,-a passage remarkably parallel to the closing verses of 1 Cor. xv. It has suffered, in common with some others, by the division (otherwise so convenient) into chapters and verses. "Our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. Therefore, my brethren, dearly beloved and longed for, my joy and crown, so stand fast in the Lord, my dearly beloved." way, once knew something of the enjoyment of religion; the happiness of coming with freedom and confidence, as dear children, into their Father's presence; the blessedness of affliction or self-denial when meekly endured for their Saviour's sake,--but who have been entangled again in the toils of Satan, have forgotten the solemn vows which they made in baptism, and which they have again and again repeated at the Lord's table, and are dragging on a wretched existence, too much under the influence of conscience to enjoy the pleasures of sin, too little under the influence of conscience, or rather too disobedient to the suggestions of the holy Spirit, to devote themselves to God. My dear brethren, what is this day to you! To the true servant of God it is a day full of rejoicing; the most blessed, glorious day in the whole year. Alas, to you, while you remain thus, it should be a day full of sorrow, and heaviness, and gloom. The very same resurrection which will call the righteous to "receive the kingdom prepared for them from the foundation of the world," will bid the ungodly" depart into everlasting fire prepared for the devil and his angels.' The very same sun which saw the Israelites exulting in their deliverance beheld the Egyptians "dead upon the sea-shore." O make haste! make haste! "Seek ye the Lord while he may be found, call ye upon him while he is near: let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon" (Isaiah, lv. 6, 7). Biography. THE LIFE OF ANNE ASKEW, OR ASCOUGH, Who was burned in Smithfield in the year 1546.* THE strength of the Lord is most excellently perfected in weakness, and his power best seen when it enables "the feeble things of the world to confound remarkably evidenced in the history of those who have the things which are mighty." This has often been shed their blood for the testimony of Jesus. Not merely the bold and spirited man, the experienced teacher, the grave counsellor, who might be supposed naturally better fitted to maintain their constancy even unto death, but the gentle and delicate female, yea, even the tender child, have swelled that noble band of martyrs, who willingly yielded their flesh to the tormentor. We venerate their names; we love to contemplate their memorials with a kind of sacred reverence; we behold them in their sufferings as invested with a greater glory than ever was achieved by any worldly warrior on a battle-field. But though we throw around their devoted zeal a romantic interest, and regard them as champions conquering when they fell, there was none of this éclat, we must remember, Much information respecting Anne Askew will be found in Fox, vol. ii.; Strype's Memorials, vol. i.; Burnet's Reformation, vol. i. to support them in their actual trial; none of the "pride, and pomp, and circumstance "of outward honour to compensate for pain. It may, indeed, minister food to an earthly ambition to be the leader of a party, so long as that party preserves an unbroken front of defiance, and is feared though it is disliked; but to be one of a routed army, wandering "in deserts and in mountains, and in dens and caves of the earth," where pre-eminence of place is pre-eminence of danger, and danger is disgrace, the loss of all that men are wont to prize,-this, I say, this is not likely to be the offspring of a worldly motive, but rather of that faith which endures as seeing Him who is invisible. The world might consider the reformers great when the power of the kingdom was in their hand under Elizabeth: when they were despoiled, defeated, dispersed under Mary, it would regard them as contemptible. And therefore I repeat, the strength of the Lord is most excellently perfected in weakness. It is true that there are sometimes those who, with a dogged obstinacy, seem to take a pleasure in raising, if not, like Ishmael, their hand, at least their opinions against every man; and these may seal error with their blood: but it is easy to detect the motives which influence such persons; and no one need confound with them the meek, and timid, and retiring spirits, forced into singularity by persecution for righteousness' sake. The individual of whom I am now about to attempt | portrait was a high-born and accomplished female; but her birth, and talents, and refinement, were the least part of her claim on our attention. The character of woman, lovely as in so many respects it naturally is, is never thoroughly developed or duly appreciated till the grace of godliness has adorned it. There is something exquisitely tender in the confiding affection with