pared to step forward and endow the new churches, which will become, eventually, even a matter of temporal gain to them.

With this healthy and extended application of Protestantism at home-for the bulk of the people will now have the power to attend divine worship, and the poor, who have been somewhat too abundantly allowed for in the scheme to the deprivation of the minister and to the placing them impoliticly too much in the eye of the congregation for their faded, worn and ragged habiliments, cannot complain of a want of church room. We have further a visible extension of our pure principles of Faith in all quarters of the world. Episcopacy will soon be established wherever the British power is dominant. We have a Bishop of Australasia; Indian Bishops, and even a sort of Primate; the West Indies have long enjoyed, like the East, most valuable men in this capacity. The Canadas are equally fortunate. A Bishop of New Zealand will shortly leave England: Australasia will be equally well looked to in other parts besides Sydney, as indeed her wants require-North, South, East and West. Malta and the Ionian Isles will also constitute a fresh nucleus of Protestantism that will soon overpower the Greek follies in the might of a stronger system. Africa will probably meet with similar attention; a foundation is laid westward and southward. The enormous increase of English possessions brings with it, necessarily, a British Church, and this will ere long far surpass any of the infirm forces of the Vatican. The Roman Catholic Church has now changed its political aspect to another, which bids fair to be the last of its Protean transformations. It has become essentially radical, and is now attempting to combine its canonized absurdities with the movement principle. In this respect it has followed in practice the advice of one, whom it repudiates in theory, that noisy, factious, turbulent demagogue, the idol of George Sand and Jeune France-the Abbé de Lammenais. But this will never be endured. England, O'Connell and the anti-Church party are likely either to be dropped by the Whigs, or proh pudor! to drop them. The present cabinet is in a situation that cannot hold long; and though we are not among the alarmists, or among those who think it likely that a dissolution is at hand, still the parliament itself must become defunct in three years, at the farthest possible period, supposing it to run out, which it never is allowed to do. The Whigs like to talk in this style, in order to shake a few loose Conservatives, who are afraid of their seats; but how can they dissolve? If they do so they insure a comfortable addition to their opponents of at least fifty, with which opposition they could not go on one hour. One reason for no dissolution. Then, supposing the Whigs, in the height of their desperation, to rush

In

upon a dissolution, this is not to be done without going to the crown to give good reasons for this procedure, and for the exercise of this dangerous experiment. The crown would naturally say, that its high powers are not to be trifled with, and resist any attempt to embarrass the only chance of a permanent administration. England is not so lost as to allow of her highest legislative functions being thus trifled with and abused. No, the next parliament seals the doom of the O'Connell, the Radical, the Roman Catholic party in England. They have placed themselves with the movement, and by the movement they shall perish. It had better become the high spirit of this party to have spurned such association, but "noscitur e sociis" applies to them in Church and State. They may work the propaganda fund, they may determine to exercise it on England as they do, but all their forces cannot stem the irresistible weight of the English Clergy. While there remains in every one of our ten thousand parishes (and they are twice ten thousand virtually) a gentleman the equal to any in it in intelligence and station, the superior in most to all; while the parochial connection is maintained as it is by the constant ministration of the Church, with its solemn rites and services, this influence will ever be dominant in the land and to it all parties must tend. The true Church was strong enough in ancient day to resist all attacks from within, and even to endure the schisms and heresies of Macedonius, Arius, and Socinus; and the British Church is at present assuredly strong enough, even when bearing bishops within her tainted with the leaven of this last heresiarch, to resist O'Connell and the popedom; and to more than mate the Salmonean flashes of Wiseman by the thunder from heaven's own artillery of truth, wielded by Turton. Genuine Saxonism is now the element of the world. All races are destined to bow to the sons of Japhet. "God shall enlarge Japhet, and he shall dwell in the tents of Shem, and Canaan shall be his servant," is the divine decree. All shows that the Saxon is dwelling in the tents of the Asiatic-all indicates the doomed African race to be his age-bound servant. Power rolls on, but ever westward, ever amid the Saxon stock; and if even America rise to higher power, it is but the dominancy of the same principle. Should Australasia ever work into the scale of nations, and the elements of power, this is but the continuance of the same principle, the ennobling of the Saxon. New Zealand will soon receive the same impress, and it will be a glorious race when the finest of the savage nations unites with the Saxon in a common strain. The elements of a race that will probably move higher still will then be in combination, influencing deeply the powers of mortality, and by their agitation producing a world renovation

from hemisphere to hemisphere, from England to her antipodes. And what are the forces that can withstand these coming events with such shadows before! The Czar is fully occupied in keeping the barbarous nations beneath him still barbarized, the oriental empire is already gone to its grave, and a few hundred British troops master the Pacha of Egypt, and dictate, when well managed, laws to the Tartar horde within the great wall of China. Brahminist, Buddhist, and Mahometan alike bend before the Saxon Protestant. And do we hear inen talk of the revival of Popery, of the recurrence to that dissent from the high principles of Catholicism? Do we hear of its progress? The following eloquent language will show that if it be in progress it is unquestionably to the tomb :-" Popery can build new chapels: welcome to do so to all lengths. Popery cannot come back any more than Paganism can, which also still lingers in some countries. But indeed it is with these as with the ebbing of the sea; you look at the waves oscillating hither and thither on the beach; for minutes you cannot tell how it is going; look in half an hour where it is; look in half a century where your Popehood is! Alas, would there were no greater danger to our Europe than the poor old Pope's revival. THOR may as soon try to revive. And withal this oscillation has a meaning. The poor old Popehood will not die away entirely as Thor has done for some time yet; nor ought it. We may say the old never dies till this happen, till all the soul of good that was in it have got itself transferred into the practical new. While a good work remains capable of being done by the Romish form; or what is inclusive of all, while a pious life remains capable of being led by it, just so long, if we consider, will this or the other human soul adopt it, go about as a living witness of it. So long it will obtrude itself on the eye of us who reject it, till we in our practice too have appropriated whatsoever was of truth in it. Then, but also not till then, it will have no charm more for any man. It lasts here for a purpose." And all these forms simply last for a purpose for that distant period when the catholic harmony of heaven shall still all discordant notes in sainted peace. But there are two denominations, or rather there is one, to whose reformed purity all must arrive. It is tauntingly reproached to that one that the religion of the head is more potent in her than the feelings of the heart. But in practice, the deeds of her children refute this assertion; in universality and charity she is not exceeded; she is not equalled by any existing religious denomination. The ruling forces of empire are with her, and however reluctant to admit the principle, all will be compelled to bow to her aristocracy of soul. Her truthful earnestness must be successful.

