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hidden things, this honour is reserved for her ministers alone."

"The Bible saith not so, Cuthbert. You have read to little purpose if you know not that it pleased Christ, that the Father had hidden these things from the wise and prudent, and revealed them unto babes.' You fear the loss of power if the people should read the Bible for themselves. You tell poor blind sinners of indulgences, and penances, and interceding saints, whereby sin may be expiated, when it is written, I am the Lord; and beside me there is no Saviour; and again, I am he that blotteth out thy transgressions for mine own sake.' And this Word does not direct ignorant people to the priest; it says, If any of you lack wisdom, let him ask of God, that giveth to all men liberally.' Christ bids us learn of Him, and come unto Him; and while He condescends to stand and knock at the door of my heart, promising to come in and sup with me, shall I keep Him waiting and knocking, while I listen to foolish fables, while I call upon the Virgin, while I sprinkie myself with water, and seek for righteousness at the hands of a man, perhaps more sinful than myself? Shall I keep Him waiting when He brings me truth, and cleansing, and righteousness, and pardon? Yet this is what you would have me do, and close the door against my Lord and Saviour, and trust my soul to your guidance."

Few priests in Cuthbert's day ever saw the Scriptures, except in detached verses, used in the service of the Church, or passages that might be met with in their religious books, where the original meaning was frequently distorted to serve the purposes of Romish teaching. The soft, luxurious devotee might overcome poor Auka, until she almost believed that he carried the keys of heaven; but he was no match for one who had studied the Bible diligently, and had made it his meat and drink. A few feeble arguments he used, to

which Hans returned no answer; and the sun bursting out again, the prisoner picked up his tools, and continued his work.

Your progress will be very slow, Hans, if you can only work when the sun illuminates that little portion of the wall."

"Yes," said Hans, regretfully; "I should have thought it a poor, mean service once; but now I know that my Master measureth not so much our work, as our willingness and love. My implements are rude, and my performance will be imperfect; but it is my all, and will not be rejected."

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I see," said Cuthbert, "that although you pretend to disdain the helps and quickeners to devotion, which our Church so mercifully provides, yet, the earliest moment your genius can begin to stretch its wings again, your first feeble effort is directed to supply this want. However much your mind and heart may be perverted, however far you may have wandered, your genius, with true instinct, flies back to its first love."

Hans paused from his chipping; and tossing back his hair, exclaimed, halfscornfully, "My first love was the goddess of beauty; but even in that state of heathenism I was never so depraved as to bow down before the work of my own hands. And now that I have learned the second commandment, delivered on Sinai, and confirmed by Christ Himself (but which your Church has purposely omitted from her decalogue), I should indeed be perverting the gifts God has given me, if I used them to provide means to disobey and insult Him. Dark and dreary as this place is, my devotions have not yet been so cold and heavy as to need the aid of sensual objects. My help cometh from the Lord, and my quickening from the Holy Spirit."

"Then why carve this image, if unnecessary to your worship?" asked Cuthbert, rather mystified, and unable

to think of a crucifix apart from beads and prostrations.

"As one would try to draw the portrait of his dearest friend and benefactor, whom having not seen, he yet loves. True, this will be but a dim outline, a mere shadow of the Being my mental eye beholds; but my hands must obey my thoughts and desires, that all go out towards him. Your idea of the religious purposes of art is a very narrow one, Cuthbert: you would confine it to one single use, and that unlawful and most self-deceptive. To me, its influences are unlimited, weaving themselves into our daily life; purifying our thoughts and passions, even our very dreams. But alas! many are so blind, they will not look at things with their inward eyes; they gaze on the material, form, and colour, and there they rest, seeing nothing beyond a cause for admiration at the skill displayed or a suitable object for idolatry. You wonder why I carved this crucifix. You have taken my Bible from me; why should not I record upon my walls the one grand truth it contains-that Christ is our sacrifice? By this rude, unfinished work, I shall be constantly reminded of my Saviour's unmeasured love, and boundless compassion for sinners. I shall see the hatefulness of sin, by the cost of its atonement. When I am tempted to murmur at my lot, and think these chains an unnecessary addition to my sufferings, these wounded hands and feet will mutely ask if my pains are like unto what He bore for me. When sad, these stony lips will say, in tender tones, 'I will never

leave thee nor forsake thee!' and when bitter thoughts towards my enemies fill my breast, I shall hear my Saviour say, once more, Father, forgive them, for they know not what they do.' These, and a thousand other things, will this sculpture say to me; but it will not be my God, my idol-this hand would instantly destroy it, if there were to me the slightest likelihood of its becoming So. I worship the invisible alone, and am not dependent on material aids, though I am interested in this labour of my hands."

