The true successors of Peter are those who imitate his devotedness and humility, according to his directions "feed the flock of God which is among you, taking the oversight thereof not by constraint, but willingly: not for filthy lucre,-neither as being LORDS Over God's heritage, but being ensamples to the flock." (1 Pet. v. 2, 3.) His pretended successors have intimated not his self-denial but his denial of his master; they must therefore go out and weep bitterly; and when converted, they like him may strengthen their brethren. Until this be the case, Peter's successors faithful to his apostacy, have as their legacy, that rebuke contained in the same chapter as the keys-"But he turned and said unto Peter, get THEE BEHIND ME SATAN, for thou savourest not of the things that be of God, but those that be of men."-(Matt. xvi. 23.)

Thus far then, we have seen how the plain metaphors of our Lord, intended to make his truth clear by obvious illustrations, have been turned into the mystery of merchandize, or craft of power and trade by a usurping priesthood: that keys are to open, to afford entrance and security : that the keys of the kingdom of heaven, were the means of explaining its mysteries and securing its promises: that the Holy Ghost, was the key given to the Apostles; and the Bible the key left for us.

But that this free gospel has been seized upon by monopolists; amongst the first of whom are the assumed porters of heaven and hell, who keep the key of the lodge in Peter's name; that all passengers may pay "Peter-pence."

These monopolists by means of a Popish Bull, have decided upon Rome as the seat of Peter's authority; a place which Peter is not known to have visited: and where Paul was the undoubted and sole founder and Apostle of the Church.

Whilst neither Paul nor Peter were ever settled Bishops, confined to a town or congregation, but wandering preachers: so that the Pope wanders far from both of them, by stopping at home and not preaching at all.

N. B. There are two other classes on whose behalf the keys are demanded; but we shall defer the conclusion of this enquiry to the next article in this department of "THE BIBLE AND THE PEOPLE:""Peter's keys transferred the owners," in which we shall take the Pope's late Bull by the horns.

III.

STATESMEN'S RELIGION.

"EVERY PLANT WHICH MY HEAVENLY FATHER HATH NOT PLANTED, SHALL BE ROOTED UP."-(Matt. xv. 13.)

In those who think a national Church right, dissent is a sin; in those who think it wrong, silence is a shame.

WE INTENDED in this our first article on "Statesmen's Religion," to have entered into a full explanation of our views and purposes on this important question; and to shew that Scripture, reason, and experience alike declare against the alliance of religion with civil power and State pay; but the following curious document, apparently written by a clergyman, having fallen into our hands, we present it to our readers, to see if they can unravel its mystery.

AN EXPOSITION OF THE PARABLE OF SAINT MARTIN'S SPIRE.

(After the manner of the Rev. EDWARD GRES WELL, B.D., Fellow of Corpus Christi College, Oxford.)

THE reasons and nature of parables, together with the method of interpretation, being set forth with great learning, penetration, and judgment, by a member of our Church, and printed at the press of our ancient renowned, godly, and loyal University of Oxford; there is the less necessity (gentle reader) for our trouble, or your patience, in travelling over that extensive though edifying subject. It shall therefore be our care, to apply the same, as concisely as we may be able, to that post-canonical parable lately uttered, and called THE PARABLE OF ST. MARTIN'S SPIRE. No true churchman will be wanting in the appropriate emotions arising from so lofty a theme which

"Points to heaven and leads the way,"

There is one important principle laid down by the learned author on "Parables, "-that they are not based upon fictions, but give historical realities, as a means of conveying moral truth and important information. Accordingly the parable we have chosen, that of Saint Martin's Spire, is a real event; fully known and recognized, openly published and duly authenticated.

And we have the greater facility in explaining this, inasmuch as the various accounts are in strict verbal agreement; leaving no necessity for

the collation and comparison of different authors,-by the statements of one to fill up the omissions of another.

We therefore proceed at once, without tediousness on the one hand, or embarrassment on the other, to read our parabolic text; which is as followeth :

"St. Martin's Vestry, June 15, 1850. "Apprehensions have been excited from time to time for the safety of the Spire of this ancient and venerable fabric; a spire inferior to none in the kingdom for symmetrical elegance and beauty. These apprehensions have been grounded not so much on the twist or inclination of the upper part of it, so decided as to be visible to every eye, as on the dilapidated state of the stone on the west, north-west, and south-west sides on the existence of large cracks, caused by the action of lightning-and on the fact that, from time to time, portions of the stone have actually fallen

away.

"In the course of last summer public alarm had arisen to such a height that Wardens felt it to be their duty to have the Spire thoroughly examined by two Architects of repute. The result of their examination, left the Wardens no alternative but to take steps, either for the removal, the repair, or the restoration of the Spire-a structure regarded by every man, as a chief ornament to the town.

"The mere removal of the Spire would have been universally regarded as a disgrace. From the mere repair of it the Wardens were strongly dissuaded by their Architect, on account of the extent to which the dilapidation has gone. Supported by the decision of a meeting of the Congregation of Saint Martin's, they determined that it should be taken down and rebuilt. This (including the cost of scaffolding) would, it was estimated have involved an expenditure of £2,450.

"It then became matter for serious consideration whether, when the state of the Tower and of the Body of the sacred edifice was regarded, the expenditure of so large a sum on a partial and patchwork restoration would give general satisfaction; and not, rather, bring out into greater prominence the unsightly appearance of the other parts of the exterior, cased as it is with red brick.

"After mature and anxious deliberation, the Committee appointed by the Congregation determined to recommend the ENTIRE EXTERNAL

RESTORATION.

"The recommendation of the Committee has been adopted by the Congregation, and from the very decided expression of public feeling in the town, there can be no doubt that in the attempt to accomplish this great object, the Committee will receive almost universal support.