"Her weapons, like the sword

Of Michael from the armoury of God,

Are given her so tempered that neither Pope
Nor Papist can resist their edge."

For it is idle to call her the religion of the head; Protestantism belongs equally to the heart. And where in right-minded persons are heart and head discordant? It is only in the madness of intellectual strife, and not in its truth and soberness, that the conclusions of the twain are at issue. The sanctified reason knows its just bounds, and has none of that "vaulting ambition that overleaps itself." It is then, in a general tendency to such a catholicity of sentiment as the Bible prescribes, that we confide for the world's complete and entire renovation. It is impossible for Protestants, with this reprover of evil before them, not to bow to its infallible tribunal. The crafty politician may attempt the revival of the opposite system, but it would require a host of doctrinaires to convince us to the contrary. "Roman Catholicism," says the author whose name stands at the head of our article, “has vanished at the aspect of civilization. It is undergoing due suffering for the evil of having subjected all spirituality to its views of temporal aggrandizement. It is gone." Italy, Austria, Spain, and Ireland are its lingering refuge. It is only in La Coda dell' Universo, with this Barebones assemblage, that it holds its session. Has it contributed to modern light or progress? Has it aided or been a dead-weight on civilization? very efforts at motion are they not spasmodic and unnatural?

Its

It cannot walk in proportion to the speed of all around it. It is dishonest also. Who is there in the present Roman Church that believes in the dictum of Gregory IX. "There is only one name in the world-the Pope. He only can bestow the investiture of kings; all princes ought to kiss his feet. No one can judge him; his simple election makes him a saint; he has never erred; he never will err. He can depose kings, and absolve subjects from their allegiance." If this is disowned, which it is by many a Romanist, why is not a council called to make it the deed of all? If not, is the Council of Constance that negatives infallibility, or the Council of Trent that asserted and denied it, to command adhesion? Or must we go with the Jansenist, who denies infallibility on matters of fact absolutely, and simply allows of it on points on which no person has any information whatever? Is this a system to stand in modern light? And again, though we see no possible objection to a head of the Church, as we have stated, yet St. François de Sales is as strongly Protestant in feeling on the subject, as any of the reformed faith.

"The members of a religious body," says he, "will always be enough united when they shall be animated with the like spirit,

when they shall have the same education, the same laws, and shall all keep in view one common end. The first Christians, who were of one heart and one spirit in whatever part of the world they had rested, would have been of the same sentiments. Love would have been a sufficient bond of union. Love, like their's, needs not necessarily a chief head of union. A religious body without a single head may have its inconveniences; but those who have one sustain numerous unpleasantries also. A supreme head, if corrupt, rapidly spreads that corruption among the members; whilst the same vital effects do not follow when a bishop or inferior pastor fails, for then all do not fail with him."

That is pretty conclusive from one of the Romanist denomination, and it is now time for us, having thus proceeded to greater length than we intended, to close by investigating a few fresh points in the great progress of ages. Has Romanism during this progress propagated science? She suffered numerous valuable discoveries to perish, and simply tended those that suited her selfish ends. Has she raised man in the sphere of common manhood? Have her Lives of the Saints, the Roman Catholic exemplars, done as much good as even Plutarch's? It is with us matter of doubt. What has been her family influence? Cold, chilling, contracted. Setting aside the holiest ties, the dearest links of connections, lending herself to every selfish scheme of the ambitious parent; destroying the love also of the child to the parent, the parent to the child; fixing affections on her Roman petrefactions, totally abstracting kindly sentiments, and appropriating to herself, with a greedy clutch, the possessions of house after house, and kingdom after kingdom; until even the statute of mortmain was drawn across her giant incursions on property and possessions. On the manners she exercised no beneficial influence. She even attempted to contract Dante into her own dwarfish dimensions; but the Nazarite burst the cords of Rome, and recorded her damning offences in characters that will never die. Look, however, at the gloom and horror which she imposed on that master mind. As to the laws, she has always been rebellious to human rule; never giving to Cæsar the things that were Cæsar's; but grasping Cæsar's possessions, and his subjugated realms.

As to human liberty, her offences are so foul with inquisitions, torture, auto-da-fès, that they need but be glanced at. Even her Michael Angelos, her Raphaels, come to us, splendid as were their works, with the terrible sense of the moral evil by which even their labours on St. Peter's were maintained, by the souldamning indulgences of Tetzel. This is a fearful summary; and the evils of Protestantism can never, from its self-corrective principle, reach to this formidable accumulation. It is at least allied