"I cannot profess to understand your new philosophy, Hans; it is only charitable to suppose that your reason is affected that indeed you are gone mad, as Father Augustus suggested last year."

"If this be madness, then I would that you also were mad, good Cuthbert. But so did they judge St. Paul himself, when he testified concerning Jesus Christ, that He should save the people from their sins."

“Well, Hans, I had a lingering hope that your prison doors would have been opened. It rests now with the King, and if you refuse his Royal clemency, then I fear this will be our last meeting.

"I have sworn allegiance to a greater King than Philip of Spain, and can say nothing but what He shall command me," replied the prisoner. "Though Philip should give me 'his house full of silver and gold, I cannot go beyond the word of the Lord my God, to do less or more.'"

AN INDEPENDENT CHURCH IN WARWICK CASTLE.

By the Reb. Thomas Coleman, Ulberstone.

THERE is the noble Castle of Warwick on the banks of the Avon, renowned for its ancient grandeur and romantic associations. In looking at it we

might think of the Beauchamps, the proud race of Nevil, with its famous king-maker, the great Earl of Warwick. But it passed into other

hands in the early part of the seventeenth century. King James the I. bestowed the Castle on Fulke Greville, whom he created Lord Brooke. He was a man of learning, taste, political importance, and historical celebrity, who chose to transmit his memory to future ages in the wellknown epitaph on his tomb in the interesting church of St. Mary's, Warwick: "Fulke Greville, servant to Queen Elizabeth, counsellor to King James, and friend to Sir Philip Sydney."

At his death his barony and estates descended to his kinsman, Robert Greville, who became the second Lord Brooke, of Warwick Castle. He was a man of much thought, of high principle, of ardent feeling, and of great courage. His vigorous intellect he employed in the study of questions relating to theology and ecclesiastical government. As one result of his studies, sitting in his chamber at Warwick Castle, with his New Testament and the earliest documents of ecclesiastical history before him, he became convinced that there was a great difference between the simple episcopacy of primitive times, and the prelacy of his own day. He saw in the light of divine revelation that Christ's kingdom was not of this world, that by the alliance of the Church with the civil government, it was greatly corrupted and fettered.

Meditating much on these subjects he employed his retirement, during the Parliamentary recess of 1641, in composing a discourse, which he published, opening the matters of the episcopacy which is exercised in England. In this work he comes to such conclusions as the following,

viz. That the primitive bishop was

:

a true and faithful overseer of one congregation, and he contrasts with this simple model the prelacy of his own day; that the combinations of civil and religious authority, as in the bishops sitting in the House of Lords, is a burden too heavy to be borne by any shoulders but His, on whom God has placed both the government of the world and the Church. He sees no reason why that government, after the Presbyterian or Congregational order, may not subsist with civil monarchy-he discerns no truth in the adage, “No bishop, no king." True Church power, he observes, works in a sweet way as long as the Church intermeddle not with the State, the State ought not to meddle with the Church -that the election of Congregational presbyters or bishops, should be by the voice of the people; the brethren in the Church being equal in rank, ecclesiastical power is vested in the whole people. Hence he became a decided Independent; and it would be difficult to point out any great difference in relation to views of re

ligious polity between him and the humble congregation of Independents meeting in Southwark at this time; and it seems by no means improbable, that he was one of the few noble lords who visited that little band, and admired their order, and the stedfastness of their faith in Christ.

This Lord Brooke, who fell at Litchfield in the early part of the civil war, whom nobles honoured at Court, whom senators admired in Parliament, and whom Milton eulogised from the press, was a meek and humble disciple of the Son of God, learned in the Scriptures, and

ardent in his admiration of genuine religion wherever it was found. It was his delight to know and to hold fellowship with the excellent of the earth of every class in his day. Though he was accustomed to move in the highest circles of the land, he disdained not to associate with those who in humble life feared the Lord and thought upon His name. such he loved to unite in spiritual intercourse. Being dissatisfied with what he saw in the Church establishment of the day, he formed one of a little company that met for fellowship prayer within or near the walls of his own magnificent abode.