which a gentle girl will link herself to man,—an affection hardly to be eradicated by unkindness, and only drawn closer by misfortune; there is something inexpressibly sweet in the enduring care with which a wife or daughter will tend the sickness, and smoothe the weary pillow, of a husband or a father: but what is this or that compared with the energetic devotion, the concentrated feeling, the impassioned ardour, tempered and chastised by feminine modesty, which led the Maries to minister to Christ while in the flesh, which carried them first to his tomb, and which have ever since sustained unflinchingly so many frail and delicate creatures, sometimes when stronger men have apostatised, under cruel mockings, and scourgings, yea death, for Carist's sake? This courageous godliness we shall see eminently exemplified in Anne Askew. She was the sister of Sir Francis Askew, or Ascough, and was educated with more than ordinary care, and married to one of the noble family of the Kymes of Lincolnshire; but, as her mind was enlightened by the Spirit of God, and her husband was a bitter papist, the union was unhappy. He violently drove her from his house, and forced her to seek shelter in London. It was doubtless a heavy trial, but she had learned to count all things but loss for Christ; and with a natural and touching remembrance of her early days, she took pleasure afterwards in often using her maiden name. In London she was much at court, where she appears to have enjoyed the friendship of Queen Katherine Parr, and the other ladies of rank who favoured the Reformation; and so exemplary was her conduct, that one who would gladly have detected any fault in her was constrained to acknowledge, that she was "the devoutest and godliest woman that ever he new." But neither innocency of life nor high connexion was able in those times,-when the bloody act of the Six articles, aimed especially against persons who denied or doubted the corporal presence of Christ in the sacrament, was in force,-to save any individual from trouble. Information was laid against Anne Askew, that she had spoken against the corporal presence: accordingly, in March 1546, she was apprehended and examined, first at Sadler's Hall. The questions put to her related chiefly to her belief on the subject of the sacrament; to which she answered with equal caution and spirit. She was then taken to the lord mayor, who was sitting with the council; and a conversation which passed, related by Strype, is well worth quoting, to shew the miserable ignorance of the popish judges. "My lord mayor, Sir Martin Bowes, seeing her standing upon life and death, I pray you,' quoth he, my lords, give me leave to talk with this woman.' Leave was granted.-L. Mayor. Thou foolish woman, sayest thou that the priests cannot make the body of Christ?' —A. Askew. I say so, my lord; for I have read that God made man, but that man can make God I never yet read, nor I suppose ever shall read it.'-L. Mayor. 'No, thou foolish woman? after the words of consecration is it not the Lord's body ?'-A. Askew. 'No; it is but consecrated bread, or sacramental bread.'L. Mayor. What if a mouse eat it after the cousecration? what shall become of the mouse? What sayest thou, thou foolish woman?'-A. Askew. What shall become of her, say you, my lord ?'-L. Mayor. ‘I say that that mouse is damned.'-4. Askew. Alack, poor mouse! By this time my lords had heard enough of my lord mayor's divinity, and, perceiving that some could not keep in their laughing, proceeded to the butchery and slaughter that they intended afore they came thither." After some further examination, Anne Askew was committed to the Compter, where, for several days, none of her friends were permitted to see her. A priest, indeed, came to give her, as he said, good counsel; but his object was plainly to entrap her into some admissions which might afterwards be used to her disadvantage. In the meanwhile her friends were not idle in her behalf; but having applied to the lord mayor to bail her, they were referred by him to the bishop of London's chancellor. She was in consequence soon after brought forth to examination before the bishop himself; and here the usual unfairness of such examinations was practised. Words were laid to her charge which she never uttered; and when she demanded to know her accuser, it was refused. Then, again, contradictory rebukes were given her; sometimes she was chidden for speaking too boldly, and next for saying too little; her modesty and her spirit were alike complained of. It was Bonner's great object to induce her to sign a recantation; and therefore he prepared a paper, setting forth that after consecration the body and blood of Christ are corporally present, and that the evil as well as the faithful do really receive that body and blood. But the courageous lady could not be prevailed on to subscribe in any other way than, "I, Anne Askew, do believe