Hush! at the canons' thunder-signal given, Beats the big pulse of this vast multitude As of One man !*-while he, Christ's messenger, There, where the sacred incense doth ascend In clouds thro' sunshine up to Heaven's high Throne, 'Thrice HOLY! HOLY! HOLY! LORD GOD OF HOSTS!' 'HOSANNAH IN EXCELSIS!' "Bow down brave Prince! Firm-sinew'd army bow! And calls up Order at His high behest! "Ye countless compact multitude of men, From different climes and regions-bow ye down! Bow down to HIM THE CHRISTIAN'S MIGHTY GOD! And you, cold, doubting Britons!-bow ye down! "Once more from out the cannon's brazen throats A hundred thunderst loud reverberate; Proclaiming to the now awaken'd world The mighty truth-GREAT FRANCE AGAIN IS FREE! Her people, arms, religion, ruler, ONE! "Regent's Park, May, 1852." "COSMOPOLITAS, Boney again? P.D. + How many lightnings? One, viz.,-the Priest-President, ruling by one means, the incense-clouds of gun powder, a true "son of a gun," and of the Church-militant, and Nephew of his Uncle. III. STATESMEN'S RELIGION. "EVERY PLANT WHICH MY HEAVENLY FATHER HATH NOT PLANTED SHALL BE ROOTED UP."-(Matt. xv. 13.) : A MODERATE CHURCHMAN'S OBJECTIONS TO ANTI STATE-CHURCHISM. IN endeavouring to express and meet the views of moderate Churchmen on the Anti-State-Church movement, we may safely assert, that 1. The first difficulty that would strike the mind of a moderate Churchman, arises from the extreme nature of those opinions presented to his notice. Moderation is to be known in all things; so, at least, the sentence is rendered and applied; nor can any one doubt that moderation is a good quality, the symbol of prudence and self-control: hence it becomes the watchword of careful, grave, and considerate men. Extremes in expence brings men and nations to beggary; extremes in indulgence, are the harbingers of intemperance, profligacy, and suffering. If, therefore, in any such sense, opinions be extreme, they are justly condemned. But that moderation which would correct the evils of excess, may be fairly expected to be associated with candid enquiry; and this will lead to the conclusion, that the terms moderate or extreme, refer only to those things which are good or bad in proportion to the extent to which they are allowed. The rule applies exclusively to our passions and feelings; these are to be regulated, and kept under legitimate control: we are to moderate our temper and discipline our passions, and the only regulator for these is an enlightened judgment. Reason, therefore, being the measure and arbiter of all indulgences, must itself be free from control; nor is there anything left to judge of its proceedings, except the inferior and subordinate elements of our nature; consequently, nothing can be more extreme and unreasonable, than to set up the arbitration of our irrational and brute instincts, as the criterion of reason. And since our views, opinions, or judgments, are the exercise of reason, they cannot properly be called extreme, as going too far, there being no measurement beyond reason itself. Opinions may be true or false; and they are to be condemned, not for going too far, but for going the wrong road. Nor can we stop short of the conclusions to which they lead, as an instance of moderation; since, if it be reasonable to go so far, as that point at which we decide to remain, there is the same reason for conclud ing the process. To stop in our course is to condemn all that we have done, to deny the reasons and principles on which we set out. Here moderation is recantation: and is open to the reproach, "ye did run well, who did hinder you, that ye should not obey the truth?”—(Gal. v. 7.) -not follow it out to the end. To stop in this course is not moderation, but vacillation and inconsistency, suitable to the "double-minded man, who is unstable in all his ways" to fall short of that point to which truth would lead us, is unfaithfulness, with whatever other name we may garnish our defection. We are bound, therefore, to moderate our prejudices, and to abandon this misuse of language by which opinions or principles are called extreme, since in right and wrong, truth and falsehood, duty and sin, every degree of the letter is extreme and immoderate, but no degree of the former. Moderate truth and moderate honesty are poor compliments, but not less unbecoming than moderate opinions, for if they be false, they are wrong entirely, and if true, it is wrong to moderate them by our respect for falsehood. " Temperate views are "yea and nay," "but our word," says the apostle, was not yea and nay," it was plain, thorough and decisive: it is time then to lay aside all praise of moderation and temperance in matters of truth and duty; and to avow boldly that to avoid extreme opinions, is only a genteel name for compromise; and for temperate judgment to write plainly temporizing policy; as the decision of the Privy Council in the Gorham case, avoided either extreme by comprehending both, and is, therefore, called a temperate judgment, because it included the two extremes of Evangelicalism and Puseyism,-black and white. "To halt between two opinions," by way of avoiding extreme views, may be painted in pliant language as moderation, but it is plainly condemned in the word of truth; it is a species of neutrality, and aiming at the impossibility of serving two masters. Moderation in our political, religious, or ecclesiastical opinions, is fitly exhibited in the conduct of that diurnal visitant, who, to avoid extremes, provides his customers with "milk and water," and thus alone can we moderate truth by diluting it with error. And the same reasoning is applicable to our conduct, in the advocacy and carrying out of our conscientious convictions, moderation is indifference or betrayal; those whom men call temperate, God calls lukewarm, and whilst the careless comdemn the earnest, for being hot and fiery in their zeal, these are commended in the Scriptures, where we learn, that "it is good always to be zealously affected in a good cause;" whilst the men