"The estimated cost is, in round numbers, £10,000. The Congregation are prepared to do their utmost. Many liberal donations are already promised from among its members; but such a work is obviously beyond the strength of any Congregation.

"The Committee earnestly and confidently appeal to every resident in the town for co-operation in a work which promises to secure to the town an ecclesiastical edifice worthy of a great Christian community. They know their townsmen too well to suppose that considerations of sect

or party will be allowed to obstruct their undertaking. If in Leeds £30,000., and in Stafford £16,000., were raised for similar objects, they cannot doubt success in Birmingham.

"The Committee would not unduly press the consideration, which yet is not without its weight, that—although now that other Rectories and Incumbencies have been cut off from it, Saint Martin's can no longer claim the position of the Parish Church-this ancient and venerable structure may still be deemed the Mother-Church.

"But the Committee confidently appeal to higher motives than any yet touched on— —“Is it time for you, O ye, to dwell in your ceiled houses, and this house to lie waste?-was the exhortation of GOD to ancient Israel by the mouth of His prophet. And although we must beware of overlaying the simplicity of Christianity with outward pomp and ceremony, it can never be otherwise than pleasing to the devout Christian, and, we humbly believe, acceptable to HIM we serve, that architectural skill and beauty should be consecrated to the service of GOD, by being employed in His House of Prayer, in which His Gospel is preached and HIS Holy Sacraments administered.

"The encouragement already given to the Committee in this sacred work more than confirms their anticipations of the good feeling and liberality of their fellow-townsmen, and they gladly hear them saying in response to this appeal-"Arise and Build.

Signed in behalf of the Committee,
JOHN C. M., M.A."

There are three things in this parable which demand our attention; first, the MATERIAL CIRCUMSTANCES described and alluded to; secondly, THE MORAL of the parable,-its spiritual drift and meaning: thirdly, ITS INTERPRETATION, or specific application to our Church and times. These points we shall briefly consider, in the order of their enumeration.

I. the material circumstances described and alluded to in this parable. The scene, indeed the entire fabric of the narration, is Saint Martin's church, an ancient and venerable edifice; built by our pious ancestors, to edify us in the true faith. Not to weary the reader with archæological enquiries, it is sufficient to observe, (in the words of the History and Directory of Birmingham,) "this building is the ancient parish church, the antiquity of which is too remote for historical light, its records having fallen a prey to time, and the revolution of things." This is a sad picture and suggests that our Church may have arisen in the dark ages: let us hope it was a light to many; and that its own records may yet be discovered. This at least is some consolation, in the absence of further records, to know that (whereas some say our church was founded by Henry VIII, and endowed by national funds, of which, some would schismatically deprive us,) our venerable church had "its foundation in the eighth century," and the present edifice arose at "the beginning of the thirteenth." "In 1690, the church and tower were cased with brick;" thus hath it defied the ravages of time, by self renovation.

True, the "spire has been several times injured by lightning, and its altitude diminished;" but it still rises predominant, and in fact and law is loftier than the most aspiring conventicle. The certainty and justice

with which its temporal income (one of the material circumstances of the parable, at present £1,048, with the "Rectory, a large neat mansion,") -the certainty with which we may claim the indefeasible and original right to its temporal property-independent of any political premium attached to a parliamentary creed,-is palpably manifest from the fact that" in the year 1331, Walter de Clodshale, of Saltley, gave certain lands and messuages for the founding of a chantry at the ALTAR OF THE BLESSED VIRGIN, in this church, and for maintaining one PRIEST to celebrate divine service there, for the souls of himself, his wife, their ancestors, and all the faithful DECEASED. His son Richard, gave other lands for the LIKE PURPOSE. Richard de Clodshale, by his last will, dated Edgbaston, 1428, bequeathed his body for sepulture in this church -in his own proper chapel of OUR LADY."

Thus has this venerable edifice enshrined the truth, and maintained till now, independent of national gifts or political transferences of property, its own inalienable possessions.

Nevertheless, having little more than a thousand pounds a year for the support of the unchanged gospel, (to say nothing of surplice fees)-no congregation, however wealthy, could with so miserable a help, maintain that splendour and dignity becoming the house of God: hence it is in ruins; and the parable concludes" arise and build." Who would not help in so pious a work,-at once religious and charitable, advancing the divine glory, and meeting the necessities of a Christian people.

It may be useful to guard the reader against a misapplication of one material circumstance contained in this parable: to wit, the appeal to different sects, that apart from sectarianism, they should provide for a public ornament. It must not be supposed that a church is a Town Hall, for public and common use; the public have the honour of its beauty and splendour, but the building is solely for the uses of the Church of England.

Nor must we so far extend latitudinarian principles or mistake the Act of Toleration, as to suppose that the appeal may be reciprocated by those who have schismatically departed from our venerable Establishment. It is true, many dissenting places might be dignified, but they could never be public ornaments; being a part of those "offences" which though they "must needs be," because of our unhappy divisions,-"woe is unto him, by whom the offence cometh.'

Whilst therefore we would not exclude any dissenting brethren from the privilege of contributing to the common good, to the beauty of our architecture, and the dignity of divine worship; we must not on this account be partakers of their sins, and perpetuate confusion by helping to render their conventicles more attractive.

Dissenters from our Church, are the last to require of us a compromise of principle; nor can these remarks be deemed contrary to the spirit of charity, inasmuch as the Church is ever open to their return; and then its decorations as well as its noble liturgy will be theirs as well as ours. And thus much we thought fit to advance respecting the material circumstance of this parable.

II. THE MORAL, or spiritual drift of this parable, hath next to be briefly stated, in order to pave the way for its true and specific application.