and

With

In an ancient book on surgery, published so early as 1645, written by a pious and eminent practitioner of the art, residing in Warwick, we read of a worthy man for whom some surgical aid was required, as being "a Congregational Member meeting then in the Warwick Castle." These are the very words by which he is described. There is reason to conclude that some time previous to the middle of the seventeenth century, a separate society of Christian worshippers was formed, which probably held its meetings first in the Castle grounds, and afterwards in a place erected for them on the site, at that time just without, but now enclosed within, the walls of that beautiful domain.*

There can be no doubt that Lord Brooke was a member of an Independent Church; and a tradition is current in the neighbourhood of the Castle, that, when in the Church assembly, he would be called

*"Independency in Warwickshire," by Sibree and Caston.

by his untitled name of Robert Greville, but having crossed the threshold he was Lord Brooke again.* It is also related that on one occasion, at a prayer meeting held in his lordship's chapel, a poor man was requested to engage in prayer. He hesitated, and seemed abashed on account of the presence of the noble. man, upon which Lord Brooke went to him, and said, "My friend, do not hesitate on my account; when I am at court I am Lord Brooke, but here I am your brother."

There is reason to conclude that his regular, or his principal communion in worship, was with the Church assembling at that very time within the Castle, and which could hardly have been there without his sanction and approval.

The kind and liberal spirit which Lord Brooke possessed, is manifest in some closing paragraphs in his pamphlet on the Episcopal government of the Church. We quote the following: "When God shall so enlarge a man's heart, and unveil his face, that the poor creature is brought into communion and acquaintance with his Creator, steered in all his ways by His Spirit, and by it carried up above shame, fear, pleasure, comfort, losses, the grave, and death itself, let us not censure such tempers, but bless God for them; so far as Christ is in us, we shall love, prize, and honour Christ, and the least particle of His image in others; for we never prove ourselves members of Christ more, than when we embrace His members with most enlarged yet straitest affections. To this end, God assisting me, my desire, prayer,

*Stoughton's "Spiritual Heroes."

and endeavour shall still be, as much as in me lies, to follow peace and holiness; and though there may haply be some little dissent between my dark judgment and weak conscience, and other good men that are more clear and strong, yet, my prayer still shall be, to keep the unity of the spirit in this bond of peace. And as many as walk after this rule, peace I hope shall still be on them, and on the whole Israel of God."

Of this Milton observes, "The writer of episcopacy left the last words of his dying charge, which I know will be of dear and honoured regard with you, so full of meekness and breathing charity, that next to His last testament who bequeathed love and peace to His disciples, I cannot call to mind where I have read or heard words more mild and peaceful. He there exhorts us to hear with patience and humility those, however they be miscalled, that desire to live purely in such a use of God's ordinances as the best guidance of their conscience gives them, and to tolerate them in some disconformity to ourselves. The book itself will tell us more at large, being published to the world, and dedicated to the Parliament, by him who both for his life and for his death, deserves that what advice he left be not laid by without perusal."

Lord Brooke, we are assured, was a great friend to several of the ministers oppressed for conscience sake in his day, and who afterwards were ejected by the Act of Uniformity. The excellent Mr. Simon Ash, Mr. Sprat, and others, frequently found an asylum at the Castle, and were entertained with Christian kindness there. It is very grateful to be reminded, that there were some among the

nobles of the land, who would afford shelter to the servants of God in these days of persecution, and would protect them from the unjust rage of their enemies; and not only so, but who so valued their character and their services, as to give them opportunity to preach the word of life, and to seek to derive benefit from their ministry. This was the case with the noble owner of Warwick Castle. One pleasing instance of this kind deserves especial notice.

Mr. George Hughes, a noted Puritan, and one of the ejected ministers, father-in-law to one of high and most deserved renown, the eminent John Howe, became chaplain to Lord Brooke, having been recommended by Mr. Dod, another distinguished Puritan divine. At Warwick Castle, it is stated that Mr. Hughes had a select auditory. The Puritan nobility and gentry met at Lord Brooke's to consult on public affairs, and to prepare for their Parliamentary campaigns. Then they always sent for old Mr. Dod to ask counsel of God by his mouth in prayer for them, and what they ought to do-though he would never interfere in political debates. During the time when Mr. Hughes was living with Lord Brooke, he would on certain occasions make an excursion into Coventry, where he lodged with his dear friend, Mr. Ball, an eminent old Puritan, who, not only wrote, but lived, the "Life of faith."

What were the peculiar circumstances, and what the history of the little flock, with which this excellent man was so honourably connected, after his decease, and through the years that immediately followed, it is scarcely possible now to ascertain. At what time their sanctuary was

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