who bathe in the tepid waters of moderation, are thus sharply rebuked, "I know thy works, that thou art neither cold nor hot:"-thou avoidest extremes, but I would thou wert extreme, either one thing or another, "I would thou were cold or hot. So then because thou art lukewarm, and neither cold nor hot," the sentence is written against thee, in "the Book of the Revelation of St. John the Divine." (Chap. iii. 16,) 2. The second objection that will be advanced by a Moderate Churchman, to invalidate all Dissenting arguments, is, that WE MUST HAVE SOME RELIGION. This, indeed, cannot be denied; but it evades the trus question, namely, how are we to get it; by what means may it be best and safest supplied to the world. The objection is pious, its meaning is impious and uncharitable; impious, as supposing that God can convey no religion to the world, without the aid of Parliaments; and uncharitable, in insinuating, that our proposition is, to do away with all religion. Undoubtedly we must have some religion; but was there none before the time of Establishments? Is there none in our missionaries and converts; none in the United States? Is there none amongst Dissenters at home? And are not these Dissenters the great source of that new religious life, which has of late struggled into existence in the Establishment? The religious history of the country affords abundant proof of this statement; but we shall content ourselves with some illustrations from a high authority. Dr. Chalmers, whilst forgetting that a voluntary supply may create a voluntary demand for Christianity, though naturally none exists; as none exists for refinement, luxury, and literature, (which have to create a demand for themselves;-which also have created a demand of the kind supplied, and are elevated in requirements by an improved supply,)-forgetting this principle and its analogies, the good doctor, even whilst a University Professor and State-Churchman (which he never in principle departed from,) bore important testimony to the value of Dissent, or Popular Christianity, as the great security for the vigour and purity of a Parliamentary Church. Affirming that even the religion and life of the Establishment are the result of a Dissent outside. When pleading for a division of parishes, and increase of parochial clergy, this author observes, "Let such a machinery (of increased parishes and clergymen) be well wrought, and in no other way will the population be so thoroughly seasoned with religious instruction." But "this necessary condition" of being "well wrought," requires first fit men, who can be secured only by a well-exercised patronage, but to procure this patronage, and urge the fit men "to work the machine of the Establishment well," it requires the influence of Dissenters, to influence future nominations, and to improve the present clergy. Thus he declares, that, "Though we hold a revival in the Establishment to be the likeliest means by far for the revival of Christianity, such a conviction does not preclude the conviction, that it is of the very highest importance to have AN ACTIVE, UNRESTRAINED, AND FULLY TOLERATED DISSENTERISM: this will never supersede an Establishment; but it may stimulate that Establishment to a TEN-FOLD degree of efFECTIVENESS. It may act by a moral compulsion, [this is the compulsion we advocate,] not merely • Which he admits hereby, had been strangled there. + So he makes the machine of State a cypher, which being preceded by the Dissenting unit, is raised to ten. on its existing clergymen, but on those holders of patronage and power, to whom we have to look for our future clergymen. "For this purpose, it is well that sectarianism should flourish and prevail, even to the degree of alarming the dignitaries of our land for the safety of its Ecclesiastical Institutions, of reducing them to the necessity of providing these institutions with those functionaries who are best fitted by their talent and their piety to uphold the Church in public estimation." Could there be a greater tribute paid to the vigilant and purifying ri valry of sectarianism, or a more severe condemnation of the sluggish and decaying tendency of a Government machine for religion? Dissent makes the clergy vigilant, and the patrons honest. "We question not (continues our author) the direct service of sectarians to Christianity; but their chief service is, that they set in motion and in more efficient play, a far more important instrumentality than any which is wielded by themselves." Thus have they a corpse which they cannot galvanize into action; a machine which they cannot set in motion; a number of carriages, which must stop at the station, till engine and stoker and driver appear, in the shape of a stout living and "active Dissenterism," to convey this "Parliamentary train." Hence the same writer observes of Dissenters, "They occupy a high place of command, for they touch the springs of that mechanism which is effectual :"-" they have done much for Christianity, by the congregations which they have formed, but the benefit which they have wrought, by their wholesale reflex influence on the Establishment, is above all computation." If then "we must have some religion," where must we go for it? Religion is life and power, which does not reside in the State machine. As the Doctor declares, "What we affirm is, the superiority of an Establishment as a machine: -first, there must be a right machine; and secondly, the appointment of fit men to work it, and for this purpose an adequately endowed Establishment, and a virtuous patronage. But for this virtuous patronage and the right men, he looks to Dissent, and the advance of the popular mind. "The perfections of an Ecclesiastical system (he tells us) lies in the ample endowment of the one (the clergy) and the ample toleration of the other" (Dissenters.) So that to make his system perfect he takes in Dissent-a violation of the principle to give validity to Establishments! "Without an Establishment, the light of religious instruction would |