3. There remains the third and last of your ness, want of due consideration for the feelings or “grievances”—of the matters which you, and the || prejudices of others. He may even have exhibited other persons who passed the resolutions which you these qualities in a more than ordinary degree (I have transmitted to me, have the confidence to || know not that he has certainly nothing brought to characterise as “contrary to the principles of our my notice on this occasion proves to me that he has). reformed religion, and distressing to the consci | But he cannot have so conducted himself as to jusences of the congregation.” tify or to excuse the conduct which he has experiIt is “the display of the sacramental plate" on enced from those who have borne any part in the the Lord's table, at times (I suppose, though you | transactions which I have been compelled thus to do not state it) when the holy communion is not deal with. He is on the point of quitting his house celebrated. and his parish, in search of bodily health to her who If this harmless, customary, and, in my opinion, is most dear to bim. For God's sake, for Christ's seemly usage-the exhibition of the sacramental sake, for your own souls' sake-if you know what plate to decorate the table of the Lord, and to tes Christian love is let not the pain of his absence tify man's wish to honour God's service with the for so afflicting a cause be embittered by the recolchoicest of his substance, had been deliberately lection that in his last lingering sojourn at Falthus characterised by some hundreds of persons, mouth he was insulted, cruelly persecuted, foully it would be most painful to contemplate. But I maligned by those who ought to honour him as a am not so unjust, so uncharitable, or so blind, as to father, while they mourn for him as a brother. believe that words so palpably extravagant, and I will say no more ; I have said enough to those even inapplicable, have been deliberately adopted who have hearts to feel, or consciences to bleed. by the great majority of those who voted for the May God, in his mercy, pardon and finally accept resolutions, or subscribed to the memorial. I us all, for his dear Son's sake! May he hear and would willingly hope, if it were possible, that they grant this, the humble and fervent prayer of one had been deliberately used by none, that they were who is too conscious of his own manifold unworthihastily and thoughtlessly perused as well as sub ness to dwell unnecessarily on the faults of others. scribed. But glaring facts forbid me to entertain I am, gentlemen, with the sincerest wishes for the this hope. The bustle of long preparation, the spiritual and temporal good of yourselves, and of parading of the whole procedure in requisition, all who joined you in addressing me, your faithful placards, and newspapers, force upon me the pain friend and servant, H. Exeter. ful conviction, that there are at Falmouth persons The Churchwardens of Falmouth. so dead to the feelings which ought to warm and soften the heart of every one that "nameth the name of Christ,” as to labour to call down public THE FEUDAL SYSTEM. obloquy on a minister of God - their own minister “We hear a great deal in the present day upon -- by the use of words which charity itself cannot | the subject of the feudal system. It has been believe them sincere in using on the occasion to recently said, by a person of some notoriety, that which they applied them. "The display of the England was the victim of the feudal system; and sacramental plate” on the Lord's table—a display , we have all heard how he has spoken of the bar. which is made almost in every church where the || barism of the feudal system, and of the barbarous plate is worthy of being displayed-may, it seems, relics of the feudal system. Now, if we have any be described at Falmouth as “contrary to the relics of the feudal system, I regret that not more principles of our reformed religion, and distress of it is remaining. Think one moment; and it is ing to the consciences of the congregation.” Cer | well you should be reminded of what this is, betain of the professing Christians and members of cause there is no phrase more glibly used in the the Church in that town have, after much preme present day than the barbarism of the feudal sysditation, solemnly declared this; and hundreds of tem. Now, what is the fundamental principle of others have, ignorantly and heedlessly, subscribed the feudal system, gentlemen ? It is, that the teto it. nure of all property shall be the performance of As their Bishop, I dare not forbear telling them duty. Why, when the Conqueror carved out parts all that they have all grievously sinned, although of the land, and introduced the feudal system, he doubtless in different measures, in what they have said to the party, "You shall have that estate, but thus done. Heedlessness can little extenuate in so you shall do something for it; you shall feed the plain a case, though malignity may have much ag poor, you shall endow the Church, you shall defend gravated the sinfulness which belongs to the pro the land in time of war, and you shall execute jusceeding itself. May God give them grace to see tice and maintain truth to the poor for nothing.' and deplore their sin! Of one thing they may be | It is very well to talk of the barbarism of the sure, that they will not have seen-much less de- || feudal system, and to tell us that, in those days plored and repented it, as they ought-till they re-. || when it fourished, a great variety of gross and grocognise the sacred tie which binds them to their || tesque circumstances and great miseries occurred : minister. If there be truth in God's