this, if God's word do agree to the same, and the true catholic Church." Bonner upon this burst into a fit of frantic rage; but after remanding her again to prison, on the intercession of her friends, he pretended to relent, and at last agreed to discharge her on providing sureties for her appearance. With a malignity, however, which it is not easy strongly enough to characterise, he took care to insert in his register that she had unreservedly signed the paper which he drew up. The martyr was not long at liberty. Being again apprehended, she was several times examined before the council at Greenwich, where she witnessed a good confession. Gardiner, the bishop of Winchester, called her a parrot, and coarsely told her she would be burnt. She had searched the Scriptures, she replied, but could never find that either Christ or his apostles put any creature to death; and God, she well knew, would laugh all their threatenings to scorn. Much pains were taken to induce her to recant, and several of the nobility came to her in private to persuade her, but in vain; she firmly told them that it was a shame for them to counsel contrary to their knowledge. At last, having been sent to Newgate, she was condemned; and then she wrote a brief confession of her faith, which she begged the lord chancellor to lay before the king. This paper is as follows:-- "My faith, briefly written to the king's grace. "I, Anne Askew, of good memory, although God hath given me the bread of adversity and the water of trouble, yet not so much as my sins have deserved, desire this to be known unto your grace, that forasmuch as I am by the law condemned for an evil-doer, here I take heaven and earth to record that I shall die in my innocency. And according to that I have said first and will say last, I utterly abhor and detest all heresies. And as concerning the supper of the Lord, I believe so much as Christ hath said therein, which he confirmed with his most blessed blood. I believe so much as he willed me to follow, and believe so much as the catholic Church of him doth teach. For I will not forsake the commandment of his holy lips. But look what God hath charged me with his mouth, that have I shut up in my heart. And thus briefly I end for lack of learning. ANNE ASKEW." of mine, which hath made both heaven and earth, to record, that I hold no opinions contrary to his most holy word. And I trust in my merciful Lord, which is the Giver of all grace, that he will graciously assist me against all evil opinions which are contrary to his blessed verity. For I take him to witness, that I have done and will, unto my life's end, utterly abhor them to the uttermost of my power. But this is the heresy which they report me to hold, that after the priest hath spoken the words of consecration, there remaineth bread still. They both say and also teach it for a necessary article of faith, that after these words be once spoken, there remaineth no bread, but even the self-same body that hung upon the cross on Good Friday, both flesh, blood, and bone. To this belief of theirs, say I, Nay. For then were our common creed false, which saith, that he sitteth on the right hand of God the Father Almighty, and from thence shall come to judge the quick and the dead. Lo, this is the heresy that I hold, and for it must suffer the death. But as touching the holy and blessed supper of the Lord, I believe it to be a most necessary remembrance of his glorious sufferings and death. Moreover, I believe as much therein as my eternal and only Redeemer Jesus Christ would I should believe. Finally; I believe all those Scriptures to be true which he hath confirmed with his most precious blood. Yea, and as St. Paul saith, those Scriptures are sufficient for our learning and salvation that Christ hath left here with us; so that I believe we need no unwritten verities to rule his Church with. Therefore look what he hath said unto me with his own mouth in his holy Gospel, that I have, with God's grace, closed up in my heart; and my full trust is (as David says), that it shall be a lantern to my footsteps (Ps. xxviii). There be some that do say that I deny the eucharist or sacrament of thanksgiving; but those people do untruly report of me. For I both say and believe it, that if it were ordered like as Christ instituted it and left it, a most singular comfort it were unto us all. But as concern and believe it to be the most abominable idol that is in the world. For my God will not be eaten with teeth, neither yet dieth he again. And upon these words that I have now spoken will I suffer death." After this, Shaxton, who had been bishop of Salisbury, and had favoured the reformation, but apostatised to save his life, was sent to her to advise her to recant, as he had done. But she charged home his inconstancy upon him, and warned him that it had been better for him never to have been born. And then a cruel punishment was