That there is a spiritual significance couched under the description of Saint Martin's Spire, can be denied only by the greatest scepticism, which is the same thing as the greatest credulity: there is no faith larger than that which believes nothing to be true.

Everything has a meaning; but some things are preeminently expressive and hence we lay it down as an axiom, that under the real figure of Saint Martin's, we have pictured before us THE CONDITION OF OUR CHURCH AND THE NECESSITIES OF THESE TIMES.

This key indeed is contained in the parable itself, as is obvious to the enquiring and curious eye, from these words-"this ancient and venerable structure, may still be deemed the Mother-Church."

Such a phrase can only be mystically regarded, as a symbol of the true Mother-Church of these realms; which is in reality no stone fabric, but "a congregation of faithful men;" a spiritual house, aptly represented in parables by "this ancient structure."

This being granted, we may further observe, (before proceeding to the interpretation of the various points in the parable,) that an important principle is involved; namely, THE CHURCH DOES NOT DENY THE VOLUNTARY PRINCIPLE, and therefore all pretences for dissent are de facto set aside. It is true we deny the sufficiency of State aid: both principles are true; but their admirable nature is seen best in their union. Dissent is manifold, but truth is uniting; it forms all elements into one grand system, and becomes like the Apostle-"all things to all men," in order to gain as much as possible, whether from Christian rulers or Christian subjects. And what is more reasonable than that we should take what we can get whether by force or persuasion? This is the true method of unity and comprehension, employing both the enforced aid of the State and the begging letters of appeal to the charitable—" the smallest contributions gratefully received and thankfully acknowledged."

Some may no doubt object, that all payments were voluntary in Judaism; that there was no process of distraining for tithes ; and if there were, the laws of England were not made on Mount Sinai. But all this arises from a spirit of levity in quoting the Scriptures against the religion of our country.

Such practices stand rebuked by the more solemn and appropriate appeal to Scripture, continued in this parable;-"Is this the time for you, 0 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."

That the Temple of Jerusalem was built and repaired on the voluntary principle, we readily admit; and to the same principle we appeal (when compulsoryism fails,) for the repair of our churches.

But should it be objected, that the above appeal is not applicable in our case; since our clergy are not the prophet, our religion not Judaism, and Saint Martin's (or any other church) not this house at Jerusalem;in fine that such appeal might as reasonably be made, and such a use of Scripture by a Romanist or a Sectary ;-it is a sufficient reply to these libertine and unenglish sentiments,-that a refutation is needless to a true churchman, and would prove useless to a self-sufficient dissenter.

THE MORAL of this parable therefore, consisteth of two grand points,that it setteth forth the voluntary principle as a useful supplement to

State aid; and that it indicateth the condition of our Church, and the necessities of these times.

What that condition and these necessities are, the reader may learn from the

III. Third department of our exposition; namely, the interpretation or specific application of this parable.

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And first, we must caution the careless against any misapprehension, respecting the proposed addition of "architectural skill and beauty to the service of God" we do not propose to outvie the Catholics in this matter; yet our skill and beauty" cannot be otherwise than "acceptable to him" who "dwelleth not in temples made with hands." Nature herself teaches us that our offerings and worship should be consistent, our buildings should accord in decency and splendour, with God's gospel and "his holy

sacraments."

"The existence of large cracks, caused by lightning," shews that truth or light is breaking in upon us; and where is light more appropriate than in a church? For though the Bishop of London (before the popish aggression) allowed his clergy to have candles on the altar;-provided they were not lighted-in accordance with the command "place your candle on the altar that it may not give light;" yet we must now come to the light that our deeds may be reproved," otherwise the light will come to And if it cannot enter through the stained windows, it must come down the belfry, through "the cracks caused by lightning.

us.

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It is vain to fight against the elements of nature, which are in the hand of the Creator; and this heavy affliction came upon our holy Church, through the unfortunate schism of the Gorham law-suit. And though the Privy Council endeavoured with untempered mortar, to stop up the chinks and crannies thus deplorably manifest, all hope from this quarter is helpless, since "portions of the stone have actually fallen away." that an enemy taking up the proverb might say, "Master, see what manner of stones and what buildings are here! And Jesus answering said, Seest thou these great buildings? there shall not be left one stone upon another, that shall not be thrown down."-(Mark xiii. 1, 2.) It is time therefore to save 66 great Babylon, that Nebuchadnezzar built, for the house of the kingdom, by the might of his power:" for "her battlements are not the Lord's."