word, “ the but these were not the result of the feudal system, Holy Ghost hath made him an overseer over them they were the result of the barbarism of the age. to feed the Church of God” (Acts xxii. 28), they || They existed not from the feudal system, but in are bound to "know him as over them in the Lord, || spite of the feudal system. The principle of the and to esteem him very highly in love for his work's || feudal system, the principle which was practically sake" (1 Thess. v. 12, 13). He may have, and doubt- || operated upon, was the noblest principle, the less he has, as every one of us has, many faults. I grandest, the most magnificent and benevolent that He may have acted on several occasions, as every || was ever conceived by sage or ever practised by one of us is liable to act, with imprudence, rash- | patriot. Why, when I hear a political economist, Poetry. THE POOR MAN AND HIS PARISH CHURCH. BY THE VICAR OF MORWENSTOW, CORNWALL. The Poor have Hands, and Feet, and Eyes, Flesh, and a Feeling Mind, They are of Human Kind! And now and then they smile, They win with honest Toil! The Poor Men have their Wedding day, And Children climb their Knee,They have not many Friends, for they Are in such Misery. For Hire, in Hill and Glen, It flows for other Men! or an anti-corn-law leaguer, or some conceited liberal reviewer, come forward and tell us, as a grand discovery of modern science, twitting and taunting, perhaps, some unhappy squire, who cannot respond to the alleged discovery,—when I hear them say, as the great discovery of modern science, that property has its duties as well as its rights,' my answer is, that that is but a feeble plagiarism of the very principle of that feudal system which you are always reviling. Let me next tell those gentlemen who are so fond of telling us that property has its duties as well as its rights, that labour also has its rights as well as its duties. And when I see masses of property raised in this country which do not recognise that principle—when I find men making fortunes by a method which permits them (being often in a very few brief years) to purchase the lands of the old territorial aristocracy of the country, I cannot help remembering that thuse millions are accumulated by a mode which does not recognise it as a duty to endow the Church, to feed the poor, to guard the land, and to execute justice for nothing.' And I cannot help asking myself, when I hear of all this misery and of all this suffering-when I know that evidence exists in our parliament of a state of demoralisation in the once happy population of this land, which is not equalled in the inost barbarous countries, which we suppose the more rude and uncivilised in Asia are-I cannot help suspecting that this has arisen because property has been permitted to be created and held without the performance of its duties. My honourable friend has very properly reminded us of a great duty that now devolves upon everybody-namely, the amelioration of the condition of the people; but we ought also to inquire, what has occasioned the deterioration in the condition of the people. Why, if any one has read the reports of the factory com. missioners on the state of education--if any of us have read the various other reports which have been made upon the condition of the industrial population of the country-when we are told that, in a neighbouring town, the town of Burslem, not very far from Shrewsbury, there were 100 men found who did not know their own names-who positively only knew their nicknames when we find such facts as these recorded by men of high authority and ability-when we find them mentioned by Lord Ashley in his excellent speech, and when we find them admitted by her Majesty's ministers, and made to form part of the facts upon which they are about to legislate, what man. I would ask, has any idea of the state of England ? But I say, that could not have existed under the feudal system."- We agree with Mr. Disraeli that such things could not have existed under the feudal system, modified, of course, by the progress of society, but not changed in principle. Under the feudal system men were not taught to read and write, but to fight and to endure. But this was not the result of feudal principles, but of the character of the age. The same principles exercised now would lead to instruction and to kindly superintendence in the promotion of friendliness and civilisation. We wish that Mr. Disraeli would say over again, in the House of Commons, what he said at Shrewsbury about the advantage of the preponderance of the landed interest.—Morning Post. They should have Roofs to call their own When they grow Old and Bent, Worn Labour's Monument! With Threshold calm and free, No Stranger's Hand should lift the Latch To mark their Poverty. Fast by the Church those Walls should stand, Her Aisles in Youth they trod, Like that Old House of God! That gave them Heavenly Birth, With Princes of the Earth! Their simple Vows were pour'd; On Lazarus and his Lord ! Where hallowed Blossoms bloom, As o'er the Rich Man's Tomb ! They told me of an Ancient Home Beside a Churchyard Wall, Where Roses round the Porch would roam, And gentle Jasmines fall :- Poor, and of lowliest Birth, He had no Friend on Earth! 