inflicted on her, unparalleled even in those miserable times. For it being suspected that several ladies of the court were of the same opinions, and that Anne Askew was in their confidence, the persecutors resolved to force her to accuse them. But little did they know the noble spirit with which they had to deal. They carried her to the Tower, and questioned her about the Duchess of Suffolk, the Countesses of Sussex and Hertford, and others. But all she would confess was, that while she was destitute and in prison some charitable friends had sent her money; and that the servant had told her that some of it came from Lady Hertford and Ladying your mass as it is now used in our days, I do say Denny. Then they ordered her to the rack. And the lieutenant of the Tower led her down into a dungeon, and commanded his gaoler to put her upon it. And when he was about to take her off, the lord-chancellor, Wriothesley, and Mr. Rich, who were present, enraged that she would confess nothing, desired the lieutenant to torment her more. The milk of human kindness was not quite dried up in his heart, and he refused. And then the chancellor and Rich, throwing off their gowns, and grievously threatening the lieutenant, did with their own hands unmercifully rack this delicate woman. First, indeed, they demanded if she were with child. "Ye shall not need to spare for that," said she, "but do your wills upon me." And so, quietly and patiently praying unto the Lord, she abode their tyranny till her bones and joints were almost plucked asunder. After she was loosed, the chancellor argued with her two long hours, as she sat upon the "But my floor, persuading her to leave her opinion. Lord God," said the poor victim, "I thank his everlasting goodness, gave me grace to persevere, and will do, I hope, to the very end." It is said that the king was displeased at the severity which had been used towards her; but mercy never touched that tyrant's heart, and he left her to her fate. Before she suffered, Anne Askew drew up a confession more explicit than that which she had sent to Henry. It breathes a beautiful spirit. "I, Anne Askew, of good memory, although my merciful Father hath given me the bread of adversity and the water of trouble, yet not so much as my sins have deserved, do confess myself here a sinner before the throne of his heavenly majesty, desiring his forgiveness and mercy. And forasmuch as I am by the law_unrighteously condemned for an evil-doer concerning opinions, I take the same most merciful God She made also a prayer: "O Lord, I have more enemies now than there be hairs on my head; yet, Lord, let them never overcome me with vain words, but fight thou, Lord, in my stead, for on thee cast I my care. With all the spite they can imagine, they fall upon me, which am thy poor creature. Yet, sweet Lord, let me not set by them which are against me; for in thee is my whole delight. And, Lord, I heartily desire of thee, that thou wilt of thy most merciful goodness forgive them that violence which they do and have done unto me. Open, also, thou their blind hearts, that they may hereafter do that thing in thy sight which is only acceptable before thee, and to set forth thy verity aright, without all vain fantasy of sinful men. So be it, O Lord, so be it. By me, ANNE ASKEW." Such was the Christian constancy and meekness of this devoted saint, who, as she had to follow her Saviour in the endurance of suffering, followed him also in imploring forgiveness for those that shed her blood. The last scene was now at hand; and now was the cruelty of the persecutors publicly manifested. For so dreadfully had the rack torn and mangled Anne Askew's limbs that she could not walk, and was therefore carried to Smithfield in a chair, and held up there between two sergeants, but preserving to the last an angel's countenance and a smiling face. There were some other victims to be executed with her --Belenian, a priest; Lascelles, a gentleman of the court; and Adams, a tailor. These men were content to follow her, and were cheered and comforted by her exhortations and example. And when she was tied with a chain to the stake, and the faggots were placed about her, the wretched Shaxton, having been appointed to preach, began his sermon. It is scarcely possible to believe that the apostate did not feel some remorse as he looked upon the noble victim before him, and heard her unfaltering voice with holy zeal reprove him for the evil doctrines he set forth. A number of the council were present, in a raised seat just under St. Bartholomew's Church, to witness the spectacle. And ere the fire was applied, the chancellor produced her pardon, ready sealed, if she would recant. But she would not even look upon it; she came not thither, she said, to deny her Lord and Master. Her three companions likewise refused the proffered deliverance. And then the lord mayor gave the fatal word, fiat justitialet justice be done." At this moment it happened that there was a thunder-clap and a gentle tall of rain." Methought," said an eye-witness, "methought it seemed that the angels in heaven rejoiced to receive their souls into bliss whose bodies their popish tormentors cast into the fire as not worthy to live." The Cabinet. S. HUMILITY.