The encasement of the body and tower in red brick, evidently hath reference to the REFORMATION, when "Stark Popery" with which some would now deluge our Church and country, was covered up and imbedded deep in our public formularies,-to be dug up and brought into unsightly prominence by our Tractarians; who looking only at the interior of the church, forget its Protestant professions,-the casement of red brick.

Externally our church holds only what may be proved from the Scriptures for according to the sixth article, our Church teaches, that "Holy Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not required of any man that it should be believed."

This is the Protestant element in our glorious Establishment; but whereas everything hath now already a long time since, been proved by the Church out of the Scriptures, and put down in the Prayer-book, that

is the only valid and legal authority: hence our Church Courts NEVER QUOTE THE BIBLE, but always and only the Prayer-book.

In this therefore, we find the Catholic element preserved; and happily for us, our Church claims authority in matters of faith, having made all the use of the Bible that it is allowable or reasonable to make.

And therefore "all may learn to address themselves to God, through Christ their Redeemer, in these solemn forms, which sacred Synods, and Civil Authorities have published and confirmed for those great ends."*

The 20th Article of our Church declares that "the Church hath power to decree rites or ceremonies, and authority in controversies of faith: and yet it is not lawful for the Church to ordain anything, that is contrary to God's word written:" and to this lawful authority the Church of England confines herself, since she again declares, that nothing she enforces is contrary to that written word.

Wherefore she is Protestant in adopting the Bible standard, and Catholic in asserting that her use of that standard hath extracted truth only. Accordingly by her 36th Canon, she defines "the subscription to be required of such as are to be made ministers."

Namely, 1st, the Sovereign's Supremacy "in spiritual or ecclesiastical things or causes, as well as temporal."

2. "That the Book of Common Prayer, and of ordering of bishops, priests, and deacons, containeth in it nothing contrary to the will of God." 3. "That he acknowledgeth all and every of the Articles, being in number nine and thirty, besides THE RATIFICATION, to be agreeable to the word of God."

And for the avoiding all ambiguities, he shall subscribe this order and form of words, setting down both his Christian name and surname, viz :—I, N. N. do willingly and ex animo subscribe to these three articles above mentioned, and to all things contained in them."

Thus doth our Church verify and explain the parable, in one explanation of one important passage, viz. that it hath a "twist or inclination of the upper part, so decided as to be visible to every eye." This twist consists in leaning two ways;-to Protestantism in declaring the Bible sufficient; to Catholicism in declaring the sufficiency and finality of her interpretations of the Bible. So have we the good of both systems; nor can we listen to the sneers of Romanists, who pretend to have the same principles, namely the Bible, as interpreted by the Church.

Some indeed may suppose that our Church hath three inclinations, or leans three ways, since we have the Bible, the Church, and the Civil Ruler but our sectaries, surely cannot be so disloyal to her Majesty Victoria, as to deny to her an authority conceded to Cyrus and Darius. (See Ezra.)

There can consequently be no objection in the minds of loyal Englishmen, to acknowledge the ratification of the Church's decisions: for herein our great strength lieth,-the threefold cord, the Bible, the Church and the Crown:-that the Bible has in it all that is necessary; that the Church hath extracted all such necessary articles out of it; the ratification by the Sovereign is equally a Bible article. this triple wall of brass, we may bid defiance to all assaults. * Wheatley's Church of England Man's Companion.

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and that Behind Grant us

this to stand upon, and if we cannot move the earth, we shall not be moved ourselves. Sceptics may sneer, sectaries may cavil, but "none of these things move us.'

Whilst an Apostle tells us to "submit unto the king as supreme,” (1 Pet. ii. 13.) we can be in no danger in obeying this supremacy; nor are we to be moved from this interpretation, by the factious allusion to another saying of Peter, "whether it be right in the sight of God, to hearken unto you more than unto God, judge ye."-(Acts iv. 19.)