0! for the Poor Man's Church again! With one Roof over all, Where the True Hearts of Cornish Men Might beat beside the Wall ! The Altars, where in holier Days Our Fathers were forgiven; Who went with meek and faithful Ways Through the Old Aisles to Heaven ! Festival of St. John the Baptiser, 1843. Notices of Books. Mr. Watson's Catechism on the Book of Common Prayer (Burns) is a very valuable addition to the works now generally called for to assist in instructing the young in the principles and duties of Christianity. The same may be said of Mr. Halton's little work on the Church Catechism. The Life and Times of Reuchlin, by F. Barham, Esq. (Whittaker) will be duly prized by foreign protestants and English dissenters; but pious Churchmen will have little sympathy with the subject of this memoir, and none at all with the writer of it, whose present volume, like his preface to Collier's Ecclesiastical History, is a singular combination of bad taste, bad writing, and bad principle. Men saw him, till his Eyes grew dim, At Morn and Evening-Tide, Pass mid the Graves with tottering Limb, To the Gray Chancel's Side :There knelt he down, and meekly pray'd The Prayers his Youth had known- In Tongues of ancient Tone! He bent with reverent Knee, Was not more true than He: In Shadows round his Bed, He look’d—and they were fed ! If Feet of Men were there, For the Old Place of Prayer :- While fast their Tears would fall, The long-accustom'd Wall ! Then Joy in those dim Eyes would melt, Faith found the former Tone- The Touch of every Stone ! In his own grassy Mound- That consecrated Ground ! Of Houses fair and wide, In Chambers side by side, - With Garlands overgrown, Had Flowers to call their own! They have their Worship-Day, The prison'd Poor to pray, Beside the Churchyard Wall, And jentle Jasmines fall ! His Gray Head bow'd and bare, The Sunlight in his Hair ! To work with Wit and Gold, Was happier of Old ! Mr. Burns has just put out four page-tracts, intended also as covers for other tracts, which will be found very useful to district-visitors and others who are intrusted with the distribution of tracts. Both the idea and execution of this publication are admirable. We are glad to be able to call the attention of our readers to a new periodical, which it is proposed to publish in alternate monthly parts, entitled, Hierurgia Anglicana ; or, Documents and Extracts illustrative of the Ritual of the Church of England after the Reformation, edited by members of the Cambridge Camden Society. The design of this promising work is, as the introduction states, to produce in a collected form the historical facts concerning the retention of certain rites and usages siuce the Reformation, which shall speak, as it were, for themselves, and set forth in the words of eye-witnesses the actual practice of the Church in points which are now viewed by many with suspicion and jealousy. It is obvious, therefore, that this publication may be of signal service in the present state of the English Church. While on this subject, we would call the reader's attention to a Chronological Chart of Anglican Church Architecture (Sunter, York). It is printed on a sheet; and at a single glance we have the name, date, illustrative examples, and characteristics of the respective styles. Errors of the Times. The Fathers. London. The | Religious Tract Society.-- We have already put our readers upon their guard against the pernicious publications of this pseudo-religious cabal, and which, if it were correctly designated, should || Isaac Taylor. Our readers would be equally wearied be named a society for the circulation of false doc. with ourselves, if we were to repeat the several trine, heresy, and schism. As a general rule, we | assumptions of the writer scriatim; so that it may would advise them to reject at once whatever bears perhaps bé as well to state one or two errors upon it the impress of its usurped authority. Nor Il which stand out even amid the mass of folly with have we hitherto thought it worth while to follow | which the tract abounds. In the first place, then, up this general caution by any allusion to the || the writer evidently confounds that highest venetracts, &c., which from time to time the society || ration of the fathers which all catholics feel, with sends forth. That, however, which is placed at the that slavish adherence which is too characteristic head of this notice may perhaps merit a brief ex- || of the Romanists. He does not distinguish between posure of the ignorance, absurdity, and misrepre- || the general consent of the fathers and their indisentation which deform its pages. Of course the || vidual opinion, between Catholic and Romish tradiwriter's design is to depreciate the authority of the tion, nor between the first and later testimonies of ancient Christian writers, and to set against the their writings. Indeed, he confesses that there is testimony of the universal Church of Christ the || no reason that the writers of the twelfth should not authority of “the Religious Tract Society, insti- || be equally relied upon as those of the first or third. tuted 1799." Let us see, then, how he establishes Nay, in order to puff off the contributors of " the his assumption. " The early Christian writers are Religious Tract Society instituted 1799," he sapiheld by many," we are told, " in the highest venera ently observes, “their knowledge of what was oction. Among these are those who profess to be curring, for instance, might be inferior to that of lieve the doctrines tanght by the Church of Rome, others who follow them, as attentive readers may commonly designated Papists; and with them the know more of the real events of the reigns of ElizaTractarians in Oxford deeply sympathise.” With beth or Alfred, than the multitudes of subjects who out stopping to notice the ambiguity of this last | | listened to the flying rumours of the period.” In sentence, it is plain that the writer intends his other words, our tractarian is more likely to know readers to infer from his remarks, that the highest the mind of the apostle Paul on any controverted veneration for the early