-Humility is the great ornament and jewel of the Christian religion."Learn of me; for I am meek and humble; and ye shall find rest unto your souls." Let thy face, like Moses's, shine to others; but make no looking-glasses for thyself.-Bp. Jeremy Taylor. THE BURIAL SERVICE." Jesus said unto her, I am the resurrection and the life; he that believeth in me, though he were dead, yet shall he live; and whosoever liveth and believeth in me shall never die." How well and how wisely does our Church appropriate this striking declaration of the Saviour, when she places it at the opening of the burial service! When you are called to follow to the grave the remains of some dear friend, your mind filled with committing the departed to its kindred clay; your recollection dwelling with painful intensity upon the last solemn scene, upon the perishing nature of all worldly relationships, every sight and every sound connected with this sad ceremony tending only to increase your grief and sink you deeper in the dust,-you are met at the very entrance of the abodes of death by this encouraging declaration, "I am the resurrection and the lite, saith the Lord." The very first words which greet you here are well calculated to banish despondency, and to reanimate hope; they are worthy of the house of God and of the gate of heaven; they speak no more of death and of the sepulchre, but of life and the resurrection; they call back your wandering affections from the poor helpless tenement before you, the mere wreck of what you once have loved, and carry them forward to the scene where, if he have died a child of God, he is now arrayed in light, partaking of all the unutterable happiness of the blessed. Nay, they do more; they carry you from the thoughts of death and its fearful ravages to Him who has robbed it of its sting, and the grave of its victory; they transport you at once to the side of that Saviour who is "the resurrection and the life," who, when your own "heart and flesh shall fail you, will be the strength of your heart, and your portion for ever." "Believest thou this?" said our Lord to his sorrowing disciple: she saith unto him, Yea, Lord, I believe that thou art the Christ, the Son of God, which should come into the world." Here was the perfecting of her faith: not Peter himself, in the hour when he received that great and blessed commendation which marked his Confession of faith as the rock on which the Saviour should build his imperishable Church, evinced a stronger or a more accurate belief in Jesus of Naza reth than was manifested in that brief sentence.-Rev. Henry Blunt. TESTS OF SINCERITY.-If in our privacy, when there is no witness but God and ourselves, we are careful then to abstain from sin, as well as in the sight of men; if, when nobody but God shall see it, and know it, we are willing to do a good work, as well as if all the world should know it,-when there is none but God and us, then to be afraid of sin, and careful of good duties, is a sign we fear God in truth and sincerity, and not in hypocrisy.-Joseph Mcde. THE TONGUE. Give your tongue to be governed by wisdom and piety; let it not be as a thorny bush, pricking and hurting those that are about you, nor altogether a barren tree, yielding nothing; but a fruitful tree-a" tree of life to your neighbour," as Solomon calls the tongue of the righteous. And let your heart be possessed with those two excellent graces, humility and charity; then will your tongue not be in danger of hurting your neighbour.-Abp. Leighton. INTERCOURSE WITH THE WORLD.-No countenance is afforded by our Saviour's example for separating Christians from the great body of mankind as an insulated sect. The prayer of our Lord for his followers was, that they should be filled with grace to withstand temptation; not that they should be abstracted from a state of trial. "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil." On the other hand, they are as clearly warned that they "must come out of the world, and not be conformed to it;" that "the friendship of the world is enmity with God;" and that "what is born of God overcometh the world." With these texts before him, he would be presumptuous who entered into the scenes of mixed life as into a friendly country, where every thing was to be enjoyed without restraint or caution.-Bishop Summer's Ministerial Character of Christ. TRUE RELIGION.-" Her ways are ways of pleasantness, and all her paths are peace." Are there no bitters in true religion? doubtless there are; but they spring not from religion, but from self.