It is therefore with sacred confidence we turn to the authority of our articles, constitutions and canons ecclesiastical: which is as followeth :"We, of our princely inclination and royal care for the maintenance and present estate and government of the Church of England, by the laws of this realm now settled and established, having diligently, with great contentment and comfort, read and considered of all their said canons, orders, ordinances and constitutions, . have therefore, for us, our heirs and lawful successors, of our especial grace, certain knowledge, and mere motion, given our royal assent according to the form of the Statute or Act of Parliament, to all and every of the said canons, &c. And command the same to be diligently observed by all our loving subjects. .. Straightly charging and commanding all archbishops, bishops, and all other that exercise any ecclesiastical jurisdiction within this realm, to see and procure all and every of the same, to be in all points duly observed; not sparing to execute the penalties in them severally mentioned, upon any that shall wittingly or wilfully break or neglect to observe the same, as they tender the honour of God, the peace of the Church, the tranquillity of the kingdom, and their duties and service to us their king and sovereign."

The following "ratification," is printed at the end of the Articles in the Prayer Book,-"This book of Articles before rehearsed, is again approved, and allowed to be holden and executed within the realm, by the assent and consent of our sovereign lady Elizabeth, by the grace of God, of England, France, and Ireland, Queen, Defender of the Faith, &c."

Thus we have assurance upon assurance, though some would vainly persuade us to come outside our defences, or throw down our invulnerable breastwork, the Queen's Supremacy and Parliamentary-Statutes in the coming struggle with Catholicism.

No Fox shall be allowed to creep up and break down our stone wall. The preface to our articles and canons, being "his Majesty's declaration," is still retained in the Book of Common Prayer: where they are introduced by a king, and "ratified" by a queen.

"Being by God's ordinance, according to our just title, Defender of the Faith, and supreme governor of the Church, within these our dominions, we hold it most agreeable to this our kingly office, and our own religious zeal, to conserve and maintain the Church committed to our charge, in unity of true religion and bond of peace; and not to suffer unnecessary disputations, altercations or questions to be raised, which may nourish faction both in the Church and Commonwealth.

We have therefore, upon mature deliberation, and with the advice of so many of our bishops as might conveniently be called together, thought fit to make this declaration following :

"That the Articles of the Church of England, do contain the true doctrine of the Church of England, agreeable to God's word: which we do therefore ratify and confirm, requiring all our loving subjects to continue in the uniform profession thereof, and prohibiting the least difference from the said articles."

Here again we find the three elements before mentioned, Protestantism, in the authority of the Scriptures; Catholicism in the sufficiency and authority of the Church's decisions; and the spiritual supremacy of the Civil Power, to preside over and enforce the Church's teachings.

And this sufficiently vindicates us from the Roman slander,—that we believe less than the Roman Catholic Church, since we plainly believe more, having an authoritative (if not infallible) Church, together with all sufficient Scriptures, and an all powerful defender of the faith.

Accordingly his Majesty declares (in the Book of Common Prayer) "That out of our princely care that the churchmen (i. e. clergy) may do the work which is proper unto them, the bishops and clergy, from time to time in convocation, upon their humble desire, shall have LICENCE under our broad seal to deliberate of, and to do all such things, as, being made plain by them, and ASSENTED UNTO BY US, shall concern the settled continuance of the doctrine and discipline of the Church of England now established; from which we will not endure any varying or departing in the least degree."

In these various settled and scriptural principles, the Bible, the Church, and the monarch (defences which sectaries may naturally envy, and seek to remove) we have an explanation of one sense of the parabolic saying respecting our Church, that "the twist or inclination of the upper part of it, is so decided as to be visible to every eye."

But there is a subordinate though not inferior sense, in which we recognize whilst we mourn over a lamentable truth, namely, the schisms or contentions in our Church, whereby the upper part is twisted, some bishops, dignitaries, and inferior clergy having an inclination one way, and some another so that our only stability is in the laity, who constitute the "tower and body" of "this venerable structure."

That our Church is double-tongued in her utterances, no one of her true sons will acknowledge, though some with shameless effrontery, find schisms not only amongst our clergy, but in the formularies of the Church itself!-vainly endeavouring to find truth in the Articles which are signed by the clergy, and falsehood in the services which are performed to the people.

Such a doctrine needs only to be mentioned in order to be repudiated by every true churchman. No! It is the unhappy twist in the eyes of our clergy, that leads them to read differently the "plain grammatical" teaching of the Church. And considering the declaration of his Majesty, prefixed to the articles "for avoiding of DIVERSITY of opinion, and for the establishing of consent touching true religion," it is wonderful that this very consent should give rise to diversities. But let none on this account, consider our Church therefore defective; rather may we all lament the weakness of human judgments, that with such a guide still wander in uncertainty.

It is no fault in the constitution of the Church, that such diversity