Christian writers, called U point of doctrine, than his contemporary St. Cle“ the fathers," is a characteristic of popery, and ment; or of the mind of St. John than his disciple what he is pleased to nickname Tractarianism St. Polycarp. Another error which the writer falls in Oxford. Whoever, therefore, highly venerates into is, that of confounding the consent of the fathers the fathers must be, in the judgment of our author, with their private opinions. They who highly vea Papist or a Tractarian. This, however, is an argu nerate the fathers do not adopt all their sentiment which will prove rather more than the writer || ments. Though great and holy, they were fallible intends, unless he wishes to shew that the Church || men, and might err, and do differ in their opinions of England and our reformers are both Papists and on many points; and yet this very difference is one Tractarians. Any how, it is impossible for terms of of the strongest arguments of the truth of what higher veneration to be applied to the early Chris- || they all agree in, since it shews that their testimony tian writers called the fathers, than are found ap- || is independent, and that there is no collusion beplied to them by the Church and the reformers. | tween the witnesses. As to the occasional misLet any one, for instance, turn to the preface to the quotation of Scripture in their writings, we may no Prayer-book, and he will find that “the mind and more make this a ground for refusing their testipurpose of the old fathers" is the model upon mony than that of the writers of the homilies, who which the doctrine and discipline of the English are guilty of many such inaccuracies, and even conChurch are professedly grounded. The same re- || found the apocryphal books with the canon of Scripmark applies to the homilies, in which these great ture. But the graver errors which are found in clerks and godly preachers are constantly appealed || some of the ancient writers do not militate against to, and the primitive Church is said to be the most our highest veneration for them; for it is not their holy and godly. The reformers also bear the same || errors that we venerate, but their verities. Still, testimony. Thus Cranmer declares : “ in all my there is great truth in Bishop Kaye's observation, doctrine and preaching, both of the sacrament and and his authority will have weight with our tractarian, of other my doctrine, whatsoever it be, not only I who quotes his lordship himself, that perhaps the mean and judge as the Catholic Church and the most instructive and important of Tertullian's writmost holy fathers of old meant and judged, but | ings are these which he wrote after he became a also I would gladly use the same words that they | Montanist. Our author also would lead his readers used, and not use any other words.” Ridley speaks to infer, that they who highly venerate the fathers equally strong on the former; and so does Jewell, require that every man should read them for himand other eminent English divines, all of whom self; but as this is justly said to be impossible, profess to hold the early Christian writers, called therefore a reductio ad absurdum is triumphantly “ the fathers,” in the highest veneration. After || claimed. But who ever said that the fathers must stating this very comprehensive test of popery and be generally read by all Christians? As the writer tractarianism, which includes every true Christian, for once truly observes, “such an appeal is not the writer proceeds to notice the difficulty of ap in the least degree necessary to the soundness of pealing to the fathers, their peculiar disdavantages; our faith or the holiness of our lives.” Certainly in the course of which, among other absurdities and not. We would not send the artisan or farminconsistencies, he asserts that “the earliest tra labourer to the fathers. But though unable to apditions are false,” and yet “there is no traditional || peal to their testimony himself, he must rely upon relic of apostolic times. These positions are said an appeal to them made by others; otherwise he to be established by Bishop Kaye, the Archbishop must not only renounce the fathers, but the Bible of Dublin, Daillé, Mosheim, Dupin, Milton, and also ; for how do we know the Bible to be the word syuit de of God, excepting that the fathers tell us that it is ? || thority. All the property and emoluments of the to repeat 21 Holy Scripture, our Church tells us, are those ca country were vested in the hands of the Norman greicia se nonical books of which there has never been any Il conquerors, to the entire exclusion of the conquered late che doubt in the Church; but where is the voice of the Saxon population; and the Church, though appadid the Church to be heard, if it sounds not from the writ 1 rently befriended and enriched by the monarchs In the bus pui ings of the fathers? There are other blunders in and great barons, was in return for these favours van de toek en this tract too gross to require more than a passing | losing much of her independence. ha chose glance. What can the writer mean by asserting In this state of things Henry resolved to raise hich is that there is reason for strong suspicion that “ his his favourite, Thomas a Becket, at that time chanLot distingusis writings (St. Ignatius'), called genuine, are either cellor of England, and only in deacon's orders, to ? fathers an u fabricated, or so corrupted as to shake our confi. the primacy of England. Up to this time Becket tholis and Rex dence in their testimony," when Bishop Pearson had only been known for the elegance and refineand later recen has, in a well-known work, established the genuine ment of his