-Howels. (For the Church of England Magazine.) No longer could the grave detain him- So by rising from the grave, Miscellaneous. H. L. MEMORY. We all know what a power there is in memory, when made to array, before the guilty, days and scenes of comparative innocence. It is with an absolutely crushing might that the remembrance of the years and home of his boyhood will come upon the criminal, when brought to a pause in his career of misdoing, and perhaps about to suffer its penalties. If we knew his early history, and it would bear us out in the attempt, we should make it our business to set before him the scenery of his native village, the cottage where he was born, the school to which he was sent, the church where he first heard the Gospel preached; and we should call to his recollection the father and the mother, long since gathered to their rest, who made him kneel down night and morning, and who instructed him out of the Bible, and who warned him, even with tears, against evil ways and evil companions. We should remind him how peacefully his days then glided away; with how much of happiness he was blessed in possession, how much of hope in prospect. And he may be now a hardened John, xi. 26. and desperate man: but we will never believe that, as his young days were thus passing before him, and the reverend forms of his parents come back from the grave, and the trees that grew round his birth-place waved over him their foliage, and he saw himself once more as he was in early life, when he knew crime but by name, and knew it only to abhor-we will never believe that he could be proof against this mustering of the past: he might be proof against invective, proof against reproach, proof against remon strance; but when we brought memory to bear upon him, and bade it people itself with all the imagery of youth, we believe that, for the moment at least, the obdurate being would be subdued, and a sudden gush of tears prove that we had opened a long sealed-up fountain.-Rev. H. Melvill. THE VAUDOIS. There seems to be a strong presumption in favour of the belief that the people of the valleys of Piedmont, known by the name of the Vaudois, or Waldenses, had preserved from a very early period a far purer faith than that which was possessed by the great body of Christendom. The history of this subalpine Protestantism is indeed enveloped in such deep obscurity, that any attempt to investigate it would far exceed the limits or the design of the present work. We cannot, however, reflect without wonder and delight upon one precious document of unquestionable authenticity, which may be regarded as a confession of the faith of these people in the twelfth century. The relic in question is an ancient poem, called, "The Noble Lesson," containing a metrical abridgment of the history and doctrine of the Old and New Testament, in the original language of the country, and evidently compiled for the purpose of perpetuating among the people the principles of sound belief. It is beyond all doubt, that the essential doctrines and principles of our reformation will be found in this religious formulary, which concludes with an exposure of the gross errors of the papacy, the simony of the priesthood, masses, and prayers for the dead, the impostures of absolution, and the abuses of the power of the keys. From that time to the present, the same opinions have been inflexibly maintained by these simple mountaineers, who have borne a perpetual and heroic testimony to the faith of their fathers, in the midst of the most merciless and appalling persecutions. The extent and antiquity of the Waldensian perversion is a subject of perpetual complaint with the papal authorities of the twelfth and thirteenth centuries; and if to this consideration we add the traditions uniformly prevalent among the uncorrupted shepherds, their own confident claims of immemorial purity in faith and doctrine, their obscure and solitary abodes, and their remoteness from the scene of pontifical splendours and despotism, we shall find but little ditticulty in the surmise that the valleys of Piedmont may from primitive, perhaps from apostolic times, have witnessed a more undefiled profession and practice of the Gospel than can easily be found among the more degenerate communities of Christian Europe. To myself, I confess the probability appears to be, not that the Vaudois shook off the superstitions of the Romish Church, but rather that they had never put them on; and that when the hand of power was stretched forth to force the spotted garment upon them, they revolted at the oppression, and at length recorded their protest against it, in the form of that immortal lesson, which to this day may be regarded as their spiritual petition of right.-Rev. C. W. Le Bas. LONDON:-Published by JAMES BURNS, 17 Portman Street, Portman Square; W. EDWARDS, 12 Ave Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY ROBSON LEVEY, AND FRANKLYN, 46 ST. MARTIN'S LANE. |