manner, and for great learning and apA can becas atness of these epistles to the satisfaction of all who | titude for business, which had so far overcome the náthe imate have the candour or ability to understand the bi- || prejudices entertained against his Saxon origin, as bese ci veles: shop's argument. Daillé's objections to the fathers to open to him, as has been seen, the highest office de CO2 are much exaggerated by this writer, as even the ll of the state. But his was one of those great minds THEM passage which he quotes from this French protest. U that could adapt itself to any circumstances. With malige del mio ant shews, and in which the fathers are said to be || the change of station he commenced an entire he hainbat holy men, and their voice is declared to be “sacred;". change of life. The office of chancellor he at once e attendre whereas the Religious Tract Society pronounces resigned, on the plea of his incompetency to dis the fathers to be Papists and Tractarians, unsound | charge its duties in addition to those of the priinterpreters, adding legend to legend and fable to macy; but there is little doubt that he wished also fable. It may be well to add, that all Daillé's ob- || to withdraw himself from that intimacy with the Jections are thoroughly refuted by Reeves, in the || king, which he foresaw would be an effectual hinmergo preface to his Translation of the Early Christian drance to carrying out those plans of reformation T! Apologies, which has lately been reprinted for cir in the Church which he already contemplated. is culation in the Christian Miscellany.' We shall not Indeed, when Henry first offered him the primacy, o thich is a waste any more time upon this trashy pamphlet, || Becket had forewarned him that their views on mangeprint which is as absurd as it is weak and dishonest; but || ecclesiastical matters were likely to differ. The They say to as the writer is fond of adducing the testimony of resignation of the chancellorship seems to have English divines in his favour, we would call his | opened Henry's eyes to the meaning of these attention to the following testimony of Bishop | words, and from that day forth he became the imKaye:-"If," says the bishop, “I can, through in- | placable and jealous enemy of him whom before he dependent channels [i.e. through the fathers) trace || had so much favoured. The archbishop was now back a doctrine to the age of the apostles, and at || made the object of a course of most cruel and rethe same time shew that it is contained in those || lentless persecution, which compelled him to seek Scriptures which have always been recognised as refuge in France for seven years, and terminated authoritative by the apostolic Churches, I have surely in his assassination at the steps of the altar in Candone much not only towards proving its truth, but | terbury Cathedral, by three knights who had come also towards confirming the genuineness of the for that purpose froin the court of Henry. The Scriptures themselves.” Nor should our tractarian disparity of ihe forces engaged in this contest was forget the slirewd suspicion of the acute Water so great, that we might be prepared to look for the land :-" It is much to be suspected that many fruits of it only in the moral effects which always pretend a zeal for Scripture, who mean nothing by it, follow upon consci follow upon conscientious suffering for the truth ; put to have its fences broken down, that they may () and the strength of that moral feeling is testified deal the more rudely or freely with it. They would by the light in which the memory of the martyr by the night in w exclude the ancients to make room for themselves, I was regarded by succeeding generations. In 1220 and throw a kind of slight upon received interpre his remains were removed to a magnificent shrine, tations only to advance their own.” and at the time of the Reformation the altar that was built over them was the most famous of any in Canterbury. It was owing to the feeling engenAgnes de Tracy; a Tale of the Times of St. Thomas dered by his martyrdom, however, that the “ Conof Canterbury. By the Rev. J. M. Neale, B.A., late stitutions of Clarendon,” by which Henry had ar pf Trinity College, Cambridge ; author sought to enslave the Church, were abrogated. progether of “ Herbert Tresham." Cambridge, Stevenson ; | Thus is the sacred cause of the Church often as London, Rivington.—This is a tale of exceeding much advanced by the sufferings as by the actions interest; and at the same time perfectly true to of her members. history. Indeed it would be difficult anywhere to A few words may be said, in conclusion, in exe bebe find so faithful and spirited an account of the great planation of the extraordinary change which has struggle that was carried on in the 12th century taken place in popular opinion concerning this between King Henry II. and Thomas a Becket. It great man, on whom it has been usual with modern O give our readers a slight sketch of || writers to lavish every term of abuse and contempt. Disrepresented portion of history, in or- || The principal cause to which it may undoubtedly der that they may be prepared to enter with better understanding upon the perusal of Mr. Neale's be traced, is the policy of Henry VIII. ; who, being himself just such another tyrant and oppressor of The early Norman kings of England, having the Church as the Second of his name, naturally op gained the sovereignty by the sword, recognised no desired to damage the popularity of Becket; and uncontrolled exercise of their au- || for that purpose erased his name from the calendar, curacies, arsa Schola mis on This limitation to the uncontrolled exercise o |